X57n0976_四教儀集解
卍新續藏第 57 冊 No. 0976 四教儀集解
No. 976-A 天臺四教集解捲上(並序)
余治平四年冬于郡西之妙果而寄講焉明年夏諸新學請事文墨消釋高麗觀師所錄天臺四教於時權以霅川之科分節文之起盡散集諸部法言解釋義之綱要未逾二旬乃成三卷題目謂之四教集解焉草創才畢尚未琢磨便為學者傳寫流佈世人咸將何晏集解致難而不曾以杜預集解為妨且儒之集解既存二說今之題目何必怪哉嗚呼管窺之局也而有斯惑焉今熙寧九年居大云西院講訓之餘於是考覈霅川之科未為盡善矣遂乃自出科文一貼仍又檢校疇昔集解頗有疏略也故重修飾亦為三卷所患識見荒蕪辭理鄙昧未能發明聖賢宦奧聊且備于初學分其句逗而已遐方近處見茲再定之文不須復留未治之本也。
No. 976
天臺四教儀科解捲上(會永嘉記入于觀師本文)
永嘉沙門釋 從義 撰
天臺四教集解捲上
天臺四教儀
釋此四教文分為二初題目二初所錄題目天等四字別也儀字通也初別題中四教是法天臺約人良由從處以名人也具雲天臺山即智者大師所棲之處此山上應天之臺星故曰天臺山也亦云天梯山謂此山高險如梯可以登而昇天故曰天梯山後人訛轉雲天臺耳天者顛也顯也在萬物之
【現代漢語翻譯】 現代漢語譯本
卍新續藏第 57 冊 No. 0976 四教儀集解
No. 976-A 天臺四教集解捲上(並序)
我在治平四年的冬天，在郡西的妙果寺寄居並講學。第二年夏天，一些新學的學子請求我將繁瑣的文墨消減，來解釋高麗觀師所記錄的《天臺四教》。當時我權且用霅川的科判來分節文章的起止，收集各部佛經的法言，解釋義理的綱要。不到二十天就完成了三卷，題目叫做《四教集解》。草稿剛完成，還沒來得及仔細琢磨，就被學者們傳抄流佈。世人常常拿何晏的集解來為難我，卻不曾以杜預的集解為妨礙。況且儒家的集解已經存在兩種說法，如今我的題目又何必奇怪呢？唉，真是管中窺豹的侷限啊，竟然有這樣的疑惑！現在熙寧九年，我居住在大云西院講學之餘，於是考覈霅川的科判，覺得還不夠完善。於是我就自己擬定科文，並又檢查了以前的集解，發現頗有疏漏之處。所以重新修訂，仍然是三卷。我擔心自己的見識荒蕪，辭理鄙陋，不能發明聖賢的精妙之處，姑且只是爲了方便初學者，分清句讀而已。希望遠方近處的人們，見到這再定的文字，就不需要再保留未修訂的原本了。
No. 976
天臺四教儀科解捲上(會永嘉記入于觀師本文)
永嘉沙門釋 從義 撰
天臺四教集解捲上
天臺四教儀
解釋這《四教儀》，分為二個部分：第一部分是題目，第二部分是正文。第一部分題目中，『天』、『臺』、『四』、『教』這四個字是別名，『儀』字是通名。首先在別名中，『四教』是法，『天臺』是約人，這是因為從處所來用人名。完整地說，天臺山就是智者大師所居住的地方。這座山上應天上的臺星，所以叫做天臺山。也叫做天梯山，說這座山高而險峻，像梯子一樣可以攀登而昇天，所以叫做天梯山。後人以訛傳訛，就說成了天臺。『天』是顛，是顯，是在萬物之
【English Translation】 English version
卍 New Continued Collection, Volume 57, No. 0976, Collected Explanations of the Four Teachings
No. 976-A Collected Explanations of the Tiantai Four Teachings, Volume 1 (with Preface)
In the winter of the fourth year of the Zhiping era, I resided and lectured at Miaoguo Temple west of the prefecture. In the summer of the following year, some new students requested that I simplify the cumbersome writing to explain the 'Tiantai Four Teachings' recorded by the Korean monk Guan. At that time, I temporarily used the classification of Zhouchuan to divide the beginning and end of the articles, collected the Dharma words from various Buddhist scriptures, and explained the essential points of the doctrines. In less than twenty days, I completed three volumes, titled 'Collected Explanations of the Four Teachings'. The draft was just completed and had not yet been carefully polished, but it was copied and circulated by scholars. People often used He Yan's collected explanations to make things difficult for me, but they never considered Du Yu's collected explanations to be an obstacle. Moreover, since there are already two versions of Confucian collected explanations, why should my title be considered strange? Alas, it is truly a limited perspective like looking at the sky through a pipe, yet such doubts arise! Now, in the ninth year of the Xining era, during my lectures at the Great Cloud Western Courtyard, I examined the classification of Zhouchuan and found it to be not perfect enough. Therefore, I created my own classification and also checked the previous collected explanations, finding some omissions. So I revised it again, still in three volumes. I worry that my knowledge is barren and my reasoning is crude, unable to elucidate the subtleties of the sages, and I am merely preparing it for beginners, clarifying the phrases and sentences. I hope that people from far and near, upon seeing this revised text, will no longer need to keep the unrevised original.
No. 976
Classified Explanation of the Tiantai Four Teachings Ritual, Volume 1 (Yongjia's notes incorporated into Guan's original text)
Composed by the Shramana Shi Congyi of Yongjia
Collected Explanations of the Tiantai Four Teachings, Volume 1
The Tiantai Four Teachings Ritual
Explaining this 'Four Teachings Ritual', it is divided into two parts: the first part is the title, and the second part is the main text. In the first part, the title, the four characters 'Tian' (heaven), 'Tai' (terrace), 'Si' (four), and 'Jiao' (teachings) are specific names, and the character 'Yi' (ritual) is a general name. First, in the specific names, 'Four Teachings' is the Dharma, and 'Tiantai' refers to people, because it uses the name of a person from a place. To say it completely, Tiantai Mountain is where the wise Master Zhiyi resided. This mountain corresponds to the Terrace Star in the sky, so it is called Tiantai Mountain. It is also called Tianti Mountain (Heavenly Ladder Mountain), saying that this mountain is high and steep, like a ladder that can be climbed to ascend to heaven, so it is called Tianti Mountain. Later generations mistakenly transmitted it as Tiantai. 'Tian' means the top, the manifestation, and is in all things.
頂顯然可觀春為蒼天夏為昊天秋曰旻天冬曰上天元氣未分混而為一兩儀既判清升爲天濁沈為地此乃俗說是故引之若依釋教天者最勝也光明也欲色無色三界等天也臺者三臺也上臺虛精星中臺六淳星下臺麴生星亦云三階每臺二星凡有六星名大階六符也符者星之驗也上階天子也中階諸侯公卿大夫也下階七庶人也四教者或云化法四教也據化法有體及以觀師依大本錄出彼文唯化法故或云化儀四教也引文證云化儀四教文義整足任運攝得三藏等四或云四教是化法儀字是化儀或云通總或云八教(云云)今謂諸說皆是人情殊不本立題之所以也原夫題中只言四教一云化法一云化儀偏計一隅未為允當今謂此題有通有別通則通於化法化儀別則別當化法何者良由題中只云四教未分化儀化法之殊故以通別而消釋也如法華經壽量品題既不顯云法報應等所以文句具將通別釋彼品題以彼例此豈不然乎。
高麗沙門諦觀錄
二能錄人名高麗者(麗呂支切)東夷國名也論語云子欲居九夷正義曰東夷有九種第三即是高麗國也或作驪字人皆以犁音戾音而呼之沙門梵語勤息此音出家之人勤修善法息諸惡行故以名焉沙門釋等分別如常諦觀二字法師名也或作三諦三觀消之豈必然乎錄者依天臺教大本中總錄五時八教之要以示後學令曉大綱於此若明則不迷諸部也
。
天臺智者大師
二本文分三初敘法義散廣二今下略錄綱要三謹下結勸此三亦可擬三分也初敘法義散廣二初正敘二初總示二初能立教主題中已言天臺今又云者文體合然也或是揀異前代智者故云天臺智者也前代智者者傅大士實錄云爾時有智者大師俗姓樓氏名靈璨字德素烏傷縣竹山裡人也若爾題雲天臺亦可揀異前代如光宅等亦立四教今是天臺四教故是揀異也吾祖智者幼名光道亦名王道此從初生及母所夢以立其名法名智顗顗者靜也即出家后師為立號從德為名故用靜義故我智者靈山親承大蘇妙悟雙弘定慧兼善毗尼因為晉王授菩薩戒立法號云大王紆遵聖禁名曰總持王曰師傳佛燈宜稱智者若未為王授戒之時或稱天臺阇梨耳今從后說故云智者具彰別傳非此可盡大師者王公大人之模範也亦是有大德行為眾所師焉。
以五時八教判釋東流一代聖教罄無不盡。
二以下所用判釋以者用也五時八教下文自列所以天臺明五時者意彰如來說法年代有次第也立五味者欲顯如來化益群機也舉化儀四教者為辨如來出世儀式也言化法者蓋示如來化物之法也故五時八教其旨若斯今先示之至下易曉判釋者判謂剖判分判也釋謂解釋消釋也如以化儀判華嚴為頓即用化法別圓解釋華嚴既然余皆準說故荊溪云頓等是判教之大綱藏等是釋義之
綱目問判釋為定四時亦通法華答此須分別若以化儀四教判則判在四時判既如此釋亦例然今此文云以五時八教判釋等者是則判釋亦通法華何以故以判法華為第五時故非頓漸之儀式也以純圓之教解釋故非兼帶之參雜也若準此意與荊溪之說小不同耳問若爾莫不違荊溪耶答各有所以安得相違且荊溪因釋法華如是我聞故以判釋在法華前以法華經超八教外出四時表故云若非超八之如是安為此經之所聞今此文中判釋等者乃是統將五時八教判釋一代所以通於法華涅槃也東流者佛生說法在於西竺漢明已來梵僧持法向此東夏如水流之無壅故曰東流也一代者若三十年為一代其義猶局今則但取代更之說即釋迦如來之一代非毗婆尸等也問所言八教判釋東流如秘密教既非所傳則無結集云何總言八教判釋答此則且取大途言之剖判如來說法有顯有密是故總云八教判釋所以大經及智論等皆指已前有秘密義非謂藏中黃卷赤軸是秘密經將秘密教而判釋也問既以八教判釋諸經如提謂經何不判為頓等八耶答今言八教並是出世之法須論破惑證真提謂經者佛初出世為此長者說五戒十善但益人天非是聖人出世教本是故不判以為頓等若論攝屬亦可收在鹿苑三藏問提謂經中三百人得信忍四天王得柔順忍此則通於大乘之說云何卻言收在三藏答若約顯露不定教者是則不妨有三百人
【現代漢語翻譯】 現代漢語譯本： 問：用綱目來判別解釋，確定為四時教，也適用於《法華經》嗎？ 答：這需要分別看待。如果用化儀四教來判別，那麼就判別在四時教中，判別既然如此，解釋也照此辦理。現在這段文字說『用五時八教來判別解釋』等等，那就是說判別解釋也適用於《法華經》。為什麼呢？因為判別《法華經》為第五時，所以不是頓漸的儀式；用純圓的教義來解釋，所以不是兼帶的參雜。如果按照這個意思，與荊溪湛然的說法略有不同。 問：如果這樣，豈不是違背了荊溪湛然的說法？ 答：各有各的道理，怎麼會互相違背呢？況且荊溪湛然因為解釋《法華經》的『如是我聞』，所以把判別解釋放在《法華經》之前，因為《法華經》超越八教之外，超出四時教的表述，所以說『如果不是超越八教的如是，怎麼能成為這部經所聽聞的呢？』現在這段文字中的判別解釋等等，乃是統攝五時八教來判別解釋一代時教，所以通用於《法華經》和《涅槃經》。 『東流』是指佛陀出生說法在西竺（古印度），漢明帝以來，梵僧攜帶佛法來到東夏（中國），像水流一樣沒有阻塞，所以叫做『東流』。 『一代』，如果說三十年為一代，那意義就侷限了。現在只是取代替更迭的說法，就是釋迦如來的一代，不是毗婆尸佛（過去七佛之首）等佛的一代。 問：所說的用八教來判別解釋佛法東流，像秘密教既然不是所傳的內容，就沒有結集，怎麼總說用八教來判別解釋呢？ 答：這只是取其大概來說。剖析判別如來說法有顯有密，所以總說用八教來判別解釋。所以《大般涅槃經》及《大智度論》等都指出以前有秘密義，不是說藏經中的黃卷赤軸就是秘密經，用秘密教來判別解釋。 問：既然用八教來判別解釋諸經，像《提謂經》為什麼不判為頓教等八教呢？ 答：現在所說的八教都是出世之法，需要討論破除迷惑、證得真理。《提謂經》是佛陀初出世時為提謂長者說的五戒十善，只是增益人天福報，不是聖人出世的根本教義，所以不判別為頓教等。如果論攝屬，也可以收在鹿苑三藏（聲聞藏）中。 問：《提謂經》中有三百人得到信忍，四天王得到柔順忍，這也就通於大乘的說法了，為什麼卻說收在三藏中呢？ 答：如果按照顯露的不定教來說，那麼不妨有三百人得到信忍。
【English Translation】 English version: Question: Is using the outline to distinguish and interpret, defining it as the Four Periods, also applicable to the Lotus Sutra (Fahua Jing)? Answer: This needs to be considered separately. If using the Four Teachings of Transformation (huayi sijiao) to distinguish, then it is distinguished within the Four Periods. Since the distinction is like this, the interpretation is also handled accordingly. Now this passage says 'using the Five Periods and Eight Teachings to distinguish and interpret' etc., that is to say, the distinction and interpretation are also applicable to the Lotus Sutra. Why? Because the Lotus Sutra is distinguished as the Fifth Period, so it is not the ritual of sudden and gradual; it is interpreted with the pure and perfect teaching, so it is not the mixture of combined elements. If according to this meaning, it is slightly different from the saying of Jingxi Zhanran. Question: If so, wouldn't it contradict the saying of Jingxi Zhanran? Answer: Each has its own reason, how can they contradict each other? Moreover, Jingxi Zhanran, because of interpreting the 'Thus I have heard' (rushi wo wen) of the Lotus Sutra, therefore puts the distinction and interpretation before the Lotus Sutra, because the Lotus Sutra transcends beyond the Eight Teachings and exceeds the expression of the Four Periods, so it says 'If it is not the Thus that transcends the Eight Teachings, how can it become what this sutra has heard?' The distinction and interpretation etc. in this passage now are to comprehensively distinguish and interpret the teachings of one lifetime with the Five Periods and Eight Teachings, so it is applicable to the Lotus Sutra and the Nirvana Sutra (Niepan Jing). 'Eastward flow' refers to the Buddha being born and teaching in Xizhu (ancient India). Since Emperor Hanming, the monks from India have brought the Dharma to Dongxia (China), like the flow of water without obstruction, so it is called 'Eastward flow'. 'One lifetime', if saying thirty years is one lifetime, then the meaning is limited. Now it is just taking the saying of substitution and alternation, which is the one lifetime of Shakyamuni Tathagata, not the one lifetime of Vipashyin Buddha (the first of the past seven Buddhas) and others. Question: The so-called using the Eight Teachings to distinguish and interpret the eastward flow of the Dharma, like the Secret Teaching (mimi jiao), since it is not the content that is transmitted, there is no collection, how can it be generally said to use the Eight Teachings to distinguish and interpret? Answer: This is just taking the general idea to say. Analyzing and distinguishing the Buddha's teaching has the explicit and the secret, so it is generally said to use the Eight Teachings to distinguish and interpret. Therefore, the Mahaparinirvana Sutra (Daban Niepan Jing) and the Mahaprajnaparamita Sastra (Dazhidu Lun) etc. all point out that there was a secret meaning before, not saying that the yellow scrolls and red axes in the Tripitaka are the secret sutras, using the Secret Teaching to distinguish and interpret. Question: Since using the Eight Teachings to distinguish and interpret the sutras, like the Tiwai Sutra (Tiwai Jing), why not distinguish it as the Sudden Teaching etc. of the Eight Teachings? Answer: The Eight Teachings now are all the Dharma of transcending the world, needing to discuss breaking through delusion and attaining truth. The Tiwai Sutra is the Five Precepts and Ten Virtues that the Buddha first taught to the elder Tiwai when he first appeared in the world, only increasing the blessings of humans and gods, not the fundamental teaching of the saints appearing in the world, so it is not distinguished as the Sudden Teaching etc. If discussing inclusion, it can also be included in the Sravaka Tripitaka (Lu Yuan San Zang). Question: In the Tiwai Sutra, three hundred people attained the Patience of Faith (xinren), and the Four Heavenly Kings attained the Patience of Gentleness (roushunren), which also applies to the saying of the Mahayana, why is it said to be included in the Tripitaka? Answer: If according to the explicit and indefinite teaching, then it does not hinder three hundred people from attaining the Patience of Faith.
得信忍等若從顯露定教而說則提謂經屬人天教人天合當鹿苑三藏所收故云五乘但在鹿苑也罄亦盡也。
言五時者。
二言下別列二初五時三初牒前標名。
一華嚴時二鹿苑時(說四阿含)三方等時(說維摩思益楞伽楞嚴三昧金光明勝鬘等經)四般若時(說摩訶般若光贊般若金剛般若大品般若等諸般若經)五法華涅槃時。
二一下列示一華嚴時者即是舉其別題中喻立第一時也具云大方廣佛華嚴大方廣法也佛人也華嚴喻也所謂因華能嚴果德也七種立題中即具足者一也所以華嚴時不從處立名者以華嚴經處凡有七豈可立為一七處時耶是故只將經題立時非但收得七處抑亦其名雅妙矣二鹿苑時者從最初處以立名也佛初於此度五人故若爾何不以經題而立時耶答四阿含經經題既多處亦非一豈可立時云四含耶故且從初云鹿苑時以處顯法其言佳矣大論云昔波羅柰國梵摩達王遊獵林中見二群鹿各有五百有一鹿主身七寶色是釋迦菩薩復有一主是提婆達多菩薩鹿主見人王眾殺其群黨起大悲心直到王前諸人射之其箭如雨王見此鹿無所畏忌敕令勿射鹿王至已乃白人王王以遊樂小事之故群鹿一時並皆受死若欲供饌當差次送每日一鹿王善其言於是二主各差次送提婆達多群鹿之中有一母鹿白其主言我死分當但我懷子子非次也乞垂料
【現代漢語翻譯】 得信忍等如果從顯露的定教來說，那麼《提謂經》屬於人天教（講述人天之道的教法），人天教應當歸鹿苑三藏所收錄，所以說五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的教法只在鹿苑（初轉法輪之處）。『罄』就是『盡』的意思。
說到五時（佛陀說法的五個時期）。
下面分別列出這五個時期。首先是五時，然後是初時的解釋。
一、華嚴時；二、鹿苑時（宣說四阿含）；三、方等時（宣說《維摩詰經》、《思益經》、《楞伽經》、《楞嚴經》、《三昧經》、《金光明經》、《勝鬘經》等經典）；四、般若時（宣說《摩訶般若》、《光贊般若》、《金剛般若》、《大品般若》等諸般若經）；五、法華涅槃時。
下面逐一列出。一、華嚴時，這是取其別題中的比喻來確立第一個時期。完整地說，是『大方廣佛華嚴』，『大方廣』是法，『佛』是人，『華嚴』是比喻，指的是因地的華能莊嚴果地的功德。七種立題方式中，這是具足題。華嚴時之所以不從地點來立名，是因為《華嚴經》說法之處共有七處，難道可以立為『七處時』嗎？所以只用經題來立時，不僅涵蓋了七處，而且名稱也雅緻美妙。二、鹿苑時，是從最初說法的地點來立名。佛陀最初在此地度化了五人。如果這樣，為什麼不用經題來立時呢？回答是，四阿含經的經題很多，說法的地點也不止一處，難道可以立時為『四含時』嗎？所以暫且從最初的地點，稱為鹿苑時，用地點來彰顯佛法，這樣說也很好。《大論》中說，過去在波羅奈國（Bārāṇasī，古印度城市名）梵摩達王（Brahmadatta）遊獵林中，看到兩群鹿，各有五百隻，其中一隻鹿王身呈七寶色，是釋迦菩薩（Śākyamuni Bodhisattva）；另一隻鹿王是提婆達多菩薩（Devadatta Bodhisattva）。鹿王看到人王殺害它的同伴，生起大悲心，直接走到國王面前，眾人用箭射它，箭如雨下。國王看到這隻鹿毫無畏懼，命令不要射箭。鹿王來到國王面前，對人王說，因為你遊樂的小事，導致群鹿一時全部受死，如果想要供膳，應當輪流送鹿，每天一隻。國王認為他說得對，於是兩隻鹿王各自安排輪流送鹿。提婆達多（Devadatta）的鹿群中，有一隻母鹿告訴它的主人說，我死是註定的，但我懷有身孕，孩子不應該按順序被送去，希望能夠寬限。
【English Translation】 If we speak from the perspective of the explicit and definitive teachings of those who have attained faith and acceptance, then the Tiwei Sutra (Tíwèi jīng) belongs to the teachings for humans and gods (teachings about the path of humans and gods). The teachings for humans and gods should be included in the Deer Park Tripiṭaka (Lùyuàn Sānzàng), hence the saying that the teachings of the Five Vehicles (human vehicle, deva vehicle, śrāvaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) are only found in the Deer Park (the place of the first turning of the Dharma wheel). 'Qìng' means 'exhausted'.
Speaking of the Five Periods (five periods of the Buddha's teachings).
Below, these five periods are listed separately. First, the Five Periods, then the explanation of the first period.
- Avataṃsaka Period; 2. Deer Park Period (preaching the Four Agamas); 3. Vaipulya Period (preaching the Vimalakirti Sutra, the Siyi Sutra, the Laṅkāvatāra Sutra, the Śūraṅgama Sutra, the Samadhi Sutra, the Suvarṇaprabhāsa Sūtra, the Śrīmālādevī Siṃhanāda Sūtra, etc.); 4. Prajñā Period (preaching the Mahaprajnaparamita Sutra, the Guangzan Prajna Sutra, the Vajracchedika Prajñāpāramitā Sūtra, the Mahaprajnaparamita Sutra, etc.); 5. Lotus and Nirvana Period.
Listed one by one below. 1. The Avataṃsaka Period, this is to establish the first period by taking the metaphor in its separate title. To say it completely, it is 'Mahāvaipulya Buddhāvataṃsaka', 'Mahāvaipulya' is the Dharma, 'Buddha' is the person, 'Avataṃsaka' is a metaphor, referring to the flowers of the cause adorning the merits of the fruit. Among the seven ways of establishing a title, this is a complete title. The reason why the Avataṃsaka Period is not named after the place is because there are seven places where the Avataṃsaka Sutra was preached, how can it be established as the 'Seven Places Period'? Therefore, only the sutra title is used to establish the period, which not only covers the seven places, but also the name is elegant and wonderful. 2. The Deer Park Period, is named after the place where the Dharma was first preached. The Buddha first liberated five people in this place. If so, why not use the sutra title to establish the period? The answer is that the titles of the Four Agamas are many, and the places where they were preached are not just one, how can the period be established as the 'Four Agamas Period'? Therefore, for the time being, from the initial place, it is called the Deer Park Period, using the place to highlight the Dharma, this saying is also very good. The Mahāprajñāpāramitāśāstra says that in the past, in the country of Bārāṇasī (Bārāṇasī, name of an ancient Indian city), King Brahmadatta (Brahmadatta) was hunting in the forest, and saw two groups of deer, each with five hundred, one of the deer kings had a body of seven jewels, who was Śākyamuni Bodhisattva (Śākyamuni Bodhisattva); the other deer king was Devadatta Bodhisattva (Devadatta Bodhisattva). The deer king saw the human king killing his companions, and arose great compassion, and went directly to the king, and the people shot at it with arrows like rain. The king saw that this deer was fearless, and ordered not to shoot arrows. The deer king came to the king and said to the human king, because of your small matter of amusement, all the deer are dying at once, if you want to provide meals, you should send deer in turn, one deer every day. The king thought he was right, so the two deer kings each arranged to send deer in turn. Among the deer of Devadatta (Devadatta), there was a doe who told her master that my death is destined, but I am pregnant, and the child should not be sent in order, I hope to be lenient.
理使死者得次生者不濫王怒之曰誰不惜命次來但去母鹿思惟我王不仁不察我辭橫生瞋怒不足告也於是即至菩薩王所以情具白王問母鹿汝主何言母鹿白曰我主不仁不見料理而生瞋怒大王仁及一切故來歸命如我今者天地曠遠無所控告菩薩思惟此可憐愍我若不理枉殺其子若以非次更差余鹿次未及之如何可遣唯有我身自當代之思之既定即自送身至於王所王問之曰群鹿盡耶汝何以來鹿王答云大王仁慈人無犯者但有滋茂而無盡時如彼群鹿有告我者我愍之故若非分差此則不可縱而不救何殊木石是身不久不免無常慈救苦厄其德無邊王聞此語乃說偈云我實是畜獸名曰人頭鹿汝雖是畜生名為鹿頭人以理而言之非以形為人若能有慈惠雖獸實是人我從今日始不食一切肉我以無畏施且可安汝意諸鹿得安王得仁信群鹿所居故云鹿苑從樹為名亦云柰苑仙人所住又名仙苑佛初於此而轉法輪注云說四阿含者一長阿含二中阿含三雜阿含四增一阿含阿含此翻無比法也增一阿含明人天因果中阿含明真寂深義雜阿含明諸禪定長阿含明破外道矣三方等時者方者廣也等者平等也若大方廣者理性廣博名之為大理正為方包富為廣今之方等者四教俱說事方等也三諦俱談理方等也若理方等五時之中唯除鹿苑余皆有之以諸大乘悉談三諦故云大乘方等經典若事方等正唯在於第三時也
【現代漢語翻譯】 現代漢語譯本 理使死者能夠得到投胎轉世的機會，而不是濫用王權隨意殺戮。國王憤怒地說：『誰不珍惜自己的性命？按順序輪到你了，但你卻擅自離開。』母鹿心想：『我的國王不仁慈，不調查我的陳述，就橫加指責，無處申訴啊。』於是就去到菩薩王那裡，將事情的來龍去脈全部告訴了國王。國王問母鹿：『你的國王說了什麼？』母鹿回答說：『我的國王不仁慈，不調查事情就生氣發怒。大王您仁慈對待一切眾生，所以我來歸順您。像我今天這樣，天地廣闊，卻無處可以申訴。』菩薩心想：『這太可憐了，我如果不講道理，就會枉殺它的孩子；如果隨意更換順序，其他鹿還沒有輪到，這怎麼可以呢？只有我親自代替它去死。』 考慮清楚后，菩薩就親自前往國王那裡。國王問他說：『群鹿都吃完了嗎？你為什麼來這裡？』鹿王回答說：『大王您仁慈，百姓沒有犯錯的，只會越來越多，沒有窮盡的時候。那些群鹿中有來告訴我情況的，我憐憫它們，如果不按順序輪值，這是不可以的，放縱而不救助，和木頭石頭有什麼區別？這個身體不久就會壞滅，無法避免無常，慈悲救助困苦厄難，功德無邊。』國王聽了這些話，就說了一個偈子：『我確實是畜生，名字叫人頭鹿，你雖然是畜生，名字叫鹿頭人。用道理來衡量，而不是用外形來衡量人，如果能有慈悲仁愛，即使是畜生，實際上也是人。我從今天開始，不吃一切肉，我以無畏佈施，讓你們安心。』 眾鹿得到了安寧，國王獲得了仁義的信譽。群鹿居住的地方，所以叫做鹿苑（Mrigadava，意為鹿的森林），因為樹木而得名，也叫做柰苑（Nyagrodharama，意為榕樹園），仙人居住的地方，又叫做仙苑（Isipatana，意為聖者降落之處）。佛陀最初在這裡轉法輪。註釋說：『宣講四阿含經：一、《長阿含經》（Dīgha Āgama），二、《中阿含經》（Majjhima Āgama），三、《雜阿含經》（Saṃyukta Āgama），四、《增一阿含經》（Aṅguttara Āgama）。阿含，翻譯為無比法。』《增一阿含經》闡明人天因果，《中阿含經》闡明真寂深義，《雜阿含經》闡明各種禪定，《長阿含經》闡明破斥外道。 三方等時，方，是廣大的意思；等，是平等的意思。如果說大方廣，就是理性廣大深博，稱之為大，理正稱之為方，包容豐富稱之為廣。現在的方等，是四教都宣說，是事方等；三諦都談論，是理方等。如果是理方等，在五時之中，只有鹿苑沒有，其餘都有，因為諸大乘經典都談論三諦，所以說是大乘方等經典。如果是事方等，就只在第三時。
【English Translation】 English version To ensure that the deceased could be reborn, rather than abusing royal power to kill at will. The king said angrily, 'Who does not cherish their own life? It is your turn, but you left without permission.' The doe thought, 'My king is unkind, he does not investigate my statements, but makes accusations, there is nowhere to appeal.' So she went to the Bodhisattva King and told him the whole story. The king asked the doe, 'What did your king say?' The doe replied, 'My king is unkind, he gets angry without investigating the matter. Your Majesty is kind to all beings, so I come to submit to you. Like me today, the world is vast, but there is nowhere to appeal.' The Bodhisattva thought, 'This is too pitiful, if I am unreasonable, I will wrongly kill its child; if I arbitrarily change the order, other deer have not yet been reached, how can this be done? Only I can personally take its place to die.' After thinking it over, the Bodhisattva went to the king himself. The king asked him, 'Have all the deer been eaten? Why are you here?' The Deer King replied, 'Your Majesty is kind, the people have not made mistakes, they will only increase, there is no end. Among those deer, some came to tell me the situation, I pity them, if it is not in order, this is not allowed, to indulge without helping, what is the difference from wood and stone? This body will soon decay, it is inevitable to be impermanent, compassionately helping those in distress, the merit is boundless.' The king heard these words and said a verse: 'I am indeed a beast, named Human-Headed Deer, although you are a beast, named Deer-Headed Man. Measure with reason, not with form, if there can be compassion and kindness, even if it is a beast, it is actually a person. From today onwards, I will not eat any meat, I will give fearlessness, so that you can be at ease.' The deer were at peace, and the king gained a reputation for benevolence. The place where the deer lived is called Mrigadava (鹿苑, meaning 'Deer Forest'), named after the trees, also called Nyagrodharama (柰苑, meaning 'Banyan Tree Garden'), the place where the immortals lived, also called Isipatana (仙苑, meaning 'The place where the saints landed'). The Buddha first turned the Wheel of Dharma here. The commentary says: 'The Four Agamas (阿含) are expounded: 1. Dīgha Āgama (長阿含經), 2. Majjhima Āgama (中阿含經), 3. Saṃyukta Āgama (雜阿含經), 4. Aṅguttara Āgama (增一阿含經). Agama (阿含) is translated as incomparable Dharma.' The Aṅguttara Āgama (增一阿含經) clarifies the causes and effects of humans and gods, the Majjhima Āgama (中阿含經) clarifies the profound meaning of true stillness, the Saṃyukta Āgama (雜阿含經) clarifies various meditations, and the Dīgha Āgama (長阿含經) clarifies the refutation of external paths. The Third Period of Vaipulya (方等), Vaipulya (方) means vast; equality (等) means equal. If we say Mahāvaipulya (大方廣), it means that the rationality is vast and profound, called Mahā (大), the correctness of the principle is called Vaipulya (方), and the inclusiveness is called Guang (廣). The current Vaipulya (方等) is that the Four Teachings are all spoken, which is the Vaipulya (方等) of events; the Three Truths are all discussed, which is the Vaipulya (方等) of principle. If it is the Vaipulya (方等) of principle, among the Five Periods, only Mrigadava (鹿苑) does not have it, the rest have it, because all the Mahayana sutras talk about the Three Truths, so it is said to be the Mahayana Vaipulya (大乘方等) sutra. If it is the Vaipulya (方等) of events, it is only in the Third Period.
良由華嚴只談圓別鹿苑漸初但明三藏般若漸終在通別圓此等三時所說法門且不普廣委明四教唯第三時四教俱說獨彰方等良有以也問若爾涅槃既有四教何不立為方等時耶答涅槃中四但是追說所以不彰方等時也又復立時各從其義豈可一例云方等耶問此方等時從法而立何故不以經題及處而立時耶答方等之中經題非獨一種處所豈亦皆同是以但將方等往收則無所不攝矣注云維摩者梵語也此云凈名三惑已凈即是真身名稱周遍即是應身此經是凈名居士所說故云維摩詰所說經也思益者天名也具云思益梵天所問經經云東方過七十二恒沙佛土國名凈潔佛號日月光其土有菩薩梵天名曰思益從彼而來(云云)楞伽者城名也此云不可往唯得通人乃能到耳故彼經云佛住大海濵摩羅耶山頂楞伽城中(云云)楞嚴者大論云首楞嚴秦言健相也分別諸三昧行相多少深淺如大將知諸兵力多少菩薩得是三昧諸煩惱等不能破壞如轉輪王主兵將寶所至之處無敢壞者亦翻為事究竟也三昧者秦言正心行處亦云調直定以眾生無始其心常曲若修三昧心乃端直此首楞嚴三昧經羅什所翻與唐時般剌密諦所譯十卷者不同也金光明者從譬立名也以經文云是金光明此金光明玄義中雲即法作譬以譬擬法應知經云是此二字乃專指召金光明耳玄雲法者所謂無量甚深法性玄雲譬者指金光明利根人
{ "translations": [ "現代漢語譯本", "良由《華嚴經》只談圓教和別教，鹿苑只在最初階段闡明三藏，般若在漸教的最後階段，則貫通別教和圓教。這三個時期所說的法門，並不普遍而廣泛地詳細闡明四教。只有第三個時期四教都說，唯獨彰顯方等教，這是有原因的。問：如果這樣，涅槃既然有四教，為什麼不把它立為方等時呢？答：涅槃中的四教只是追溯以前所說，所以不彰顯方等時。而且，設立時期各有其意義，怎麼可以一概而論地說是方等時呢？問：這方等時是從法而立，為什麼不以經題和處所來設立時期呢？答：方等之中的經題不是隻有一種，處所難道也都相同嗎？因此，只用方等來概括，就沒有什麼不能包含的了。註：維摩（Vimola）是梵語，這裡翻譯為凈名（pure name），三惑已經清凈，就是真身；名稱周遍，就是應身。這部經是凈名居士所說，所以叫做《維摩詰所說經》。思益（Vimati-krsna）是天名，完整地說是《思益梵天所問經》。經中說，東方經過七十二恒河沙數的佛土，有個國家名叫凈潔，佛號日月光，那個國土有菩薩梵天名叫思益，從那裡而來。（云云）楞伽（Lanka）是城名，這裡翻譯為不可往，只有得道的人才能到達。所以那部經中說，佛住在海邊摩羅耶（Malaya）山頂的楞伽城中。（云云）楞嚴（Surangama）《大論》中說，首楞嚴（Surangama）在秦語中是健相的意思。分別各種三昧的行相多少深淺，就像大將知道各種兵力的多少。菩薩得到這種三昧，各種煩惱等都不能破壞，就像轉輪王主兵將寶所到的地方，沒有人敢破壞。也翻譯為事究竟。三昧（Samadhi）在秦語中是正心行處，也叫調直定，因為眾生從無始以來，心常常是彎曲的，如果修習三昧，心就端正了。這部《首楞嚴三昧經》是鳩摩羅什（Kumarajiva）翻譯的，與唐朝時般剌密諦（Paramiti）所譯的十卷本不同。金光明（Suvarnaprabhasa）是從比喻而立名。因為經文中說，是金光明。《金光明玄義》中說，即法作譬，用比喻來擬法，應該知道經中說是這兩個字，是專門指金光明。玄雲，法是指無量甚深法性。玄雲，譬是指金光明，是利根人。", "English version", 'The Avatamsaka Sutra (Huayan Jing) only discusses the perfect and distinct teachings, while the Deer Park (Luyuan) initially clarifies the Three Pitakas (Sanzang). The Prajna (Bore) teachings, at the final stage of the gradual teachings, integrate both the distinct and perfect teachings. The Dharma doors taught in these three periods do not comprehensively and extensively detail the Four Teachings. Only in the third period are all Four Teachings discussed, with particular emphasis on the Vaipulya (Fangdeng) teachings, and for good reason. Question: If that\'s the case, since Nirvana (Niepan) includes the Four Teachings, why isn\'t it established as the Vaipulya period? Answer: The Four Teachings in Nirvana are merely a retrospective account, so the Vaipulya period isn\'t emphasized. Moreover, the establishment of each period has its own meaning; how can they be uniformly considered Vaipulya? Question: This Vaipulya period is established based on the Dharma; why not establish the period based on the sutra title and location? Answer: Among the Vaipulya teachings, the sutra titles are not unique, and the locations are not all the same. Therefore, using Vaipulya to encompass everything ensures that nothing is left out. Note: Vimala (Vimola) is a Sanskrit term, translated here as \'Pure Name\' (Jingming). The three delusions have been purified, which is the true body; the name pervades everywhere, which is the response body. This sutra is spoken by the layman Vimalakirti (Weimojie), hence it is called the Vimalakirti Nirdesa Sutra (Weimojie Suo Shuo Jing). Vimati-krsna (Siyi) is the name of a deva, fully referred to as the Vimati-krsna Brahma Sutra (Siyi Fantian Suo Wen Jing). The sutra states that beyond seventy-two Ganges river sands of Buddha lands to the east, there is a country called Pure and Clean (Jingjie), with the Buddha named Sun and Moon Light (Riyue Guang). In that land, there is a Bodhisattva Brahma named Vimati-krsna, who comes from there. (Etc.) Lanka (Lengjia) is the name of a city, translated here as \'Unreachable,\' only attainable by those who have attained enlightenment. Therefore, that sutra states that the Buddha resides in the city of Lanka on the summit of Mount Malaya (Molaye) by the sea. (Etc.) Surangama (Lengyan), the Great Treatise (Dalon) states that Surangama (Shoulengyan) in the Qin language means \'Strong Appearance\' (Jianxiang). It distinguishes the various Samadhi practices in terms of quantity, depth, and shallowness, just as a great general knows the strength of various troops. When a Bodhisattva attains this Samadhi, various afflictions cannot destroy it, just as no one dares to destroy the places reached by the treasure of a Chakravartin king commanding troops. It is also translated as \'Ultimate Completion of Affairs.\' Samadhi (Sanmei) in the Qin language means \'Place of Right Mind Practice,\' also called \'Adjusted and Straightened Concentration,\' because sentient beings\' minds have always been crooked since beginningless time. If one cultivates Samadhi, the mind becomes upright. This Surangama Samadhi Sutra (Shoulengyan Sanmei Jing) was translated by Kumarajiva (Jiumoluoshi), and it is different from the ten-volume version translated by Paramiti (Banlamiti) during the Tang Dynasty. The Golden Light Sutra (Jin Guangming Jing) is named based on a metaphor. Because the sutra text says, \'It is the Golden Light.\' The Profound Meaning of the Golden Light Sutra (Jin Guangming Xuanyi) states, \'Using the Dharma to create a metaphor, using the metaphor to simulate the Dharma,\' one should know that the words \'It is\' in the sutra specifically refer to the Golden Light. Xuanyun, the Dharma refers to immeasurable and profound Dharma nature. Xuanyun, the metaphor refers to the Golden Light, which is for those with sharp faculties.' ] }
解即法作譬所謂無量甚深法性三德之法即此之法作金光明三字譬也鈍根人解此金光明三字之譬以擬無量甚深法性三德法也利根親近鈍根疏還雖有親疏一不可廢雖則兩存只一譬喻古師但知以譬擬法不了利根即法作譬乃為天臺之所破耳況復古師以譬擬法尚自不周何由能解即法作譬斯義皎然何須疑惑余患近代章記解釋金光明題及文句題二題俱謬故此因便略示大綱如欲委明別有義章(云云)勝鬘者即勝鬘夫人也勝鬘經云波斯匿王末利夫人共相謂言勝鬘夫人是我之女聰慧利根具云勝鬘師子吼方廣經也四般若時者梵云般若此云智慧般若尊重智慧輕淺故存梵音此依經題以立時也注云摩訶般若者摩訶此云大也光贊者經云於是世尊從其舌本悉覆佛土而出無數百千光明照三千界其光明中自然而植金葉蓮華其蓮華上各有諸佛講說此經故知光即光明贊即講說等也金剛者從喻也以此金剛喻般若法也金中精堅者百鍊不消其體明凈能碎萬物故以之喻般若法焉大論說破金剛因緣著龜骨上以山羊角打之即破(云云)古判般若總有五時一摩訶二金剛三天王四光贊五仁王今家破之光贊只是大品上帙在後譯耳故不可為別時之義雖然摩訶定在仁王前矣具如釋簽大品只是摩訶今文重列之耳又有小品放光故云等諸般若也五法華涅槃時者以此二經同醍醐故合為一時此亦以
【現代漢語翻譯】 現代漢語譯本： 用比喻來解釋『即法』，例如用『無量甚深法性三德』之法來比喻『金光明』這三個字。資質愚鈍的人用『金光明』這三個字的比喻來比擬『無量甚深法性三德』之法。資質聰慧的人親近佛法，資質愚鈍的人則疏遠佛法，雖然有親近和疏遠的區別，但兩者都不可廢棄。雖然兩者並存，但終究只是一種比喻。過去的法師只知道用比喻來比擬佛法，不明白資質聰慧的人可以直接用佛法來作比喻，這一點已經被天臺宗所駁斥。更何況過去的法師用比喻來比擬佛法尚且不夠周全，又怎麼能夠理解用佛法來作比喻的含義呢？這個道理非常明白，不需要疑惑。我擔心近代的章疏註解解釋《金光明》的題目以及《文句》的題目，這兩個題目都錯了，所以在這裡簡略地說明一下大綱，如果想要詳細瞭解，可以參考其他的義章。 『勝鬘』指的是勝鬘夫人。勝鬘經中說，波斯匿王和末利夫人一起說，勝鬘夫人是我的女兒，她聰慧敏銳。詳細的內容可以參考《勝鬘師子吼方廣經》。 『四般若時』，梵語是『Prajna』（般若），這裡翻譯為『智慧』。因為般若尊重智慧而輕視淺薄的智慧，所以保留梵語。這裡根據經題來確立『時』。註解中說，『摩訶般若』，『摩訶』的意思是『大』。『光贊』，經中說，於是世尊從他的舌根中放出覆蓋整個佛土的無數百千光明，照亮三千世界，光明中自然生長出金葉蓮花，每朵蓮花上都有諸佛在講說這部經，因此知道『光』就是光明，『贊』就是講說等等。 『金剛』是從比喻來說的，用金剛來比喻般若法。金剛是金屬中最精純堅硬的，經過百鍊也不會消失，它的本體明亮純凈，能夠粉碎萬物，所以用它來比喻般若法。《大論》中說，用破金剛的因緣，把它放在龜殼上，用山羊角去敲打它，就會破碎。 過去的判教方法認為般若總共有五個時期：一、摩訶，二、金剛，三、天王，四、光贊，五、仁王。現在天臺宗破斥這種說法，認為光贊只是《大品般若經》的上半部分，是後來翻譯的，所以不能作為單獨一個時期的依據。雖然如此，摩訶般若肯定在《仁王經》之前。詳細的內容可以參考《釋簽》，《大品般若經》只是摩訶般若，現在文中又重新列出來而已。還有《小品般若經》和《放光般若經》，所以說『等等諸般若』。 『五法華涅槃時』，因為這兩部經都像醍醐一樣，所以合為一個時期。這也是根據
【English Translation】 English version: Using a metaphor to explain 'immediate law' (即法), for example, using the law of 'immeasurable profound Dharma-nature, three virtues' to metaphorize the three words 'Golden Light'. People with dull roots use the metaphor of the three words 'Golden Light' to compare with the law of 'immeasurable profound Dharma-nature, three virtues'. People with sharp roots are close to the Dharma, while those with dull roots are distant from it. Although there are differences between closeness and distance, both cannot be abandoned. Although both exist, it is ultimately just a metaphor. Past teachers only knew how to use metaphors to compare with the Dharma, not understanding that people with sharp roots can directly use the Dharma as a metaphor, which has been refuted by the Tiantai school. Moreover, past teachers' use of metaphors to compare with the Dharma was not comprehensive enough, so how could they understand the meaning of using the Dharma as a metaphor? This principle is very clear and does not require doubt. I am concerned that modern commentaries and annotations have misinterpreted the titles of the 'Golden Light Sutra' and the 'Words and Sentences', so I will briefly explain the outline here. If you want to understand in detail, you can refer to other commentaries. 'Shengman' (勝鬘) refers to Queen Srimala (勝鬘夫人). The Srimala Sutra says that King Prasenajit (波斯匿王) and Queen Mallika (末利夫人) said together, 'Queen Srimala is my daughter, she is intelligent and sharp.' Detailed content can be found in the 'Srimala Devi Simhanada Sutra' (勝鬘師子吼方廣經). 'Fourth Prajna Time', the Sanskrit word is 'Prajna' (般若), which is translated here as 'wisdom'. Because Prajna respects wisdom and despises shallow wisdom, the Sanskrit pronunciation is retained. Here, 'time' is established according to the title of the sutra. The annotation says, 'Mahaprajna' (摩訶般若), 'Mahā' means 'great'. 'Guangzan' (光讚), the sutra says, 'Then the World Honored One emitted countless hundreds of thousands of lights from the root of his tongue, covering the entire Buddha land, illuminating the three thousand worlds. In the light, golden lotus flowers naturally grew, and on each lotus flower, there were Buddhas preaching this sutra.' Therefore, it is known that 'Guang' (光) is light, and 'Zan' (讚) is preaching, and so on. 'Vajra' (金剛) is from a metaphor, using Vajra to metaphorize Prajna Dharma. Vajra is the purest and hardest of metals, it will not disappear after hundreds of refinements, its body is bright and pure, and it can crush all things, so it is used to metaphorize Prajna Dharma. The 'Mahaprajnaparamita Sastra' (大論) says that using the cause of breaking Vajra, placing it on a tortoise shell, and hitting it with a goat horn will break it. Past methods of classifying teachings believed that there were five periods of Prajna in total: 1. Mahā, 2. Vajra, 3. Heavenly Kings, 4. Guangzan, 5. Benevolent Kings. Now the Tiantai school refutes this view, believing that Guangzan is only the upper part of the 'Mahaprajnaparamita Sutra' (大品般若經), which was translated later, so it cannot be used as a basis for a separate period. Nevertheless, Mahaprajna is definitely before the 'Benevolent Kings Sutra' (仁王經). Detailed content can be found in the 'Commentary on the Meaning' (釋籤). The 'Mahaprajnaparamita Sutra' is just Mahaprajna, and now it is re-listed in the text. There are also the 'Smaller Prajnaparamita Sutra' (小品般若經) and the 'Emitting Light Prajnaparamita Sutra' (放光般若經), so it says 'etc. all Prajnas'. 'Fifth Lotus Sutra Nirvana Time', because these two sutras are like ghee (醍醐), they are combined into one period. This is also based on
其經題立時法即妙法華謂蓮華妙法有施開廢之義其意難解故以蓮華三事喻之涅槃者具云摩訶般涅槃那此翻大滅度大即法身滅即解脫度即般若有合有離融妙不二。
是為五時亦名五味。
三是為下結亦名五味者華嚴乳味鹿苑酪味方等生酥般若熟酥法華涅槃二經醍醐五味文出大涅槃經如下引之五時之文乃依諸部何者華嚴經云菩提道場始成正覺在初明矣諸部小乘雖曰初成自是小機見為初耳法華經云即脫瓔珞更著粗弊故知鹿苑第二明矣大集經云如來成道始十六年故知方等第三明矣仁王經云如來成道二十九年已為我說摩訶般若故知般若第四明矣法華經云成道已來四十餘年涅槃經云臨滅度時故知二經第五明矣問如來出世三十成道十二年中說四含等八年方等二十二年說諸般若八年法華二月望日說大涅槃且華嚴經何年說耶答或有說雲華嚴鹿苑此二同時合在鹿苑十二年也今謂不然且古德雲華嚴時長荊溪師云應知華嚴盡未來際豈得定云十二年耶須知如來只是一番出家成道大根始終無非華嚴小根自見從漸至於法華開悟是則華嚴遍五十年良可信矣故云大睹始終無改小見三七停留若五時次第部類先後非此中意豈得輒引而難乎。
言八教者。
二言八下八教二初正明三初牒前標名。
頓漸秘密不定藏通別圓。
【現代漢語翻譯】 現代漢語譯本： 『其經題立時法即妙法華』，指的是《妙法蓮華經》，其中『蓮華妙法』具有『施、開、廢』的含義，其深意難以理解，因此用蓮花的三件事來比喻它。『涅槃』，完整地說是『摩訶般涅槃那』（Mahāparinirvāṇa），翻譯成漢語就是『大滅度』。『大』指的是法身，『滅』指的是解脫，『度』指的是般若（Prajñā），有合有離，融合微妙，不是二元對立的。
這就是所謂的『五時』，也稱為『五味』。
『三是為下結亦名五味者』，總結了以上內容，也稱為『五味』：華嚴是乳味，鹿苑是酪味，方等是生酥，般若是熟酥，《法華經》和《涅槃經》是醍醐。五味的說法出自《大涅槃經》，如下引用五時的經文，是依據各部經典。那麼，《華嚴經》是在什麼時候說的呢？《華嚴經》說，在菩提道場初成正覺時，這在開始時就明確說明了。各部小乘經典雖然也說是初成正覺，但這只是小乘根機的人所見到的初成正覺。《法華經》說，『即脫瓔珞更著粗弊』，由此可知鹿苑是第二時。《大集經》說，『如來成道始十六年』，由此可知方等是第三時。《仁王經》說，『如來成道二十九年已為我說摩訶般若』，由此可知般若是第四時。《法華經》說，『成道已來四十餘年』，《涅槃經》說，『臨滅度時』，由此可知這兩部經是第五時。問：如來出世三十歲成道，十二年中說了四阿含等經典，八年說了方等經典，二十二年說了諸部般若經典，八年《法華經》，二月望日說了《大涅槃經》，那麼《華嚴經》是在哪一年說的呢？答：或者有人說，《華嚴經》和鹿苑同時，合在鹿苑的十二年中。我現在認為不是這樣。而且古德說，《華嚴經》的時間很長，荊溪大師說，『應知華嚴盡未來際』，怎麼能確定說是十二年呢？須知如來只是一次出家成道，大根器的人始終都見到的是《華嚴經》，小根器的人自己見到的是從漸教到《法華經》開悟，這樣說來，《華嚴經》遍及五十年是可信的。所以說，『大睹始終無改，小見三七停留』。如果五時的次第、部類的先後不是這個意思，怎麼能隨便引用來詰難呢？
說到八教。
『二言八下八教二初正明三初牒前標名』。
頓、漸、秘密、不定、藏、通、別、圓。
【English Translation】 English version: 『The title of the sutra, Lishi Fa, is Miaofa Lianhua,』 which refers to the 『Lotus Sutra of the Wonderful Law』 (妙法蓮華經, Miaofa Lianhua Jing). The 『Wonderful Law of the Lotus』 (蓮華妙法, Lianhua Miaofa) has the meaning of 『application, revelation, and abandonment』 (施, 開, 廢, Shi, Kai, Fei). Its profound meaning is difficult to understand, so it is喻(yù, metaphor) by the three matters of the lotus flower. 『Nirvana』 (涅槃, Nièpán), fully stated as 『Mahāparinirvāṇa』 (摩訶般涅槃那), is translated into Chinese as 『Great Extinction』 (大滅度, Dà Mièdù). 『Great』 (大, Dà) refers to the Dharmakaya (法身, Fǎshēn), 『Extinction』 (滅, Miè) refers to liberation, and 『Degree』 (度, Dù) refers to Prajñā (般若, Bōrě). There is union and separation, merging subtlety, not a duality.
This is what is called the 『Five Periods』 (五時, Wǔshí), also known as the 『Five Flavors』 (五味, Wǔwèi).
『The third is the conclusion below, also called the Five Flavors,』 summarizes the above and is also called the 『Five Flavors』: Avataṃsaka (華嚴, Huáyán) is the milk flavor, Deer Park (鹿苑, Lùyuàn) is the curds flavor, Vaipulya (方等, Fāngděng) is the raw butter flavor, Prajñā (般若, Bōrě) is the cooked butter flavor, and the Lotus Sutra (法華經, Fǎhuá Jīng) and Nirvana Sutra (涅槃經, Nièpán Jīng) are the ghee flavor. The statement of the Five Flavors comes from the Mahāparinirvāṇa Sutra, as quoted below, the text of the Five Periods, is based on various scriptures. So, when was the Avataṃsaka Sutra spoken? The Avataṃsaka Sutra says that it was at the beginning of attaining enlightenment at the Bodhi tree (菩提道場, Pútí Dàochǎng), which is clearly stated at the beginning. Although the various Hinayana (小乘, Xiǎochéng) scriptures also say that it was at the beginning of attaining enlightenment, this is only the beginning of enlightenment seen by those of Hinayana capacity. The Lotus Sutra says, 『Immediately taking off the necklace and putting on coarse and worn clothes,』 from this it can be known that Deer Park is the second period. The Mahāsaṃnipāta Sutra (大集經, Dàjí Jīng) says, 『The Tathāgata (如來, Rúlái) attained enlightenment sixteen years ago,』 from this it can be known that Vaipulya is the third period. The Benevolent Kings Sutra (仁王經, Rénwáng Jīng) says, 『The Tathāgata attained enlightenment twenty-nine years ago and has already spoken the Mahāprajñā to me,』 from this it can be known that Prajñā is the fourth period. The Lotus Sutra says, 『More than forty years since attaining enlightenment,』 and the Nirvana Sutra says, 『At the time of approaching extinction,』 from this it can be known that these two sutras are the fifth period. Question: The Tathāgata came into the world at the age of thirty and attained enlightenment at the age of twelve. In the twelve years, he spoke the Four Agamas (四阿含, Sì Āhán) and other scriptures. In the eight years, he spoke the Vaipulya scriptures. In the twenty-two years, he spoke the various Prajñā scriptures. In the eight years, he spoke the Lotus Sutra. On the fifteenth day of the second month, he spoke the Mahāparinirvāṇa Sutra. So, in which year was the Avataṃsaka Sutra spoken? Answer: Or some say that the Avataṃsaka Sutra and Deer Park were at the same time, combined in the twelve years of Deer Park. I now think that this is not the case. Moreover, the ancient worthies said that the time of the Avataṃsaka Sutra was very long. Master Jingxi (荊溪大師, Jīngxī Dàshī) said, 『It should be known that the Avataṃsaka Sutra extends to the end of the future,』 how can it be determined to be twelve years? It should be known that the Tathāgata only left home and attained enlightenment once. Those of great capacity always see the Avataṃsaka Sutra. Those of small capacity see for themselves the gradual teachings leading to the enlightenment of the Lotus Sutra. In this way, it is credible that the Avataṃsaka Sutra spans fifty years. Therefore, it is said, 『The great see the beginning and the end without change, the small see the three sevens and stop.』 If the order of the five periods and the sequence of the categories are not this meaning, how can they be arbitrarily quoted to question?
Speaking of the Eight Teachings (八教, Bājiào).
『The second statement below, Eight Teachings, the second, the first, the correct explanation, the third, the first, the reference to the previous name.』
Sudden (頓, Dùn), Gradual (漸, Jiàn), Secret (秘密, Mìmì), Indeterminate (不定, Bùdìng), Tripiṭaka (藏, Zàng), Shared (通, Tōng), Distinct (別, Bié), Perfect (圓, Yuán).
二頓下列示頓者初也由部時味三皆在初何者如來出世先說華嚴部在初矣日先照山牛先出乳時味初矣問頓教頓部同異如何答名異義同從部成教其法是同何者如來初說名為頓教總此頓說與余不同名為頓部部即是教豈有異乎漸者漸次也三漸次第也所謂二乘鹿苑證真方等彈斥般若濤汰故知漸次正約二乘及偏菩薩若諸大士已入于實則非漸次之所收矣秘密者此則如來不思議力隱覆密說令諸眾生互不相知得漸頓益故名秘密諸文先明顯露不定次明秘密今文且從言說便故先明秘密耳一家所立顯密之教乃是祖述龍樹大師何者般若經中諸天子等住在虛空而讚歎曰我見閻浮提第二法輪轉大智度論釋此文云初轉法輪八萬諸天得無生忍陳如比丘先得初果今轉法輪無量諸天得無生忍今轉似初轉問初轉少今轉多如何以大喻小而言似耶答諸佛法輪有二種一者顯二者密初轉聲聞見八萬及一人諸菩薩見無量阿僧祇人得無生忍等故名秘密教若初轉八萬一人乃是顯露不定教也又涅槃經迦葉菩薩設三十六問已如來贊云如我初成正覺亦有菩薩來問斯義當知此亦秘密教也此準玄簽謂之秘密準涅槃疏謂之遠本具如大部補註中辨(云云)然須了知秘密不定但是約于同聽異聞互相知互不相知而論異耳問秘密教者降佛已還尚非阿難能受云何大論伸明答或有說云阿難在小是故不傳
【現代漢語翻譯】 現代漢語譯本 二、頓教和漸教、顯教和密教： 什麼是頓教、漸教、顯教和密教？ 首先說頓教。頓教的『部』、『時』、『味』都在『初』。什麼是『初』呢？例如，如來佛出世，首先宣說《華嚴經》，這就是『部』在『初』了。太陽先照耀高山，牛先產出乳汁，這就是『時』和『味』在『初』了。 問：頓教和頓部，相同還是不同？ 答：名稱不同，意義相同。從『部』成就『教』，其法理是相同的。為什麼呢？如來佛最初宣說，名為頓教。總括這種頓說，與其他的不同，名為頓部。『部』就是『教』，怎麼會有不同呢？ 漸教就是漸次。有三種漸次。所謂二乘人在鹿野苑證得真諦，方等經中彈斥二乘，般若經中淘汰執著，所以說漸次主要是針對二乘和偏頗的菩薩。如果諸位大士已經進入實相，就不屬於漸教所攝了。 秘密教，這是如來佛不可思議的力量，隱蔽地秘密宣說，讓眾生互相不知道，從而得到漸教或頓教的利益，所以名為秘密教。通常經文先明顯地顯露，然後不定地說明，最後才說明秘密。現在本文且從言語表達的方便，所以先說明秘密。 一家所立的顯教和密教，乃是祖述龍樹大師的。為什麼呢？因為《般若經》中，諸天子等住在虛空中讚歎說：『我見閻浮提第二次法輪轉動。』《大智度論》解釋此文說：『初次轉法輪，八萬諸天得到無生忍；陳如比丘首先得到初果。現在轉法輪，無量諸天得到無生忍。』現在轉法輪，類似於初次轉法輪。問：初次轉法輪聽眾少，現在轉法輪聽眾多，為什麼用大的來比喻小的，說類似於呢？答：諸佛的法輪有兩種，一是顯，二是密。初次轉法輪，聲聞眾只見到八萬和一人，諸菩薩見到無量阿僧祇人得到無生忍等，所以名為秘密教。如果初次轉法輪的八萬一人，乃是顯露不定教。 又，《涅槃經》中，迦葉菩薩提出三十六個問題后，如來佛讚歎說：『如我初成正覺時，也有菩薩來問這些義理。』應當知道這也是秘密教。這按照玄簽的說法，稱之為秘密；按照《涅槃疏》的說法，稱之為遠本具，如大部補註中辨析（此處省略）。然而必須瞭解，秘密不定只是就同聽異聞、互相知道或互相不知道來論述差異。 問：秘密教，從佛陀降生以來，尚且不是阿難所能接受的，為什麼《大智度論》要闡明呢？答：或者有人說，阿難當時位階還低，所以沒有傳授給他。
【English Translation】 English version II. Sudden Teaching, Gradual Teaching, Exoteric Teaching, and Esoteric Teaching: What are the Sudden Teaching, Gradual Teaching, Exoteric Teaching, and Esoteric Teaching? First, let's talk about the Sudden Teaching. The 'section' (部 - bu, division/section of scripture), 'time' (時 - shi, timing), and 'flavor' (味 - wei, taste/essence) of the Sudden Teaching are all in the 'beginning' (初 - chu). What is 'beginning'? For example, when the Tathagata (如來 - Rulai, 'Thus Come One', an epithet of the Buddha) appears in the world, he first proclaims the Avatamsaka Sutra (華嚴經 - Huayan Jing), this is the 'section' in the 'beginning'. The sun first shines on the mountains, and the cow first produces milk, this is the 'time' and 'flavor' in the 'beginning'. Question: Are the Sudden Teaching and the Sudden Section the same or different? Answer: The names are different, but the meanings are the same. The 'teaching' is accomplished from the 'section', and the principles are the same. Why? The Tathagata's initial proclamation is called the Sudden Teaching. Summarizing this sudden proclamation, which is different from others, is called the Sudden Section. The 'section' is the 'teaching', so how can there be a difference? The Gradual Teaching is gradual. There are three gradual stages. The two vehicles (二乘 - er cheng, referring to Sravakas and Pratyekabuddhas) attain truth in the Deer Park (鹿野苑 - Luye Yuan, Sarnath), the Vaipulya Sutras (方等經 - Fangdeng Jing) criticize the two vehicles, and the Prajnaparamita Sutras (般若經 - Bore Jing) eliminate attachments. Therefore, the Gradual Teaching is mainly aimed at the two vehicles and biased Bodhisattvas. If the great Bodhisattvas have already entered reality, they are not included in the Gradual Teaching. The Esoteric Teaching is the inconceivable power of the Tathagata, secretly and covertly proclaimed, so that sentient beings do not know each other, thereby obtaining the benefits of the Gradual or Sudden Teaching, so it is called the Esoteric Teaching. Usually, the scriptures first reveal clearly, then explain indefinitely, and finally explain the secret. Now, this text explains the secret first for the convenience of verbal expression. The Exoteric and Esoteric Teachings established by one school are based on the teachings of the Master Nagarjuna (龍樹大師 - Longshu Dashi). Why? Because in the Prajnaparamita Sutra, the gods and others dwelling in the sky praised: 'I see the second turning of the Dharma wheel in Jambudvipa (閻浮提 - Yanfuti, the continent where we live).' The Mahaprajnaparamita-sastra (大智度論 - Dazhi Dulun) explains this passage by saying: 'In the first turning of the Dharma wheel, eighty thousand gods attained the non-origination forbearance (無生忍 - wusheng ren, kshanti-anutpattika-dharma); the Bhikkhu Ajnata-Kaundinya (陳如比丘 - Chenru Biqiu) first attained the first fruit. Now, in the turning of the Dharma wheel, countless gods attain the non-origination forbearance.' The current turning of the Dharma wheel is similar to the first turning of the Dharma wheel. Question: The audience of the first turning of the Dharma wheel was small, and the audience of the current turning of the Dharma wheel is large, why use the large to compare the small, saying it is similar? Answer: The Dharma wheel of the Buddhas has two types, one is exoteric, and the other is esoteric. In the first turning of the Dharma wheel, the Sravakas (聲聞 - shengwen, 'voice-hearers') only saw eighty thousand and one person, and the Bodhisattvas saw countless Asamkhya (阿僧祇 - Asengqi, countless) people attain the non-origination forbearance, etc., so it is called the Esoteric Teaching. If the eighty thousand and one person of the first turning of the Dharma wheel is the exoteric and indefinite teaching. Furthermore, in the Nirvana Sutra (涅槃經 - Niepan Jing), after the Bodhisattva Kasyapa (迦葉菩薩 - Jiaye Pusa) asked thirty-six questions, the Tathagata praised: 'When I first attained enlightenment, there were also Bodhisattvas who came to ask these meanings.' It should be known that this is also the Esoteric Teaching. According to the Xuanqian's (玄簽) explanation, it is called secret; according to the Nirvana Sutra Commentary (涅槃疏 - Niepan Shu), it is called the distant original, as analyzed in the Great Commentary Supplement (此處省略). However, it must be understood that the secret and indefinite are only discussed in terms of hearing the same but understanding differently, knowing each other or not knowing each other. Question: The Esoteric Teaching, since the Buddha's descent, was not even acceptable to Ananda (阿難 - Anan), why does the Mahaprajnaparamita-sastra explain it? Answer: Or some say that Ananda's position was low at that time, so it was not transmitted to him.
龍樹在大所以知之今謂不然且如阿難既通四教何必定小菩薩眾多豈獨龍樹能知秘密故須了知由般若經天子讚辭有秘密義所以龍樹得論顯密二種法輪若不爾者大論何必特於此文專指鹿苑明秘密耶又諸菩薩造論頗多何不說耶故知若非般若經中對彼鹿苑有秘密意龍樹無由以明密教斷可信矣問秘密一教為局四時為通五味答若乃泛論秘密之義則五味中皆悉有之若化儀中秘密教者局在四時故下文云如前四時以至諸文皆同此說若第五時乃是顯露非是秘密亦是定教非不定教若第五味亦論密者此有二義一者如三週中用預聞者故法說周密聞大車及以宿世當知此密乃成顯露同皆圓妙咸一味故不同爾前互不相知二者法華座席對余方論容有密義何者余方未宜開顯則彼不知此今法華中人天初心始得開者亦未全知十方世界開不開等則此不知彼然經法華本地開后雖不現見亦可比知十方容有一席定無斯之謂矣問釋簽中說秘密橫被無時不遍何故向云局在四時答豈聞無時不遍之言便將秘密通法華耶今謂無時不遍只是四時耳若謂不然云何解會法華是顯露非秘密耶須將義定勿以言拘問化儀中密既遍四時何故大論專對鹿苑答此由經中諸天子云第二法輪是則鹿苑以為初轉所以大論且附經文故專鹿苑若以義求實通四味是故得云無時不遍不定者妙玄中雲顯露不定秘密不定今
【現代漢語翻譯】 現代漢語譯本 龍樹菩薩（Nāgārjuna，印度佛教哲學家）在大乘佛教中廣為人知，但現在有人認為並非如此。例如，阿難尊者（Ānanda，佛陀的十大弟子之一）通達四教，為何一定要侷限於小乘佛教？菩薩眾多，難道只有龍樹菩薩才能瞭解秘密教義嗎？因此，必須瞭解，《般若經》（Prajñāpāramitā Sūtra）中天子的讚歎之辭含有秘密的意義，所以龍樹菩薩才能闡述顯教和密教兩種法輪。如果不是這樣，《大智度論》（Mahāprajñāpāramitāśāstra）為何要特別在此處專門指出鹿野苑（Mrigadava，佛陀初轉法輪之地）具有秘密的意義呢？而且，諸位菩薩所造的論著頗多，為何沒有提及此事呢？由此可知，如果不是《般若經》中對鹿野苑有秘密的含義，龍樹菩薩就沒有理由闡明密教，這個判斷是可信的。 問：秘密一教是侷限於四時（佛陀教化的四個階段）還是通用於五味（佛陀教化的五個時期）？ 答：如果泛泛而論秘密的意義，那麼五味之中都包含秘密。如果從化儀（佛陀教化的儀式）的角度來說，秘密教侷限於四時。所以下文說，『如前四時』，以至後面的各種說法都與此相同。第五時是顯露的教法，不是秘密的教法，也是定教（確定的教法），不是不定教（不確定的教法）。如果第五味也論及秘密，這有兩種含義：一是如三週說法中，使用預先聽聞者，所以法說周密，聽聞大車（Mahāyāna，大乘）以及宿世因緣，應當知道這種秘密乃是成為顯露，同樣都是圓滿微妙，都是同一味道，因此不同於之前的互不相知。二是《法華經》（Lotus Sūtra）的座席，相對於其他地方來說，容許有秘密的含義。為什麼呢？因為其他地方不適合開顯，所以他們不知道這裡的情況。現在《法華經》中的人天，初心才開始得到開悟，也未必完全知道十方世界開與不開等情況，所以他們不知道其他地方的情況。然而，經由《法華經》本地開顯之後，即使不親自見到，也可以推知十方世界容許有一席之地，一定沒有這種情況。 問：《釋簽》（《法華玄義釋簽》）中說，秘密橫向普及，無時不在，無處不遍，為何之前說侷限於四時？ 答：難道聽到『無時不在，無處不遍』的說法，就認為秘密教法可以通於《法華經》嗎？我認為『無時不在，無處不遍』只是指四時而已。如果認為不是這樣，如何解釋《法華經》是顯露的教法而不是秘密的教法呢？必須以義理來確定，不要被言辭所束縛。 問：化儀中的秘密教既然遍及四時，為何《大智度論》專門針對鹿野苑？ 答：這是因為經中的諸天子說，『第二法輪』，因此以鹿野苑作為初轉法輪之地，所以《大智度論》且附和經文，故而專門針對鹿野苑。如果從義理上來說，實際上是通於四味，所以可以說『無時不在，無處不遍』。不定教，《妙玄》（《法華玄義》）中說，顯露不定，秘密不定，現在……
【English Translation】 English version Nāgārjuna (Nāgārjuna, an Indian Buddhist philosopher) is widely known in Mahayana Buddhism, but now some people think otherwise. For example, Ānanda (Ānanda, one of the Buddha's ten great disciples) is proficient in the Four Teachings, why must he be limited to Hinayana Buddhism? There are many Bodhisattvas, is it only Nāgārjuna who can understand the secret teachings? Therefore, it must be understood that the praises of the gods in the Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra) contain secret meanings, so Nāgārjuna can expound both the exoteric and esoteric Dharmacakras. If not, why would the Mahāprajñāpāramitāśāstra (Mahāprajñāpāramitāśāstra) specifically point out that Mrigadava (Mrigadava, the place where the Buddha first turned the Dharma wheel) has a secret meaning? Moreover, many treatises have been created by various Bodhisattvas, why is this not mentioned? From this, it can be known that if it were not for the secret meaning of the Prajñāpāramitā Sūtra regarding Mrigadava, Nāgārjuna would have no reason to clarify the esoteric teachings, and this judgment is credible. Question: Is the secret teaching limited to the Four Times (four stages of the Buddha's teaching) or applicable to the Five Flavors (five periods of the Buddha's teaching)? Answer: If we discuss the meaning of secret in general, then all five flavors contain secrets. If we consider it from the perspective of the ritual of transformation (the Buddha's teaching rituals), the secret teaching is limited to the Four Times. Therefore, the following text says, 'Like the previous Four Times,' and all subsequent statements are the same. The Fifth Time is the exoteric teaching, not the secret teaching, and it is also the definite teaching, not the indefinite teaching. If the Fifth Flavor also discusses secrets, there are two meanings: First, as in the three rounds of teachings, those who have heard it beforehand are used, so the Dharma teaching is thorough, and hearing the Great Vehicle (Mahāyāna, Mahayana) and past karmic connections, one should know that this secret becomes exoteric, and they are all perfect and wonderful, and they are all of the same taste, so it is different from the previous mutual ignorance. Second, the seat of the Lotus Sūtra (Lotus Sūtra), relative to other places, allows for secret meanings. Why? Because other places are not suitable for revelation, so they do not know the situation here. Now, the humans and gods in the Lotus Sūtra have just begun to attain enlightenment, and they may not fully know whether the ten directions of the world are open or not, so they do not know the situation in other places. However, after the local revelation of the Lotus Sūtra, even if they do not see it themselves, they can infer that the ten directions of the world allow for a seat, and there is certainly no such situation. Question: The Shiqian (Annotations on the Profound Meaning of the Lotus Sutra) says that the secret is horizontally universal, always present, and everywhere, why did you say before that it is limited to the Four Times? Answer: Did you think that the secret teaching can be applied to the Lotus Sūtra just because you heard the saying 'always present and everywhere'? I think 'always present and everywhere' only refers to the Four Times. If you don't think so, how do you explain that the Lotus Sūtra is an exoteric teaching and not a secret teaching? It must be determined by reason, and not be bound by words. Question: Since the secret teaching in the ritual of transformation pervades the Four Times, why does the Mahāprajñāpāramitāśāstra specifically target Mrigadava? Answer: This is because the gods in the sutra said, 'The Second Dharmacakra,' therefore Mrigadava is regarded as the place where the Dharma wheel was first turned, so the Mahāprajñāpāramitāśāstra also echoes the sutra, and therefore specifically targets Mrigadava. If we consider it from the perspective of reason, it is actually applicable to the Four Flavors, so it can be said 'always present and everywhere'. The indefinite teaching, in the Miaoxuan (Profound Meaning of the Lotus Sutra), says that the exoteric is indefinite, the secret is indefinite, now...
文從略于秘密中不云不定於顯露中但云不定問秘密顯露皆有不定妙玄明矣秘密顯露若皆論定何以證乎答明者貴其理暗者守其文秘密顯露既云不定豈無定乎故荊溪云顯之與密定與不定相對論故況妙玄雲法華是定豈非顯露有定不定應知頓漸亦顯露定顯露既爾秘密亦然文義如是可不信哉顯露不定只是如來一音演暢令諸眾生互相知覺得益不同故名不定妙玄中說雖五人取證而不妨諸天悟大雖高山頓說而不妨游化鹿苑問準妙玄中顯露不定八萬五人或有疑雲八萬悟大二乘人知為不知耶若云不知何殊秘密若云知者鹿苑小機豈可知大答八萬五人同聞生滅名為顯露五人見小八萬悟大名為不定於漸得頓斯之謂矣高山頓說不妨鹿苑是則名為于頓得漸人之未了異論云云卻于不定妄分顯密全棄同聞生滅之說問顯露不定其義昭然知與不知猶未了了答大論既云初轉聲聞見八萬及一人故知鹿苑之中雖八萬一人互相知覺而於聲聞自己智眼實未知于悟大之說但知八萬得法眼凈耳大論中雲得無生忍方名悟大故知大論依般若經大乘之義所以得伸小大之說準大判教名為不定那以鹿苑小機難耶問顯密各論定與不定其義云何答如來說頓機得頓益說漸亦然名為定也如來說頓機得漸益說漸亦然名不定也但以互相知故名顯露定不定矣或為一人說頓多人說漸或為一人說漸多人說頓
【現代漢語翻譯】 現代漢語譯本 經文中省略了在秘密中不說確定，而在顯露中卻說不確定。但說不確定，那麼秘密和顯露都有不確定的妙處就明顯了。如果秘密和顯露都論為確定，又憑什麼來證明呢？回答說，『明』在於重視它的道理，『暗』在於遵守它的文字。秘密和顯露既然說是不確定，難道就沒有確定嗎？所以荊溪大師說，『顯』與『密』，『定』與『不定』是相對而言的。況且《妙玄》中說，《法華經》是『定』，難道不是顯露中有『定』和『不定』嗎？應當知道，『頓』和『漸』也是顯露的『定』。顯露既然如此，秘密也是這樣，文義就是這樣，難道可以不相信嗎？顯露的不確定，只是如來用一種聲音演說，讓各種眾生互相知道，得到利益不同，所以名叫不確定。《妙玄》中說，即使五人證果，也不妨礙諸天領悟大法；即使在高山上頓悟，也不妨礙在鹿苑游化。問：按照《妙玄》中顯露的不確定，八萬五人或許有人懷疑，八萬人領悟大法，二乘人是知道還是不知道呢？如果說不知道，那和秘密有什麼區別？如果說知道，鹿苑的小根機怎麼能知道大法呢？答：八萬五人一同聽聞生滅法，名叫顯露；五人見小，八萬人領悟大法，名叫不確定。在漸悟中得到頓悟，說的就是這種情況。在高山上頓悟，不妨礙在鹿苑，這就名叫在頓悟中得到漸悟。那些不明白的人異議紛紛，卻在不確定中妄自分辨顯密，完全拋棄了一同聽聞生滅法的說法。問：顯露的不確定，它的意義很明顯，知道與不知道還是不明白。答：《大智度論》既然說，最初轉法輪時，聲聞見八萬及一人，所以知道在鹿苑之中，雖然八萬一人互相知道，但對於聲聞自己智慧的眼光來說，實際上還不知道領悟大法的說法，只知道八萬人得到法眼清凈罷了。《大智度論》中說，得到無生法忍才名叫領悟大法，所以知道《大智度論》依據《般若經》的大乘之義，所以才能闡述。小乘和大乘的說法，按照大乘的判教來說，名叫不確定，怎麼能用鹿苑的小根機來質疑呢？問：顯教和密教各自論述『定』與『不定』，它的意義是什麼呢？答：如來說頓法，根機得到頓悟的利益；如來說漸法，根機得到漸悟的利益，這名叫『定』。如來說頓法，根機得到漸悟的利益；如來說漸法，根機得到頓悟的利益，這名叫『不定』。只是因為互相知道，所以名叫顯露的『定』和『不定』。或者為一人說頓法，為多人說漸法；或者為一人說漸法，為多人說頓法。
【English Translation】 English version The text omits stating definiteness in secrecy, but speaks of indefiniteness in revelation. However, since it speaks of indefiniteness, the wonderful mystery of both secrecy and revelation being indefinite is clear. If both secrecy and revelation are discussed as definite, how can it be proven? The answer is, 'clarity' values its principle, 'obscurity' adheres to its text. Since secrecy and revelation are said to be indefinite, is there no definiteness? Therefore, Master Jingxi says, 'Manifest' and 'secret,' 'definite' and 'indefinite' are discussed relatively. Moreover, the Miaoxuan (Profound Meaning) says that the Lotus Sutra is 'definite,' is it not that there is 'definiteness' and 'indefiniteness' in revelation? It should be known that 'sudden' and 'gradual' are also definite in revelation. Since revelation is like this, so is secrecy. The meaning of the text is like this, can it not be believed? The indefiniteness of revelation is only that the Tathagata (如來, Thus Come One) uses one sound to expound, allowing various beings to know each other, and the benefits they receive are different, so it is called indefinite. The Miaoxuan says that even if five people attain enlightenment, it does not prevent the Devas (諸天, gods) from understanding the Great Dharma; even if there is sudden enlightenment on a high mountain, it does not prevent wandering and transforming in the Deer Park. Question: According to the indefiniteness of revelation in the Miaoxuan, perhaps some of the eighty-five thousand people doubt, do the eighty thousand who understand the Great Dharma, do the Sravakas (聲聞, Hearers) know or not? If they do not know, what is the difference from secrecy? If they know, how can the small capacity of the Deer Park know the Great Dharma? Answer: Eighty-five thousand people together hear the Dharma of arising and ceasing, which is called revelation; five people see the small, eighty thousand people understand the Great Dharma, which is called indefinite. Attaining sudden enlightenment from gradual enlightenment, this is what it means. Sudden enlightenment on a high mountain does not prevent the Deer Park, which is called attaining gradual enlightenment from sudden enlightenment. Those who do not understand have different opinions, but they falsely distinguish between manifest and secret in indefiniteness, completely abandoning the saying of hearing the Dharma of arising and ceasing together. Question: The indefiniteness of revelation, its meaning is clear, but knowing and not knowing is still not understood. Answer: Since the Mahaprajnaparamita Sastra (大智度論, Great Wisdom Sutra) says that when the wheel of Dharma was first turned, the Sravakas saw eighty thousand and one person, so it is known that in the Deer Park, although eighty thousand and one person know each other, in terms of the wisdom of the Sravakas themselves, they do not actually know the saying of understanding the Great Dharma, they only know that eighty thousand people have attained the purity of the Dharma eye. The Mahaprajnaparamita Sastra says that attaining the Anutpattika-dharma-kshanti (無生法忍, non-origination forbearance) is called understanding the Great Dharma, so it is known that the Mahaprajnaparamita Sastra relies on the meaning of the Prajnaparamita Sutra (般若經, Perfection of Wisdom Sutra) of the Mahayana (大乘, Great Vehicle), so it can be elaborated. The saying of the Small Vehicle and the Great Vehicle, according to the classification of the Great Vehicle, is called indefinite, how can the small capacity of the Deer Park be used to question it? Question: The manifest and secret teachings each discuss 'definiteness' and 'indefiniteness,' what is its meaning? Answer: The Tathagata speaks of the sudden Dharma, and the capacity attains the benefit of sudden enlightenment; the Tathagata speaks of the gradual Dharma, and the capacity attains the benefit of gradual enlightenment, this is called 'definite.' The Tathagata speaks of the sudden Dharma, and the capacity attains the benefit of gradual enlightenment; the Tathagata speaks of the gradual Dharma, and the capacity attains the benefit of sudden enlightenment, this is called 'indefinite.' It is only because they know each other that it is called the 'definiteness' and 'indefiniteness' of revelation. Or the sudden Dharma is spoken for one person, and the gradual Dharma is spoken for many people; or the gradual Dharma is spoken for one person, and the sudden Dharma is spoken for many people.
名為不定只為一人說頓不為說漸名之為定但以互不相知故名為秘密定不定矣具引妙玄秘密不定委在下文當知顯密之義感應相須不可偏指余如下文。
藏通別圓者長阿含云佛在圓彌城北尸舍婆村說四大教謂從佛聞從和合眾聞從多比丘聞從一比丘聞月燈三昧經四種修多羅一諸行二訶責三煩惱四清凈此等並是化法四教之明證也原夫如來藏性權實二理眾生迷故莫之返也由是聖人以大悲力冥熏藏性說四教法赴四機緣眾生若能依教修行證乎藏性性理亡泯教法寂然是名一代修多羅教如標月指因指見月見月亡指因教見性見性泯教大小教法一切皆爾那謂教家非見道耶自誤誤他甚可哀矣藏者具云三藏即經律論皆云藏者含藏為義文能含理理能含文即經律論各含一切文理故也教者效也聖人被下之言也效之則革凡成聖也問大小皆有經律論三何以大乘雲通別圓小名三藏答準釋簽中義有通別通則大小皆有三藏舍通從別依法華經大論成論專以小乘名三藏教清涼觀師謂此三藏濫餘三教又釋意云小乘三藏條然不同通教意融別依法性圓三無礙余謂此亦自是一說得向通別何所濫哉通者通也無所不通也案四念處通義有三一因果俱通即通當教三人共十地也二因通果不通即是三根受接也三通別通圓即因果俱不通藉通開導之人也應知通教不定部帙但二酥中三乘共學
【現代漢語翻譯】 現代漢語譯本：名為不定，並非只為一人宣說頓悟之法，也不是爲了宣說漸悟之法，之所以稱之為『定』，是因為彼此之間互不瞭解，所以稱之為『秘密定』。關於『秘密不定』的詳細解釋，將在下文《妙玄》中詳細闡述。應當明白，顯教和密教的意義在於相互感應，不可偏頗地指責。其餘內容如下文所述。
關於藏、通、別、圓四教，在《長阿含經》中記載，佛陀在圓彌城的北邊的尸舍婆村宣說了四大教法，即從佛陀聽聞、從和合僧眾聽聞、從眾多比丘聽聞、從一位比丘聽聞。《月燈三昧經》中提到了四種修多羅：一、諸行；二、訶責；三、煩惱；四、清凈。這些都是化法四教的明確證據。追溯如來藏性，權實二理，眾生因為迷惑而不能反本歸源。因此，聖人以大悲之力，暗中熏習眾生的如來藏性，宣說四教之法，以適應四種不同的根機。眾生如果能夠依照教法修行，證悟如來藏性，那麼性理就會泯滅，教法也會寂然。這就是一代修多羅教的意義，如同用手指指向月亮，因指而見月，見月后則忘指，因教而見性，見性后則泯滅教法。大小乘教法都是如此。如果有人說教家不能見道，那是自誤誤人，實在可悲！所謂『藏』，具足三藏，即經藏、律藏、論藏。都說『藏』具有含藏之義，文字能夠包含道理，道理能夠包含文字，即經律論各自包含一切文理。
所謂『教』，是傚法的意思，是聖人垂示于下的言教。傚法它，就能革除凡夫之身，成就聖人之道。有人問：大小乘都有經律論三藏，為什麼大乘稱通、別、圓，小乘稱三藏？回答：按照《釋簽》中的意義，有通、別之分。通則大小乘都有三藏，捨棄通而取別，依據《法華經》、《大論》、《成論》，專門以小乘為三藏教。清涼觀師認為，這三藏混雜了其餘三教。又解釋說，小乘三藏條理分明，不同於通教的意融，別教依法性，圓教三無礙。我認為這也是一種說法，得到了通別之意，又有什麼混雜的呢？所謂『通』，是通達的意思，無所不通。按照四念處的通義，有三種：一、因果俱通，即通於當教的三人和十地；二、因通果不通，即是三根接受接引；三、通別通圓，即因果俱不通，需要藉助通教的開導之人。應當知道，通教沒有固定的部帙，但在二酥之中，三乘共同學習。
【English Translation】 English version: The term 'indefinite' is not used solely to expound the sudden enlightenment for one person, nor is it for gradually expounding enlightenment. It is called 'definite' because they do not know each other, hence it is called 'secret definite'. The detailed explanation of 'secret indefinite' will be elaborated in the following text of 'Miao Xuan'. It should be understood that the meanings of exoteric and esoteric teachings lie in mutual resonance and should not be biasedly criticized. The rest is as described in the following text.
Regarding the four teachings of Tripitaka (collection of scriptures) , Common (通), Distinct (別), and Perfect (圓), the Chang Ahan Jing (長阿含經, Dirgha Agama Sutra) records that the Buddha, in the Shishepo village north of Yuanmi City, expounded the four great teachings, namely, hearing from the Buddha, hearing from the harmonious Sangha (和合僧眾, the monastic community), hearing from many Bhikkhus (比丘, monks), and hearing from one Bhikkhu. The Yuedeng Sanmei Jing (月燈三昧經, Candraprabha Samadhi Sutra) mentions four types of Sutras: 1. All actions; 2. Reproach; 3. Afflictions; 4. Purity. These are clear evidence of the four teachings of transformation. Tracing back to the Tathagatagarbha (如來藏, Buddha-nature), the two principles of provisional and real, sentient beings are unable to return to the origin due to delusion. Therefore, the sage, with the power of great compassion, secretly cultivates the Tathagatagarbha of sentient beings, expounding the four teachings to adapt to the four different capacities. If sentient beings can cultivate according to the teachings and realize the Tathagatagarbha, then the nature and principle will be extinguished, and the teachings will be silent. This is the meaning of the Sutra teachings of a generation, like pointing to the moon with a finger, seeing the moon through the finger, forgetting the finger after seeing the moon, seeing the nature through the teachings, and extinguishing the teachings after seeing the nature. The teachings of both the Great and Small Vehicles are the same. If someone says that the teaching family cannot see the path, it is self-deception and misleading others, which is truly lamentable! The so-called 'Tripitaka' fully encompasses the three collections, namely, the Sutra Pitaka (經藏, collection of discourses), the Vinaya Pitaka (律藏, collection of monastic rules), and the Abhidhamma Pitaka (論藏, collection of philosophical treatises). It is said that 'Tripitaka' has the meaning of containing and storing, the text can contain the principle, and the principle can contain the text, that is, the Sutras, Vinaya, and Abhidhamma each contain all the text and principle.
The so-called 'teaching' is the meaning of emulation, it is the teachings that the sage imparts to those below. Emulating it can transform the body of an ordinary person and achieve the path of a sage. Someone asks: Both the Great and Small Vehicles have the three Tripitakas, why does the Great Vehicle call them Common, Distinct, and Perfect, while the Small Vehicle calls them the three Tripitakas? Answer: According to the meaning in the Shi Qian (釋簽, Commentary on the Lotus Sutra), there are distinctions between Common and Distinct. Common means that both the Great and Small Vehicles have the three Tripitakas, abandoning the Common and taking the Distinct, based on the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra), the Great Treatise (大論, Mahaprajnaparamita Sastra), and the Cheng Lun (成論, Tattvasiddhi Sastra), specifically using the Small Vehicle as the three Tripitaka teachings. Qingliang Guanshi (清涼觀師, National Teacher Qingliang) believes that these three Tripitakas are mixed with the other three teachings. It is also explained that the three Tripitakas of the Small Vehicle are clearly distinct, unlike the integrated meaning of the Common teaching, the Distinct teaching is based on the nature of reality, and the Perfect teaching has three unobstructed aspects. I think this is also a saying, obtaining the meaning of Common and Distinct, so what is mixed? The so-called 'Common' is the meaning of thoroughness, all-pervasive. According to the Common meaning of the Four Foundations of Mindfulness (四念處, Four Smrtis), there are three types: 1. Both cause and effect are Common, that is, Common to the three people and ten grounds of the current teaching; 2. The cause is Common but the effect is not Common, that is, the three roots receive guidance; 3. Common to Distinct and Common to Perfect, that is, neither cause nor effect is Common, and it is necessary to rely on the person who guides the Common teaching. It should be known that the Common teaching does not have a fixed collection, but in the two Sarpis (酥, clarified butter), the three vehicles learn together.
判以為通若三藏教自有部帙即阿含等是也別者異也別異藏通及圓融也若言別者是不共義而立不共教者此乃得在二乘遠邊失於近邊如華嚴中處處行布二乘不聞即其義也但云別教則遠近皆得如二酥中二乘亦聞恒沙法也亦如通教即是共義而立共教者此乃得在二乘近邊失於遠邊但云通教則近遠皆攝如向三通義是也圓者妙也三諦融即也此且略示四教名義余如向下隨文點出。
是名八教。
三是名下結。
頓等四教是化儀如世藥方藏等四教名化法如辨藥味。
二頓下法以喻彰八教之法以藥方味而顯之也如文可見又荊溪云藏等四教是教門法式頓等四教是敷置引入如來權巧善達物機頒宣藏等以為頓等名雖有八用必不俱開合隨宜盈縮不定而清涼以天臺列在古來判教四教中攝斯則豈非比竊讀者尚雲天臺唯藏等四耶。
如是等義散在廣文。
二如下結廣如上五時八教等義遍散一家諸部廣文法義散廣不其然歟。
今依大本略錄綱要。
二今依下略錄綱要文為二初總標略錄言大本者準下結云謹案臺教廣本是則大本不殊廣本大本廣本豈可異前散在廣文又亦可云大本廣本指智者撰四卷四教是則彼既名大名廣今文宜稱小本略本但今文中五時五味三觀十乘全依玄義及止觀等故知大本又不局定四卷四教文
【現代漢語翻譯】 現代漢語譯本： 判別『通』教，如果說三藏教（Tripitaka，佛教經典的總稱）自有其部帙，就像阿含經等那樣。『別』是不同的意思，『別異』是指區別于藏、通以及圓融教。如果說『別』教是不共之義，而建立不共之教，這就會落在二乘（聲聞乘和緣覺乘）的遠邊，而失去近邊。就像《華嚴經》中處處行布，二乘卻聽不到，就是這個意思。但如果只說『別』教，那麼遠近都能包含，就像二酥中，二乘也能聽到恒河沙數般的佛法。又比如『通』教，就是共義，而建立共教，這就會落在二乘的近邊，而失去遠邊。但如果只說『通』教，那麼近遠都能攝受，就像前面所說的『三通』之義。『圓』是妙的意思，三諦（空諦、假諦、中諦）融合即是。這裡只是簡略地說明四教（藏、通、別、圓）的名義，其餘的就像下面隨著經文逐一指出。
這就是所謂的八教（頓、漸、秘密、不定、藏、通、別、圓）。
這是總結上文。
頓教等四教是化儀四教，就像世間的藥方；藏教等四教是化法四教，就像辨別藥物的味道。
下面用比喻來彰顯八教之法，用藥方和藥味來顯明。就像文中所說的那樣。又荊溪大師說，藏教等四教是教門法式，頓教等四教是敷設引導，是如來的權巧方便，善於瞭解眾生的根機，頒佈宣說藏教等，以此作為頓教等。名稱雖然有八個，但運用時不必全部開啟，可以根據情況適宜地增減伸縮，沒有定數。而清涼國師將天臺宗列在古來判教的四教中攝受，那麼這難道不是比附竊取嗎？讀者還說天臺宗只有藏教等四教嗎？
像這樣的意義散佈在廣大的經文中。
總結上文，像上面所說的五時八教等意義，遍佈于天臺宗的各個經典中，法義散佈廣泛，難道不是這樣嗎？
現在依據大本，簡略地記錄其綱要。
下面簡略地記錄綱要，分為兩部分。首先總標略錄，說『大本』，根據後面的總結說『謹案臺教廣本』，那麼大本和廣本沒有什麼不同。大本和廣本怎麼能和前面所說的散佈在廣大的經文中的意義不同呢？又可以說大本和廣本指的是智者大師所撰寫的四卷《四教義》，那麼它既然被稱為『大』、『廣』，那麼現在的文就應該稱為『小本』、『略本』。但是現在文中的五時、五味、三觀、十乘，完全依據《玄義》和《止觀》等，所以知道大本又不侷限於四卷《四教義》的文。
【English Translation】 English version: To judge the 『Common』 (Tong) Teaching, if the Tripitaka (the complete Buddhist canon) Teaching has its own divisions, such as the Agamas. 『Distinct』 (Bie) means different; 『Distinct Difference』 refers to being distinct from the Tripitaka, Common, and Perfect and Integrated Teachings. If it is said that the 『Distinct』 Teaching is the meaning of uncommonness, and an uncommon teaching is established, this will fall into the far side of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), losing the near side. Just as in the Avataṃsaka Sūtra, it is practiced and spread everywhere, but the Two Vehicles do not hear it, that is the meaning. But if only the 『Distinct』 Teaching is mentioned, then both far and near can be included, just as in the Two Sūtras, the Two Vehicles can also hear the Dharma as numerous as the sands of the Ganges. Also, for example, the 『Common』 Teaching is the meaning of commonality, and a common teaching is established, this will fall into the near side of the Two Vehicles, losing the far side. But if only the 『Common』 Teaching is mentioned, then both near and far can be encompassed, just like the meaning of the 『Three Common』 mentioned earlier. 『Perfect』 (Yuan) means wonderful; the integration of the Three Truths (emptiness, provisional existence, and the Middle Way) is it. Here, only the names and meanings of the Four Teachings (Tripitaka, Common, Distinct, and Perfect) are briefly explained; the rest will be pointed out one by one as the text goes on.
This is what is called the Eight Teachings (Sudden, Gradual, Secret, Indeterminate, Tripitaka, Common, Distinct, and Perfect).
This is a conclusion to the above.
The Four Teachings of Sudden, etc., are the Teachings of Transformation Methods, like worldly prescriptions; the Four Teachings of Tripitaka, etc., are the Teachings of Transformation Doctrines, like distinguishing the flavors of medicines.
Below, the Dharma of the Eight Teachings is highlighted with metaphors, using prescriptions and flavors to clarify them. It is as the text says. Also, Master Jingxi said that the Four Teachings of Tripitaka, etc., are the Dharma styles of the teaching gate, and the Four Teachings of Sudden, etc., are the laying out and guiding, which are the skillful means of the Tathagata, good at understanding the faculties of beings, promulgating and proclaiming the Tripitaka Teaching, etc., using this as the Sudden Teaching, etc. Although there are eight names, it is not necessary to open them all when using them; they can be increased or decreased and contracted appropriately according to the situation, without a fixed number. And National Teacher Qingliang included the Tiantai school in the Four Teachings of the ancient classification of teachings, so isn't this an appropriation and theft? Readers still say that the Tiantai school only has the Four Teachings of Tripitaka, etc.?
Such meanings are scattered in the vast scriptures.
Concluding the above, like the meanings of the Five Periods and Eight Teachings mentioned above, they are spread throughout the various scriptures of the Tiantai school. The Dharma meanings are scattered and widespread, isn't that so?
Now, based on the Great Text, a brief record of the outline is made.
Below, a brief record of the outline is made, divided into two parts. First, a general statement of the brief record, saying 『Great Text,』 according to the conclusion below, 『Carefully examining the Broad Text of the Tiantai Teaching,』 then the Great Text and the Broad Text are not different. How can the Great Text and the Broad Text be different from the meanings scattered in the vast scriptures mentioned earlier? It can also be said that the Great Text and the Broad Text refer to the four-volume 『Meaning of the Four Teachings』 written by Zhiyi, then since it is called 『Great』 and 『Broad,』 then the current text should be called 『Small Text』 and 『Brief Text.』 However, the Five Periods, Five Flavors, Three Contemplations, and Ten Vehicles in the current text are completely based on the Profound Meaning and the Cessation and Contemplation, etc., so it is known that the Great Text is not limited to the text of the four-volume 『Meaning of the Four Teachings.』
義從容善須明達綱者說文云維纮繩也網之要也提綱目整斯之謂矣。
初辨五時五味及化儀四教然後出藏通別圓。
二初下別示綱要二初分章段。
第一頓教者。
二第一頓教下依章顯示文為二初明五時五味及化儀四教二初正明文為三初四時化儀二初正示四初頓教文分三初標八教之始故云第一矣。
即華嚴經也。
二即華嚴經也一句指經是頓也化儀之頓其唯華嚴故專指之若圓覺等諸大乘經云頓教者乃是化法圓頓之頓又是別教但中之頓是故不同化儀中頓指華嚴也。
從部時味等得名為頓。
三從部下解釋文為三初總示從三名頓。
所謂如來初成正覺在寂滅道場四十一位法身大士及宿世根熟天龍八部一時圍繞如雲籠月爾時如來現盧舍那身說圓滿修多羅故言頓教。
二所謂下別釋部時味三初釋部三初明初成頓說部義在初如來者十號之初也無虛妄者名如來也二三如來具在諸部初成正覺者乘如實道來成正覺也今始初成若望法華成道久遠是則華嚴在跡何疑寂滅道場者住處也新譯華嚴云在摩竭提阿蘭若法菩提場中始成正覺舊譯謂之寂滅道場故摩竭蘭若即寂滅道場也由證三德則五住二死滅寂如空故云寂滅也得道之場故云道場也世以治谷祭處名場今謂治五住糠顯實相米名為
【現代漢語翻譯】 現代漢語譯本： 義理、從容、善良，必須明白綱領。『綱』這個字，在《說文解字》中解釋為維繫、繩索，是網的關鍵。提起綱，網上的各個目才能整齊，說的就是這個意思。
首先辨別五時、五味以及化儀四教，然後才能區分藏、通、別、圓四教。
第二，『初下』部分分別展示綱要。第二，『初』部分分章節段落。
第一，頓教。
第二，在『第一頓教下』，依據章節顯示，分為兩部分：首先闡明五時、五味以及化儀四教；第二，『初』部分正式闡明，分為三部分：首先是四時化儀；第二，『初』部分正式展示，分為三部分：首先是頓教的開端，所以說『第一』。
指的就是《華嚴經》。
第二，『即華嚴經也』這一句，指的是經是頓教。化儀中的頓教，只有《華嚴經》才是，所以專門指它。如果像《圓覺經》等其他大乘經典所說的頓教，那是化法圓頓的頓教，又是別教中的頓教，因此和化儀中的頓教不同，化儀中的頓教特指《華嚴經》。
從『部』、『時』、『味』等方面得到『頓』這個名稱。
第三，從『部下』開始解釋，分為三部分：首先總的說明從三個方面得名『頓』。
所謂如來最初成就正覺，在寂滅道場（bodhimanda），四十一位法身大士以及宿世根基成熟的天龍八部（devas and nagas）一時圍繞，如同雲彩籠罩月亮。這時，如來顯現盧舍那（Vairocana）身，宣說圓滿修多羅（sutra），所以說是頓教。
第二，從『所謂下』開始分別解釋『部』、『時』、『味』。首先解釋『部』，分為三部分：首先闡明最初成就頓教，說明『部』的意義在於『初』。『如來』是十號（ten epithets of a Buddha）之首，沒有虛妄的才稱為如來。第二、第三，如來具足在各個『部』中。『初成正覺』，是乘如實之道而來成就正覺。現在是最初成就，如果從《法華經》來看，成道已經很久遠了，那麼《華嚴經》所顯現的只是示現的足跡，還有什麼疑問呢？『寂滅道場』指的是住處。新譯《華嚴經》說在摩竭提（Magadha）阿蘭若（aranya）菩提場中開始成就正覺，舊譯稱為寂滅道場，所以摩竭蘭若就是寂滅道場。由於證得了三德（three virtues），那麼五住煩惱（five kinds of defilements）和二死（two kinds of death）都滅盡，寂靜如同虛空，所以稱為寂滅。得到道的場所，所以稱為道場。世俗用治理穀物、祭祀的地方稱為『場』，現在說治理五住煩惱的糠秕，顯現實相的米，稱為道場。
【English Translation】 English version: Righteousness, composure, and goodness require a clear understanding of the fundamental principles. The character '綱' (gang, principle) is explained in the 'Shuowen Jiezi' (an ancient Chinese dictionary) as a binding rope, the key to a net. Lifting the main rope (綱) makes all the meshes (目) of the net orderly; this is what it means.
First, distinguish the Five Periods (五時), Five Flavors (五味), and the Four Teachings of Transformation (化儀四教), then differentiate the Tripitaka Teaching (藏), Common Teaching (通), Distinct Teaching (別), and Perfect Teaching (圓).
Second, the 'beginning section' (初下) separately shows the key points. Second, the 'beginning' (初) section divides the chapters and paragraphs.
First, the Sudden Teaching (頓教).
Second, under 'First, the Sudden Teaching' (第一頓教下), according to the chapters, it is displayed in two parts: first, clarifying the Five Periods, Five Flavors, and the Four Teachings of Transformation; second, the 'beginning' (初) section formally clarifies, divided into three parts: first, the Four Periods of Transformation; second, the 'beginning' (初) section formally shows, divided into three parts: first, the beginning of the Eight Teachings (八教), hence the term 'First'.
This refers to the Avatamsaka Sutra (華嚴經).
Second, the phrase 'This refers to the Avatamsaka Sutra' (即華嚴經也) indicates that the sutra is the Sudden Teaching. Among the teachings of transformation, only the Avatamsaka Sutra is the Sudden Teaching, so it specifically refers to it. If other Mahayana sutras like the Surangama Sutra (圓覺經) speak of the Sudden Teaching, that is the Sudden Teaching of the Dharma of Transformation, and it is also the Sudden Teaching within the Distinct Teaching, so it is different from the Sudden Teaching in the teachings of transformation, which specifically refers to the Avatamsaka Sutra.
The name 'Sudden' (頓) is derived from aspects such as 'Division' (部), 'Time' (時), and 'Flavor' (味).
Third, starting from 'Division' (部下), the explanation is divided into three parts: first, a general indication that the name 'Sudden' is derived from three aspects.
So-called, when the Tathagata (如來) initially attained Perfect Enlightenment (正覺) in the Bodhimanda (寂滅道場), the forty-one Dharma-body Great Bodhisattvas (法身大士) and the devas and nagas (天龍八部) with mature roots from past lives surrounded him at once, like clouds enveloping the moon. At that time, the Tathagata manifested the Vairocana (盧舍那) body and expounded the Perfect Sutra (修多羅), hence it is called the Sudden Teaching.
Second, starting from 'So-called' (所謂下), the 'Division', 'Time', and 'Flavor' are explained separately. First, the 'Division' is explained, divided into three parts: first, clarifying that the initial attainment is the Sudden Teaching, explaining that the meaning of 'Division' lies in 'initial'. 'Tathagata' is the first of the ten epithets of a Buddha (十號), one who is without falsehood is called Tathagata. Second and third, the Tathagata is fully present in each 'Division'. 'Initially attained Perfect Enlightenment' means coming to attain Perfect Enlightenment by riding the path of reality. Now it is the initial attainment; if viewed from the Lotus Sutra (法華經), the attainment of Buddhahood is already very distant, then the Avatamsaka Sutra only reveals a trace, so what doubt is there? 'Bodhimanda' refers to the dwelling place. The newly translated Avatamsaka Sutra says that in Magadha (摩竭提), in the aranya (阿蘭若) Bodhimanda, Perfect Enlightenment was initially attained; the old translation calls it the Silent Extinction Bodhimanda, so Magadha aranya is the Silent Extinction Bodhimanda. Because the Three Virtues (三德) are realized, then the five kinds of defilements (五住煩惱) and the two kinds of death (二死) are extinguished, silent like emptiness, hence it is called Silent Extinction. The place where the path is attained is called Bodhimanda. The world uses the place for processing grains and sacrifices as '場' (chang, field), now it is said that processing the chaff of the five kinds of defilements and revealing the rice of the true nature is called Bodhimanda.
場也實相即道也四十一位者華嚴經中前無十信后無等覺但明住行向地妙覺四十一位今文應列四十位為所聽之眾言四十一者恐剩一字或恐傳寫者不知今文列所聽之眾乃準諸文一例言四十一位也或謂主伴兼列者豈其然乎位者列也易云聖人大寶曰位是則位者所列之位有賢聖因果之等階也又云地位者地是所依位是所階由所依地有所階位位有因果等階不同地是一理故無隔異焉法身者若從所證理性法身則此法身非色非心初住已上皆分證於毗盧遮那妙法身也若從能證事法身者則是十力四無所畏不共法等為事法身初住已上皆分證也今文且在事法身耳亦通理法身也。
大士者大非小也士事也運心廣大能建佛事故云大士亦云上士瑜伽論云無自利利他行者名下士有自利無利他名中士具自他行名上士大論以菩薩名大士亦開士普賢觀以聲聞菩薩名大士金光明以佛為大士諸文不同故須略知宿世根熟者夫眾生從佛受化皆有種熟脫三今此或從過去久種善根于近世熟今華嚴脫可以意知無勞委示天龍八部者天龍是八部攝總別兼舉故云天龍八部也亦如四禪八定耳一天二龍三夜叉四乾闥婆五阿修羅六迦樓羅七緊那羅八摩睺羅伽即八部也若人非人乃是結八部耳或云緊那羅頭有一角似人非人故云人非人也部者部伍部署之義也若四天王所領各二鬼神亦曰八部也如
【現代漢語翻譯】 現代漢語譯本 『場也實相即道也』，四十一位指的是《華嚴經》中，前無十信位，后無等覺位，只說明瞭住位、行位、向位、地位和妙覺位這四十一個位次。現在這段經文應該列出四十位作為聽法的聽眾。說四十一位的，恐怕是多了一個字，或者恐怕是傳抄的人不知道。現在這段經文列出聽法的聽眾，是按照其他經文的慣例，一律說四十一位。或者說主法者和聽眾兼列，難道是這樣嗎？位，是排列的意思。《易經》說，聖人最珍貴的是他的位。那麼位，就是所排列的位次，有賢聖、因果等等的階位。又說，地位，地是所依，位是所階，由於所依之地，有所階之位，位有因果等階的不同，地是一個道理，所以沒有隔閡差異。法身，如果從所證的理性法身來說，那麼這個法身非色非心，初住以上的菩薩都分證了毗盧遮那（Vairocana）的妙法身。如果從能證的事法身來說，那麼就是十力、四無所畏、不共法等為事法身，初住以上的菩薩都分證了。現在這段經文且說是事法身，也通於理法身。
大士，大不是小，士是事，用心廣大，能建立佛事，所以叫做大士，也叫做上士。《瑜伽師地論》說，沒有自利利他行為的人叫做下士，有自利沒有利他的人叫做中士，具有自利利他行為的人叫做上士。《大智度論》以菩薩（Bodhisattva）名為大士，也叫開士。《普賢觀經》以聲聞（Śrāvaka）、菩薩名為大士，《金光明經》以佛為大士，各種經文說法不同，所以需要略微瞭解。宿世根熟，眾生從佛接受教化，都有種、熟、脫三種。《華嚴經》現在脫落了，可以意會，無需詳細說明。天龍八部，天龍是八部所攝的總稱，總別兼舉，所以叫做天龍八部，也像四禪八定一樣。一天，二龍，三夜叉（Yakṣa），四乾闥婆（Gandharva），五阿修羅（Asura），六迦樓羅（Garuda），七緊那羅（Kiṃnara），八摩睺羅伽（Mahoraga），就是八部。若人非人，乃是總結八部。或者說緊那羅頭有一角，似人非人，所以叫做人非人。部，是部伍、部署的意思。如果四天王所領的各有二鬼神，也叫做八部，如……
【English Translation】 English version 'The field is the reality, which is the path.' The forty-one positions refer to the Avataṃsaka Sūtra, which does not mention the ten faiths before and the equal enlightenment after, but only clarifies the forty-one positions of abiding, practice, dedication, ground, and wonderful enlightenment. Now, this passage should list forty positions as the audience listening to the Dharma. Saying forty-one positions is probably an extra word, or perhaps the copyist did not know. Now, this passage lists the audience listening to the Dharma, following the usual practice of other texts, uniformly saying forty-one positions. Or it is said that the main speaker and the audience are listed together, is that so? Position means arrangement. The Book of Changes says, 'The great treasure of a sage is his position.' Then position is the arranged position, with ranks such as sages, causes, and effects. It also says, 'Ground position,' ground is what is relied upon, position is what is ascended. Because of the ground relied upon, there is the position ascended. Positions have different ranks such as causes and effects. Ground is one principle, so there is no separation or difference. Dharmakāya (法身), if speaking from the Dharma-kāya of the realized principle, then this Dharma-kāya is neither form nor mind. Bodhisattvas (菩薩) above the initial abiding partially realize the wonderful Dharma-kāya of Vairocana (毗盧遮那). If speaking from the Dharma-kāya of the realized phenomena, then it is the ten powers, four fearlessnesses, unique Dharmas, etc., as the Dharma-kāya of phenomena. Bodhisattvas above the initial abiding partially realize it. Now, this passage speaks of the Dharma-kāya of phenomena, which also connects to the Dharma-kāya of principle.
Mahāsattva (大士), 'mahā' (大) is not small, 'sattva' (士) is affair. Having a vast mind and being able to establish Buddha affairs is why it is called Mahāsattva, also called superior sattva. The Yogācārabhūmi-śāstra says that those who have no self-benefit and benefit-others practice are called inferior sattvas, those who have self-benefit but no benefit-others are called intermediate sattvas, and those who have both self-benefit and benefit-others practice are called superior sattvas. The Mahāprajñāpāramitopadeśa calls Bodhisattvas Mahāsattvas, also called awakening sattvas. The Samantabhadra Contemplation Sūtra calls Śrāvakas (聲聞) and Bodhisattvas Mahāsattvas, and the Suvarṇaprabhāsa Sūtra calls Buddhas Mahāsattvas. The statements in various texts are different, so it is necessary to understand them briefly. Roots matured from past lives, sentient beings receive teachings from the Buddha, all have three: planting, maturing, and liberation. The Avataṃsaka Sūtra is now missing, it can be understood intuitively, no need for detailed explanation. Devas (天), Nāgas (龍), and the Eight Classes, Devas and Nāgas are the general term for the eight classes, combining general and specific, so it is called Devas, Nāgas, and the Eight Classes, just like the four dhyānas and eight samādhis. One Deva, two Nāga, three Yakṣa (夜叉), four Gandharva (乾闥婆), five Asura (阿修羅), six Garuda (迦樓羅), seven Kiṃnara (緊那羅), eight Mahoraga (摩睺羅伽), these are the eight classes. 'Human and non-human' is a summary of the eight classes. Or it is said that the Kiṃnara has a horn on its head, resembling human and non-human, so it is called human and non-human. Class means troop, deployment. If each of the four heavenly kings leads two ghosts and spirits, it is also called the eight classes, such as...
上之眾在華嚴會聞法悟道須以乘戒四句料揀何者別圓乘急而戒緩者畜類等身聞法悟道別圓乘急而戒急者人天之身聞法悟道戒急乘緩著樂人天不預法會乘戒俱緩既沉惡趣復遠大道華嚴既爾四時可知矣。
現盧舍那者盧舍那此翻凈滿惑累清凈種智圓滿也此依舊譯華嚴經說新華嚴云毗盧遮那此乃法報不分二三莫辨如文句記之所破也舊華嚴云或名盧舍那或名為釋迦故知只是一佛異名耳故盧舍那亦報亦應若諸文中對諸三法則以報智對於報身及般若等故盧舍那是報智也應非無智斯之謂矣智慧起應稱機益他故盧舍那亦名應也此名勝應亦名他報又名尊特所言現者乃有二義一者現起此如今文現盧舍那如華嚴說十蓮華藏微塵相好及方等中如須彌山巍巍等也二者示現如金光明龍尊所贊及法華中龍女所贊只是生身四八之相名為尊特於一一相示現尊崇不須現起高大之身問華嚴教主為是舍那為是釋迦答不同而同舍那釋迦一佛異名同而不同華嚴教主是舍那也舊譯華嚴云摩耶夫人為盧舍那佛母又云盧舍那佛坐于道場菩提樹下成等正覺優婆塞五戒經云歸命頂禮七處八會盧舍那佛凈名玄雲盧舍那佛說華嚴經釋簽云二處會主雖即釋迦舍那不同但是衣瓔有異內身不別況今文中現盧舍那又下文云脫舍那服及信解品長者舍那諸文若此可不信乎若妙玄雲釋迦說頓
【現代漢語翻譯】 現代漢語譯本： 會上聽聞佛法的眾生，若要悟道，必須用乘戒四句來加以辨別：哪種情況是別教、圓教的修乘迅速而持戒緩慢呢？是畜生等身，聽聞佛法而悟道。哪種情況是別教、圓教的修乘迅速而持戒也迅速呢？是人天之身，聽聞佛法而悟道。持戒迅速而修乘緩慢的，貪戀人天福報，不能參與華嚴法會。修乘和持戒都緩慢的，既沉淪於惡道，又遠離大道。華嚴經如此，其他經典的情況也可以類推得知了。
現在所說的盧舍那（Vairocana，意為凈滿），意思是惑業清凈，種智圓滿。這是沿用舊譯《華嚴經》的說法。新譯《華嚴經》則譯為毗盧遮那（Vairocana）。這樣就導致法身和報身不分，二身和三身難以辨別，正如《文句記》所批評的那樣。舊譯《華嚴經》說，『或者名為盧舍那，或者名為釋迦』，由此可知只是一佛的異名而已。所以盧舍那既是報身，也是應身。如果在各種經文中，將盧舍那與三法對應，那麼就用報智來對應報身以及般若等。所以盧舍那是報智。應身並非沒有智慧，說的就是這個意思。智慧能夠生起應化，應和根機來利益他人，所以盧舍那也名為應身。這個名稱是殊勝的應身，也名他受用報身，又名尊特。所說的『現』字，有兩種含義：一是現起，比如現在文中的『現盧舍那』，如同《華嚴經》所說的十蓮華藏微塵相好，以及《方等經》中如須彌山般巍峨等等。二是示現，如同《金光明經》中龍尊所讚歎的，以及《法華經》中龍女所讚歎的，只是生身的四相和八十種好，名為尊特，於一一相中示現尊崇，不需要現起高大的身形。問：華嚴經的教主是盧舍那佛還是釋迦牟尼佛？答：不同而又相同。盧舍那和釋迦牟尼佛是一個佛的異名，相同而又不同的是，華嚴經的教主是盧舍那佛。舊譯《華嚴經》說，摩耶夫人是盧舍那佛的母親，又說盧舍那佛坐在道場菩提樹下成等正覺。《優婆塞五戒經》說，歸命頂禮七處八會盧舍那佛。《凈名玄》說，盧舍那佛說《華嚴經》。《釋簽》說，二處法會的教主雖然是釋迦牟尼佛，但與盧舍那佛不同，只是衣飾瓔珞有差異，內在的身體沒有區別。況且現在經文中說『現盧舍那』，又下文說『脫舍那服』，以及《信解品》中的長者舍那，這些經文難道不可信嗎？如果像《妙玄》所說，釋迦牟尼佛說頓教。
【English Translation】 English version: When the assembly at the Avatamsaka (Huayan) gathering hears the Dharma and seeks enlightenment, it is necessary to discern them using the fourfold distinction of vehicle and precepts: Which situation involves the swiftness of the distinct and perfect vehicle (別圓乘) but the slowness of precepts, such as beings in animal forms hearing the Dharma and attaining enlightenment? Which situation involves the swiftness of both the distinct and perfect vehicle and the precepts, such as beings in human and celestial realms hearing the Dharma and attaining enlightenment? Those who are swift in precepts but slow in the vehicle are attached to the pleasures of humans and devas, and do not participate in the Avatamsaka assembly. Those who are slow in both vehicle and precepts are not only sunk in evil destinies but also far from the great path. If the Avatamsaka Sutra is like this, the situation in other sutras can be inferred.
The 'Vairocana' (盧舍那, meaning 'pure and complete') mentioned now signifies the purity of afflictions and karmas, and the completeness of the seed wisdom. This follows the old translation of the Avatamsaka Sutra. The new translation of the Avatamsaka Sutra translates it as 'Vairochana' (毗盧遮那). This leads to the indistinguishability of the Dharma body and the Reward body, and the difficulty in distinguishing the two bodies and the three bodies, as criticized in the 'Wen Ju Ji'. The old translation of the Avatamsaka Sutra says, 'Sometimes named Vairocana, sometimes named Shakyamuni,' thus knowing that they are just different names of the same Buddha. Therefore, Vairocana is both the Reward body and the Manifestation body. If, in various sutras, Vairocana is correlated with the three bodies, then the Reward Wisdom is used to correspond to the Reward body and Prajna, etc. Therefore, Vairocana is the Reward Wisdom. The Manifestation body is not without wisdom; this is what it means. Wisdom can give rise to manifestations, responding to the capacities of beings to benefit them, so Vairocana is also named the Manifestation body. This name is the supreme Manifestation body, also named the 'Other-Enjoyment Reward Body' (他受用報身), and also named 'Venerable and Unique' (尊特). The word 'manifest' (現) has two meanings: one is 'manifesting,' such as 'manifesting Vairocana' in the current text, like the ten lotus-store dust-mote excellent qualities described in the Avatamsaka Sutra, and the majestic appearance like Mount Sumeru in the Vaipulya Sutras, etc. The second is 'demonstrating,' like the praises of the Dragon Lord in the Suvarnaprabhasa Sutra and the praises of the Dragon Girl in the Lotus Sutra, which are just the four marks and eighty minor characteristics of the manifested body, named 'Venerable and Unique,' demonstrating veneration in each and every characteristic, without needing to manifest a tall and large body. Question: Is the teaching master of the Avatamsaka Sutra Vairocana Buddha or Shakyamuni Buddha? Answer: Different and yet the same. Vairocana and Shakyamuni Buddha are different names of the same Buddha. The same and yet different is that the teaching master of the Avatamsaka Sutra is Vairocana Buddha. The old translation of the Avatamsaka Sutra says that Maya is the mother of Vairocana Buddha, and also says that Vairocana Buddha sits under the Bodhi tree in the Bodhimanda and attains perfect enlightenment. The Upasaka Precept Sutra says, 'Taking refuge and bowing to Vairocana Buddha in the seven places and eight assemblies.' The Vimalakirti Sutra commentary says that although the teaching master in the two assemblies is Shakyamuni Buddha, he is different from Vairocana Buddha, only in terms of different clothing and ornaments, but the inner body is not different. Moreover, the current text says 'manifesting Vairocana,' and the following text says 'removing the Vairocana robe,' and the elder Sharana in the 'Faith and Understanding Chapter,' these texts, can they not be believed? If, as the 'Miao Xuan' says, Shakyamuni Buddha speaks the sudden teaching.
斯取一佛之異名耳應知舍那即華臺佛化身釋迦即華葉佛華臺是本華葉為跡全本為跡報即是化故云如是千百億盧舍那本身是則華嚴既具報化必冥法身三身具足即不即異以分別圓是則華嚴從本而論教主即是舍那明矣文句中雲梵網別為一緣作如是說應知舍那報身尊特一化之內凡別圓機皆悉得見其間或約受接見之或約真似或從分滿隨文不同豈可偏執須知別圓相起之本本是中道本起之相相相尊崇藏通二教相起之本本是偏空本起之相須歸灰滅是則佛依真中而住機依事業二識而見具在諸文廣分別此總以別圓頓初而說三諦無缺故云圓滿修多羅也始從如是終至奉行皆名修多羅是則修多羅名通而體總通者皆名經也總者就文字經體分為十二部也余如下辨矣。
若約機約教未免兼權。
二若約機下點示化儀頓中具化法文為二初約機教總辨兼權言機教者所說教法雖然廣大猶有教道未融者也所化之機雖是大士猶有歷別不圓者也今天臺宗豈欲貶挫普賢普眼三無差別初住圓融者乎但據歷別未融判兼權耳。
謂初發心時便成正覺等文為圓機說圓教。
二謂初下雙示能所文為二初示能兼之圓初發心者初住位中開發本性三因成三身也故正因發成法身也了因發成報身也緣因發成應身也是八相果非妙覺也具如下辨言等文者略如向引三無差
【現代漢語翻譯】 現代漢語譯本： 這只是取用了一尊佛的不同名稱罷了。應當知道盧舍那佛（Vairocana，報身佛）就是華臺佛的化身，釋迦牟尼佛（Sakyamuni，應身佛）就是華葉佛。華臺是根本，華葉是示現的軌跡。完全的根本就是示現的軌跡，報身佛就是化身佛，所以說如是千百億盧舍那佛本身。這樣，《華嚴經》既然具備了報身佛和化身佛，必定暗合了法身佛。法身、報身、化身三身具足，即非即異，用分別的觀點來看才是圓滿的。《華嚴經》從根本上來說，教主就是盧舍那佛，這很明顯。《文句》中說，《梵網經》特別爲了一個因緣而這樣說。應當知道盧舍那佛的報身尊貴而特殊，在一個教化時期內，各種根機，無論是別教還是圓教的根機，都能夠見到他。其中或者依據接受教化的對象來見，或者依據真和似來見，或者從部分到圓滿，隨著經文的不同而有所不同，怎麼可以偏執一端呢？必須知道別教和圓教相互生起的根本，根本是中道，根本生起的相，相相尊崇。藏教和通教相互生起的根本，根本是偏空，根本生起的相，必須歸於灰滅。這樣，佛依據真中而住，眾生的根機依據事業和二識而見，這些都詳細地在各種經文中廣泛地分別說明。總的來說，以別教、圓教、頓教的最初來說，三諦沒有缺失，所以說是圓滿的修多羅（Sutra，經）。從『如是』開始到『奉行』結束，都叫做修多羅。這樣，修多羅這個名稱是通用的，而體是總括的。凡是通用的都叫做經，總括的就文字經體分為十二部，其餘的如下分辨。 如果從根機和教法的角度來說，就難免兼顧權宜之說。 第二，如果從根機的角度來說，下面點示教化的儀軌，頓教中具備教化的方法，分為兩部分。首先從根機和教法上總的辨別兼顧權宜之說。說根機和教法，所說的教法雖然廣大，仍然有教道沒有融合的地方。所教化的人，雖然是大菩薩，仍然有經歷差別而不圓融的地方。今天臺宗難道想要貶低普賢菩薩（Samantabhadra）和普眼菩薩（Sarvacaksu）的三無差別和初住圓融嗎？只是根據經歷差別而不圓融來判斷為兼顧權宜之說罷了。 說『初發心時便成正覺』等經文，是為圓機說圓教。 第二，說『初』字下面，同時顯示能兼和所兼，分為兩部分。首先顯示能兼的圓。『初發心』，是指初住位中開發本性三因，成就三身。所以正因開發成就法身，了因開發成就報身，緣因開發成就應身。這是八相果，不是妙覺，具體如下分辨。說『等文』，是簡略地像前面引用的三無差別。
【English Translation】 English version: This is merely taking different names of one Buddha. It should be known that Vairocana (the Sambhogakaya Buddha) is the embodiment of the Lotus Platform Buddha, and Sakyamuni (the Nirmanakaya Buddha) is the Lotus Leaf Buddha. The Lotus Platform is the root, and the Lotus Leaf is the manifested trace. The complete root is the manifested trace, the Sambhogakaya is the Nirmanakaya, hence it is said, 'Thus, hundreds of billions of Vairocana Buddhas themselves.' In this way, since the Avatamsaka Sutra possesses both the Sambhogakaya and Nirmanakaya, it must implicitly contain the Dharmakaya. The Trikaya (Dharmakaya, Sambhogakaya, and Nirmanakaya) are complete, being neither identical nor different; it is only through the perspective of differentiation that it is considered perfect. The Avatamsaka Sutra, from its root, has Vairocana as its teaching master, which is clear. In the 'Wen Ju' (Commentary on the Lotus Sutra), it is said that the Brahma Net Sutra specifically makes such statements for a particular cause. It should be known that the Sambhogakaya of Vairocana is noble and unique; within one period of teaching, all capacities, whether of the Separate Teaching or the Perfect Teaching, are able to see him. Among them, some see based on the recipient of the teaching, some based on truth and semblance, or from partial to complete, varying according to the text; how can one be biased? It must be known that the root of the arising of the Separate and Perfect Teachings is the Middle Way, and the aspect of the arising of the root is mutually revered. The root of the arising of the Tripitaka and Common Teachings is emptiness, and the aspect of the arising of the root must return to annihilation. Thus, the Buddha dwells in true emptiness, and the capacities of beings see based on karma and the two consciousnesses, which are explained in detail in various texts. In general, speaking from the beginning of the Separate, Perfect, and Sudden Teachings, the Three Truths are not lacking, hence it is called the perfect Sutra. From 'Thus' to 'Practice accordingly,' all are called Sutra. Thus, the name Sutra is universal, and its essence is comprehensive. All that is universal is called Sutra, and the comprehensive divides the textual essence of the Sutra into twelve parts, the rest of which will be distinguished below. If viewed from the perspective of the capacity of beings and the teachings, it is inevitable to accommodate provisional teachings. Secondly, if viewed from the perspective of the capacity of beings, the following points out the ritual of teaching, with the Sudden Teaching containing the methods of teaching, divided into two parts. First, from the capacity of beings and the teachings, generally distinguish the accommodation of provisional teachings. Speaking of the capacity of beings and the teachings, although the teachings spoken are vast, there are still places where the teachings have not merged. Although those being taught are great Bodhisattvas, there are still those who experience differences and are not perfect. Does the Tiantai school intend to belittle the non-duality and perfect integration of the Three Non-Differences and the Initial Abiding of Samantabhadra and Sarvacaksu? It is only based on the experience of differences and non-integration that it is judged as accommodating provisional teachings. The texts such as 'Becoming enlightened at the moment of initial aspiration' are spoken for the Perfect Teaching for beings of perfect capacity. Secondly, speaking from the word 'initial' below, simultaneously showing the capable and the object, divided into two parts. First, showing the capable's perfection. 'Initial aspiration' refers to developing the three causes of inherent nature in the stage of initial abiding, accomplishing the Trikaya. Therefore, the development of the direct cause accomplishes the Dharmakaya, the development of the enabling cause accomplishes the Sambhogakaya, and the development of the conditional cause accomplishes the Nirmanakaya. This is the fruit of the Eight Aspects, not the Wonderful Enlightenment, which will be distinguished below. The 'etc. texts' are briefly like the Three Non-Differences quoted earlier.
等如此等文即是為圓機說圓法也文句記雲華嚴起信彰灼明文八相成道故知初住破無明惑成八相果名為分證其唯天臺非關他矣。
處處說行布次第則為權機說別教。
二處處下示所兼之別言處處者總指華嚴其中處處又亦可云七處故也言行布者行謂行列布謂布措佈置陳列次第之義耳此則為權機說別教也應知經意兼含義難定判始從住前至登住來全是圓義從第二住至第七住文相次第又似別義於七住中又辨相即至行向地又是差別次第之義又一一位皆有普賢行布二門故知兼用圓接別也若乃善財于諸知識但解一法未解余法此定屬別教若不爾者何有圓人只知一法不解余法耶清涼觀師謂天臺宗判兼別教失華嚴意乃自立義云行布即是圓融之行布善財參諸知識但解一法謂之謙己推勝又以諸知識對當位次復以華嚴判為頓頓仍以華嚴是菩薩請超勝法華而卻全用天臺判教相文及三觀三德一念三千性善性惡等況復賢首圭峰近代長水所立義旨各自不同師資撰述何其然哉如欲比校上來是非具如大部補註中說或不辨者則吾祖大訓日就衰微矣學者思之。
故約部為頓約教名兼。
三故約下雙結約部為頓結前化儀約教名兼結前化法問華嚴名頓為部為教若云部者那云第一頓教若云教者那云約部為頓及約教名兼耶答若得向來雙結之意則於斯
【現代漢語翻譯】 現代漢語譯本：像這樣等等的文字，就是爲了圓滿根機的人說圓滿的法門。《文句記》中說，《華嚴經》和《起信論》都彰顯明確的文字，說明了八相成道（指佛陀一生中的八個重要階段），因此知道初住位（菩薩修行過程中的第一個重要階段）破除了無明惑（根本的迷惑），成就了八相的果位，這叫做分證（部分證得），只有天臺宗這樣認為，與其他宗派無關。 處處說修行次第安排，那就是爲了權巧根機的人說別教（區別于圓教的教法）。 第二段解釋了所兼的差別，『處處』總指《華嚴經》，其中的『處處』也可以說是七處（指佛陀在七個地方說法）。『行布』是指修行的行列和佈置陳列的次第。這則是為權巧根機的人說別教。應該知道經文的意思兼含，含義難以確定判斷，從住前到登住（菩薩修行過程中的階段）全是圓教的意義，從第二住到第七住，文句的表相是次第的，又像是別教的意義。在七住中又辨別相即（相互融合）的道理，到行、向、地（菩薩修行的階段）又是差別次第的意義。又每一位都有普賢行布二門（普賢菩薩的行愿和佈置），因此知道兼用圓教接引別教。如果善財童子在各位知識那裡只理解一種法門，不理解其他的法門，這一定屬於別教。如果不是這樣，怎麼會有圓教的人只知道一種法門而不理解其他的法門呢？清涼觀師認為天臺宗判為兼別教，失去了《華嚴經》的意義，於是自己立義說行布就是圓融的行布，善財童子參訪各位知識只理解一種法門，這叫做謙虛自己推崇他人。又用各位知識對應不同的位次，又把《華嚴經》判為頓教，仍然認為《華嚴經》是菩薩請求超勝《法華經》的法門，卻完全用了天臺宗的判教相文以及三觀（空觀、假觀、中觀）、三德（法身德、般若德、解脫德）、一念三千（一念包含三千世界）、性善性惡等等。況且賢首、圭峰、近代長水所立的義旨各自不同，師資撰述怎麼會是這樣呢？如果想要比較上來的是非，詳細的都在大部補註中說明。如果不辨別這些，那麼我們祖師的大訓就會日漸衰微了，學者應該思考這些。 所以總結來說，約部來說是頓教，約教來說是兼教。 第三段總結，約部為頓教，總結前面的化儀（佛陀教化的方式），約教名兼教，總結前面的化法（佛陀教化的內容）。問：《華嚴經》被稱為頓教，是約部還是約教？如果說是約部，那為什麼說是第一頓教？如果說是約教，那為什麼說約部為頓教以及約教名兼教呢？答：如果理解了前面雙重總結的意義，那麼對於這個問題就...
【English Translation】 English version: Texts such as these are for those with complete faculties, expounding the complete Dharma. The 'Wen Ju Ji' states that the 'Avatamsaka Sutra' (Hua Yan Jing) and the 'Awakening of Faith' (Qi Xin Lun) both clearly articulate the eight stages of Buddhahood (Ba Xiang Cheng Dao) [referring to the eight important phases in the life of the Buddha]. Therefore, it is known that the initial stage of abiding (Chu Zhu Wei) [the first important stage in a Bodhisattva's practice] breaks through the ignorance and delusion (Wu Ming Huo) [fundamental delusion], achieving the fruit of the eight aspects, which is called partial realization (Fen Zheng). Only the Tiantai school believes this, and it is unrelated to other schools. Everywhere speaking of the sequential arrangement of practices is for those with expedient faculties, expounding the separate teachings (Bie Jiao) [teachings that are distinct from the complete teachings]. The second section explains the differences that are included. 'Everywhere' generally refers to the 'Avatamsaka Sutra' (Hua Yan Jing), and the 'everywhere' within it can also be said to be the seven places (Qi Chu) [referring to the seven locations where the Buddha preached]. 'Xing Bu' refers to the rows of practices and the sequential arrangement of deployment and arrangement. This is for those with expedient faculties, expounding the separate teachings. It should be known that the meaning of the sutra includes, and the meaning is difficult to determine and judge. From before the stage of abiding to reaching the stage of abiding (Zhu Wei) [stages in a Bodhisattva's practice], it is all the meaning of the complete teaching. From the second stage of abiding to the seventh stage of abiding, the appearance of the text is sequential, and it also seems to be the meaning of the separate teachings. Within the seven stages of abiding, there is also the differentiation of the principle of mutual inclusion (Xiang Ji), and reaching the stages of practice, direction, and ground (Xing, Xiang, Di) [stages in a Bodhisattva's practice] is again the meaning of differentiated sequence. Also, each position has the two doors of Samantabhadra's practice and arrangement (Pu Xian Xing Bu Er Men) [Samantabhadra Bodhisattva's vows and arrangement], therefore it is known that both the complete teaching and the separate teaching are used. If Sudhana (Shan Cai Tong Zi) [a youth who sought enlightenment by visiting many teachers] only understands one Dharma gate from the various teachers and does not understand the other Dharma gates, this definitely belongs to the separate teaching. If it is not like this, how can there be people of the complete teaching who only know one Dharma gate and do not understand the other Dharma gates? Qingliang Guanshi believed that the Tiantai school's judgment as including the separate teaching lost the meaning of the 'Avatamsaka Sutra', so he established his own meaning, saying that the arrangement of practices is the complete and harmonious arrangement of practices. Sudhana's visit to various teachers to only understand one Dharma gate is called being humble and praising others. Also, using the various teachers to correspond to different positions, and also judging the 'Avatamsaka Sutra' as the sudden teaching, still believing that the 'Avatamsaka Sutra' is the Dharma gate of Bodhisattvas requesting to surpass the 'Lotus Sutra', but completely using the Tiantai school's text on the judgment of teachings and the three contemplations (San Guan) [contemplation of emptiness, provisional existence, and the middle way], the three virtues (San De) [Dharmakaya, Prajna, and Liberation], the three thousand realms in a single thought (Yi Nian San Qian) [one thought contains three thousand worlds], the nature of good and evil, etc. Moreover, the meanings established by Xianshou, Guifeng, and the modern Changshui are different from each other, how can the writings of teachers and students be like this? If you want to compare the rights and wrongs above, the details are explained in the annotations of the great section. If you do not distinguish these, then our ancestral teachings will gradually decline, and scholars should think about these. Therefore, to summarize, in terms of the sutra, it is the sudden teaching, and in terms of the teaching, it is the inclusive teaching. The third section concludes, summarizing the sutra as the sudden teaching, summarizing the previous method of transformation (Hua Yi) [the Buddha's method of teaching], and summarizing the teaching as the inclusive teaching, summarizing the previous Dharma of transformation (Hua Fa) [the content of the Buddha's teaching]. Question: The 'Avatamsaka Sutra' (Hua Yan Jing) is called the sudden teaching, is it in terms of the sutra or in terms of the teaching? If it is said to be in terms of the sutra, then why is it said to be the first sudden teaching? If it is said to be in terms of the teaching, then why is it said that the sutra is the sudden teaching and the teaching is the inclusive teaching? Answer: If you understand the meaning of the previous double summary, then for this question...
義無所滯也人不見之徒勞建立。
此經中雲譬如日出先照高山(第一時)。
二此經下釋時在初此經者華嚴也。
日出者譬如來出現也先照者譬佛智光鑒權實機說別圓法也高山譬別圓大機勝出小乘也日光雖則無心偏照山高乃自先蒙照耳。
注云第一時者須知五時自有二說一者法門如前所列一華嚴時乃至第五法華涅槃但于其間從喻從處從法異耳二者世間即今所列日照高山以至日輪當午時也以世五時喻出世五時是故爾耳日出先照時在初矣。
涅槃云譬如從牛出乳此從佛出十二部經(一乳味)。
三涅槃云下釋味在初從牛出乳者喻也從佛出十二部者合法也佛合牛也乳合十二部也牛先出乳佛先說華嚴約味初矣從部時味得名為頓頓初之說釋之已矣。
從牛出乳等乃是涅槃五味相生之文如下具引夫五味之文出涅槃經三照之說具如華嚴天臺更開禺中日午以為五時用對涅槃五味之說荊溪問云應還取涅槃本文何以卻取華嚴文耶非但數不相當亦恐文意各別答涅槃五味轉變而只是一乳華嚴三照不同而但是一日今演華嚴平地之譬以對涅槃后之三味數雖不等其義宛齊又涅槃以牛譬佛乳從牛出譬佛初說大乳出已后其味轉變猶成分譬故此下文義立五味皆從牛出未若華嚴日譬于佛光譬說教日無緣慈非出而出
【現代漢語翻譯】 現代漢語譯本： 義理上不應有所滯留，如果人們不能理解，那麼徒勞地建立（理論）也是沒有用的。
這部經中說，譬如太陽升起，首先照亮高山（第一時）。
第二，這部經的下文解釋了『時』在最初，這部經指的是《華嚴經》。
太陽升起，譬如如來出現；首先照亮，譬如佛的智慧之光照鑒權巧和真實的根機，宣說差別和圓融的佛法；高山，譬如差別和圓融的大根機，勝過小乘；太陽的光芒雖然沒有分別心，但總是先照耀高山，這是自然而然的。
註釋說，『第一時』，要知道五時有二種說法，一種是法門，如前面所列舉的，一、《華嚴經》時，乃至第五、《法華經》《涅槃經》時，只是在其中從比喻、從處所、從佛法上有所不同；另一種是世間，就是現在所列舉的，太陽照耀高山，直到太陽當午時。用世間的五時來比喻出世間的五時，所以是這樣。太陽升起首先照耀，『時』在最初。
《涅槃經》說，譬如從牛身上產出乳汁，這就像從佛陀口中說出十二部經（第一乳味）。
第三，《涅槃經》下文解釋了『味』在最初，從牛身上產出乳汁，是比喻；從佛陀口中說出十二部經，是合法；佛陀相當於牛，乳汁相當於十二部經；牛先產出乳汁，佛陀先說《華嚴經》，就味道而言是最初的。從『部』、『時』、『味』得到名稱，是『頓』，『頓初』的說法已經解釋完畢。
『從牛出乳』等，是《涅槃經》五味相生的文句，下文將詳細引用。五味的說法出自《涅槃經》，三照的說法詳細記載於《華嚴經》。天臺宗更開立禺中、日午，作為五時，用來對應《涅槃經》五味的說法。荊溪問道：『應該還是取《涅槃經》的本文，為什麼要取《華嚴經》的文句呢？不僅數量不相當，恐怕文意也各不相同。』回答說，《涅槃經》五味轉變而只是一種乳，華嚴三照不同而只是一個太陽。現在演說《華嚴經》平地的比喻，用來對應《涅槃經》後面的三味，數量雖然不等，但意義完全一致。而且《涅槃經》用牛比喻佛陀，乳從牛出，比喻佛陀最初說法，產出以後，它的味道轉變，猶如成分。因此下文義理上確立五味都從牛出，不如《華嚴經》用太陽比喻佛陀，光比喻說法，太陽沒有緣慈，不是產出而是照耀。
【English Translation】 English version: One should not be attached to any particular meaning; if people cannot understand, then establishing (theories) is in vain.
This sutra says, for example, when the sun rises, it first illuminates the high mountains (the first period).
Secondly, the following part of this sutra explains that 'time' is at the beginning, and this sutra refers to the Avatamsaka Sutra (Huayan Jing) (Flower Garland Sutra).
The rising sun is like the appearance of the Tathagata (Rulai) (Thus Come One); the first illumination is like the light of the Buddha's wisdom illuminating the expedient and the true capacities, expounding the differentiated and the perfect Dharma (teaching); the high mountain is like the great capacities for differentiation and perfection, surpassing the Hinayana (Xiaocheng) (Small Vehicle); although the sunlight has no discriminating mind, it always illuminates the high mountains first, which is natural.
The commentary says, 'The first period,' one should know that there are two kinds of explanations for the five periods: one is the Dharma (teaching) gate, as listed before, first, the Avatamsaka Sutra period, up to the fifth, the Lotus Sutra (Fahua Jing) and Nirvana Sutra (Niepan Jing) period, only differing in metaphor, place, and Dharma; the other is the worldly, which is what is listed now, the sun illuminating the high mountains until the sun is at noon. Using the worldly five periods to metaphorize the transcendental five periods, that's why it is like this. The sun rises and illuminates first, 'time' is at the beginning.
The Nirvana Sutra says, for example, milk comes from a cow, this is like the twelve divisions of scriptures coming from the Buddha (the first milk flavor).
Thirdly, the Nirvana Sutra explains that 'flavor' is at the beginning, milk comes from a cow, is a metaphor; the twelve divisions of scriptures coming from the Buddha, is a correspondence; the Buddha corresponds to the cow, milk corresponds to the twelve divisions of scriptures; the cow first produces milk, the Buddha first speaks the Avatamsaka Sutra, in terms of flavor, it is the first. From 'division', 'time', 'flavor' the name is obtained, it is 'sudden', the explanation of 'sudden beginning' is completed.
'Milk comes from a cow' etc., are the sentences of the five flavors arising from each other in the Nirvana Sutra, which will be quoted in detail below. The saying of the five flavors comes from the Nirvana Sutra, the saying of the three illuminations is recorded in detail in the Avatamsaka Sutra. The Tiantai (Tendai) school further established the time before noon and noon, as the five periods, used to correspond to the saying of the five flavors in the Nirvana Sutra. Jingxi asked: 'Should we still take the original text of the Nirvana Sutra, why take the sentences of the Avatamsaka Sutra instead? Not only is the number not corresponding, but I am afraid the meaning of the text is also different.' The answer is, the five flavors of the Nirvana Sutra transform but are only one kind of milk, the three illuminations of the Avatamsaka Sutra are different but are only one sun. Now expounding the metaphor of the flat ground in the Avatamsaka Sutra, to correspond to the later three flavors of the Nirvana Sutra, although the number is not equal, the meaning is completely consistent. Moreover, the Nirvana Sutra uses the cow to metaphorize the Buddha, milk comes from the cow, metaphorizing the Buddha's first teaching, after it is produced, its flavor transforms, like the ingredients. Therefore, the following text establishes that the five flavors all come from the cow, it is not as good as the Avatamsaka Sutra using the sun to metaphorize the Buddha, the light to metaphorize the teaching, the sun has no conditional compassion, it is not produced but illuminates.
眾機所扣非照而照故使高山幽谷平地不同同稟教光終歸等照故用兩經二義相成所言義立五味皆從牛出者涅槃兩文一云從牛出乳一云雪山有草牛若食者即出醍醐初后兩味既從牛出中間三味義推亦然何者牛食下忍草出酪中忍草出生酥上忍草出熟酥是故須知轉變五味義立五味義立五味既從牛出可喻五時經皆佛說問華嚴在初何以預照幽谷平地答此乃恐取後分之意耳十二部經者此約大乘也若約小乘只有九部法華云我此九部法隨順眾生說入大乘為本以小乘中無如意珠身故無方廣部也又無天鼓自然鳴故無無問而自說部也又少授記故無授記部也此約大小相對別論若約通途則大小乘皆有十二部也以小乘中亦有記莂六道因果阿含經中亦記彌勒豈非授記亦有自唱善哉豈非無問自說亦明法空實義豈非方廣有人云大乘九部除因緣譬喻論義大乘人利不假此三當知此亦別而言之通論豈無耶有經云小乘有十一部無方廣部隨緣異說耳今依大論略出其名一修多羅此云法本亦云契經二祇夜此云重頌三和伽羅那此云授記四伽陀此云孤起偈五優陀那此云無問而自說六尼陀那此云因緣七阿波陀那此云譬喻八伊帝目多伽此云本事九阇陀伽此云本生十毗佛略此云方廣十一阿浮陀達磨此云未曾有十二優婆提舍此云論義部者別也各有類從也例如部伍不同也新譯謂之十二分教恐
【現代漢語翻譯】 現代漢語譯本： 眾機（各種根器）所扣，並非照而不照，而是因為照的緣故，才使得高山、幽谷、平地有所不同。雖然同樣稟承教法的光明，最終都歸於平等的照耀。所以用兩部經（《涅槃經》和《法華經》）的兩種意義互相成就。所說的五味（乳、酪、生酥、熟酥、醍醐）都從牛出，是根據《涅槃經》的兩處經文，一處說從牛出乳，一處說雪山有草，牛如果吃了，就能產出醍醐。最初和最後兩種味道既然都從牛出，那麼中間三種味道的意義也可以依此類推。為什麼呢？因為牛吃了下等忍辱的草，就產出酪；吃了中等忍辱的草，就產出生酥；吃了上等忍辱的草，就產出熟酥。所以要知道轉變五味的意義，五味的意義成立，五味既然都從牛出，可以比喻五時（華嚴時、阿含時、方等時、般若時、法華涅槃時）的經都是佛所說。問：為什麼《華嚴經》在最初，卻預先照到幽谷和平地呢？答：這是恐怕有人只取後半部分的意思。《十二部經》是指大乘佛經而言。如果從小乘佛經來說，只有九部。《法華經》說：『我此九部法，隨順眾生說，入大乘為本。』因為小乘中沒有如意珠身，所以沒有方廣部。又沒有天鼓自然鳴響，所以沒有無問而自說部。又很少授記，所以沒有授記部。這是大小乘相對而言的差別。如果從普遍意義上說，那麼大小乘都有十二部。因為小乘中也有記別六道因果，《阿含經》中也記載了彌勒，難道不是授記嗎？也有自唱『善哉』，難道不是無問自說嗎？也闡明法空真實的意義，難道不是方廣嗎？有人說大乘有九部，除去因緣、譬喻、論義，因為大乘人根利，不需要這三種。應當知道這也是分別而言的，從普遍意義上說難道沒有嗎？有經書說小乘有十一部，沒有方廣部，這是隨順因緣的不同說法。現在依據《大智度論》略微列出它們的名稱：一、修多羅（Sutra），此云法本，也叫契經；二、祇夜（Geya），此云重頌；三、和伽羅那（Vyakarana），此云授記；四、伽陀（Gatha），此云孤起偈；五、優陀那（Udana），此云無問而自說；六、尼陀那（Nidana），此云因緣；七、阿波陀那（Avadana），此云譬喻；八、伊帝目多伽（Itivrttaka），此云本事；九、阇陀伽（Jataka），此云本生；十、毗佛略（Vaipulya），此云方廣；十一、阿浮陀達磨（Adbhuta-dharma），此云未曾有；十二、優婆提舍（Upadesa），此云論義。部，是類別。各有各的類別和歸屬。例如軍隊的編制不同。新譯稱為十二分教，恐怕是……
【English Translation】 English version: The reason why the illumination varies across different capacities is not that it illuminates without illuminating, but precisely because it illuminates, thus creating distinctions between high mountains, secluded valleys, and flatlands. Although all equally receive the light of the teachings, they ultimately return to equal illumination. Therefore, the two meanings from two sutras (the Nirvana Sutra and the Lotus Sutra) complement each other. The statement that the five flavors (milk, curd, ghee, clarified butter, and 醍醐 (dáihú, the finest ghee)) all come from the cow is based on two passages in the Nirvana Sutra: one stating that milk comes from the cow, and another stating that if a cow in the snowy mountains eats a certain grass, it will produce 醍醐 (dáihú). Since the first and last flavors both come from the cow, the meaning of the three intermediate flavors can be inferred similarly. Why? Because when a cow eats grass associated with inferior patience, it produces curd; when it eats grass associated with middling patience, it produces ghee; and when it eats grass associated with superior patience, it produces clarified butter. Therefore, one must understand the meaning of transforming the five flavors. The meaning of the five flavors is established. Since the five flavors all come from the cow, it can be likened to the fact that the sutras of the five periods (the Avatamsaka period, the Agama period, the Vaipulya period, the Prajna period, and the Lotus-Nirvana period) are all spoken by the Buddha. Question: Why does the Avatamsaka Sutra, being the first, already illuminate the secluded valleys and flatlands? Answer: This is to prevent people from only taking the meaning of the latter part. The 'Twelve Divisions of Scripture' refers to the Mahayana (大乘, Dàchéng, Great Vehicle) Buddhist scriptures. If referring to the Hinayana (小乘, Xiǎochéng, Lesser Vehicle) Buddhist scriptures, there are only nine divisions. The Lotus Sutra says, 'These nine divisions of my teachings are spoken in accordance with beings, with the Great Vehicle as the foundation.' Because there is no wish-fulfilling jewel body in the Hinayana, there is no Vaipulya division. Also, there is no natural sounding of heavenly drums, so there is no division of 'speaking without being asked.' Furthermore, there are few predictions of enlightenment, so there is no division of 'predictions.' This is the difference when comparing the Great and Lesser Vehicles. If speaking in a general sense, then both the Great and Lesser Vehicles have twelve divisions. Because there are also records of the causes and effects of the six realms in the Hinayana, and the Agama Sutra also records Maitreya (彌勒, Mílè), is that not a prediction? There is also the self-proclamation of 'Excellent!', is that not speaking without being asked? It also clarifies the meaning of the emptiness of phenomena, is that not Vaipulya? Some say that the Mahayana has nine divisions, excluding causation, parables, and treatises, because Mahayana practitioners are sharp and do not need these three. One should know that this is also speaking separately; in a general sense, is there none? Some scriptures say that the Hinayana has eleven divisions, without the Vaipulya division; this is a different way of speaking according to circumstances. Now, based on the Mahaprajnaparamita-sastra, I will briefly list their names: 1. Sutra (修多羅, Xiūduōluó): This means 'law-source', also called 'scripture that accords with truth'; 2. Geya (祇夜, Qíyè): This means 'repeated verses'; 3. Vyakarana (和伽羅那, Hégāluónà): This means 'prediction'; 4. Gatha (伽陀, Qiétuó): This means 'isolated verses'; 5. Udana (優陀那, Yōutuónà): This means 'speaking without being asked'; 6. Nidana (尼陀那, Nítuónà): This means 'causation'; 7. Avadana (阿波陀那, Ābōtuónà): This means 'parables'; 8. Itivrttaka (伊帝目多伽, Yītìmùduōjiā): This means 'accounts of events'; 9. Jataka (阇陀伽, Shétuójiā): This means 'birth stories'; 10. Vaipulya (毗佛略, Pífóluè): This means 'extensive'; 11. Adbhuta-dharma (阿浮陀達磨, Āfútuódámó): This means 'unprecedented'; 12. Upadesa (優婆提舍, Yōupótíshě): This means 'treatises'. 'Division' is a category. Each has its own category and affiliation. For example, the organization of armies is different. The new translation calls it the 'Twelvefold Teaching', perhaps...
濫部帙故也經者法也常也修多羅名自有通別通則十二部皆云修多羅別乃十二部中第一是也其十一部但就經中隨事分出而已矣。
法華信解品云即遣傍人急追將還窮子驚愕稱怨大喚等。
三法華信解品下引證文分三初引經佛說三車名為施權大白牛車名為顯實中根之人須菩提等信而解之登圓初住所以具領一代施化始自華嚴至於法華其文顯著是故引之然此等文妙玄具說下去皆爾即遣傍人者此是勸門擬宜眾生也智為能遣教為所遣理智為正教義為傍此約從佛出十二部經擬宜眾生無機不受也又傍人者佛即是正弟子是傍即華嚴中令四菩薩說四十位也前是約法今是約人人法相須傍人義顯急追將還者即是勸門無機也大乘直通寶所體三障是三德故曰急追將還還即還歸大教實境也窮子等者無有大乘功德法財也二乘之人昔于大通雖發大心退大既久所以廢忘而今忽聞華嚴大教便乃乖心故驚不識故愕也愕即驚也稱怨大喚者小乘以生死為苦煩惱為怨若勸煩惱即菩提即大喚稱怨枉也若聞生死即涅槃即大喚稱苦痛也等者等於我不相犯何為見捉也即是我不幹求何意用大而化耶。
此領何義。
二此領何義一句問也即是問四大弟子領解何義作此說耶下去準此應知。
答諸聲聞在座如聾若啞等是也。
三答。
諸聲
【現代漢語翻譯】 現代漢語譯本： 因為內容繁雜，所以經典也被稱為『法』，意為常理。『修多羅』（Sūtra，經）這個名稱有通用的和特別的含義。通用的含義是指十二部經都可稱為『修多羅』，特別的含義是指十二部經中的第一部才是。其餘十一部經只是從經文中根據具體內容劃分出來的。 《法華經·信解品》中說：『即派遣旁人急速追趕帶回，窮子驚愕，抱怨大聲呼喊』等等。 三、關於《法華經·信解品》下面引用的經文，分為三個部分。首先，引用經文說明佛陀所說的三車是方便權宜之說，大白牛車才是真實之義。中根之人如須菩提（Subhūti）等信解了這個道理，登上了圓教初住的果位。因此，這裡總領了一代時教的施設和教化，從《華嚴經》開始到《法華經》結束，經文非常顯著，所以引用它。然而，這些經文在《妙玄》中都有詳細的解釋，下面也是如此。『即遣傍人』，這是勸門，爲了適應不同根器的眾生。智慧是能派遣者，教法是所派遣者，理智是正，教義是傍。這是從佛陀所說的十二部經來適應眾生，使沒有機緣的眾生也能接受教化。另外，『傍人』，佛陀是『正』，弟子是『傍』，就像《華嚴經》中讓四位菩薩宣說四十位階一樣。前面是從法的角度來說，現在是從人的角度來說，人法相互配合，『傍人』的意義就顯現出來了。『急追將還』，這就是勸門，沒有捨棄任何根器的眾生。大乘可以直接通往寶所，體悟三障即是三德，所以說『急追將還』。『還』就是迴歸大教的真實境界。『窮子』等，是沒有大乘功德法財的人。二乘之人，過去在大通智勝佛時雖然發過大心，但退失已久，所以廢棄遺忘了。現在忽然聽到《華嚴經》的大教，便覺得不合心意，所以感到驚愕，因為不認識所以感到愕然。『愕』就是驚。『稱怨大喚』，小乘認為生死是苦，煩惱是怨，如果勸說煩惱即是菩提，那就是大聲呼喊抱怨冤枉。如果聽到生死即是涅槃，那就是大聲呼喊痛苦。『等』，等於說『我不相干，為什麼要來抓我？』也就是『我沒有要求，為什麼要用大乘來教化我呢？』 這段經文總領了什麼含義？ 二、『此領何義』一句是提問，也就是問四大弟子領悟理解了什麼含義才這樣說呢？下文可以參照理解。 回答說：諸位聲聞在座，如同聾子啞巴一樣等等。 三、回答。 諸位聲聞……
【English Translation】 English version: Because of the vastness of the content, the scriptures are also called 'Dharma,' meaning the constant principle. The name 'Sūtra' has both general and specific meanings. The general meaning is that all twelve divisions of the scriptures can be called 'Sūtra,' while the specific meaning is that only the first of the twelve divisions is. The remaining eleven divisions are merely divided from the scriptures according to specific content. The 'Faith and Understanding' chapter of the Lotus Sūtra says: 'He immediately sent people after him to seize him and bring him back. The poor son was surprised, alarmed, and cried out in protest,' and so on. Three, regarding the scripture quoted below from the 'Faith and Understanding' chapter of the Lotus Sūtra, it is divided into three parts. First, the scripture is quoted to explain that the three carts spoken of by the Buddha are expedient means, while the great white ox cart is the true meaning. People of middle capacity, such as Subhūti, believed and understood this principle, and ascended to the initial dwelling place of the perfect teaching. Therefore, here it summarizes the establishment and teaching of the entire era, from the Avataṃsaka Sūtra to the Lotus Sūtra. The scripture is very clear, so it is quoted. However, these scriptures are explained in detail in the Profound Meaning, and the same is true below. 'He immediately sent people after him,' this is the gate of persuasion, to adapt to sentient beings of different capacities. Wisdom is the sender, the teaching is the sent, reason and wisdom are correct, and the meaning of the teaching is secondary. This is from the twelve divisions of scriptures spoken by the Buddha to adapt to sentient beings, so that sentient beings without opportunity can also receive teaching. In addition, 'people after him,' the Buddha is 'correct,' and the disciples are 'secondary,' just like in the Avataṃsaka Sūtra, the four Bodhisattvas are asked to speak about the forty positions. The former is from the perspective of the Dharma, and now it is from the perspective of people. People and Dharma cooperate with each other, and the meaning of 'people after him' becomes clear. 'Seize him and bring him back,' this is the gate of persuasion, without abandoning any sentient beings. The Mahāyāna can directly lead to the treasure place, realizing that the three obstacles are the three virtues, so it is said 'seize him and bring him back.' 'Return' is to return to the true realm of the great teaching. 'Poor son,' etc., are people without the merit and wealth of the Mahāyāna. People of the Two Vehicles, although they had aroused great aspiration in the past during the time of the Great Universal Wisdom Excellence Buddha, have long since regressed, so they have abandoned and forgotten it. Now suddenly hearing the great teaching of the Avataṃsaka Sūtra, they feel that it does not suit their minds, so they are surprised and alarmed because they do not recognize it. 'Alarmed' is surprise. 'Cried out in protest,' the Small Vehicle considers birth and death to be suffering, and afflictions to be resentment. If they are persuaded that afflictions are Bodhi, then they are crying out in protest of injustice. If they hear that birth and death are Nirvana, then they are crying out in pain. 'Etc.,' is equal to saying 'I am not involved, why are you arresting me?' That is, 'I did not ask for it, why use the Mahāyāna to teach me?' What meaning does this passage summarize? Two, the sentence 'What meaning does this summarize?' is a question, which is asking what meaning the four great disciples understood and understood before saying this? The following can be understood by reference. The answer is: The Śrāvakas in the assembly are like deaf and mute people, etc. Three, the answer. The Śrāvakas...
聞在座等者即是領解華嚴時故作此說也華嚴初分永無聲聞若至後分則有聲聞雖有在座如聾若啞不入其手非其境界故華嚴後分經列舍利弗及目連等諸大聲聞故華嚴中文殊師利從逝多林出時舍利弗語五百云汝等且觀文殊師利威儀相好等據此語辭似如已聞諸大乘竟但是在於方等般若未能開悟狀如聾啞耳良由後分之言時仍長遠今且據五時次第不亂判在華嚴云如聾啞耳故知窮子驚愕云擬機等即是華嚴後分之意非初分也初分永無何所擬哉後分則至方等般若人不見之多生異說舊華嚴云時舍利弗從祇園出不見如來自在莊嚴神變功德亦不樂說不能讚歎此即如聾若啞文也又出現品云一切二乘不聞此經何況受持故雖在座如聾如瞽又如文殊從善住閣出與諸天龍至如來所頭面禮足時舍利弗已有六千弟子從自房出禮佛足已到文殊所據此之說乃是結集方等般若時教來入華嚴自古皆雲華嚴時長斯之謂也故知若云三障是三德則驚愕稱怨未能開悟狀如聾啞耳。
第二漸教者(此下三時三昧總名為漸)。
二漸教文分二初總標註云三時三味總名漸者鹿苑漸初方等漸中般若漸終。
次為三乘根性于頓無益故不動寂場而游鹿苑脫舍那珍御之服著丈六獘垢之衣。
二次為下別釋三漸文為三初鹿苑中四初約部二初明於頓開漸聲聞緣覺菩薩乘諦
緣度羊鹿水牛以求出離故曰三乘根即能生在於過去性名不改在於未來既雲根性必有其欲欲是樂欲乃當現在文句及記具明斯義于華嚴中如聾若啞故云無益實化不得權誘必來為實施權從頓開漸頓中之別理實教權故須且置故為實施權意在實也寂場是實鹿苑是權不動寂場而游鹿苑即實而權良由於此為蓮故華約時且寄頓后而明斯之謂也故不動寂場而游鹿苑其文出自妙玄不定教中今所引者意欲于其次第頓漸定教之中點示不次不定意耳何者若論華嚴鹿苑次第則大小天殊理事尤別今點不次不定意者此則如來不思議化無謀而應大小理事無所妨礙豈可動此寂場游彼鹿苑耶即大而小即理而事不動之義不須疑也人之未達於此文中恣情妄說問不動之意雖然如此所以云何答良由如來初成正覺大機自睹始終寂場小機乃見游化鹿苑大小斯同理事無礙皆由如來於法自在不動所以其在茲乎脫舍那珍御之服著丈六獘垢之衣者須知此文言脫言著對上不動文互現耳何者上言不動乃是不次不定之意若論其次及以定意則亦應云動彼寂場游此鹿苑當知亦與即離義同今言脫著乃是次第及以定意若論不定不次第者則亦應云不脫御服而著獘衣人多不知互現之意如何消釋此一段文脫者解也除也著者服衣于身也珍御獘垢從喻立也故法華云即脫瓔珞細軟上服更著粗獘垢膩之衣四十二地
【現代漢語翻譯】 現代漢語譯本： 因為緣覺、聲聞、菩薩都以求得解脫為目標，所以稱為三乘。根，指的是能夠產生作用的過去習性，其本質在未來不會改變。既然說是根性，必定有其慾望，慾望就是樂欲，是當下的狀態。文句和註記都詳細說明了這個意思。在《華嚴經》中，就像聾子和啞巴一樣，所以說沒有益處。真實的教化無法實現，只能用權巧方便來引導，最終是爲了實施真實的教義。實施權巧方便是從頓悟和漸悟的區別中產生的。理是真實的教義，權巧方便只是暫時的，所以需要先放在一邊，因為實施真實教義才是目的。寂場是真實，鹿苑是權巧。不離開寂場而游化鹿苑，就是從真實到權巧的轉變。這正是因為爲了蓮花而先開花，約定在頓悟之後再闡明這個道理。所以說，『不動寂場而游鹿苑』這句話出自《妙玄》的不定教中。現在引用這句話，是爲了在頓漸定教的次第中，點明不依次序的不定之意。為什麼這麼說呢？如果按照《華嚴經》和鹿苑的次第，那麼大小乘的差別就像天壤之別，理和事也截然不同。現在點明不依次序的不定之意，這就像如來不可思議的教化，無需謀劃就能應機施教，大小乘和理事的差別都不會妨礙。怎麼可以離開寂場而游化鹿苑呢？即大即小，即理即事，不動的含義不需要懷疑。有些人不理解這段文字，隨意妄加解釋。問：『不動』的含義雖然是這樣，那麼為什麼這樣說呢？答：這是因為如來最初成正覺時，大乘根器的人自己就能看到始終寂場，小乘根器的人只能看到游化鹿苑。大小乘雖然不同，但理和事之間沒有障礙，這都是因為如來對於佛法自在的緣故。不動的含義就在這裡啊！脫下盧舍那佛珍貴的御服，穿上丈六金身破舊污穢的衣服，要知道這段文字中『脫』和『著』是與上面的『不動』相互呼應的。為什麼這麼說呢？上面說『不動』，是不依次序的不定之意。如果按照次第和定意，那麼就應該說『動彼寂場，游此鹿苑』，應當知道這也與『即離』的含義相同。現在說『脫著』，是次第和定意。如果按照不定和不次第，那麼就應該說『不脫御服而著弊衣』。很多人不知道相互呼應的含義，如何解釋這段文字呢？『脫』是解開，除去的意思。『著』是穿衣服在身上的意思。『珍御』和『獘垢』是從比喻的角度來說的。所以《法華經》說：『即脫瓔珞細軟上服，更著粗獘垢膩之衣。』四十二地。
【English Translation】 English version: Because Pratyekabuddhas (those enlightened for themselves), Arhats (those who have attained Nirvana through hearing the teachings), and Bodhisattvas (those who seek enlightenment for all beings) all aim to seek liberation, they are called the Three Vehicles. 'Root' refers to the past habits that can produce effects, and its nature will not change in the future. Since it is called 'root nature,' there must be desires, and desire is the desire for happiness, which is the present state. The sentences and notes clearly explain this meaning. In the Avatamsaka Sutra (Flower Garland Sutra), it is like being deaf and mute, so it is said to be of no benefit. Real transformation cannot be achieved, and only skillful means can be used to guide, ultimately to implement the true teachings. The implementation of skillful means arises from the difference between sudden and gradual enlightenment. Principle is the true teaching, and skillful means are only temporary, so they need to be put aside for now, because the purpose is to implement the true teaching. The Bodhi-tree site (place of enlightenment) is the real, and the Deer Park (place of the first sermon) is the expedient. Not leaving the Bodhi-tree site but traveling to the Deer Park is the transformation from the real to the expedient. This is precisely because the flower blooms first for the sake of the lotus, and it is agreed to clarify this principle after sudden enlightenment. Therefore, the phrase 'not moving from the Bodhi-tree site but traveling to the Deer Park' comes from the Indeterminate Teaching in the Profound Meaning of the Lotus Sutra. The reason for quoting this sentence now is to point out the meaning of indeterminacy without order in the order of the sudden and gradual determinate teachings. Why is this so? If according to the order of the Avatamsaka Sutra and the Deer Park, then the difference between the Great Vehicle and the Small Vehicle is like heaven and earth, and the principle and the matter are also completely different. Now, pointing out the meaning of indeterminacy without order is like the inconceivable transformation of the Tathagata (Buddha), which can respond to the occasion without planning, and the differences between the Great Vehicle and the Small Vehicle and the principle and the matter will not hinder. How can one leave the Bodhi-tree site and travel to the Deer Park? Being both great and small, both principle and matter, the meaning of immobility need not be doubted. Some people do not understand this passage and arbitrarily make false interpretations. Question: Although the meaning of 'immobility' is like this, then why is it said like this? Answer: This is because when the Tathagata first attained enlightenment, those with the roots of the Great Vehicle could see the entire Bodhi-tree site themselves, while those with the roots of the Small Vehicle could only see the Deer Park. Although the Great Vehicle and the Small Vehicle are different, there is no obstacle between principle and matter, all because the Tathagata is at ease with the Dharma. The meaning of immobility lies here! Taking off the precious imperial robes of Vairocana Buddha (the universal Buddha), and putting on the old and dirty robes of the sixteen-foot golden body, one must know that 'taking off' and 'putting on' in this passage echo the 'immobility' above. Why is this so? The above says 'immobility,' which is the meaning of indeterminacy without order. If according to order and determinate meaning, then it should be said 'moving from that Bodhi-tree site, traveling to this Deer Park,' one should know that this is also the same as the meaning of 'immediate departure.' Now saying 'taking off and putting on' is order and determinate meaning. If according to indeterminacy and no order, then it should be said 'not taking off the imperial robes but putting on the worn-out clothes.' Many people do not know the meaning of mutual echoing, how to explain this passage? 'Taking off' means to untie and remove. 'Putting on' means to wear clothes on the body. 'Precious imperial' and 'worn-out dirty' are from the perspective of metaphor. Therefore, the Lotus Sutra says: 'Immediately taking off the necklaces and soft upper garments, and putting on coarse, worn-out, dirty clothes.' Forty-two stages of Bodhisattva practice.
戒定慧陀羅尼莊嚴其身故云珍御服也生法二忍為獘垢也丈六形為粗也著者現權也寂滅忍為細軟也脫者隱實也。
示從兜率降下托摩耶胎住胎出胎納妃生子出家苦行六年已后木菩提樹下以草為座成劣應身初在鹿苑先為五人說四諦十二因緣事六度等教。
二示從下正施小化此中始言示從等者且就化儀先大后小耳若論如來只一初成大小見有舍那丈六耳若不爾者如來豈有兩番托胎成道耶兜率者此云知足也以此天中於五欲境知止足故即欲界第四天也故瑞應經云菩薩生兜率天上為諸天師功成志就期運之至當下作佛託生天竺迦維衛國大論云佛常居中故兜率天于欲六天及以梵天上三下三此天居中於中天下生於中國中夜降神行於中道中夜入滅摩耶此雲天后也菩薩初下化乘白象貫白日精因母晝寢而示夢焉從右脅入夫人夢窹自知身重菩薩在胎清凈無穢亦云正慧托于母胎良以入胎知入胎出胎知出胎在胎于母不生欲心於父不瞋名正慧也菩薩在兜率天先以四種觀人間一者觀時時有八種即八萬歲至一百歲人壽百歲時當下生二者觀土地須在中國三者觀種姓若尚威勢生剎利中若尚智慧生婆羅門餘二姓賤非佛所生四者觀生處唯凈飯王后摩耶夫人能懷菩薩耳此皆小乘若大乘者如華嚴云乘栴檀樓閣托于母胎是也住胎者小無住胎良以小乘無常生滅故今
【現代漢語翻譯】 現代漢語譯本：以戒、定、慧和陀羅尼（總持，記憶法門）莊嚴自身，所以說是珍貴的御用服飾。生忍和法忍兩種忍辱，是去除煩惱垢穢的方法。丈六金身（佛的三十二相之一）是粗略的示現，執著於此是權宜之計。寂滅忍是細緻柔軟的，脫離丈六金身是隱沒真實的法身。
（佛）示現從兜率天（欲界天之一，知足天）降下，寄託于摩耶夫人（釋迦牟尼的生母）的胎中，住胎、出胎，娶妃生子，出家，苦行六年以後，在菩提樹下以草為座，成就劣應身（較差的應化之身）。最初在鹿野苑為五人宣說四諦（苦、集、滅、道）和十二因緣，以及六度（佈施、持戒、忍辱、精進、禪定、智慧）等教法。
第二，示現從下方開始施行小乘教化。這裡開始說『示現從…等』，是就教化的儀軌而言，先大乘后小乘。如果就如來（佛）而言，只有最初成佛時大小乘的見解不同，有化身佛和丈六金身之別。如果不是這樣，如來難道有兩次托胎成道嗎？兜率，這裡翻譯為『知足』，因為此天中的眾生對於五欲之境知足。即欲界第四天。所以《瑞應經》說，菩薩生於兜率天上，作為諸天之師，功德成就，志向圓滿，時機成熟，將要下生作佛，託生于天竺（印度）迦毗羅衛國。《大智度論》說，佛常居於中間，所以兜率天在欲界六天以及梵天上三層、下三層中，此天居於中間，于中間天下生，于中國出生，于中夜降神，行於中道，于中夜入滅。摩耶，這裡翻譯為『天后』。菩薩最初下生時，乘坐白象，貫穿白日之精華，因為母親白天睡覺而示現夢境。從右脅進入，夫人夢醒后自己知道身懷有孕。菩薩在胎中清凈沒有污穢，也可以說是正慧。寄託于母胎，是因為入胎知道入胎，出胎知道出胎，在胎中對於母親不生欲心，對於父親不生瞋恨，名為正慧。菩薩在兜率天，先以四種方式觀察人間：一是觀察時機，時機有八種，即從八萬歲到一百歲，人壽一百歲時將要下生；二是觀察土地，必須在中國；三是觀察種姓，如果崇尚威勢，就生於剎帝利（統治階級）中，如果崇尚智慧，就生於婆羅門（祭司階級）中，其餘兩個種姓低賤，不是佛所出生的地方；四是觀察出生之處，只有凈飯王（釋迦牟尼的父親）的王后摩耶夫人能夠懷菩薩。這些都是小乘的說法。如果按大乘來說，如《華嚴經》所說，乘坐栴檀樓閣，寄託于母胎，就是大乘的說法。住胎，小乘沒有住胎的說法，因為小乘認為一切都是無常生滅的，所以現在……
【English Translation】 English version: Adorning oneself with precepts, concentration, wisdom, and Dharani (total retention, mnemonic methods), hence it is said to be precious imperial attire. The two types of forbearance, acceptance of birth and acceptance of Dharma, are methods to remove defilements. The sixteen-foot golden body (one of the thirty-two marks of a Buddha) is a rough manifestation; clinging to it is an expedient measure. The forbearance of extinction is delicate and soft; abandoning the sixteen-foot golden body is concealing the true Dharmakaya (Dharma body).
(The Buddha) manifested descending from Tushita Heaven (one of the heavens in the desire realm, the Heaven of Contentment), relying on the womb of Queen Maya (the mother of Shakyamuni), dwelling in the womb, emerging from the womb, marrying and having children, renouncing the world, practicing asceticism for six years, and then sitting on grass under the Bodhi tree, attaining the inferior response body (a lesser manifested body). Initially, in the Deer Park, he preached the Four Noble Truths (suffering, accumulation, extinction, path) and the Twelve Links of Dependent Origination to the five people, as well as teachings such as the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom).
Secondly, manifesting from below to implement the Hinayana (Small Vehicle) teachings. Here, starting with 'manifesting from...etc.,' it refers to the ritual of teaching, first the Mahayana (Great Vehicle) and then the Hinayana. If speaking of the Tathagata (Buddha), there is only the initial difference in views between the Mahayana and Hinayana at the time of enlightenment, with distinctions between the Nirmāṇakāya (Transformation Body) and the sixteen-foot golden body. If it were not so, would the Tathagata have two instances of relying on a womb and attaining enlightenment? Tushita, here translated as 'contentment,' is because beings in this heaven are content with the realm of the five desires. It is the fourth heaven of the desire realm. Therefore, the Ruiying Sutra says, 'The Bodhisattva is born in Tushita Heaven, as the teacher of the devas (gods), with merit accomplished and aspirations fulfilled, the time is ripe to descend and become a Buddha, relying on birth in Kapilavastu in India.' The Mahaprajnaparamita Shastra says, 'The Buddha always resides in the middle, so Tushita Heaven is in the middle of the six heavens of the desire realm and the three heavens above and below the Brahma heavens. This heaven resides in the middle, born in the middle world, born in China, descending as a spirit in the middle of the night, practicing the Middle Way, entering extinction in the middle of the night.' Maya, here translated as 'Queen of Heaven.' When the Bodhisattva first descended, he rode a white elephant, penetrating the essence of the white sun, because the mother was sleeping during the day and a dream was manifested. Entering from the right side, the lady awoke from the dream and knew she was pregnant. The Bodhisattva in the womb is pure and without defilement, and can also be said to be Right Wisdom. Relying on the mother's womb is because entering the womb is known, emerging from the womb is known, and in the womb, no desire arises for the mother, and no anger arises for the father, which is called Right Wisdom. The Bodhisattva in Tushita Heaven first observes the human world in four ways: first, observing the time, there are eight types of time, that is, from eighty thousand years to one hundred years, when human lifespan is one hundred years, he will descend; second, observing the land, it must be in China; third, observing the caste, if valuing power, he will be born in the Kshatriya (ruling class), if valuing wisdom, he will be born in the Brahmin (priestly class), the other two castes are lowly and not where a Buddha is born; fourth, observing the place of birth, only Queen Maya, the queen of King Suddhodana (Shakyamuni's father), can conceive a Bodhisattva. These are all Hinayana teachings. If speaking according to Mahayana, as the Avatamsaka Sutra says, riding a sandalwood pavilion, relying on the mother's womb, that is the Mahayana teaching. Dwelling in the womb, the Hinayana does not have the concept of dwelling in the womb, because the Hinayana believes that everything is impermanent and subject to arising and ceasing, so now...
文明小列住胎者乃是剩長耳若大乘中則有住胎良以太乘常恒不變故出胎者瑞應經云四月八日夜明星出時化右脅生墮地即行七步舉右手住而言天上天下唯我為尊乃至天降三十二瑞應等。
納妃者妃匹也嘉偶也悉達太子有三夫人一瞿夷二耶輸三鹿野耶輸此云名聞瞿夷此云明女太子年十七王為納妃焉生子者佛出同居土有見思故菩薩時示生子也生子即羅睺羅也太子求出家父王不許慇勤不已王言汝若有子聽汝出家太子以手指妃腹云卻後六年汝當生男未曾有經並瑞應經皆云羅睺羅是瞿夷子涅槃及法華皆云是耶輸子云何通之應知耶輸是所生母瞿夷是大母也釋論明瞿毗陀是寶女不孕即瞿夷也若昔世瞿夷今日是耶輸也若善星者羅睺羅庶兄也又云是佛堂弟庶兒故亦云子也納妃生子非是八相但是歷示其事而已。
出家苦行如次文辨此中應示生法二身小乘生法二身者出胎已後行七步乃至六年苦行已還是生身生也三十四心頓斷見思成佛是法身生也大乘生身生者即出胎時十方各行七步是也法身生者寂滅道場得妙覺相應慧是也六年已後者文句記云若太子十九逾城出家則二十四成道若三十成道則二十五出家機見不同不須和會或云十九出家三十成道六年學仙此是人言無所準也更有大小諸文異說具如大部補註中辨木菩提樹者亦云佛樹元吉樹道樹
【現代漢語翻譯】 現代漢語譯本 住胎：所謂『文明小列住胎者』，是指聲聞乘和緣覺乘。如果是在大乘佛教中，則有住胎之說，因為大乘是常恒不變的。出胎：根據《瑞應經》記載，四月八日夜晚，啟明星出現時，佛陀從右脅降生，落地后立即行走七步，舉起右手說道：『天上天下，唯我為尊。』 並且有天降三十二種瑞應等。
納妃：妃，指的是配偶，美好的伴侶。悉達多太子有三位夫人，分別是瞿夷（Gouyi），耶輸（Yeshu），鹿野（Luye）。耶輸的意思是『名聞』，瞿夷的意思是『明女』。太子十七歲時，國王為他納妃。生子：佛陀示現在同居土，因為有見思惑的緣故，菩薩示現生子。所生的兒子就是羅睺羅（Luohouluo）。太子請求出家，父王不允許，太子懇切不已，國王說：『如果你有兒子，就允許你出家。』太子用手指著妃子的腹部說：『六年之後，你應當生男孩。』《未曾有經》和《瑞應經》都說羅睺羅是瞿夷所生，《涅槃經》和《法華經》都說是耶輸所生，這如何解釋呢？應當知道，耶輸是親生母親，瞿夷是嫡母。 《釋論》中說明瞿毗陀（Qupituo）是寶女，不孕，指的就是瞿夷。或者說，過去的瞿夷，就是今天的耶輸。如果說善星（Shanxing）是羅睺羅的庶兄，又說是佛陀的堂弟，庶出的兒子，所以也說是兒子。納妃生子不是八相成道，只是歷程中示現的事情而已。
出家苦行：如同經文所描述的那樣。這裡應當說明生法二身。小乘的生法二身是指，出胎之後行走七步，乃至六年苦行之後，還是生身生。三十四心頓斷見思惑，成就佛果，是法身生。大乘的生身生是指，出胎時向十方各行走七步。法身生是指，在寂滅道場獲得妙覺相應的智慧。六年之後：文句記中說，如果太子十九歲逾城出家，那麼二十四歲成道；如果三十歲成道，那麼二十五歲出家。根機不同，不需要強行統一。或者說十九歲出家，三十歲成道，六年學仙，這是人說的，沒有準則。還有大小乘各種經文的異說，詳細的都在大部補註中辨析。木菩提樹，也叫佛樹，元吉樹，道樹。
【English Translation】 English version Entering the Womb: The 'Civilized Small List Entering the Womb' refers to the Sravaka Vehicle and Pratyekabuddha Vehicle. In the Mahayana, there is the concept of entering the womb because the Mahayana is constant and unchanging. Emerging from the Womb: According to the Sutra of Auspicious Responses, on the eighth day of the fourth month, when the morning star appeared, the Buddha was born from the right side of Maya's body. He immediately walked seven steps upon landing, raised his right hand, and said, 'Above and below the heavens, I alone am the honored one.' Furthermore, there were thirty-two auspicious responses from the heavens, etc.
Taking a Consort: 'Consort' refers to a spouse, a beautiful companion. Siddhartha Gautama had three consorts: Gouyi, Yeshu, and Luye. Yeshu means 'renowned,' and Gouyi means 'bright woman.' The king arranged for the prince to take consorts when he was seventeen years old. Giving Birth to a Son: The Buddha manifests in the Land of Co-dwelling because of the afflictions of views and thoughts. Therefore, the Bodhisattva demonstrates giving birth to a son. The son born was Rahula. When the prince requested to renounce the world, the king refused. The prince pleaded earnestly, and the king said, 'If you have a son, I will allow you to renounce the world.' The prince pointed to the consort's belly and said, 'Six years from now, you shall bear a son.' The Never Before Sutra and the Sutra of Auspicious Responses both say that Rahula was born of Gouyi, while the Nirvana Sutra and the Lotus Sutra both say that he was born of Yeshu. How can this be reconciled? It should be understood that Yeshu is the biological mother, and Gouyi is the stepmother. The Mahaprajnaparamita Sastra explains that Qupituo is a precious woman who is infertile, referring to Gouyi. Or, the Gouyi of the past is the Yeshu of today. If Shanxing is Rahula's half-brother, and also said to be the Buddha's cousin, a son born of a concubine, he is also called a son. Taking a consort and giving birth to a son are not part of the eight stages of enlightenment, but merely events demonstrated in the course of his life.
Renunciation and Ascetic Practices: As described in the scriptures. Here, the two bodies of birth and Dharma should be explained. The two bodies of birth and Dharma in the Hinayana refer to walking seven steps after emerging from the womb, and even after six years of ascetic practices, it is still the birth body. The sudden severing of the afflictions of views and thoughts with thirty-four thoughts, achieving Buddhahood, is the birth of the Dharma body. The birth of the birth body in the Mahayana refers to walking seven steps in each of the ten directions at the time of emerging from the womb. The birth of the Dharma body refers to obtaining the wisdom corresponding to the wonderful enlightenment in the Bodhimanda of Quiescence. After Six Years: The commentary in the Wenju records that if the prince leaves home at the age of nineteen, he will attain enlightenment at the age of twenty-four; if he attains enlightenment at the age of thirty, he will leave home at the age of twenty-five. Different capacities do not need to be forcibly unified. Or it is said that he left home at the age of nineteen, attained enlightenment at the age of thirty, and studied immortality for six years. This is what people say and has no basis. There are various different sayings in the large and small vehicle scriptures, which are explained in detail in the commentary of the Great Treatise. The Bodhi tree is also called the Buddha tree, Yuangishu, and the Tree of the Way.
菩提此云道也覺也佛即覺也在木樹下得道故爾以草為座者因果經云釋提桓因化為凡人名曰吉祥執凈軟草授與菩薩以為所坐木樹草座表生滅故成劣應身者劣應應聲聞勝應應菩薩若在小教未當云劣今以大判之云劣應耳。
先為五人者人先見諦故人中具四眾故諸天於人中得道故先為五人也初太子之入山也年始十九父王思念遣五人侍之所謂憍陳如頞鞞䟦提十力迦葉拘利太子陳如十力此二母親餘三父親二人以欲為凈三人以苦行為凈太子勤行苦行二人舍之而去三人猶侍太子舍苦行還受飲食酥油三人又舍之而去太子初詣阿羅羅迦摩羅仙所問云依汝法行梵行可不答云無不可此法雲何自知證仙言我度識處得無所有處即往遠離處修證已即共領眾太子思惟此法不至涅槃是故更詣郁陀羅羅摩子所云我欲于汝法中學彼答無不可問曰自知證耶答我度無所有處得非想處定我久證得便修得之即共領眾太子又念此法不至涅槃乃往象頭山鞞羅梵志村尼連禪河邊誓不起此座於是便成正覺思念誰堪先度念已寧可先度二仙空中雲二仙已死我亦知之復更唸曰昔五人侍我勞苦須先度之於是即往波羅柰國鹿野苑中為此五人說四諦教更說十二因緣事六度等以化緣覺菩薩正施小化三乘具矣傍為菩薩焉言出家者劣應出分段家勝應出二死家瑞應等經廣明出家苦行之相學者尋
【現代漢語翻譯】 現代漢語譯本：菩提，此詞翻譯為『道』或『覺』，佛即是覺悟者。在菩提樹下得道，因此用草作為座位。《因果經》中說，釋提桓因（Śakro devānām indraḥ，帝釋天）化身為凡人，名叫吉祥，手持乾淨柔軟的草獻給菩薩作為座位。木樹和草座像征著生滅無常。所謂『劣應身』，是指佛陀爲了適應不同根器的眾生而示現的身相。劣應身是針對聲聞乘的，勝應身是針對菩薩乘的。如果在小乘教法中，不應當稱為『劣』，現在用大乘的觀點來判斷，才說是『劣應身』。
最初為五人說法，是因為這五人首先見證了真諦，並且這五人中具備了四眾弟子（比丘、比丘尼、優婆塞、優婆夷），諸天也在人間得道，所以最初為五人說法。當初太子入山修行時，年齡十九歲，父王思念太子，派遣五人侍奉他，他們是：憍陳如（Ājñātakauṇḍinya），頞鞞（Aśvajit），䟦提（Bhadrā），十力迦葉（Daśabalakāśyapa），拘利（Kulikā）。太子陳如和十力迦葉的母親相同，其餘三人的父親相同。二人以慾望為清凈，三人以苦行為清凈。太子勤奮地進行苦行，二人捨棄他離去，三人仍然侍奉他。太子捨棄苦行，恢復飲食，食用酥油，三人又捨棄他離去。太子最初前往阿羅羅迦摩羅仙（Ārāḍa Kālāma）處，問道：『依照你的法修行梵行，可以嗎？』回答說：『沒有不可以的。』又問：『此法如何才能自知證得？』仙人說：『我通過度越識處，證得無所有處。』太子於是前往遠離之處修行證得，並共同帶領大眾。太子思惟此法不能達到涅槃，因此又前往郁陀羅羅摩子（Udraka Rāmaputra）處，說：『我想要在你的法中學習。』他回答說：『沒有不可以的。』問道：『自己知道證得了嗎？』回答說：『我通過度越無所有處，證得非想非非想處定，我已經很久證得了。』於是共同帶領大眾。太子又想到此法不能達到涅槃，於是前往象頭山鞞羅梵志村尼連禪河邊，發誓不起於此座，於是便成就正覺。思念應當先度化誰，想到寧可先度化二位仙人，空中傳來聲音說二位仙人已經去世，我也知道了。又想到過去五人侍奉我非常勞苦，應當先度化他們。於是前往波羅柰國鹿野苑中，為此五人宣說四諦教法，又宣說十二因緣，六度等，以此來教化緣覺和菩薩，正施小化，三乘教法完備。也順便教化了菩薩。說到出家，劣應身是出分段生死之家，勝應身是出二種生死之家。瑞應等經中廣泛闡明了出家苦行的相狀，學者可以去查閱。
【English Translation】 English version: Bodhi, this word is translated as 'the Way' or 'Awakening'. Buddha is the Awakened One. He attained enlightenment under the Bodhi tree, hence using grass as a seat. The Kāraṇaphalasūtra says that Śakro devānām indraḥ (Śakra, the lord of the devas), transformed into a mortal named Auspicious, holding clean, soft grass and offering it to the Bodhisattva as a seat. The wooden tree and grass seat symbolize arising and ceasing. The so-called 'inferior manifested body' refers to the form the Buddha manifests to accommodate beings of different capacities. The inferior manifested body is for the Śrāvakayāna (the Vehicle of Hearers), while the superior manifested body is for the Bodhisattvayāna (the Vehicle of Bodhisattvas). If in the Small Vehicle teachings, it should not be called 'inferior'; only when judged from the perspective of the Great Vehicle is it called 'inferior manifested body'.
Initially, he preached to the five because these five were the first to witness the truth, and these five possessed the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās). The devas also attained the Way in the human realm, so he initially preached to the five. When the prince first entered the mountains to practice, he was nineteen years old. His father, missing him, sent five people to serve him. They were: Ājñātakauṇḍinya, Aśvajit, Bhadrā, Daśabalakāśyapa, and Kulikā. Prince Kauṇḍinya and Daśabalakāśyapa shared the same mother, while the other three shared the same father. Two considered desire to be pure, while three considered asceticism to be pure. The prince diligently practiced asceticism, and two abandoned him and left, while three still served him. The prince abandoned asceticism, resumed eating, and consumed ghee, and the three abandoned him again and left. The prince first went to Ārāḍa Kālāma, asking, 'By practicing brahmacarya (pure conduct) according to your Dharma, is it possible?' He replied, 'There is nothing impossible.' He then asked, 'How can this Dharma be self-realized?' The ascetic said, 'I, by transcending the realm of consciousness, attained the realm of nothingness.' The prince then went to a remote place to cultivate and attain it, and together they led the assembly. The prince thought that this Dharma did not lead to nirvāṇa, so he went to Udraka Rāmaputra, saying, 'I wish to study in your Dharma.' He replied, 'There is nothing impossible.' He asked, 'Have you self-realized it?' He replied, 'I, by transcending the realm of nothingness, attained the realm of neither perception nor non-perception. I have attained it for a long time.' So they led the assembly together. The prince again thought that this Dharma did not lead to nirvāṇa, so he went to the village of Vairāñja on Elephant Head Mountain, by the Nirañjanā River, vowing not to rise from this seat, and thus he attained perfect enlightenment. He thought about who he should liberate first, thinking that he should first liberate the two ascetics, but a voice came from the sky saying that the two ascetics had already passed away, and I also knew it. He then thought that the five who had served him in the past had worked very hard, and he should liberate them first. So he went to the Deer Park in Vārāṇasī, and for these five, he preached the Four Noble Truths, and also preached the Twelve Links of Dependent Origination, the Six Perfections, etc., to teach the Pratyekabuddhas and Bodhisattvas. He correctly bestowed the Small Vehicle teachings, and the Three Vehicles were complete. He also incidentally taught the Bodhisattvas. Speaking of renunciation, the inferior manifested body renounces the home of segmented life and death, while the superior manifested body renounces the home of two kinds of life and death. The Sūtra on Auspicious Responses extensively clarifies the characteristics of renunciation and ascetic practices, which scholars can look up.
之諦緣度等下文當辨。
若約時則日照幽谷(第二時)。
二若下約時幽谷者山川之幽䆳也又水注溪曰谷也此喻三藏教主化三乘也。
若約味則從乳出酪此從十二部經出九部修多羅(二略味)。
三若下約味革凡成聖如鉆乳成酪也九部其實從佛而出今言十二部出者相生意耳。
信解品云而以方便密遣二人(聲聞緣覺)形色憔悴無威德者汝可詣彼徐語窮子雇汝除糞。
四信解下引證文為三初引經以者用也方便者權暫之善巧也密遣者隱實為密指偏真為遣約教則滿字為密半字為遣約人則內秘菩薩行為密外現作聲聞為遣二人者四大弟子但齊已領解不敢涉菩薩故云二人也緣覺是中乘在聲聞數攝故迦葉等是中乘收今既領解則是齊已云二人也約法則諦緣為二約理則真俗為二約人則聲聞緣覺為二上即遣傍人表一實諦一大乘教一菩薩人故知即遣傍人與密遣二人但是大小不同實權有異教主既乃脫珍著獘弟子亦復內秘外現權行引實方便彰矣注云聲聞緣覺者且約人說具如向示形色憔悴者二乘教中不修相好但說苦無常不凈即是形色憔悴也內怖無常為憔外遭八苦為悴也憔悴憂愁也約人則諸菩薩隱其本色示以跡形非了義說無有十力四無所畏名無威德者以小教擬小機為汝可詣彼。
大教明理直實故云疾走往
【現代漢語翻譯】 現代漢語譯本： 之諦緣度等，將在下文辨析。 若從時間上說，就像陽光照進幽深的山谷（第二時）。 二、若從時間上說，『幽谷』指的是山川的幽深之處，又指水流注入溪澗稱為『谷』。這裡比喻三藏教主化度三乘。 若從味道上說，就像從牛奶中提煉出酪。這比喻從十二部經中產生九部修多羅（二略味）。 三、若從味道上說，是革除凡夫，成就聖人，就像鉆取牛奶製成酪一樣。九部修多羅實際上是從佛陀口中說出，現在說從十二部經中產生，是相生之意。 《信解品》中說：『而以方便，秘密派遣二人（聲聞、緣覺），形色憔悴，無威德者，汝可詣彼，徐語窮子，雇汝除糞。』 四、《信解品》下，引用經文分為三部分。首先，引用經文，『以』是『用』的意思。『方便』是指權宜暫時的善巧。『密遣』是指隱藏真實，稱為『密』，指偏頗的真理，稱為『遣』。從教義上說，滿字教為『密』，半字教為『遣』。從人上說，內心秘密地修菩薩行，稱為『密』，外表顯現為聲聞，稱為『遣』。『二人』指的是四大弟子，但他們只領悟了聲聞的解脫，不敢涉及菩薩的境界，所以說是『二人』。緣覺是中乘，包含在聲聞的範疇內，所以迦葉等是中乘所攝。現在既然領悟了，就是齊已所說的『二人』。從法則上說，諦和緣是二。從道理上說，真和俗是二。從人上說，聲聞和緣覺是二。上面是派遣旁人，表明一實諦、一大乘教、一位菩薩。所以知道派遣旁人和秘密派遣二人，只是大小不同，實和權有差異。教主既然脫下珍貴的衣服，穿上破舊的衣服，弟子也內心秘密地修菩薩行，外表顯現權宜之行，方便地彰顯真實。註釋說，『聲聞緣覺』，只是從人上說，具體如前所示。『形色憔悴』，二乘教中不修相好，只說苦、無常、不凈，這就是形色憔悴。內心害怕無常，稱為『憔』，外在遭受八苦，稱為『悴』。『憔悴』是憂愁的意思。從人上說，諸菩薩隱藏其本來的面目，示現暫時的形跡，不是究竟的說法。沒有十力、四無所畏，稱為『無威德者』。用小教來適應小根機，所以說『為汝可詣彼』。 大教闡明真實道理，所以說『疾走往』。
【English Translation】 English version: The truth of Zhi (智, wisdom), the conditions of Yuan (緣, conditions), and the degrees of Du (度, deliverance) will be discussed later. If speaking in terms of time, it is like the sun shining into a secluded valley (the second time). Two, if speaking in terms of time, 'secluded valley' refers to the deep and hidden places of mountains and rivers, and also refers to the flow of water into a stream called 'valley'. This is a metaphor for the Three-Storey Teaching Master transforming the Three Vehicles. If speaking in terms of taste, it is like extracting cheese from milk. This is a metaphor for the nine Sutras emerging from the Twelve Divisions of Scriptures (two abbreviated tastes). Three, if speaking in terms of taste, it is transforming from a mortal to a sage, just like drilling milk to make cheese. The nine Sutras actually come from the Buddha's mouth, but now saying they come from the Twelve Divisions of Scriptures is an intentional connection. The 'Faith and Understanding' chapter says: 'And with expedient means, secretly dispatching two people (Shravakas and Pratyekabuddhas), with haggard appearances and no majesty, you may go to them and slowly tell the poor son to hire you to remove dung.' Four, below the 'Faith and Understanding' chapter, the quoted scripture is divided into three parts. First, quoting the scripture, 'with' means 'using'. 'Expedient means' refers to skillful and temporary means. 'Secretly dispatching' refers to hiding the truth, called 'secret', and pointing to biased truth, called 'dispatch'. In terms of doctrine, the full-word teaching is 'secret', and the half-word teaching is 'dispatch'. In terms of people, secretly cultivating the Bodhisattva path is called 'secret', and outwardly appearing as a Shravaka is called 'dispatch'. 'Two people' refers to the four great disciples, but they only understood the liberation of the Shravakas and dared not involve the realm of the Bodhisattvas, so it is said 'two people'. Pratyekabuddhas are the middle vehicle, included in the category of Shravakas, so Kashyapa and others are included in the middle vehicle. Now that they have understood, it is Qi Yi's saying of 'two people'. In terms of principles, truth and conditions are two. In terms of reason, truth and falsehood are two. In terms of people, Shravakas and Pratyekabuddhas are two. Above is dispatching others, indicating the one true reality, the one Great Vehicle teaching, and one Bodhisattva. Therefore, knowing that dispatching others and secretly dispatching two people are only different in size, and there are differences between reality and expediency. Since the teaching master takes off precious clothes and puts on tattered clothes, the disciples also secretly cultivate the Bodhisattva path internally, outwardly showing expedient actions, and conveniently manifesting the truth. The commentary says, 'Shravakas and Pratyekabuddhas' are only spoken in terms of people, as shown earlier. 'Haggard appearance' means that in the Two Vehicle teachings, they do not cultivate good appearances, but only speak of suffering, impermanence, and impurity, which is a haggard appearance. Fearing impermanence internally is called 'haggard', and suffering the eight sufferings externally is called 'worn'. 'Haggard' means worry. In terms of people, the Bodhisattvas hide their original appearance and show temporary traces, which is not the ultimate saying. Without the ten powers and four fearlessnesses is called 'without majesty'. Using the small teaching to adapt to the small roots, so it is said 'you may go to them'. The Great Teaching clarifies the true principles, so it says 'run quickly'.
捉小教明理迂隱故名徐語窮子雇者賃也苦集見思染污如糞也是以二乘依教修行除見思糞取道滅價法喻昭然也。
此領何義。
二此領下問也。
答次頓之後說三藏教二十年中常令除糞即破見思煩惱等義也。
三答次頓之後者華嚴之後游化鹿苑為實施權也二十年中者約理則真俗約人則二乘約惑則見思故云見諦一解脫一無礙思惟九無礙九解脫為二十年又見思二道中斷結為二十年又五下分五上分為二十年又二乘法中斷思惑名二十年又依二使人共斷余結名二十年從有二乘之機而來感佛故云自見子來已二十年住二乘位轉大乘教故云於二十年中執作家事二十語同各有所以問二義可爾十則如何答二乘各有十智故也故二十年等即是約喻即破見思等是合法也見惑有二義一者從解所謂見理能斷此惑二者當體謂見即是假假即三假六十二見等思即思惟惑初果已上重更思惟無漏之智慧斷三界貪瞋等惑煩即昏煩惱即惱亂即見思惑昏煩惱亂也。
次明方等部凈名等經。
二方等時文分四初約部中三初標部指經言等經者如前注中略列是也問此方等時說經頗多何緣只標凈名等耶答方等時者正在彈訶諸經所明彈訶甚少未若凈名彈偏折小是以初標其有旨哉。
彈偏折小嘆大褒圓。
二彈偏下辨意良以方等意
在彈斥故云辨意也今列八字且從文便若依義便應云彈偏褒圓折小嘆大彈者射也偏者僻也折者挫也嘆謂稱歎褒謂褒美小即聲聞大即衍門所以彈射三教之偏故須褒美圓實之法折挫小乘爾乃稱歎衍門之大故此八字該括凈名罄窮方等故凈名經弟子一品即折小也菩薩一品即彈偏也觀眾生品即嘆大也稱歎文殊及以居士即褒圓也又弟子品既云折小豈無嘆大菩薩一品既有彈偏寧無褒美又弟子品用折不同或用三教如訶目連或用圓教如訶身子此且略示廣如疏辨古人所立折挫聲聞褒揚菩薩豈其然哉問為方等時始用折挫為在鹿苑已曾彈訶答證果取價便堪彈斥至方等中始述之耳是以如來命諸弟子問維摩疾悉皆辭曰我于昔日在於某處為彼所訶故我不堪詣彼問疾若至方等亦有所訶如舍利弗為梵王天女等訶是也問諸聲聞眾至方等中知大乘耶答知也故迦葉云我等於此大乘已如焦種問何不驚怖答已取其價證聖果故所以任凈名之所訶恣央掘之所斥若在華嚴既未取價故但凡流化之以大即須驚愕未免三界火宅所燒何由能解佛慧大法如來方便深入眾生之性次第接引所以如然故信解品長者窮子以喻斯義坥然明白。
四教俱說藏為半字教通別圓為滿字教對半說滿故言對教。
三四教俱說下示漸中具化法四教方等諸經總而言之不出四教其中或有獨明圓教如十六
{ "translations": [ "現代漢語譯本：", "『彈斥』，因此說是『辨意』。現在列出八個字，且從文字的方便來說。如果依義理的方便來說，應當說『彈偏、褒圓、折小、嘆大』。『彈』是射的意思，『偏』是偏頗的意思，『折』是挫的意思，『嘆』是稱歎的意思，『褒』是褒美的意思，『小』是指聲聞乘，『大』是指大乘法門。所以彈射三教（指聲聞乘、緣覺乘、菩薩乘）的偏頗，所以需要褒美圓滿真實的佛法，折挫小乘，然後稱歎大乘法門的偉大。所以這八個字概括了《維摩詰經》（Vimalakirti Sutra），窮盡了方等經典（Vaipulya Sutras）的含義。所以《維摩詰經》的《弟子品》就是折挫小乘，《菩薩品》就是彈射偏頗，《觀眾生品》就是稱歎大乘，稱歎文殊菩薩（Manjusri）以及維摩詰居士（Vimalakirti）就是褒美圓滿。另外，《弟子品》既然說折挫小乘，難道沒有稱歎大乘嗎？《菩薩品》既然有彈射偏頗，難道沒有褒美圓滿嗎？而且，《弟子品》所用的折挫方式也不同，有時用三教的方式，如呵斥目連（Maudgalyayana），有時用圓教的方式，如呵斥舍利弗（Sariputra）。這只是略微地說明，詳細的解釋在疏文中辨析。古人所立的折挫聲聞，褒揚菩薩，難道是這樣的嗎？", "問：是在方等時才開始用折挫，還是在鹿苑（Mrigadava）時就已經彈訶了？", "答：證得果位，自認為可以取價，就可以彈斥了，到方等經典中才開始敘述這件事。因此，如來（Tathagata）命令各位弟子去問候維摩詰的疾病，大家都推辭說：『我過去在某處，被他所呵斥，所以我不堪去問候他的疾病。』即使到了方等經典中，也有被呵斥的情況，如舍利弗被梵王（Brahma）天女等呵斥就是這樣。", "問：各位聲聞眾（Sravakas）到了方等經典中，知道有大乘嗎？", "答：知道。所以迦葉（Kasyapa）說：『我等在此大乘中，已經像焦芽敗種一樣。』", "問：為什麼不驚慌害怕？", "答：已經取了果位，自認為可以取價，證得了聖果的緣故。所以任憑維摩詰的呵斥，放縱央掘摩羅（Angulimala）的斥責。如果在《華嚴經》（Avatamsaka Sutra）中，因為還沒有取果，所以只是凡夫俗子，用大乘來教化他們，就必須驚慌害怕，無法避免三界火宅的焚燒，怎麼能夠理解佛的智慧大法呢？如來方便地深入眾生的根性，次第地接引他們，所以就像這樣。所以《信解品》中長者窮子的比喻就是這個意思，非常明白。", "四教都說，藏教（Tripitaka）是半字教，通教（Common Teaching）、別教（Distinct Teaching）、圓教（Perfect Teaching）是滿字教。相對於半字教來說滿字教，所以說是對教。", "三四教都說，下面說明漸教中具有化法四教。方等諸經總而言之，不出四教，其中或者有單獨說明圓教，如《十六觀經》（Sixteen Contemplations Sutra）。", "", "english_translations": [ "English version:", "'Reprimand' is therefore said to be 'discriminating meaning'. Now, listing eight characters, it is convenient to speak from the text. If it is convenient to speak according to the meaning, it should be said 'reprimanding the biased, praising the complete, rebuking the small, and admiring the great'. 'Reprimand' means to shoot, 'biased' means biased, 'rebuke' means to frustrate, 'admire' means to praise, 'praise' means to commend, 'small' refers to the Sravaka vehicle, and 'great' refers to the Mahayana Dharma. Therefore, reprimanding the bias of the three teachings (referring to the Sravaka vehicle, Pratyekabuddha vehicle, and Bodhisattva vehicle), it is necessary to praise the complete and true Dharma, rebuke the Small Vehicle, and then admire the greatness of the Mahayana Dharma. Therefore, these eight characters summarize the Vimalakirti Sutra, and exhaust the meaning of the Vaipulya Sutras. Therefore, the 'Disciples Chapter' of the Vimalakirti Sutra is to rebuke the Small Vehicle, the 'Bodhisattva Chapter' is to reprimand the biased, the 'Seeing the Sentient Beings Chapter' is to admire the Great Vehicle, and praising Manjusri Bodhisattva and Vimalakirti is to commend the complete.", "Furthermore, since the 'Disciples Chapter' says to rebuke the Small Vehicle, is there no admiration for the Great Vehicle? Since the 'Bodhisattva Chapter' has reprimanding the biased, is there no praising the complete? Moreover, the method of rebuke used in the 'Disciples Chapter' is also different, sometimes using the method of the three teachings, such as rebuking Maudgalyayana, and sometimes using the method of the Perfect Teaching, such as rebuking Sariputra. This is just a brief explanation, and the detailed explanation is analyzed in the commentary. Is it true that the ancients established the rebuke of Sravakas and the praise of Bodhisattvas?", "Question: Is it only in the Vaipulya period that rebuke began to be used, or was there already reprimanding in Mrigadava?", "Answer: Attaining the fruit position and thinking that one can take the price, one can reprimand. It was only in the Vaipulya Sutras that this matter began to be narrated. Therefore, the Tathagata ordered the disciples to inquire about Vimalakirti's illness, and everyone declined, saying: 'I was rebuked by him in a certain place in the past, so I am not qualified to inquire about his illness.' Even in the Vaipulya Sutras, there are situations of being rebuked, such as Sariputra being rebuked by Brahma and celestial maidens.", "Question: Do the Sravakas know about the Mahayana in the Vaipulya Sutras?", "Answer: They know. Therefore, Kasyapa said: 'We are like scorched seeds in this Mahayana.'", "Question: Why are you not alarmed and afraid?", "Answer: Because they have already taken the fruit position and think they can take the price, and have attained the holy fruit. Therefore, they allow Vimalakirti to rebuke them and let Angulimala scold them. In the Avatamsaka Sutra, because they have not yet taken the fruit, they are just ordinary people. If they are taught with the Mahayana, they must be alarmed and afraid, unable to avoid the burning of the three realms, how can they understand the Buddha's wisdom and great Dharma? The Tathagata skillfully penetrates the nature of sentient beings and gradually guides them, so it is like this. Therefore, the parable of the rich man and the poor son in the 'Faith and Understanding Chapter' is this meaning, which is very clear.", "All four teachings say that the Tripitaka teaching is the half-word teaching, and the Common Teaching, Distinct Teaching, and Perfect Teaching are the full-word teachings. The full-word teaching is relative to the half-word teaching, so it is said to be the opposite teaching.", "All three and four teachings say that the following explains that the gradual teaching has the four teachings of transformation. Generally speaking, the Vaipulya Sutras do not go beyond the four teachings, among which there are those that explain the Perfect Teaching alone, such as the Sixteen Contemplations Sutra." ] } ```
觀經或具四教如金光明經隨何等經思之可知故云四教俱說也半字滿字者大涅槃經第五云譬如長者唯有一子心常愛念將詣明師懼不速成尋便將還以愛念故晝夜慇勤但教半字而不教誨毗伽羅論良由其子力未堪故毗伽羅者即滿字也此翻字本即是世間文字根本雖是外論而無邪法將非大權之所為乎若以此喻而合法者半字即是小乘九部滿字即是大乘十二部約人約理比說可知對鹿苑三藏之半說通別圓之滿故云對半說滿也若方等中三藏之半據初入者今言鹿苑為成彈斥故且爾耳通教名滿須取通后別圓義焉。
若約時則食時(第三時)。
二若下約時即是華嚴日照平地時也所言食時者毗羅三昧經說四食時早起諸天食日中三世佛食日西畜生食日暮鬼神食今云食時即是早起諸天食時若云日中復濫禺中等也故知平地其譬義通通於食時禺中日午今取食時以喻方等即是華嚴平地時也。
若約味則從酪出生酥此從九部出方等(三生酥味)。
三若下約味藏轉成通如酪成生酥也酪假搖故乃成生酥鉆搖乃是取酪酥等之具度耳九部方等相生可知。
信解品云過是已後心相體信入出無難然其所止猶在本處。
四信解下引證文分三初引經過是已後者過鹿苑三藏之後至於方等也心相體信者長者窮子二人之心互相體悉而順從也何
【現代漢語翻譯】 現代漢語譯本： 《觀經》或許具備四教，就像《金光明經》一樣，思考任何一部經都可以明白，所以說四教都包含在內。『半字』和『滿字』出自《大涅槃經》第五卷，其中說：『譬如一位長者，只有一個兒子，心中常常愛念。他將兒子送到明師那裡，又怕他不能快速成才，於是又帶了回來。因為愛念的緣故，晝夜慇勤地只教他『半字』，而不教他『毗伽羅論』。』這是因為他的兒子能力還不夠。『毗伽羅』就是『滿字』。這種翻譯的字本就是世間文字的根本，雖然是外道理論，卻沒有邪法，這難道不是大權菩薩所為嗎？如果用這個比喻來合法，『半字』就是小乘九部經，『滿字』就是大乘十二部經。約人約理來比較說明就可以明白，這是針對鹿苑三藏的『半字』，說通、別、圓的『滿字』。如果說方等經中的三藏是針對初學者，那麼現在說鹿苑是爲了成就彈斥，所以暫且這樣說。通教稱為『滿』，必須取通教之後的別教和圓教的含義。 如果從時間上來說，就是食時（第三個時辰）。 二、如果從時間上來說，就是《華嚴經》中陽光照耀平地的時候。所說的『食時』，是根據《毗羅三昧經》所說，四種眾生進食的時間：早起是諸天進食的時間，日中是三世諸佛進食的時間，日西是畜生進食的時間，日暮是鬼神進食的時間。現在說『食時』，就是早起諸天進食的時間。如果說是『日中』，又會和禺中等時間混淆。所以知道平地這個比喻的意義是相通的，通於食時、禺中、日午，現在取食時來比喻方等，就是《華嚴經》中陽光照耀平地的時候。 如果從味道上來說，就像從酪中出生酥一樣，這就像從九部經中出生方等經（三生酥味）。 三、如果從味道上來說，藏教轉成通教，就像酪變成生酥一樣。酪需要搖動才能變成生酥，鉆搖只是獲取酪、酥等東西的工具和方法而已，九部經和方等經相互產生是可以理解的。 《信解品》中說：『過了這件事以後，心意相互體諒信任，出入沒有困難，然而他們所停留的地方仍然在本處。』 四、信解品下面引用經文來分三部分，首先引用『過是已后』，是指過了鹿苑三藏之後，到達方等經。『心相體信』是指長者和窮子二人的心意互相體諒順從。為什麼呢？
【English Translation】 English version: The Guan Jing (Contemplation Sutra) perhaps possesses the Four Teachings, just like the Golden Light Sutra. Contemplating any sutra can lead to understanding, hence the saying that the Four Teachings are all included. 'Half-word' and 'Full-word' come from the fifth volume of the Mahāparinirvāṇa Sūtra, which says: 'For example, a wealthy man has only one son, whom he cherishes dearly. He sends his son to a wise teacher, but fearing he won't progress quickly, he brings him back. Out of love, he diligently teaches him only 'half-word' day and night, without teaching him the Vyākaraṇa (grammar).』 This is because his son's abilities are not yet sufficient. Vyākaraṇa is the 'Full-word'. This translated script is the foundation of worldly writing. Although it is an externalist theory, it contains no heretical teachings. Could this not be the work of a great expedient Bodhisattva? If we use this analogy to apply the Dharma, 'half-word' is the Nine Divisions of the Small Vehicle (Hinayana), and 'full-word' is the Twelve Divisions of the Great Vehicle (Mahayana). Comparing and explaining in terms of people and principles makes it clear that this is addressing the 'half-word' of the Deer Park Tripiṭaka (Śrāvakayāna), speaking of the 'full-word' of the Shared, Distinct, and Perfect Teachings. If we say that the Tripiṭaka in the Vaipulya Sutras (Expansive Sutras) is for beginners, then now saying Deer Park is for accomplishing criticism, so let it be for now. The Shared Teaching is called 'full', and we must take the meaning of the Distinct and Perfect Teachings after the Shared Teaching. If speaking in terms of time, it is the mealtime (the third period). Two, if speaking in terms of time, it is the time when the sun shines on the flat ground in the Avataṃsaka Sūtra (Flower Garland Sutra). The so-called 'mealtime' is based on what the Vimalakīrti Nirdeśa Sūtra says about the four times when beings eat: early morning is the time when the devas (gods) eat, midday is the time when the Buddhas of the three worlds eat, sunset is the time when animals eat, and dusk is the time when ghosts and spirits eat. Now saying 'mealtime' is the time when the devas eat in the early morning. If we say 'midday', it would be confused with times like ūrdhva-madhya (late morning). Therefore, we know that the meaning of the flat ground analogy is interconnected, connecting to mealtime, ūrdhva-madhya, and midday. Now we take mealtime to symbolize the Vaipulya Sutras, which is the time when the sun shines on the flat ground in the Avataṃsaka Sūtra. If speaking in terms of taste, it is like ghee being born from curds, just as the Vaipulya Sutras are born from the Nine Divisions (of scriptures) (the taste of thrice-refined ghee). Three, if speaking in terms of taste, the Treasury Teaching (Śrāvakayāna) transforms into the Shared Teaching, just as curds become ghee. Curds need to be churned to become ghee. Churning is just the tool and method for obtaining curds, ghee, and so on. The mutual arising of the Nine Divisions and the Vaipulya Sutras is understandable. The Faith and Understanding chapter says: 'After this, their minds mutually understand and trust each other, and there is no difficulty in entering and exiting, yet their dwelling place remains in the same place.' Four, the Faith and Understanding chapter below quotes the sutra in three parts. First, it quotes 'After this', referring to after passing the Deer Park Tripiṭaka and reaching the Vaipulya Sutras. 'Minds mutually understand and trust' refers to the minds of the wealthy man and the poor son mutually understanding and complying. Why is that?
哉於三藏中得涅槃價既其不虛今為菩薩說此大乘亦復非謬此即窮子信長者也佛知二乘見思已斷聞說大乘必不生謗無漏根利微生信樂此即如來信二乘也入出無難者由心相信見尊特身聞大乘教名此為入耳覆被訶折猶見丈六說小乘法名此為出焉大小入出無疑難也然其所止猶在本處者雖然相信入出無難所聞大乘而自謂是菩薩之事非己智分不肯回小向大猶居羅漢不知將來得成正覺故云所止在本處也夫長者宅窮子草菴及以入出皆是約喻須知合法何者大教實境是佛所居喻之如宅小教小果是二乘處譬之草菴從小聞大猶如入宅折挫見小如出處草菴故云世尊往昔說法既久我時在座身體疲懈但念空無相無作乃至猶處門外止宿草菴自念貧事我無此物。
此領何義。
二此領何義一句問也。
答三藏之後次說方等已得道果心相體信聞罵不瞋內懷慚愧心漸淳淑。
三答已得道果者真諦之道阿羅漢果也聞罵不瞋者彈斥之辭如被罵也不瞋者更不稱怨由斷見思除糞取價故內懷等者內心但懷鄙恥小乘名為慚也仍又慕仰大乘名為愧也既慚既愧良由其心於其大乘漸淳淑故淑善也故三索中即機索也機則冥在於內故也維摩經中阿難辭曰時我世尊實懷慚愧此之謂也法華經云嗚呼深自責云何而自欺此恥小也不知當云何得佛無上慧此慕大也恥小慕
【現代漢語翻譯】 在三藏（Tripitaka，佛教經典的總稱）中獲得涅槃（Nirvana，佛教修行的最終目標）的價值既然不是虛假的，現在為菩薩（Bodhisattva，發願普度眾生的修行者）宣說此大乘（Mahayana，佛教的一個主要流派）也同樣不是錯誤的。這就像窮困的兒子相信富有的長者一樣。佛知道二乘（聲聞乘和緣覺乘，佛教中兩種較小的修行路徑）已經斷除了見惑和思惑，聽聞宣說大乘必定不會產生誹謗，無漏根器銳利的人會微微生起信樂。這就像如來相信二乘一樣。對於『入出無難』，是因為內心相信，見到尊貴的身相，聽聞大乘教法，這稱為『入耳』，又被訶責，仍然見到丈六金身，宣說小乘佛法，這稱為『出』。大小乘的『入』和『出』沒有疑難。然而他們所停留的地方仍然在本處，這是說雖然相信，『入出無難』，所聽聞的大乘，卻自認為是菩薩的事情，不是自己智慧所能理解的，不肯回小向大，仍然停留在阿羅漢（Arhat，已證得解脫的聖者）的境界，不知道將來能夠成就正覺（Samyak-sambuddha，圓滿覺悟的佛陀），所以說『所止在本處』。長者之宅、窮子之草菴以及『入出』，都是比喻，要知道其中所對應的法。什麼是大教的真實境界？就是佛所居住的地方，比喻為宅；小教和小果，是二乘所處的地方，比喻為草菴；從小乘聽聞大乘，猶如進入長者之宅；被折挫，見到小乘，猶如從宅中出來回到草菴。所以說世尊往昔說法已經很久，我當時在座，身體疲憊懈怠，只念空、無相、無作，乃至仍然處在門外，止宿在草菴，自念貧窮之事，我沒有這些東西。
這段話領會的是什麼意義？
這是第二段，『這段話領會的是什麼意義？』一句是提問。
回答：在宣說三藏之後，接著宣說方等（Vaipulya，大乘經典），已經得到道果，內心相信，聽聞呵斥也不嗔恨，內心懷有慚愧，心漸漸變得淳樸善良。
回答：『已得道果』，指的是真諦之道，阿羅漢果。『聞罵不瞋』，指的是彈斥的言辭，如同被罵一樣，『不瞋』指的是不再嗔怨，因為已經斷除了見惑和思惑，除去了糞穢，取得了價值。『內懷等者』，內心只是懷有鄙視小乘的慚愧之心，仍然又慕仰大乘，名為愧。既慚愧又慕仰，是因為他們的心對於大乘漸漸變得淳樸善良。『淑』是善良的意思。所以在三索中，就是機索。機則隱藏在內心。維摩經（Vimalakirti Sutra）中，阿難（Ananda，佛陀的十大弟子之一）說：『當時我世尊實在懷有慚愧』，說的就是這個意思。法華經（Lotus Sutra）中說：『嗚呼，深深地自我責備，為什麼自己欺騙自己？』這是恥于小乘。『不知道應當如何才能得到佛的無上智慧』，這是慕仰大乘。
【English Translation】 Having obtained the value of Nirvana (the ultimate goal of Buddhist practice) within the Tripitaka (the collection of Buddhist scriptures), since it is not false, now speaking this Mahayana (a major branch of Buddhism) for Bodhisattvas (beings who vow to save all sentient beings) is also not mistaken. This is like a poor son believing in a wealthy elder. The Buddha knows that the Two Vehicles (Shravakayana and Pratyekabuddhayana, two smaller paths in Buddhism) have already severed the delusions of views and thoughts, and upon hearing the exposition of Mahayana, they will certainly not give rise to slander. Those with sharp, undefiled faculties will slightly generate faith and joy. This is like the Tathagata (another name for the Buddha) believing in the Two Vehicles. As for 'no difficulty in entering and exiting,' it is because of believing in the heart, seeing the venerable form, and hearing the Mahayana teachings, which is called 'entering the ear.' Being rebuked again, still seeing the sixteen-foot golden body, and expounding the Small Vehicle Dharma, this is called 'exiting.' There is no difficulty in 'entering' and 'exiting' from the Great and Small Vehicles. However, the place where they remain is still in their original place, which means that although they believe and have 'no difficulty in entering and exiting,' they consider the Mahayana they hear to be the affairs of Bodhisattvas, not something their own wisdom can comprehend, and they are unwilling to turn from the small to the great, still remaining in the state of Arhats (enlightened saints who have attained liberation), not knowing that they will be able to achieve Samyak-sambuddha (perfectly enlightened Buddha) in the future, so it is said 'the place where they remain is in their original place.' The elder's house, the poor son's hut, and 'entering and exiting' are all metaphors, and one must know the corresponding Dharma within them. What is the true realm of the Great Teaching? It is the place where the Buddha dwells, which is likened to a house; the Small Teaching and the Small Fruit are the places where the Two Vehicles dwell, which are likened to a hut; hearing the Great Vehicle from the Small Vehicle is like entering the elder's house; being rebuked and seeing the Small Vehicle is like coming out of the house and returning to the hut. Therefore, it is said that the World Honored One has been teaching for a long time, and I was in the seat at that time, my body was tired and lazy, I only thought of emptiness, signlessness, and non-action, and even still stayed outside the door, lodging in the hut, thinking of poor things, I do not have these things.
What meaning does this comprehend?
This is the second paragraph, the sentence 'What meaning does this comprehend?' is a question.
Answer: After expounding the Tripitaka, then expounding the Vaipulya (Mahayana scriptures), having already obtained the fruit of the Path, believing in the heart, not being angry upon hearing rebuke, harboring shame in the heart, the heart gradually becomes pure and virtuous.
Answer: 'Having obtained the fruit of the Path' refers to the path of true reality, the fruit of Arhatship. 'Not being angry upon hearing rebuke' refers to the words of rebuke, as if being scolded, 'not being angry' refers to no longer being resentful, because they have already severed the delusions of views and thoughts, removed the filth, and obtained the value. 'Harboring etc. in the heart' means that the heart only harbors the shame of despising the Small Vehicle, and still admires the Great Vehicle, which is called shame. Both shame and admiration are because their hearts are gradually becoming pure and virtuous towards the Great Vehicle. 'Virtuous' means goodness. Therefore, in the three requests, it is the request of the opportunity. The opportunity is hidden within the heart. In the Vimalakirti Sutra, Ananda (one of the Buddha's ten great disciples) said: 'At that time, I, the World Honored One, truly harbored shame,' which is what this means. In the Lotus Sutra, it is said: 'Alas, deeply blaming myself, why do I deceive myself?' This is being ashamed of the Small Vehicle. 'Not knowing how to obtain the Buddha's supreme wisdom,' this is admiring the Great Vehicle.
大慚愧名殊義一也故摩訶迦葉等入凈名室聞見大乘乃自斥云我等於此大乘如焦種等更不復生故諸聲聞聞大乘法悲泣之聲震三千界良由已取一日之價機索于內外被彈斥不驚不謗矣。
次說般若。
三般若時文分四初約部分三初標部即次說般若一句也。
轉教付財融通淘汰。
二轉教下辨意以說般若意在斯焉空生身子于般若會為諸菩薩談諸法空莫不清凈以此之法轉度於他故云轉教也法華經云我等雖為諸佛子等說菩薩法而無希取即其義焉付財者世間長者七寶為財出世法王般若為財故般若中以此般若加被空生身子即付財也問般若會中若已付財至法華中何所述耶答在般若時于佛意邊即是付財其如二乘但謂加說耳故般若云豈聲聞人敢有所說有所說者皆佛力耳于弟子中與其智眼令其說法即加被也故至法華二乘方乃知是付財是以經云吾今所有皆是子有也融通者至般若中會一切法悉摩訶衍衍是大乘大乘乃是融通之法應知此融非謂圓融乃是三教融通之融如玄簽中具明斯義淘汰(淘徒刀切正作濤汰徒蓋切作汰非)者說文云淅㶕也大論音義云澄洗也須知濤汰有通有別通遍五時別在般若故般若中以空慧水濤淅㶕擇聲聞眾中唯舍利弗及須菩提堪忍加被問何緣加被此二人耶答須菩提解空舍利弗智慧般若之法其唯空慧故以空慧
【現代漢語翻譯】 現代漢語譯本：
深感慚愧和名聲不同，但意義是一樣的。所以摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）等人進入維摩詰（Vimalakīrti）的房間，聽聞和見到大乘佛法，於是自我貶斥說：『我們對於這大乘佛法，就像被燒焦的種子一樣，再也不會生長了。』所以各位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）聽聞大乘佛法，悲傷哭泣的聲音震動三千大千世界，實在是由於已經取得了一日的工錢，根機被束縛在內外，被彈劾斥責也不驚慌不誹謗了。
接下來講述般若（Prajñā，智慧）。
在般若時，文句分為四個部分，首先從部分上分為三個，首先標明部分，也就是『次說般若』這一句。
轉教、付財、融通、淘汰。
第二，『轉教下辨意』，用來說明講述般若的意義就在於此。須菩提（Subhūti，佛陀十大弟子之一，解空第一）和舍利弗（Śāriputra，佛陀十大弟子之一，智慧第一）在般若法會上為各位菩薩談論諸法空性，沒有不清凈的。用這種佛法來轉而度化他人，所以叫做『轉教』。《法華經》（Lotus Sūtra）說：『我們雖然為諸佛之子等宣說菩薩法，卻沒有希望求取之心。』就是這個意思。『付財』是指世間的長者以七寶為財富，出世間的法王以般若為財富，所以在般若中用這般若加持須菩提和舍利弗，就是『付財』。問：如果在般若法會中已經付財，到《法華經》中為何還要述說呢？答：在般若時，在佛的意念中就是付財，至於二乘人，只認為是加持宣說而已，所以《般若經》（Prajñā Sūtra）說：『難道聲聞人敢有所說嗎？有所說的都是佛的力量啊。』在弟子中給予他們智慧之眼，讓他們說法，這就是加持。所以到了《法華經》，二乘人才知道是付財，因此經文說：『我現在所有的一切都是兒子的。』『融通』是指到了般若中，會合一切法都是摩訶衍（Mahāyāna），衍是大乘，大乘乃是融通之法，應當知道這融通不是圓融，而是三教融通之融，如《玄簽》中詳細說明了這個意義。『淘汰』（淘，徒刀切，正寫作濤；汰，徒蓋切，寫作汰是不對的）《說文解字》（Shuowen Jiezi）說：『淅㶕也。』《大論音義》（Mahāprajñāpāramitopadeśa）說：『澄洗也。』須知濤汰有通有別，通指遍五時，別指在般若，所以在般若中用空慧之水濤淅㶕，選擇聲聞眾中只有舍利弗和須菩提堪能忍受加持。問：為何加持這二人呢？答：須菩提理解空性，舍利弗有智慧，般若之法就是空慧。
【English Translation】 English version:
Deep shame and reputation are different in name, but the meaning is the same. Therefore, Mahākāśyapa (one of the ten great disciples of the Buddha) and others entered Vimalakīrti's room, heard and saw the Mahāyāna Dharma, and then depreciated themselves, saying, 'We are like scorched seeds to this Mahāyāna Dharma, and we will never grow again.' Therefore, when the Śrāvakas (disciples who attained enlightenment by hearing the Buddha's teachings) heard the Mahāyāna Dharma, the sound of their sorrowful weeping shook the three thousand great thousand worlds, because they had already received a day's wages, and their roots were bound inside and outside, and they were not surprised or slandered when they were impeached and rebuked.
Next, the Prajñā (wisdom) is discussed.
At the time of Prajñā, the sentences are divided into four parts. First, they are divided into three parts. First, the part is marked, that is, the sentence 'Next, the Prajñā is discussed'.
Turning the teaching, entrusting wealth, integration, and elimination.
Second, 'Turning the teaching to distinguish the meaning' is used to explain that the meaning of speaking Prajñā lies in this. Subhūti (one of the ten great disciples of the Buddha, foremost in understanding emptiness) and Śāriputra (one of the ten great disciples of the Buddha, foremost in wisdom) talked about the emptiness of all dharmas for the Bodhisattvas at the Prajñā assembly, and there was nothing that was not pure. Using this Dharma to transform and save others, it is called 'turning the teaching'. The Lotus Sūtra says: 'Although we speak the Bodhisattva Dharma for the sons of the Buddhas, we have no desire to seek it.' That is the meaning. 'Entrusting wealth' means that the elders of the world regard the seven treasures as wealth, and the Dharma King of transcending the world regards Prajñā as wealth. Therefore, in Prajñā, blessing Subhūti and Śāriputra with this Prajñā is 'entrusting wealth'. Question: If wealth has already been entrusted at the Prajñā assembly, why should it be described in the Lotus Sūtra? Answer: At the time of Prajñā, in the Buddha's mind, it was entrusting wealth. As for the two vehicles, they only thought it was a blessing and speaking. Therefore, the Prajñā Sūtra says: 'How dare the Śrāvakas say anything? What is said is all the power of the Buddha.' Giving them the eyes of wisdom among the disciples and letting them speak the Dharma is a blessing. Therefore, in the Lotus Sūtra, the two vehicles know that it is entrusting wealth, so the scripture says: 'Everything I have now belongs to my sons.' 'Integration' means that when you arrive at Prajñā, you will find that all dharmas are Mahāyāna. Yāna is the Great Vehicle, and the Great Vehicle is the Dharma of integration. You should know that this integration is not perfect integration, but the integration of the three teachings, as explained in detail in the Xuānqiān. 'Elimination' (táo, cut with tú dāo, the correct writing is 濤; tài, cut with tú gài, writing 汰 is incorrect). Shuowen Jiezi says: '淅㶕也.' Mahāprajñāpāramitopadeśa says: '澄洗也.' It should be known that táotài has generality and difference. Generality refers to all five periods, and difference refers to Prajñā. Therefore, in Prajñā, the water of empty wisdom is used to eliminate and select only Śāriputra and Subhūti among the Śrāvakas who can endure the blessing. Question: Why bless these two people? Answer: Subhūti understands emptiness, and Śāriputra has wisdom. The Dharma of Prajñā is empty wisdom.
加被二人加於可加斯之謂矣。
此諸部般若中不說藏教帶通別二正說圓教。
三此諸下示漸終具化法三教諸部般若如前注中言不說藏教者問何故仁王般若有四無常偈耶答四無常偈乃是助道非謂般若正說無常何者由普明王被斑足執欲祭山神以得還國請百法師演說般若復恐普明吝于王位由是乃說四無常偈勸令舍國了悟無常正助合行是菩薩道今文中雲不說藏者不是正說三藏教也非謂不說助道之法故四無常第一偈云劫燒終訖乾坤洞然須彌巨海都為灰飏天龍福盡于中彫喪二儀尚爾國有何常余之三偈如輔行引帶通別二者雖說三教其如通別猶是方便始自華嚴終至般若兼但對帶斯之謂矣。
約時則禺中時(第四時)。
二約下辨時言禺中者經音云巳時也禺亦作隅日未正中謂之禺中余如補註。
約味則從生酥出熟酥此從方等之後出摩訶般若(四熟酥味)。
三約下辨味諸部般若始於摩訶故特舉之又諸般若不出摩訶故奘師譯六百卷只是大般若耳。
信解品云是時長者有疾自知將死不久語窮子言我今多有金銀珍寶倉庫盈溢其中多少所應取與。
四信解下引證文分三初引經是時者是說般若時也長者者準文句中須具十德一姓貴二位高三大富四威猛五智深六耆年七凈行八禮備九上嘆十下歸具此十
【現代漢語翻譯】 現代漢語譯本：
『加被二人加於可加斯』，這是指什麼呢？ 這些《般若經》的各部中，不說藏教（聲聞乘教法，旨在解脫個人痛苦），而是兼帶說通教（三乘共法，旨在引導不同根器的眾生）、別教（菩薩藏教法，旨在引導菩薩）二教，而正說圓教（圓滿的教法，旨在究竟成佛）。 第三，『此諸下』，顯示漸教、終教，以及具足化法三教。《般若經》的各部，如前面註釋中所說，『不說藏教』，有人問：『為什麼《仁王般若經》中有四無常偈呢？』回答：『四無常偈乃是助道之法，不是說《般若經》正說無常。』為什麼這樣說呢？因為普明王被斑足王抓住，想要祭祀山神以求恢復國家，於是請求百位法師演說《般若經》，又恐怕普明王吝惜王位，因此說了四無常偈，勸他捨棄國家，了悟無常。正說和助道合在一起實行，是菩薩道。現在文中說『不說藏』，不是正說三藏教，並非說不說助道之法。』所以四無常偈的第一偈說：『劫火燃燒終了，乾坤洞然，須彌山和巨海都化為灰燼，天龍的福報享盡，于其中衰敗死亡，二儀尚且如此，國家有什麼常在呢？』其餘的三偈如輔行所引用。兼帶說通教、別教二教，雖然說了三教，但如通教、別教，仍然是方便之說，從《華嚴經》開始，到《般若經》結束，兼說、但說、對說、帶說，就是這個意思。 從時間上來說，是禺中時（第四個時辰）。 第二，『約下辨時』，說明時間。『禺中』，經音中說是巳時。『禺』也寫作『隅』，太陽未到正中，叫做禺中，其餘的如補註所說。 從味道上來說，是從生酥中提煉出熟酥，這是從方等時之後，出現《摩訶般若》（四種熟酥味）。 第三，『約下辨味』，說明味道。《般若經》的各部，開始於《摩訶般若》，所以特別舉出它。又各部《般若經》不出《摩訶般若》，所以玄奘法師翻譯的六百卷，只是《大般若經》而已。 《信解品》中說：『這時，長者有病，自己知道將要死了，不久於人世，告訴窮子說：『我現在有很多金銀珍寶，倉庫盈滿，其中多少，你都應該取用。』 第四，『信解下引證文』，分為三部分，首先引用經文。『是時者』，是說《般若經》的時候。『長者者』，按照文句中的說法，必須具備十種德行：一、姓貴，二、位高，三、大富，四、威猛，五、智深，六、耆年，七、凈行，八、禮備，九、上嘆，十、下歸，具備這十種。
【English Translation】 English version:
『Adding to the two added to Kakas』 (Kakas: proper noun), what does this refer to? Among these various sections of the Prajna Sutras, the Tripitaka teaching (Śrāvakayāna, aiming at individual liberation from suffering) is not directly discussed, but the Common Teaching (Triyāna, guiding beings of different capacities), and the Distinct Teaching (Bodhisattva-piṭaka, guiding Bodhisattvas) are mentioned incidentally, while the Perfect Teaching (aiming at ultimate Buddhahood) is the main subject. Third, 『Here below』 indicates the Gradual Teaching, the Ultimate Teaching, and the complete Dharma-teaching of the Three Teachings. As mentioned in the previous notes, the various sections of the Prajna Sutras 『do not discuss the Tripitaka teaching.』 Someone asks: 『Why are there the Four Impermanence Verses in the Benevolent Kings Prajna Sutra?』 The answer is: 『The Four Impermanence Verses are auxiliary practices, not the main subject of impermanence in the Prajna Sutras.』 Why is this so? Because King Puming was captured by King Kalmashapada, who wanted to sacrifice him to the mountain gods to regain his kingdom. Therefore, he requested a hundred Dharma masters to expound the Prajna Sutras. Fearing that King Puming would be reluctant to give up his throne, the Four Impermanence Verses were spoken to persuade him to relinquish his kingdom and realize impermanence. The combination of direct and auxiliary practices is the Bodhisattva path. The text now says 『does not discuss the Tripitaka,』 meaning it does not directly discuss the Tripitaka teaching, not that it does not discuss auxiliary practices.』 Therefore, the first verse of the Four Impermanence Verses says: 『When the fire of the kalpa burns out, the universe is ablaze, Mount Sumeru and the great seas are reduced to ashes, the blessings of the dragons of heaven are exhausted, and they decay and die within it. Even the two realms are like this, what is permanent in a kingdom?』 The remaining three verses are as cited by the Auxiliary Conduct. The incidental mention of the Common and Distinct Teachings, although discussing the Three Teachings, is still a provisional means, from the Avatamsaka Sutra to the end of the Prajna Sutras, the meaning of incidental, exclusive, relative, and associated teachings is this. In terms of time, it is the time of Yuzhong (the fourth period). Second, 『About the time below』 explains the time. 『Yuzhong,』 in the sutra's pronunciation, is the time of Si. 『Yu』 is also written as 『Yu,』 the sun has not yet reached the middle, called Yuzhong, the rest is as the supplementary notes say. In terms of taste, it is extracted from raw cream to produce ripe cream, this is after the Vaipulya period, the appearance of the Maha Prajna (four kinds of ripe cream taste). Third, 『About the taste below』 explains the taste. The various sections of the Prajna Sutras begin with the Maha Prajna, so it is specially mentioned. Moreover, the various sections of the Prajna Sutras do not go beyond the Maha Prajna, so the six hundred volumes translated by Master Xuanzang are only the Great Prajna Sutra. The Faith and Understanding Chapter says: 『At this time, the elder was ill, knowing that he was about to die, not long in the world, he told the poor son: 『I now have a lot of gold, silver, and treasures, the warehouse is full, how much of it, you should take and use.』 Fourth, 『Faith and understanding below cites the text』, divided into three parts, first citing the sutra text. 『At this time』 is the time of speaking the Prajna Sutra. 『The elder』 according to the statement in the text, must have ten virtues: 1. Noble surname, 2. High position, 3. Great wealth, 4. Powerful and fierce, 5. Profound wisdom, 6. Old age, 7. Pure conduct, 8. Complete etiquette, 9. Praised by superiors, 10. Subordinated by inferiors, possessing these ten.
德為世長者具足十號充滿法財即是如來出世長者有疾者順機權示有病惱耳自知者應世長短唯佛自知耳將死不久者有機則應名之生也無機應滅名之死也而今世尊釋迦如來出此娑婆十二年中說四阿含八年方等二十二年說諸般若是則年過七十有餘矣化緣將畢應謝非遙故云將死不久也此則且從順世而說若以大教佛智而觀了知法界全體起應體既常住應豈生滅不生不滅名曰常身別圓大機所見如是得此二義可論身相也語窮子言者般若會中告二乘也我今多有者理則非多約種種門故言多耳金喻別教理銀譬通教理般若明理不出此二般若中圓亦別理攝況復二乘至般若中多成通別珍寶者勸學中明一切法門皆珍寶也。
倉喻定門即百八三昧也庫喻慧門即十八空也通別兩種定慧倉庫包藏一切禪定智慧無所闕少內充外溢故云盈溢也說于般若有廣略二門廣則名多略則名少故云其中多少也若多及少所應所宜者自行則取之化他則與之故云所應取與也應即相應宜樂也。
此領何義。
二此領何義一句問也。
答明方等之後次說般若般若觀慧即是家業空生身子受敕轉教即是領知等也。
三答般若觀慧即是家業者無上法王以此般若為家業也夫般若有三一實相二觀照三方便此三般若是諸佛母迷也悟也豈越此乎是則生佛之有殊而般若之
【現代漢語翻譯】 現代漢語譯本 德行是世間長者所應具備的，具足十種稱號，充滿佛法財富，這就是如來出世的意義。長者有疾病，是順應機緣權且示現生病煩惱罷了。自己知道壽命長短的，應世時間長短只有佛自己知道。將要死亡不久的，有機緣就應說他會生，沒有機緣應說他會滅，稱之為死。而現在世尊釋迦如來出現在這個娑婆世界十二年中，說了四阿含，八年方等，二十二年說諸般若，那麼年齡已經超過七十多歲了，教化眾生的因緣將要完畢，應該謝世的日子不遠了，所以說將死不久。這只是順應世俗的說法。如果用佛的大智慧來看，了知法界全體的起應，本體既然是常住的，應化又怎麼會有生滅呢？不生不滅叫做常身，這是別教和圓教的大根機所見到的。能夠理解這兩種意義，才可以討論佛的身相。』語窮子言』是指在般若會上告訴二乘人。『我今多有』，從理上說不是多，但從種種法門的角度來說就很多了。金比喻別教的道理，銀比喻通教的道理，般若所闡明的道理不出這兩種。般若中的圓教也屬於別教的道理。何況二乘人到了般若中，大多成就了通教和別教的道理。『珍寶』是指在勸學中說明一切法門都是珍寶。 『倉』比喻定門，也就是百八三昧。『庫』比喻慧門，也就是十八空。通教和別教兩種定慧倉庫，包藏了一切禪定智慧，沒有什麼缺少，內部充實，外在洋溢，所以說『盈溢』。『說于般若』有廣略兩種方式，廣說就叫做多，略說就叫做少，所以說『其中多少』。『若多及少所應所宜』，自己修行就取用它，教化他人就給予他，所以說『所應取與』。『應』就是相應，『宜』就是適宜。 『此領何義？』 二、『此領何義』一句是提問。 回答：說明在方等之後，接著說般若，般若的觀慧就是家業，空生（Sunyata，空性）和舍利弗（Sariputra，智慧第一的佛陀弟子）接受佛的敕令轉教，就是領知等等。 三、回答：般若觀慧就是家業，無上法王以這般若作為家業。般若有三種：一是實相般若，二是觀照般若，三是方便般若。這三種般若是諸佛之母，迷惑和覺悟都沒有超出這三種般若。這樣看來，眾生和佛的差別，而般若的
【English Translation】 English version Virtue is what a senior should possess, complete with ten titles, and filled with the wealth of Dharma. This is the meaning of the Tathagata's appearance in the world. The elder's illness is merely a expedient showing of sickness and affliction in accordance with the opportunity. Only the Buddha knows the length of one's life and the duration of one's time in the world. For those who are about to die soon, if there is an opportunity, one should say they will live; if there is no opportunity, one should say they will perish, which is called death. Now, the World-Honored One, Shakyamuni Tathagata, has appeared in this Saha world for twelve years, speaking the Four Agamas, eight years of Vaipulya, and twenty-two years of Prajna. Thus, his age is already over seventy. The karmic connection for teaching sentient beings is about to end, and the day of his departure should not be far off, so it is said 'about to die soon.' This is merely speaking in accordance with worldly customs. If viewed with the great wisdom of the Buddha, knowing the arising and response of the entire Dharma realm, since the essence is permanent, how can there be birth and death in the manifestations? Non-birth and non-death is called the eternal body, which is seen by those with great capacity for the distinct and perfect teachings. Being able to understand these two meanings allows one to discuss the Buddha's physical form. 'Speaking to the poor son' refers to telling the two vehicles (Sravakas and Pratyekabuddhas) in the Prajna assembly. 'I have much now,' from the perspective of principle, it is not much, but from the perspective of various Dharma gates, it is much. Gold is a metaphor for the principle of the distinct teaching, and silver is a metaphor for the principle of the common teaching. The principle elucidated by Prajna does not go beyond these two. The perfect teaching in Prajna also belongs to the principle of the distinct teaching. Moreover, the two vehicles, upon reaching Prajna, mostly achieve the principles of the common and distinct teachings. 'Treasures' refers to explaining in the exhortation to learning that all Dharma gates are treasures. 『Granary』 is a metaphor for the gate of Samadhi (Samadhi, meditative absorption), which is the hundred and eight Samadhis. 『Storehouse』 is a metaphor for the gate of wisdom, which is the eighteen emptinesses. The two types of Samadhi and wisdom, common and distinct, contain all meditative concentrations and wisdoms, lacking nothing, filled internally and overflowing externally, so it is said 'overflowing.' 'Speaking of Prajna' has two ways, broad and concise. Speaking broadly is called much, and speaking concisely is called little, so it is said 'among them, much or little.' 'If much or little, what should be taken and given,' one takes it for one's own practice and gives it to others for their transformation, so it is said 'what should be taken and given.' 'Should' means corresponding, and 'suitable' means appropriate. 『What meaning does this lead to?』 Two, the sentence 『What meaning does this lead to?』 is a question. Answer: It explains that after Vaipulya, Prajna is spoken next. The wisdom of Prajna is the family business. Sunyata (Sunyata, emptiness) and Sariputra (Sariputra, foremost in wisdom among the Buddha's disciples) receiving the Buddha's command to turn the teaching is leading and knowing, etc. Three, Answer: The wisdom of Prajna is the family business. The unsurpassed Dharma King takes this Prajna as the family business. Prajna has three types: first, the Real Aspect Prajna; second, the Contemplative Prajna; and third, the Expedient Prajna. These three Prajnas are the mothers of all Buddhas. Delusion and enlightenment do not go beyond these three Prajnas. In this way, the difference between sentient beings and Buddhas, and the Prajna of
性無異故龍樹云因緣所生法我說即是空亦名為假名亦是中道義荊溪云一念無相謂之空無法不備謂之假不一不異謂之中皆般若觀慧也十方大覺諸祖所傳唯此而已矣茍留心於此則聖人之道可知焉問此云家業上云付財財業二名同耶異耶答財從所營業從造作其名雖殊義理一也空生者梵雲鬚菩提也初生之時家中庫藏空無所有故曰空生占相謂吉亦云善吉常修空行亦云善業供養得報亦云善現及至出家解空第一豈非前相之所表乎身子者梵云舍利弗也母子姝好生得此子故曰身子亦云珠子其母聰明聰明之相在眼珠故又舍標父利標母雙顯父母故云舍利弗也受敕者在般若中蒙佛加被名為受敕敕者正也王言發下正於群臣無敢違之今亦如是人王法王雖殊所言皆敕也領知者于般若中為諸菩薩說諸法空名說為領無別領也。
已上三味對華嚴頓教總名為漸。
三已上下對頓結漸頓教既云從部時味得名為頓漸亦須云從部時味得名為漸乃至應云從部時味名非頓漸文義炳然無勞惑矣。
第三秘密教者。
三秘密教文分三初標。
如前四時中如來三輪不思議故或為此人說頓或為彼人說漸彼此互不相知能令得益。
二如前下釋言如前四時者四時只是頓漸故也秘密亦是頓漸而已故指四時以明之也三輪者身口意三也輪有二義一轉義
【現代漢語翻譯】 現代漢語譯本
性無差別，所以龍樹（Nagarjuna，印度佛教哲學家）說：『因緣所生的法，我說就是空，也叫做假名，也是中道之義。』荊溪（Jingxi，唐代天臺宗僧人）說：『一念沒有形相叫做空，沒有哪種法不具備叫做假，不一不異叫做中。』這些都是般若觀慧。十方大覺諸祖所傳的，唯有這些而已。如果留心於此，那麼聖人的道理就可以知道了。問：這裡說的家業，和上面說的付財、財業，這兩個名稱是相同還是不同呢？答：財是從所營的事業而來，業是從造作而來，它們的名稱雖然不同，但義理是一樣的。空生，梵文是須菩提（Subhuti，佛陀的十大弟子之一），最初出生的時候，家中庫藏空無所有，所以叫做空生。占相的人說吉祥，也叫做善吉。常常修行空行，也叫做善業供養，得到報應，也叫做善現。等到出家，理解空性第一，這難道不是之前的相所預示的嗎？身子，梵文是舍利弗（Sariputra，佛陀的十大弟子之一），因為母親姝好，生了這個兒子，所以叫做身子，也叫做珠子。他的母親聰明，聰明的相貌在眼珠上，而且舍利代表父親，弗代表母親，雙重顯示了父母的特徵，所以叫做舍利弗。受敕，在般若經中，蒙受佛的加持，叫做受敕。敕的意思是正。國王的命令發下，對於群臣來說是正的，沒有人敢違背。現在也是這樣，人王和法王雖然不同，但他們所說的話都是敕令。領知，在般若經中，為諸菩薩說諸法空，叫做說，沒有別的領知。 以上的三味，相對於華嚴宗的頓教，總的來說是漸教。 三，已上和已下，相對於頓教，總結頓漸教既然說從部、時、味得到頓的名稱，那麼也應該說從部、時、味得到漸的名稱，乃至應該說從部、時、味得到非頓漸的名稱，這樣文義就非常明顯，沒有疑惑了。 第三，秘密教。 三，秘密教，文分三部分，首先是標示。 如前面的四時中，如來（Tathagata，佛的稱號）的三輪（身輪、口輪、意輪）不可思議，所以或者為這個人說頓教，或者為那個人說漸教，彼此互不相知，能夠使他們得到利益。 二，如前下，解釋說如前面的四時，四時只是頓教和漸教。秘密教也是頓教和漸教而已，所以指四時來說明它。三輪，是身、口、意三業。輪有兩種含義，一是運轉的含義
【English Translation】 English version
Because nature is without difference, Nagarjuna (Indian Buddhist philosopher) said: 'The Dharma (law, teaching) that arises from conditions, I say is emptiness, is also called provisional name, and is also the meaning of the Middle Way.' Jingxi (Tang Dynasty Tiantai monk) said: 'A single thought without form is called emptiness, there is no Dharma that is not complete is called provisional, not one not different is called the Middle Way.' These are all Prajna (wisdom) contemplation. The great enlightened ones and patriarchs of the ten directions have transmitted only this. If you pay attention to this, then the way of the sages can be known. Question: The family business mentioned here, and the giving of wealth and wealth business mentioned above, are these two names the same or different? Answer: Wealth comes from the business one engages in, and business comes from creation. Although their names are different, their meanings are the same. Empty Born, the Sanskrit is Subhuti (one of the Buddha's ten great disciples), when he was first born, the family's treasury was empty, so he was called Empty Born. The fortune-teller said it was auspicious, also called Good Auspicious. He often practiced empty conduct, also called Good Karma offering, and received retribution, also called Good Manifestation. When he became a monk, he understood emptiness first, wasn't this foreshadowed by the previous signs? Body Son, the Sanskrit is Sariputra (one of the Buddha's ten great disciples), because his mother was beautiful and gave birth to this son, he was called Body Son, also called Pearl Son. His mother was intelligent, and the sign of intelligence was in her eyes. Moreover, Sari represents the father, and Putra represents the mother, doubly showing the characteristics of the parents, so he is called Sariputra. Receiving the Edict, in the Prajna Sutra, receiving the Buddha's blessing is called Receiving the Edict. The meaning of Edict is correct. The king's order is issued, and it is correct for the ministers, and no one dares to disobey it. It is the same now, although the human king and the Dharma king are different, their words are all edicts. Knowing, in the Prajna Sutra, speaking of the emptiness of all Dharmas for the Bodhisattvas is called speaking, there is no other knowing. The above three Samadhis (states of meditative consciousness), in relation to the sudden teaching of the Avatamsaka School, are generally called gradual. Three, above and below, in relation to the sudden teaching, concluding that since the sudden and gradual teachings are said to obtain the name of sudden from the division, time, and taste, then it should also be said that the name of gradual is obtained from the division, time, and taste, and even that the name of non-sudden and gradual should be obtained from the division, time, and taste, so that the meaning of the text is very clear and there is no confusion. Third, the Secret Teaching. Three, the Secret Teaching, the text is divided into three parts, first the indication. As in the previous four times, the Tathagata's (title of the Buddha) three wheels (body, speech, and mind) are inconceivable, so either the sudden teaching is spoken for this person, or the gradual teaching is spoken for that person, and they do not know each other, so that they can benefit. Two, as before, explaining that as in the previous four times, the four times are only the sudden and gradual teachings. The secret teaching is also only the sudden and gradual teachings, so it refers to the four times to explain it. The three wheels are the three karmas of body, speech, and mind. Wheel has two meanings, one is the meaning of rotation
二摧碾義佛身現通佛口說法佛意照機莫作摧碾眾生惑累如王輪寶能壞能安三輪亦爾能壞煩惱能安妙性玄義中明身輪示藥珠二身藥喻可畏破惡之形珠喻可愛生善之狀口輪示毒天二鼓毒喻說破惡法天喻說生善法心輪示隨自他意隨自如珠如天隨他如藥如毒不思議者佛之三輪非下凡心思口議也或為此人等者泛示隨機不定局也玄義中雲此座說頓十方說漸說不定頓座不聞十方十方不聞頓座或十方說頓說不定此座說漸或為一人說頓或為多人說漸說不定或為一人說漸或為多人說頓或一座默十方說十方默一座說俱默俱說各不相知互為顯密於此是顯于彼是密大矣哉如來於法得最自在住首楞嚴能建大義為若此也發揮此義始自天臺他宗往往竊為己見悲夫悲夫今文但云頓漸闕不定等學者知之問佛之三輪靡所不鑒宜漸說漸宜頓說頓何因緣故卻為眾生說漸得頓說頓得漸將非瀆亂眾生者乎答機緣既多宜樂亦異是故如來隨所教化宜頓說頓宜漸說漸宜頓說中而得漸等今詳于頓說中得漸益者非無所以諒是過去于頓說中有漸種子漸種既熟所以聖人為說頓法而此眾生於頓說中卻得漸益於頓得漸既然于漸得頓及以不定亦爾豈徒然哉良有以也。
故言秘密教。
三故言下結。
第四不定教者。
第四不定教文分二初正明三初標。
亦由
【現代漢語翻譯】 現代漢語譯本 二、摧碾義：佛身顯現神通，佛口宣說法義，佛意照察機緣，不要以摧碾的方式迷惑眾生，使其陷入惑業的累積。如同轉輪聖王的輪寶，既能摧毀也能安立，佛的三輪也是如此，能摧毀煩惱，能安立妙性。《玄義》中闡明，身輪示現藥珠二義，藥比喻可畏的破惡之形，珠比喻可愛的生善之狀。口輪示現毒天二鼓，毒比喻宣說破惡之法，天鼓比喻宣說生善之法。心輪示現隨自意和他意，隨自意如珠如天，隨他意如藥如毒。所謂『不思議』，是指佛的三輪並非下凡之人的心思口舌所能議論的。『或為此人等』，泛指隨機施教，沒有固定的對象。《玄義》中說，此座說法是頓教，十方說法是漸教，還有不定教。頓教座上的人聽不到十方說法，十方的人也聽不到頓教座上的說法。或者十方說頓教，說不定教，此座說漸教。或者為一人說頓教，或者為多人說漸教，說不定教。或者為一人說漸教，或者為多人說頓教。或者一座默然，十方說法，或者十方默然，一座說法，或者俱默，或者俱說，各自不相知，互相顯現秘密。在此處是顯教，在彼處是密教。偉大啊！如來於法得到最自在的境界，安住于首楞嚴三昧，能夠建立廣大的義理，就像這樣。發揮此義理，始於天臺宗，其他宗派往往竊取為己見，可悲啊！可悲啊！今文只是說頓教、漸教，缺少不定教等，學者應該知曉。 問：佛的三輪無所不知，應該漸說漸，應該頓說頓，為何卻為眾生說漸教而得頓益，說頓教而得漸益，難道不是擾亂眾生嗎？ 答：機緣眾多，根性喜好也不同，因此如來隨所教化，應該頓說的就說頓教，應該漸說的就說漸教，應該在頓說中得到漸益的就讓他得到漸益等。如今詳細考察在頓說中得到漸益的人，並非沒有原因，想必是過去在頓說中種下了漸教的種子，漸教的種子已經成熟，所以聖人為他說頓法，而此眾生在頓說中卻得到漸益。在頓教中得到漸益既然如此，那麼在漸教中得到頓益以及不定教也是如此，豈是徒然的呢？確實是有原因的。 故說秘密教。 三、故言下總結。 第四、不定教。 第四、不定教文分二：初、正明三，初、標。 亦由...
【English Translation】 English version 2. The Meaning of 'Crushing and Grinding': The Buddha's body manifests supernatural powers, the Buddha's mouth proclaims the Dharma, and the Buddha's mind illuminates opportunities. Do not use 'crushing and grinding' to confuse sentient beings, causing them to accumulate karmic burdens. Like the wheel treasure of a Chakravartin King, which can both destroy and establish, the Buddha's three wheels are also like this, able to destroy afflictions and establish wonderful nature. The 'Profound Meaning' clarifies that the body wheel shows the two meanings of medicine and pearl. Medicine is a metaphor for the awe-inspiring form of destroying evil, and pearl is a metaphor for the lovely state of generating goodness. The mouth wheel shows the two drums of poison and heaven. Poison is a metaphor for speaking the Dharma of destroying evil, and the heavenly drum is a metaphor for speaking the Dharma of generating goodness. The mind wheel shows following one's own intention and the intentions of others. Following one's own intention is like pearl and heaven, and following the intentions of others is like medicine and poison. The so-called 'inconceivable' refers to the fact that the Buddha's three wheels cannot be discussed by the minds and tongues of ordinary people. 'Or for this person, etc.' generally refers to teaching according to the opportunity, without a fixed object. The 'Profound Meaning' says that the Dharma spoken in this seat is the sudden teaching (頓教, dùnjiào), the Dharma spoken in the ten directions is the gradual teaching (漸教, jiànjiào), and there is also the indefinite teaching. Those in the seat of the sudden teaching cannot hear the Dharma spoken in the ten directions, and those in the ten directions cannot hear the Dharma spoken in the seat of the sudden teaching. Or the ten directions speak the sudden teaching, speak the indefinite teaching, and this seat speaks the gradual teaching. Or the sudden teaching is spoken for one person, or the gradual teaching is spoken for many people, and the indefinite teaching is spoken. Or the gradual teaching is spoken for one person, or the sudden teaching is spoken for many people. Or one seat is silent and the ten directions speak the Dharma, or the ten directions are silent and one seat speaks the Dharma, or all are silent, or all speak, each not knowing the other, mutually revealing secrets. Here it is the exoteric teaching, and there it is the esoteric teaching. Great indeed! The Tathagata has attained the most自在(zìzài, freedom) state in the Dharma, dwells in the Shurangama Samadhi, and is able to establish vast meanings, just like this. The development of this meaning began with the Tiantai school, and other schools often steal it as their own view, alas! Alas! The present text only speaks of the sudden teaching and the gradual teaching, lacking the indefinite teaching, etc., which scholars should know. Question: The Buddha's three wheels know everything. The gradual should be spoken gradually, and the sudden should be spoken suddenly. Why do you speak the gradual teaching to sentient beings and gain sudden benefit, and speak the sudden teaching and gain gradual benefit? Isn't this confusing sentient beings? Answer: There are many opportunities, and the preferences of the roots are also different. Therefore, the Tathagata teaches according to the opportunity. The sudden teaching should be spoken suddenly, the gradual teaching should be spoken gradually, and those who should gain gradual benefit in the sudden teaching should be allowed to gain gradual benefit, etc. Now, after detailed investigation, those who gain gradual benefit in the sudden teaching are not without reason. Presumably, in the past, they planted the seeds of the gradual teaching in the sudden teaching. The seeds of the gradual teaching have matured, so the sage speaks the sudden Dharma for him, and this sentient being gains gradual benefit in the sudden teaching. Since gaining gradual benefit in the sudden teaching is like this, then gaining sudden benefit in the gradual teaching and the indefinite teaching are also like this. Is it in vain? There is indeed a reason. Therefore, it is called the secret teaching. 3. Therefore, the words below conclude. 4. The Indefinite Teaching. 4. The text of the Indefinite Teaching is divided into two: First, the 正明(zhèngmíng, direct explanation) is divided into three, and the first is the 標(biāo, label). Also by...
前四味中佛以一音演說法眾生隨類各得解此則如來不思議力能令眾生於漸說中得頓益於頓說中得漸益。
二亦由下釋秘密言四時不定言四味文互現耳妙玄中說雖高山頓說不動寂場而游鹿苑雖說四諦生滅而不妨不生不滅雖為菩薩說佛境界而有二乘智斷雖五人證果而不妨諸天悟大當知即頓而漸即漸而頓至矣哉頓漸互通耳根聲塵佛事既爾五根五塵施化亦然故有佛土瞪視顯法現相揚眉動目微笑顰申謦欬憶念動搖以如是等而悟道也然雖如此亦皆不出頓漸等法無非聖人之教化也豈得執一端而局于通道耶佛以一音等者文出維摩經中一音之言有大有小小乘一音如毗曇云一音者梵音也佛為四王作聖語說四諦二解二不解佛又作毗陀羅語說一解一不解佛又作梨車語說四王俱解所以然者為欲滿足諸天心故二天王作如是念佛若為我作聖語說我則能解一天王作如是念佛若為我作毗陀語說我則能解一天王作如是念佛若為我作梨車語說我則能解故隨其念而為說之悉皆得解毗陀語者伊禰彌禰踏被陀踏被彼梨車語者摩奢兜奢僧奢摩薩婆多毗羅致此即四諦也大乘一音如起信云圓音一演異類等解又當分一音即施權也跨節一音即開權也今既頓漸不定一音該乎大小未至法華則非跨節也。
如是得益不同故言不定教也。
三如是下結。
然秘
密不定二教教下義理只是藏通別圓。
二然秘密下雙結秘密不定具化法四教。
化儀四教齊此。
二化儀四教齊此一句總結化儀四教其文皆可見問化儀之儀與夫題中儀字如何分別答題中儀字即今所錄五時八教次第儀式也化儀之儀別論如來法華已前化物之儀式耳問向云秘密不定二教教義不出藏通別圓何故不云頓漸教耶答頓漸二教前文已示化法多少故云為圓機說圓教等四教俱說等帶通別二等故今秘密不定文后不須重示頓漸中化法也。
次說法華開前頓漸會入非頓非漸故言開權顯實又言廢權立實又言會三歸一。
二次說下第五時開顯文分二初法華中四初約部教二初正明二初通示開會欲知開會須了三義一為實施權於一佛乘分別說三也二開權顯實開方便門示真實相也三廢權立實正直舍方便但說無上道也跡門既爾本門準知為蓮故華華開蓮現華落蓮成以喻比法思之可見原夫吾佛妙證圓常法界之體體具諸法不出十界界界互融故有三千具即是假假即空中混而不雜離亦不分雖一一遍亦無所在故此之法名為妙法從本垂跡大通之時為第十六子與諸大眾覆講此法結其大緣自茲之後節節誘之今于寂場示成正覺宣演大乘其如小機莫能悟入故如聾啞故不動寂場而游鹿苑施於小化方等彈訶般若濤汰機緣既熟妙法斯通故住靈
【現代漢語翻譯】 現代漢語譯本：秘密教和不定教所包含的教義，不出藏教、通教、別教、圓教這四種化法教。
然後，在秘密教之後，總結秘密教和不定教都具備化法四教的特性。
化儀四教都包含在這裡面。
化儀四教齊此一句總結了化儀四教，這些內容都可以在經文中找到。有人問，化儀四教中的『儀』字，和題目中的『儀』字，應該如何區分？回答是，題目中的『儀』字，指的是現在記錄的五時八教的次第儀式。而化儀四教中的『儀』字，指的是如來在《法華經》之前，教化眾生的儀式。有人問，之前說秘密教和不定教的教義，不出藏教、通教、別教、圓教，為什麼不說頓教和漸教呢？回答是，頓教和漸教已經在前面的經文中說明了化法的多少，比如『為圓機說圓教』等等。四教都說『等』，指的是兼帶通教、別教等等，所以現在在秘密教和不定教之後，就不需要重複說明頓教和漸教中的化法了。
接下來講《法華經》開顯之前所說的頓教和漸教，會歸到非頓非漸，所以說『開權顯實』，又說『廢權立實』，又說『會三歸一』。
接下來，在第五時開顯文中，分為兩部分。首先是《法華經》中的四教，又分為兩部分。首先是正明，又分為兩部分。首先是通示開會，想要了解開會，需要明白三種含義：第一，爲了實施一佛乘的教義，而分別說三乘；第二，開啟方便之門，顯示真實之相；第三，廢除方便之法，建立真實之法，正直地捨棄方便之法，只說無上道。跡門是這樣，本門也可以以此類推。因為蓮花的緣故，花開的時候蓮蓬就顯現出來，花落的時候蓮子就成熟了，可以用這個比喻來思考佛法。原本，我佛妙證圓常法界的本體，本體具備諸法，不出十法界，十法界相互融合，所以有三千。三千具足就是假，假就是空，混合在一起而不雜亂，分離也不分開，雖然一一週遍，也沒有固定的所在。所以這種法被稱為妙法。從本垂跡，在大通智勝佛的時候，為第十六王子與大眾覆講此法，結下大的因緣。從那之後，節節誘導他們。現在在寂滅道場示現成正覺，宣揚大乘佛法，但是小根器的人無法領悟，就像聾啞人一樣。所以不在寂滅道場說法，而是在鹿野苑施於小乘教化。在方等時彈呵，在般若時淘汰，機緣成熟之後，妙法才能通達。所以在靈鷲山安住。
【English Translation】 English version: The doctrines contained within the Esoteric and Indeterminate teachings are none other than the Four Dharma Teachings: the Tripiṭaka (藏教), Common (通教), Distinct (別教), and Perfect (圓教).
Then, following the section on the Esoteric, it concludes that both the Esoteric and Indeterminate teachings possess the characteristics of the Four Dharma Teachings.
The Four Teachings of Methods of Conversion are all included here.
The sentence 'The Four Teachings of Methods of Conversion are all included here' summarizes the Four Teachings of Methods of Conversion, the content of which can all be found in the scriptures. Someone asks, how should the 'method' (儀) in 'Four Teachings of Methods of Conversion' be distinguished from the 'method' (儀) in the title? The answer is that the 'method' (儀) in the title refers to the sequential rituals of the Five Periods and Eight Teachings recorded here. The 'method' (儀) in 'Four Teachings of Methods of Conversion' refers to the rituals of the Tathāgata's (如來) conversion of beings before the Lotus Sūtra (法華經). Someone asks, earlier it was said that the doctrines of the Esoteric and Indeterminate teachings do not go beyond the Tripiṭaka, Common, Distinct, and Perfect teachings, so why not mention the Sudden (頓教) and Gradual (漸教) teachings? The answer is that the Sudden and Gradual teachings have already been shown in the previous texts in terms of the amount of Dharma taught, such as 'speaking the Perfect teaching for those with Perfect capacity,' etc. The Four Teachings all speak of 'etc.,' referring to including the Common, Distinct, etc. Therefore, after the sections on the Esoteric and Indeterminate teachings, there is no need to repeat the Dharma within the Sudden and Gradual teachings.
Next, the Lotus Sūtra (法華經) reveals that the previous Sudden and Gradual teachings converge into neither Sudden nor Gradual, hence it is said 'opening the provisional to reveal the real,' and also 'abandoning the provisional and establishing the real,' and also 'converging the three into one.'
Next, in the fifth period of revealing, the text is divided into two parts. First, the Four Teachings within the Lotus Sūtra (法華經), which are further divided into two parts. First, the direct explanation, which is further divided into two parts. First, a general indication of the opening and convergence. To understand the opening and convergence, one must understand three meanings: first, to separately speak of the Three Vehicles in order to implement the doctrine of the One Buddha Vehicle; second, to open the gate of expedient means and reveal the true aspect; third, to abandon the expedient means and establish the real, directly abandoning the expedient means and only speaking of the unsurpassed path. As it is in the Trace Gate (跡門), so it can be inferred in the Origin Gate (本門). Because of the lotus, when the flower blooms, the lotus seedpod appears; when the flower falls, the lotus seeds mature. This analogy can be used to contemplate the Dharma. Originally, our Buddha (佛) wonderfully realized the body of the Perfect and Constant Dharma Realm (法界), the body possessing all Dharmas, not going beyond the Ten Realms (十界), the Ten Realms interpenetrating each other, hence there are three thousand. The completeness of the three thousand is the provisional, the provisional is emptiness, mixed together without confusion, separated without division, although each pervades everywhere, there is no fixed location. Therefore, this Dharma is called the Wonderful Dharma. From the origin, traces are manifested. During the time of Great Universal Wisdom Excellence Buddha (大通智勝佛), as the sixteenth prince, he repeatedly lectured on this Dharma to the masses, establishing great affinities. From then on, he gradually guided them. Now, in the place of enlightenment, he manifests as attaining perfect enlightenment, proclaiming the Mahāyāna (大乘) Dharma, but those with small capacities cannot comprehend it, like the deaf and mute. Therefore, he does not preach in the place of enlightenment, but in the Deer Park (鹿野苑), he bestows the Small Vehicle teachings. In the Vaipulya (方等) period, he criticized, and in the Prajñā (般若) period, he winnowed, and when the opportunities are ripe, the Wonderful Dharma can be understood. Therefore, he abides on Vulture Peak (靈鷲山).
山宣暢本懷三乘九界咸悟一乘皆以如來滅度而滅度之諸法實相三千空中即已顯露本成大覺亦乃斯彰大事因緣始得滿足是我方便諸佛亦然所以智者靈山親承大蘇妙悟故於止觀說己心中所行法門不出三千空中而已故生佛雖殊妙法無別剎那即是何須外求茍順凡情生內外見應知本體常自寂然聖人洪範大旨若斯今文中雲開前頓漸者開華嚴之頓三時之漸四時三教咸為所開也為實施權意在於實開權顯實意在於權開無所開即彼能覆故名會入非頓非漸非頓故不同華嚴聾啞不融非漸故不同三時次第法華開顯無不成佛非頓非漸義在茲焉是故約教則在三教約部尚開圓教初心謂圓隔偏所以約部則法華獨純約教則諸經亦妙況復顯實是同開權局此況復跡與諸經有同有異本與諸經一向永異豈同古人一概而已問會三開三如何分別答同而不同會三約行開三約教不同而同旨趣無別廣在玄義此不委說。
言權實者名通今昔義意不同。
二言下別明今昔文為二初總標今謂法華昔謂頓漸權實之名雖通今昔名下義意灼然有殊總辨如此別明如下義則深有所以意則所以有歸此中今字與已今當說今字不同思之可見是故華嚴所以為益別圓大機所歸為成法華大事佛意雖爾時眾莫知故至法華方信解耳華嚴既爾三漸可知義意不同其說如是。
謂法華已前權實不同大
【現代漢語翻譯】 現代漢語譯本： 山宣暢本懷，三乘（聲聞乘、緣覺乘、菩薩乘）九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）都領悟到一乘（佛乘）的道理，都以如來的滅度而作為自身的滅度。諸法實相和三千世界，實際上早已顯露，本自成就的大覺悟也因此而彰顯。這件重大的因緣才得以圓滿，這是我的方便法門，一切諸佛也是如此。所以智者大師在靈山會上親自承受大蘇妙悟，所以在《止觀》中說自己心中所修行的法門，沒有超出三千世界。所以眾生和佛雖然不同，微妙的佛法卻沒有差別，一剎那間就是永恒，又何必向外尋求呢？如果順從凡夫的情感，產生內外之見，應當知道本體常常是寂靜的。聖人的宏大綱領，大概就是這樣。現在文中所說的『開前頓漸』，是說開啟《華嚴經》的頓教和三時教的漸教，四時教和三教都被它所開啟。爲了實施權法，意圖在於實法；開啟權法，顯現實法，意圖在於權法。沒有什麼可以開啟的，就是它所能覆蓋的，所以叫做會入。不是頓教，也不是漸教。說它不是頓教，所以不同於《華嚴經》，如同聾啞一樣不能融會貫通；說它不是漸教，所以不同於三時教的次第。法華開顯，沒有不能成佛的，非頓非漸的意義就在這裡。因此，從教義上來說，它屬於三教；從經典部類上來說，它開啟了圓教。初心認為圓教隔絕了偏教，所以從經典部類上來說，《法華經》是純粹的；從教義上來說，其他經典也很微妙。更何況顯現實法是相同的，開啟權法侷限於此。更何況跡門與諸經有相同也有不同，本門與諸經一向永遠不同，怎麼能和古人一樣一概而論呢？問：會三和開三，應該如何分別？答：相同而又不同。會三是從行門上來說的，開三是從教門上來說的。不同而又相同，旨趣沒有差別，詳細的內容在《玄義》中，這裡不詳細說明。
說到權實，名稱貫通過去和現在，但意義和意圖卻不同。
下面分別說明過去和現在，文分為兩部分，首先總標：現在指的是《法華經》，過去指的是頓教和漸教。權實之名雖然貫通過去和現在，但名稱下的意義和意圖卻顯然不同。總的辨析是這樣，分別的說明在下面，意義深刻，意圖有歸宿。這裡面的『今』字，和『已今當說』的『今』字不同，仔細思考就可以明白。因此，《華嚴經》之所以有益，是因為別教和圓教的大根機有所歸屬，是爲了成就《法華經》的大事。佛的意圖雖然如此，但當時的大眾並不瞭解，所以到了《法華經》才相信和理解。既然《華嚴經》是這樣，那麼三漸教也可以知道了，意義的不同，它的說法是這樣的。
《法華經》以前的權實不同。
【English Translation】 English version: The mountain proclaims the original intent, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Nine Realms (hell, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas) all awaken to the principle of the One Vehicle (Buddhayāna), and all take the extinction of the Tathāgata as their own extinction. The true aspect of all dharmas and the three thousand worlds have actually been revealed long ago, and the great enlightenment that is inherently accomplished is also manifested because of this. This great cause and condition can then be fulfilled, this is my expedient means, and all Buddhas are also like this. Therefore, Great Master Zhiyi personally received the wonderful enlightenment of Mahāsūrya at the Vulture Peak assembly, so in the Mohe Zhiguan he speaks of the Dharma door practiced in his own mind, which does not go beyond the three thousand worlds. Therefore, although sentient beings and Buddhas are different, the subtle Dharma has no difference, a moment is eternity, so why seek externally? If one follows the emotions of ordinary people and generates internal and external views, one should know that the essence is always tranquil. The grand outline of the sages is roughly like this. Now, the 'opening of the prior sudden and gradual' mentioned in the text refers to the opening of the sudden teaching of the Avataṃsaka Sūtra and the gradual teaching of the Three Periods. The Four Periods and the Three Teachings are all opened by it. In order to implement the provisional Dharma, the intention lies in the real Dharma; opening the provisional Dharma and revealing the real Dharma, the intention lies in the provisional Dharma. There is nothing that can be opened, which is what it can cover, so it is called convergence and entry. It is neither sudden nor gradual. Saying that it is not sudden, so it is different from the Avataṃsaka Sūtra, like the deaf and dumb who cannot integrate and understand; saying that it is not gradual, so it is different from the sequence of the Three Periods. The Lotus Sūtra opens and reveals, there is no one who cannot become a Buddha, the meaning of neither sudden nor gradual lies here. Therefore, in terms of doctrine, it belongs to the Three Teachings; in terms of the classification of scriptures, it opens the Perfect Teaching. The initial mind thinks that the Perfect Teaching isolates the biased teaching, so in terms of the classification of scriptures, the Lotus Sūtra is pure; in terms of doctrine, other scriptures are also subtle. Moreover, revealing the real Dharma is the same, opening the provisional Dharma is limited to this. Moreover, the trace gate is the same as some other sutras and different from others, the original gate is always and forever different from other sutras, how can it be generalized like the ancients? Question: How should the convergence of the three and the opening of the three be distinguished? Answer: The same and yet different. The convergence of the three is from the perspective of practice, the opening of the three is from the perspective of teaching. Different and yet the same, the purpose is no different, the detailed content is in the Profound Meaning, which will not be explained in detail here.
Speaking of provisional and real, the name is common to the past and present, but the meaning and intention are different.
Below, the past and present are explained separately, the text is divided into two parts, first the general mark: the present refers to the Lotus Sūtra, the past refers to the sudden and gradual teachings. Although the name of provisional and real is common to the past and present, the meaning and intention under the name are obviously different. The general analysis is like this, the separate explanation is below, the meaning is profound, and the intention has a destination. The word 'now' here is different from the word 'now' in 'already now and about to speak', careful thought can make it clear. Therefore, the reason why the Avataṃsaka Sūtra is beneficial is because the great capacity of the separate and perfect teachings has a destination, in order to accomplish the great event of the Lotus Sūtra. Although the Buddha's intention is like this, the assembly at that time did not understand, so they believed and understood only when they reached the Lotus Sūtra. Since the Avataṃsaka Sūtra is like this, then the Three Gradual Teachings can also be known, the difference in meaning, its explanation is like this.
The provisional and real before the Lotus Sūtra are different.
小相隔。
二謂法華下別示今昔文為二初昔時粗妙二來至下今日開顯初文分二初通指頓漸權實隔異故云法華已前等也大小相隔者上句權實不同則藏通別為權圓教為實今則大是摩訶衍三教小是三藏生滅況復權實多種大小不一權實多種如文句中四教各十雙等大小不一如雲木石無心之語生乎小宗別教已還皆名小故以由無情非佛性故故涅槃疏別教次第不名大慈況文句記藏通菩薩在小所攝況文句判圓人樂於近成之說亦名為小故知大小不可局之矣。
如華嚴時一權一實(圓實別機)各不相即大不納小故小雖在座如聾若啞是故所說法門雖廣大圓滿攝機不盡不暢如來出世本懷。
二如華嚴下別示頓漸文為二初約頓教示相文分二初明隔異顯非本懷一權一實不相即者別圓各自謂實故也大不納小者別圓之大不容聲聞之小也故小雖下明不納相也是故所說下結示不納之相所說法門廣大圓滿者華嚴之中人法依正皆悉至十既廣既大無闕無虧但是別圓自分故爾不能開別復不納小則如來本懷何由可暢乎。
所以者何初頓部有一粗(別教)一妙(圓教)一妙則與法華無二無別若是一粗須待法華開會廢了方始稱妙。
二所以者何下釋妙本同今粗須開顯別教是粗隔歷異也圓教是妙不思議也一妙與法華無二無別者約教顯實是同也華
【現代漢語翻譯】 現代漢語譯本： 小相隔。
二、所謂《法華經》下文分別顯示過去和現在的不同，分為兩部分。首先是過去粗妙二法，然後是『來至下』，顯示今日開顯。初文分為兩部分，首先是總的指出頓教、漸教、權教、實教的隔閡差異，所以說『法華已前』等等。『大小相隔』是指，上一句說的權教和實教不同，藏教、通教、別教是權教，圓教是實教。現在的大是摩訶衍（Mahayana，大乘），三教是三藏（Tripitaka，佛教經典的總稱），是生滅法。更何況權教和實教有多種，大小不一。權實多種，如《文句》中四教各有十雙等。大小不一，如說木石無心之語，產生於小宗，別教以下都稱為小，因為它們認為無情眾生沒有佛性。所以《涅槃經疏》認為別教次第不稱為大慈。況且《文句記》認為藏教、通教的菩薩屬於小乘。況且《文句》判斷圓教之人樂於求得近期的成就，也稱為小。所以要知道大小不可侷限。
如《華嚴經》時，一權一實（圓實別機），各自不相即，大不容小。所以小乘之人雖在座，卻如聾如啞。因此，所說的法門雖然廣大圓滿，但攝受的根機不盡，不能暢達如來出世的本懷。
二、如《華嚴經》下文分別顯示頓教和漸教的不同，分為兩部分。首先是約頓教顯示差別，分為兩部分。首先是說明隔閡差異，顯示不是如來的本懷。『一權一實不相即』是指，別教和圓教各自認為自己是實教。『大不納小』是指，別教和圓教的大乘不容納聲聞的小乘。所以『小雖下』說明不容納的相狀。『是故所說下』總結顯示不容納的相狀。『所說法門廣大圓滿』是指，《華嚴經》中人法依正都達到十玄門，既廣且大，沒有缺失，沒有虧損。但是因為別教和圓教各自安於自己的部分，所以不能開顯別教，又不容納小乘，那麼如來出世的本懷又怎麼能夠暢達呢？
為什麼這樣說呢？首先，頓教部有一粗（別教）一妙（圓教）。一妙則與《法華經》無二無別。若是一粗，須待《法華經》開會廢除，方始稱為妙。
二、『所以者何下』解釋妙法本來相同，粗法需要開顯。別教是粗法，有隔歷差異。圓教是妙法，不可思議。『一妙與法華無二無別』是指，約教顯實是相同的。《華嚴經》
【English Translation】 English version: Small Separation.
Two, the so-called 'below the Lotus Sutra' separately shows the differences between the past and the present, divided into two parts. The first is the coarse and wonderful two dharmas of the past, and then 'to the bottom' shows the revelation of today. The initial text is divided into two parts. The first is a general indication of the separation and differences between the sudden, gradual, provisional, and real teachings, so it says 'before the Lotus Sutra' and so on. 'Small separation' refers to the difference between the provisional and real teachings mentioned in the previous sentence. The Tripitaka teaching, Common teaching, and Separate teaching are provisional teachings, and the Perfect teaching is the real teaching. The current Great is Mahayana, and the three teachings are the Tripitaka, which are the dharmas of birth and death. Moreover, there are many kinds of provisional and real teachings, and the sizes are different. There are many kinds of provisional and real teachings, such as the ten pairs of each of the four teachings in 'Words and Phrases'. The sizes are different, such as the saying that the words of wood and stone are unintentional, which originated in the small sect. All teachings below the Separate teaching are called small, because they believe that sentient beings without feelings do not have Buddha-nature. Therefore, the 'Nirvana Sutra Commentary' believes that the Separate teaching sequence is not called great compassion. Moreover, the 'Words and Phrases Notes' believes that the Bodhisattvas of the Tripitaka and Common teachings belong to the Small Vehicle. Moreover, 'Words and Phrases' judges that those who enjoy the Perfect teaching are happy to seek immediate achievements, which is also called small. Therefore, it should be known that the size cannot be limited.
Like the time of the Avatamsaka Sutra, one provisional and one real (Perfect and Separate teachings have different capacities), each not interpenetrating, the Great does not accommodate the Small. Therefore, although those of the Small Vehicle are present, they are like the deaf and mute. Therefore, although the dharma doors spoken are vast and complete, they do not fully encompass the capacities of beings, and cannot express the original intention of the Tathagata's appearance in the world.
Two, like 'below the Avatamsaka Sutra' separately shows the differences between the sudden and gradual teachings, divided into two parts. The first is to show the differences according to the sudden teaching, divided into two parts. The first is to explain the separation and differences, showing that it is not the original intention of the Tathagata. 'One provisional and one real not interpenetrating' means that the Separate and Perfect teachings each consider themselves to be the real teaching. 'The Great does not accommodate the Small' means that the Mahayana of the Separate and Perfect teachings does not accommodate the Small Vehicle of the Hearers. Therefore, 'below the Small' explains the appearance of non-accommodation. 'Therefore, what is said below' summarizes and shows the appearance of non-accommodation. 'The dharma doors spoken are vast and complete' means that in the Avatamsaka Sutra, the people, the dharma, the reward body, and the environment all reach the ten profound gates, which are both broad and great, without lack or deficiency. However, because the Separate and Perfect teachings are each content with their own part, they cannot reveal the Separate teaching, and they do not accommodate the Small Vehicle, so how can the original intention of the Tathagata's appearance in the world be expressed?
Why is this so? First, the sudden teaching section has one coarse (Separate teaching) and one wonderful (Perfect teaching). The one wonderful is no different from the Lotus Sutra. If it is one coarse, it must wait for the Lotus Sutra to open and abolish it before it can be called wonderful.
Two, 'Why is this so below' explains that the wonderful dharma is originally the same, and the coarse dharma needs to be revealed. The Separate teaching is the coarse dharma, with separate differences. The Perfect teaching is the wonderful dharma, inconceivable. 'The one wonderful is no different from the Lotus Sutra' means that the manifestation of reality through teaching is the same. The Avatamsaka Sutra
嚴既爾三漸亦然但文在此故下略耳無二者一也無別者同也良以彼妙此妙妙義無殊也一粗至法華方妙者點隔異而見融即也。
次鹿苑但粗無妙(藏教)次方等三粗(藏通別)一妙(圓教)次般若二粗(通別)一妙(圓教)。
二次鹿苑下歷三漸辨粗妙鹿苑但粗者但獨也此約顯露定教而說故荊溪云於前四時唯除鹿苑顯露無圓問鹿苑三藏既名為粗荊溪那云三藏教首粗尚未周答周者遍也約教明粗粗至別教今三藏粗豈周遍乎。
來至法華會上總開會廢前四味粗令成一乘妙。
二來至下今日開顯權實融妙不同頓漸大小隔異文分為三初總會前粗以成妙法故前四時兩教二乘三教菩薩人理教行差別之粗至今法華咸皆微妙乘此寶乘遊方至極言來至者法無來去人有進趣故偏小等從昔至今言總開者文句記云佛慧之言須開三教果頭之權實發四味兼帶之大小令人理教行之有歸使開示悟入之無異問諸經中圓與此何別而必須開方是佛慧答圓實不異但未開顯初心之人謂圓隔偏是故須聞諸法實相若已入實但論增進權人至此一向須開然此所開三教果頭從於施權粗跡而說若論其本只是圓佛豈可更開令成妙耶人不見之妄生穿鑿所言開者三教即是圓妙也既是圓妙則無三教故云廢也約法則開廢同時約喻則開廢前後法雖同時似有前後是故對喻以
【現代漢語翻譯】 現代漢語譯本： 嚴既爾（指《華嚴經》）三漸亦然，但文在此，故下略耳。無二者，一也；無別者，同也。良以彼妙此妙，妙義無殊也。一粗至法華方妙者，點隔異而見融即也。
次鹿苑但粗無妙（藏教）。次方等三粗（藏通別），一妙（圓教）。次般若二粗（通別），一妙（圓教）。
二次鹿苑下，歷三漸辨粗妙。鹿苑但粗者，但獨也。此約顯露定教而說，故荊溪云：『於前四時，唯除鹿苑顯露無圓。』問：鹿苑三藏既名為粗，荊溪那云三藏教首粗尚未周？答：周者，遍也。約教明粗，粗至別教，今三藏粗豈周遍乎？
來至法華會上，總開會廢前四味粗，令成一乘妙。
二來至下，今日開顯權實融妙，不同頓漸大小隔異，文分為三。初總會前粗以成妙法，故前四時兩教二乘三教菩薩人理教行差別之粗，至今法華咸皆微妙。乘此寶乘，遊方至極。言來至者，法無來去，人有進趣，故偏小等從昔至今。言總開者，文句記云：『佛慧之言，須開三教果頭之權實，發四味兼帶之大小，令人理教行之有歸，使開示悟入之無異。』問：諸經中圓與此何別，而必須開方是佛慧？答：圓實不異，但未開顯，初心之人謂圓隔偏，是故須聞諸法實相。若已入實，但論增進，權人至此一向須開。然此所開三教果頭，從於施權粗跡而說，若論其本，只是圓佛，豈可更開令成妙耶？人不見之，妄生穿鑿。所言開者，三教即是圓妙也。既是圓妙，則無三教，故云廢也。約法則開廢同時，約喻則開廢前後，法雖同時，似有前後，是故對喻以。
【English Translation】 English version: The Yan Ji Er (likely referring to the Avatamsaka Sutra) and the Three Gradual Teachings are similar, but the text here is abbreviated. 'No two' means 'one'; 'no difference' means 'the same'. This is because 'that wonderful' and 'this wonderful' have no different meanings of 'wonderful'. The 'one coarse' until the Lotus Sutra becomes 'wonderful' is like separating points to see fusion and immediacy.
Next, the Deer Park is only coarse and not wonderful (Tripitaka teaching). Next, the Vaipulya (Square and Extensive) is three coarse (Tripitaka, Common, Separate), one wonderful (Perfect teaching). Next, the Prajna (Wisdom) is two coarse (Common, Separate), one wonderful (Perfect teaching).
Next, from the Deer Park onwards, the three gradual teachings are used to distinguish between coarse and wonderful. 'Deer Park is only coarse' means 'only' and 'solely'. This refers to the explicit and settled teachings. Therefore, Jingxi (a commentator) says: 'In the previous four periods, only the Deer Park explicitly lacks the Perfect teaching.' Question: Since the Tripitaka of the Deer Park is called coarse, why does Jingxi say that the head of the Tripitaka teaching is coarse and not yet complete? Answer: 'Complete' means 'universal'. When discussing coarseness in terms of teaching, coarseness extends to the Separate teaching. How can the coarseness of the Tripitaka be universal?
Coming to the assembly of the Lotus Sutra, all the previous four flavors of coarseness are opened, assembled, and discarded, so that they become the wonderful One Vehicle.
Next, 'coming to' means that today, the expedient and the real are revealed and fused into the wonderful, unlike the gradual and sudden, large and small, which are separated and different. The text is divided into three parts. First, the previous coarseness is generally assembled to become the wonderful Dharma. Therefore, the coarseness of the two teachings, two vehicles, three teachings, Bodhisattvas, human principles, teachings, practices, and differences in the previous four periods are all wonderful in the Lotus Sutra. Riding this precious vehicle, one travels to the ultimate destination. 'Coming to' means that the Dharma has no coming or going, but people have progress and advancement. Therefore, the partial and small, etc., are from the past to the present. 'Generally opening' means that the Wenju Ji (a commentary) says: 'The words of the Buddha's wisdom must open the expedient and real of the fruits of the three teachings, and develop the large and small that are combined with the four flavors, so that human principles, teachings, and practices have a return, and that opening, showing, awakening, and entering are without difference.' Question: How is the Perfect teaching in the various sutras different from this, and why must it be opened to be the Buddha's wisdom? Answer: The Perfect teaching is not different in reality, but it has not been revealed. Beginners think that the Perfect teaching is separated from the partial, so they must hear the real aspect of all dharmas. If one has already entered reality, one only discusses progress. Expedient people must be opened here. However, the fruits of the three teachings that are opened here are spoken from the coarse traces of applying expedients. If one discusses its origin, it is only the Perfect Buddha. How can one open it further to make it wonderful? People do not see this and create false interpretations. The so-called opening means that the three teachings are the Perfect and Wonderful. Since it is the Perfect and Wonderful, there are no three teachings, so it is called discarding. In terms of Dharma, opening and discarding are simultaneous. In terms of metaphor, opening and discarding are before and after. Although the Dharma is simultaneous, it seems to have a before and after. Therefore, it is compared with a metaphor.
分二別一乘妙者三軌妙法高廣大車具度莊巖白牛多力故名理乘隨乘得乘乘者運也載也。
諸味圓教更不須開木自圓融不待開也。
二諸味下示昔圓頓不開自妙華嚴之中普賢普眼三無差別大集染凈一切融通凈名不思議毛孔含納思益網明無非法界般若諸法混同無二此等圓妙與今法華佛之知見無二無別豈可更開令成妙耶。
但是部內兼但帶故不及法華淳一無雜獨得妙名良有以也。
三但是下辨純雜分二初明昔兼帶顯今純一華嚴兼於行布差別鹿苑但一生滅之粗方等大乘對三藏半般若所帶通別方便此等四味兼但對帶不及法華純一佛乘一代聖教唯今稱妙其義如此良者實也。
故文云十方佛土中唯有一乘法無二亦無三(教一)正直舍方便但說無上道(行一)但為菩薩不為小乘(人一)世間相常住(理一)。
二故文下引四一證部教俱圓四一之名光宅所立天臺和舊亦云四一雖同云四其名小異何者光宅云教一人一因一果一天臺云理一行一教人二一名同光宅天臺所以立理一者若無理一法即邪倒立行一者行始為因行終為果故以行一收于光宅因果二一更加理一名四一也故理一是法身教一是般若行一是解脫人稟此三即人一也故知四一隻是三德三德只是一乘妙法體宗用三是故法華句句之下通結妙名品品之內咸
【現代漢語翻譯】 現代漢語譯本：
將二乘以一，彰顯一乘的奧妙，這體現在三個方面的妙法上：高廣的大車（Mahayana，大乘，指能運載眾多眾生的教法），具備普度眾生的莊嚴，以及白牛（喻指純粹的教法）所具有的強大力量，因此被稱為理乘（基於真理的乘）、隨乘（跟隨真理的乘）和得乘（獲得解脫的乘）。乘，意味著運載。
各種滋味的圓教，不再需要開顯，其本身就圓滿融合，無需等待開顯。
各種滋味表明，過去的圓頓教法沒有開顯其奧妙。在《華嚴經》（Avatamsaka Sutra）中，普賢（Samantabhadra）和普眼（Sarva-netra）的三種智慧沒有差別，在大乘經典中，染與凈一切融通。《維摩詰經》（Vimalakirti Sutra）中不可思議的毛孔含納一切，《思益經》（Gayasirsa Sutra）和《網明經》（Sagaramati Sutra）中沒有非法界，《般若經》（Prajna Sutra）中諸法混同沒有分別。這些圓滿奧妙的教法，與如今《法華經》（Lotus Sutra）中佛的知見沒有差別。怎麼還需要開顯才能成就奧妙呢？
只是因為這些經典內部兼有其他教義，或者帶有權宜之說，所以不如《法華經》的純粹唯一，因此才獨得『妙』這個名稱，這是有原因的。
各種滋味表明純粹與夾雜的區別，分為兩部分。首先說明過去的兼有和帶有，來彰顯現在的純粹唯一。《華嚴經》兼有行布的差別，鹿苑（Mrigadava，指佛陀初轉法輪之地）只講一生滅的粗淺教義，方等經典（Vaipulya Sutra）和大乘經典針對三藏（Tripitaka）的半字教義，《般若經》所帶有的通教和別教的方便法門。這些四味教義，兼有或者帶有其他教義，不如《法華經》的純粹唯一佛乘。一代聖教，只有現在才被稱為『妙』，其含義就是這樣，確實如此。
所以經文說：『在十方佛土中，唯有一乘法，沒有二乘也沒有三乘。』（教義方面的一乘）『正直捨棄方便，但說無上道。』（修行方面的一乘）『只為菩薩，不為小乘。』（對像方面的一乘）『世間相常住。』（真理方面的一乘）。
引用四一來證明經文和教義都是圓滿的。四一這個名稱是光宅（指光宅寺）所立，天臺宗（Tiantai School）沿用了舊說，也說四一，雖然都稱為四一，但是名稱略有不同。光宅說教一、人一、因一、果一，天臺宗說理一、行一、教一、人一。名稱相同，但是光宅和天臺宗設立理一的原因是，如果沒有理一，法就邪倒。設立行一的原因是，修行開始是因，修行結束是果，所以用行一來概括光宅的因一和果一，再加上理一，就成為四一。所以理一是法身（Dharmakaya），教一是般若（Prajna），行一是解脫（Moksha），人稟承這三者就是人一。所以要知道四一隻是三德，三德只是一乘妙法，體、宗、用三者，因此《法華經》句句之下都貫穿著『妙』這個名稱，品品之內都……
【English Translation】 English version:
Multiplying two by one reveals the subtlety of the One Vehicle, which is manifested in three aspects of the wonderful Dharma: the tall and broad Great Vehicle (Mahayana, referring to the teachings that can carry many beings), possessing the adornments of universal salvation, and the powerful strength of the White Ox (symbolizing pure teachings), hence it is called the Vehicle of Reason (based on truth), the Vehicle of Following (following the truth), and the Vehicle of Attainment (attaining liberation). 'Vehicle' means to carry.
The perfect teachings of various flavors no longer need to be revealed; they are inherently complete and integrated, not waiting to be revealed.
The various flavors indicate that the past perfect and sudden teachings did not reveal their subtlety. In the Avatamsaka Sutra, the three wisdoms of Samantabhadra and Sarva-netra are without difference; in the Mahayana sutras, defilement and purity are all integrated. In the Vimalakirti Sutra, inconceivable pores contain everything; in the Gayasirsa Sutra and Sagaramati Sutra, there is no non-Dharma realm; in the Prajna Sutra, all dharmas are mixed and without distinction. These perfect and subtle teachings are no different from the Buddha's knowledge and vision in the Lotus Sutra today. How can they still need to be revealed to become subtle?
It is only because these sutras internally contain other doctrines or have expedient teachings that they are not as pure and unique as the Lotus Sutra, and therefore uniquely obtain the name 'Subtle.' There is a reason for this.
The various flavors indicate the distinction between purity and mixture, divided into two parts. First, explain the past's inclusion and association to highlight the present's purity and uniqueness. The Avatamsaka Sutra includes the differences in practice and arrangement; Mrigadava (referring to the place where the Buddha first turned the wheel of Dharma) only speaks of the coarse teachings of one birth and death; the Vaipulya Sutra and Mahayana sutras are aimed at the Tripitaka's half-word teachings; the Prajna Sutra contains the expedient methods of the shared and distinct teachings. These four flavors of teachings, including or associating with other doctrines, are not as pure and unique as the One Buddha Vehicle of the Lotus Sutra. Of all the holy teachings of a lifetime, only now is it called 'Subtle.' The meaning is like this; it is indeed so.
Therefore, the sutra says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is no Two Vehicle and no Three Vehicle.' (One Vehicle in terms of doctrine) 'Directly abandoning expedient means, only speaking of the unsurpassed path.' (One Vehicle in terms of practice) 'Only for Bodhisattvas, not for the Small Vehicle.' (One Vehicle in terms of recipients) 'The appearance of the world is constant.' (One Vehicle in terms of truth).
Citing the Four Ones to prove that the sutra and teachings are both perfect. The name 'Four Ones' was established by Guangzhai (referring to Guangzhai Temple). The Tiantai School followed the old saying and also said 'Four Ones.' Although both are called 'Four Ones,' the names are slightly different. Guangzhai said One Teaching, One Person, One Cause, One Effect; the Tiantai School said One Principle, One Practice, One Teaching, One Person. The names are the same, but the reason why Guangzhai and the Tiantai School established One Principle is that if there is no One Principle, the Dharma would be perverse. The reason for establishing One Practice is that the beginning of practice is the cause, and the end of practice is the effect, so One Practice is used to encompass Guangzhai's One Cause and One Effect, and adding One Principle becomes the Four Ones. Therefore, One Principle is the Dharmakaya, One Teaching is Prajna, One Practice is Moksha, and the person who receives these three is One Person. Therefore, know that the Four Ones are only the Three Virtues, and the Three Virtues are only the One Vehicle Subtle Dharma, the three of Essence, Function and Manifestation. Therefore, under every phrase of the Lotus Sutra, the name 'Subtle' is connected, and within every chapter...
具體等應知此義乃是別中而論總也何者經題是總經文是別經題之總既論五義經文之別亦乃如然故云句句通結妙名咸具體等攬別為總符文可知人多不達故茲示耳所以法華人理教行皆曰一者此有二義一約相對則今法華人理教行名之為一四時三教人理教行名之為二此一對二而立名也二約絕待則開四時三教之二為今人理教行之一此一之外更無待對唯一法界三德妙人言文云者即經文也十方佛土中者五佛章中且舉總諸佛章文也唯有一乘者圓妙一乘也無二者無通教中半滿相對之二也無三者無三藏中之三也又無二者無般若中所帶之二也無三者無方等中所對之三也華嚴中別即長行中無有餘乘也鹿苑三藏即方等所對中收也注云教一者教是教法故一乘法無二無三是教一也正直舍方便者廢舍三教方便權暫邪曲故也但說無上道者獨談佛慧于諸世間為無有上大直道也注云行一者道則能通通因通果行一隻是從因至果故無上道是行一也但為菩薩不為小乘者昔日方便謂化小乘今時開顯實是菩薩如彼窮子自謂客作長者觀之實為己子問今法華經正化小乘成八相果何故文云不為小乘答為小乘者說三藏法成小果也今既開顯小乘作佛豈是成就小乘果耶問法華佛道那云菩薩答上求下化菩提薩埵因必至果但為菩薩其有旨哉菩薩是人即人一也又復應知開於人天則云佛道良由
【現代漢語翻譯】 現代漢語譯本：具體來說，應該知道這個意義是從『別』（別義）中來論述『總』（總義）的。為什麼這麼說呢？因為經題是總，經文是別。經題的總義既然論述了五義，那麼經文的別義也應該是這樣。所以說句句貫通總結，微妙的名稱都包含在其中，等等，總攬別義為總義，符合經文可知。很多人不明白這個道理，所以在這裡特別說明。因此，《法華經》的人、理、教、行都說是一，這裡有兩種含義：一是相對而言，現在的《法華經》的人、理、教、行稱為一，四時三教的人、理、教、行稱為二，這是用一對二來立名。二是絕對而言，開四時三教的二為現在人、理、教、行的一，這一之外更沒有對待，只有法界三德妙人。『言文云』指的就是經文。『十方佛土中』指的是五佛章中總舉諸佛章文。『唯有一乘』指的是圓妙一乘。『無二』指的是沒有通教中半滿相對的二。『無三』指的是沒有三藏中的三。『又無二』指的是沒有般若經中所帶的二。『無三』指的是沒有方等經中所對的三。華嚴經中別教就是長行文中沒有餘乘。鹿苑三藏就是方等經所對治的對象。註釋說：『教一』，教是教法，所以一乘法無二無三是教一。『正直舍方便』，廢舍三教的方便權宜、暫時的邪曲。『但說無上道』，只談論佛的智慧，在世間是無上的大道。註釋說：『行一』，道是能通達的，通達因，通達果，行一隻是從因到果，所以無上道是行一。『但為菩薩不為小乘』，過去方便說是爲了化度小乘，現在開顯真實是爲了菩薩，就像那個窮子自認為是傭工，長者卻認為是他自己的兒子。問：現在的《法華經》明明化度小乘成就八相成道之果，為什麼經文說不為小乘呢？答：為小乘人說三藏法，成就小乘果。現在既然開顯小乘作佛，怎麼能說是成就小乘果呢？問：《法華經》的佛道，為什麼說是菩薩道呢？答：上求佛道，下化眾生，菩提薩埵的因必定會達到佛果，所以說是但為菩薩，這其中有深意啊。菩薩是人，就是人一。又應該知道，開示人天乘，就說是佛道，這是因為
【English Translation】 English version: Specifically, it should be understood that this meaning is discussed from the perspective of 'differentiation' (別義, bié yì, differentiated meaning) to elaborate on 'totality' (總義, zǒng yì, total meaning). Why is this so? Because the title of the sutra is the totality, and the text of the sutra is the differentiation. Since the totality of the sutra title discusses the five meanings, the differentiation of the sutra text should also be like this. Therefore, it is said that each sentence is interconnected and summarized, and the subtle names are all contained within, etc., encompassing the differentiated meanings as the total meaning, which can be understood from the text. Many people do not understand this principle, so it is specifically explained here. Therefore, the person, principle, teaching, and practice of the Lotus Sutra are all said to be one. There are two meanings here: first, relatively speaking, the person, principle, teaching, and practice of the current Lotus Sutra are called one, and the person, principle, teaching, and practice of the four times and three teachings are called two. This is establishing names using a one-to-two relationship. Second, absolutely speaking, opening the two of the four times and three teachings into the one of the current person, principle, teaching, and practice. Beyond this one, there is no more opposition, only the Dharma Realm's three virtues and wonderful person. 'Words and texts' refer to the sutra text. 'In the Buddha lands of the ten directions' refers to the general enumeration of the Buddha chapters in the Five Buddhas chapter. 'Only the One Vehicle' refers to the perfect and wonderful One Vehicle. 'No two' refers to the absence of the relative two of partial and complete in the Common Teaching (通教, Tōng jiào). 'No three' refers to the absence of the three in the Three Pitakas (三藏, Sānzàng). 'Again, no two' refers to the absence of the two carried in the Prajna (般若, Bōrě) teachings. 'No three' refers to the absence of the three that are opposed in the Vaipulya (方等, Fāngděng) teachings. In the Avatamsaka Sutra, the differentiated teaching is that there is no other vehicle in the prose section. The Deer Park Tripiṭaka is what the Vaipulya teaching is directed towards. The commentary says: 'Teaching is one,' teaching is the Dharma teaching, so the One Vehicle Dharma has no two, no three, and is the teaching one. 'Honestly abandoning expedient means' means abandoning the expedient, temporary, and crooked means of the three teachings. 'Only speaking of the unsurpassed path' means only discussing the Buddha's wisdom, which is the unsurpassed great straight path in the world. The commentary says: 'Practice is one,' the path is what can penetrate, penetrating the cause, penetrating the effect, practice is one is only from cause to effect, so the unsurpassed path is practice is one. 'Only for Bodhisattvas, not for the Small Vehicle' means that in the past, it was expediently said to be for transforming the Small Vehicle, but now revealing the truth is for Bodhisattvas, just like the poor son who thinks he is a hired worker, but the elder considers him his own son. Question: The current Lotus Sutra clearly transforms the Small Vehicle to achieve the fruit of the Eightfold Path, why does the text say it is not for the Small Vehicle? Answer: Speaking the Three Pitaka Dharma for the Small Vehicle people achieves the Small Vehicle fruit. Now that the Small Vehicle is revealed to become a Buddha, how can it be said to be achieving the Small Vehicle fruit? Question: The Buddha path of the Lotus Sutra, why is it said to be the Bodhisattva path? Answer: Seeking Buddhahood above and transforming sentient beings below, the cause of Bodhisattva (菩提薩埵, Pútísàduǒ) will definitely reach the fruit of Buddhahood, so it is said to be only for Bodhisattvas, there is a deep meaning in this. The Bodhisattva is a person, which is the person one. Furthermore, it should be known that revealing the human and heavenly vehicle is said to be the Buddha path, this is because
人天在因故也開於二乘則云菩薩以由二乘住果故也各隨其便是故然耳世間相常住是理一者經云是法住法位世間相常住文句釋云出世正覺以真如為位亦以真如為相世間眾生亦以真如為位亦以真如為相文句記云相可表幟位可久居眾生正覺相位無二顯迷即理理即常住佛已契常眾生理是問位可一如相云何等答位據理性決不可改相約隨緣緣有染凈緣雖染凈同名緣起如清濁波濕性不異同以波為濕性故皆以如為位同以濕性為波故皆以如為相所以相與常住其名雖同染凈既分如位須辨況世間之稱亦通染凈因果故也今且從悟顯迷以凈顯染則凈悟得於常事迷染但名常理故云理一也。
時人未得法華妙旨但見部內有三車窮子化城等譬乃謂不及余經蓋不知重舉前四時權獨顯大車但付家業唯至寶所故致誹謗之咎也。
二時人下斥非顯是古今時人未知法華待絕二妙幽深奧旨但見法華部內譬喻品中羊鹿牛車信解品中客作窮子因緣週中化城等喻便謂法華不及華嚴楞伽等經作此說者良由不知法華部中三車等喻乃是重更舉述昔日四時三教方便之權以為法華開權顯實大白牛車付與家業引進寶所故也此是總點文之意耳今更隨文別示名相言三車者羊鹿水牛喻施權也為火所燒承教車出索先所許三種果車索而不與乃賜高廣大白牛車即是開權顯一佛乘窮子施權
【現代漢語翻譯】 現代漢語譯本： 人天（人和天人）在因地時，如果開悟了二乘（聲聞和緣覺），就可以說是菩薩，因為二乘安住于果位。各自隨順其方便法門而已。『世間相常住』是說理體是一樣的。經中說：『是法住法位，世間相常住。』文句解釋說：出世的正覺以真如為位，也以真如為相；世間眾生也以真如為位，也以真如為相。文句記中說：相可以作為標誌，位可以長久安住。眾生和正覺的相位沒有差別，顯現迷妄就是理體，理體就是常住。佛已經契合了常住的理體，眾生也是如此。有人問：位可以歸一如真如，相又如何呢？回答說：位是根據理性，決定不可改變；相是隨順因緣，因緣有染污和清凈。因緣雖然有染污和清凈，但都名為緣起，就像清水和濁水，水的濕性沒有差異，都以水為濕性，所以都以真如為位；都以濕性為水，所以都以真如為相。所以相與常住，名稱雖然相同，但染污和清凈已經區分，真如之位需要辨別，況且世間之稱也通於染污和清凈的因果。現在且從悟顯現迷妄，以清凈顯現染污，那麼清凈的悟就得到了常事，迷染只是名為常理，所以說理體是一樣的。
當時的人沒有領會《法華經》的精妙旨意，只看到經中有三車、窮子、化城等譬喻，就說不如其他的經典，卻不知道《法華經》是重新舉出前四時的權巧方便，單獨顯現大白牛車，只付與家業，唯獨到達寶所，所以導致了誹謗的過失。
二、時人下，斥責錯誤以顯明正確。古今的人沒有領會《法華經》待絕二乘的精妙幽深奧旨，只看到《法華經》譬喻品中的羊車、鹿車、牛車，信解品中的客作窮子，因緣週中的化城等譬喻，就說《法華經》不如《華嚴經》、《楞伽經》等經典。說這種話的人，是因為不知道《法華經》中的三車等譬喻，乃是重新舉述昔日四時三教的方便權巧，以此作為《法華經》開權顯實，以大白牛車付與家業，引進寶所的緣由。這是總括點明文句的意義。現在再隨文分別指示名相，所說的三車，羊車、鹿車、水牛車，是比喻施設權巧方便。因為被火所燒，（孩子們）聽從教令出來，索要先前所答應的三種果車，索要卻不給與，於是賜予高廣大白牛車，這就是開權顯一佛乘。窮子是施設權巧方便。
【English Translation】 English version: When humans and devas (beings in the human and heavenly realms) are in the causal stage, if they awaken to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), they can be called Bodhisattvas, because the Two Vehicles abide in the fruition. Each follows their expedient Dharma gates. 'The permanence of the world's characteristics' means that the principle is the same. The Sutra says: 'This Dharma abides in the Dharma position, and the characteristics of the world are permanent.' The commentary explains: The enlightened one who transcends the world takes Suchness (Tathatā) as their position and also as their characteristic; sentient beings in the world also take Suchness as their position and also as their characteristic. The commentary notes: Characteristics can serve as signs, and positions can be long-lasting. There is no difference between the phase of sentient beings and the phase of perfect enlightenment; manifesting delusion is the principle, and the principle is permanence. The Buddha has already aligned with the permanent principle, and so have sentient beings. Someone asks: The position can be unified like Suchness, but what about the characteristics? The answer is: The position is based on principle and cannot be changed; the characteristics follow conditions, and conditions have defilement and purity. Although conditions have defilement and purity, they are both called dependent origination, just like clear water and muddy water, the wet nature of water is not different; both take water as their wet nature, so both take Suchness as their position; both take wet nature as water, so both take Suchness as their characteristic. Therefore, although the names of characteristics and permanence are the same, defilement and purity have already been distinguished, and the position of Suchness needs to be discerned. Moreover, the term 'world' also applies to the cause and effect of defilement and purity. Now, let's manifest delusion from enlightenment, and manifest defilement from purity, then the pure enlightenment obtains the constant matter, and the deluded defilement is only named constant principle, so it is said that the principle is the same.
People at that time did not understand the subtle meaning of the Lotus Sutra. They only saw the parables of the three carts, the poor son, and the phantom city in the sutra, and said that it was not as good as other sutras. They did not know that the Lotus Sutra was re-emphasizing the expedient means of the previous four periods, exclusively revealing the Great White Ox Cart, only entrusting the family estate, and only reaching the treasure place, which led to the fault of slander.
Second, 'people at that time' below, criticizes errors to reveal correctness. People of ancient and modern times did not understand the subtle, profound, and mysterious meaning of the Lotus Sutra awaiting the elimination of the Two Vehicles. They only saw the parables of the sheep cart, deer cart, and ox cart in the Parable Chapter of the Lotus Sutra, the hired laborer and poor son in the Belief and Understanding Chapter, and the phantom city in the Circumstances Chapter, and said that the Lotus Sutra was not as good as the Avatamsaka Sutra, the Lankavatara Sutra, and other sutras. Those who say this do so because they do not know that the parables of the three carts in the Lotus Sutra are a re-emphasis of the expedient means of the four periods and three teachings of the past, as the reason for the Lotus Sutra revealing the real from the expedient, entrusting the family estate with the Great White Ox Cart, and leading to the treasure place. This is the general meaning of the text. Now, let's separately indicate the names and terms according to the text. The so-called three carts, the sheep cart, deer cart, and water buffalo cart, are metaphors for the expedient means. Because they were burned by fire, (the children) came out following the instructions, demanding the three fruit carts that were promised earlier. They demanded but were not given, so they were given the tall and spacious Great White Ox Cart, which is the opening of the expedient to reveal the One Buddha Vehicle. The poor son is the expedient means.
也會父子開權也化城施權也寶所顯實也神力所為曰化防非禦敵曰城真諦涅槃之城能防見思故也寶所亦名寶渚爾雅雲水中可居曰洲小洲曰渚渚丘也水中高者也渚沚也遮也遮水使旁回也故涅槃云譬如商人慾至寶渚不知道路有人示之隨語即至多獲諸珍眾生亦然欲求法寶不知其路菩薩示之即得至於大涅槃處今經云行五百由旬至珍寶所實相之寶其所在於五百由旬之外故以陸極水際為渚也故雖名異況喻無別所以二經其名互舉誹非音又沸音故不可見有三車等而謗妙法不及余經也。
約時則日輪當午罄無側影(第五時)。
二約時下辨時法華開顯三乘九界咸皆悟入譬如日輪正午則無處不明也是則日出先照高山寅時也照幽谷卯時也照平地辰時也禺中巳時也宋朝慧嚴慧觀法師與太史官何承天論中邊之國嚴觀乃以周公土圭測影之法一尺五寸用測日影夏至之日猶有餘陰既有餘陰則此方非中矣若天竺國此日則無餘陰故定為中國也側影即余陰地上寸影天上萬里具如大部補註中辨顏氏家訓雲影字當爲光景之景字也凡陰景者因光而生即謂景也尚書云惟影響等皆然也晉時葛洪字苑傍始加彡于景切而人不知輒改土圭測景等從葛洪說者甚失矣。
約味則從熟酥出醍醐此從摩訶般若出法華(五醍醐味)。
三約味下辨味應知教部咸開成
【現代漢語翻譯】 現代漢語譯本 也會父子開權，也化城施權，也寶所顯實。神力所為叫做『化』，防非禦敵叫做『城』。真諦涅槃之城，能夠防止見思惑。『寶所』也叫『寶渚』。《爾雅》說，水中可以居住的地方叫做『洲』，小洲叫做『渚』。『渚』是小丘，是水中高起的地方。『渚』也作『沚』，是遮擋的意思，遮擋水流使之旁回。所以《涅槃經》說，譬如商人想要到達寶渚，不知道道路，有人指示他，跟隨指示就能到達，獲得很多珍寶。眾生也是這樣，想要尋求法寶，不知道道路，菩薩指示他，就能到達大涅槃之處。現在《法華經》說，行走五百由旬到達珍寶所，這珍寶是實相之寶，它所在的地方在五百由旬之外，所以用陸地的盡頭、水邊的交界處作為『渚』的比喻。所以雖然名稱不同，情況和比喻沒有區別，因此兩部經互相引用這些名稱。誹謗的聲音又像沸騰的聲音，所以不能看見有三車等等，而誹謗妙法，比不上誹謗其他經典。 約時間來說，就像日輪當午，完全沒有側影（第五時）。 二、約時間辨別。《法華經》開顯，三乘和九界都能夠領悟進入，譬如日輪正午，就沒有什麼地方不被照亮。這就是日出先照高山，是寅時；照幽谷，是卯時；照平地，是辰時；禺中，是巳時。宋朝的慧嚴法師、慧觀法師與太史官何承天討論中邊之國的問題，慧嚴、慧觀就用周公的土圭測影之法，一尺五寸用來測量日影，夏至的時候還有剩餘的陰影，既然有剩餘的陰影，那麼這個地方就不是中國了。如果天竺國，這一天就沒有剩餘的陰影，所以確定那裡是中國。側影就是剩餘的陰影，地上的一寸陰影，對應天上的一萬里，具體情況詳見大部補註中的辨析。顏氏家訓說，『影』字應當是光景的『景』字。凡是陰影，都是因為光而產生，就叫做『景』。《尚書》說，『惟影響』等等，都是這樣。晉朝葛洪的《字苑》在『景』字旁邊加上『彡』，讀音為『景』，但是人們不知道，就擅自更改土圭測景等，聽從葛洪說法的人就大錯特錯了。 約味道來說，就像從熟酥中提煉出醍醐，這就像從《摩訶般若經》中產生出《法華經》（五醍醐味）。 三、約味道辨別。應當知道，教法各部都開顯成就。
【English Translation】 English version It also involves opening the provisional through the parable of the father and sons, applying the provisional through the parable of the phantom city, and revealing the real through the parable of the jeweled land. What is done by divine power is called 'transformation (hua)', and defending against wrongdoing and resisting enemies is called 'city (cheng)'. The city of true Nirvana can prevent the delusions of views and affections. 'Jeweled land (bao suo)' is also called 'Jeweled shore (bao zhu)'. The Erya says that a place in the water where one can live is called a 'zhou (洲, island)', and a small island is called a 'zhu (渚, islet)'. 'Zhu' is a small hill, a high place in the water. 'Zhu' is also written as 'zhi (沚)', which means to block, to block the water flow and make it turn aside. Therefore, the Nirvana Sutra says, 'For example, a merchant wants to reach the jeweled shore but does not know the way. Someone shows him the way, and by following the instructions, he can reach it and obtain many treasures. Sentient beings are also like this. They want to seek the Dharma treasure but do not know the way. A Bodhisattva shows them the way, and they can reach the place of Great Nirvana.' Now, the Lotus Sutra says, 'Traveling five hundred yojanas to reach the place of jewels,' this jewel is the treasure of true reality, and its location is beyond five hundred yojanas. Therefore, the end of the land and the edge of the water are used as a metaphor for 'zhu'. So, although the names are different, the situation and the metaphor are not different. Therefore, the two sutras quote these names from each other. The sound of slander is like the sound of boiling, so one cannot see the three carts, etc., and slandering the wonderful Dharma is not as bad as slandering other sutras. In terms of time, it is like the sun at midday, with no shadow at all (the fifth period). Second, distinguishing by time. The Lotus Sutra reveals that the three vehicles and the nine realms can all awaken and enter, just as the sun at midday illuminates everywhere. This is like the sun rising and first illuminating the high mountains, which is the Yin time; illuminating the secluded valleys, which is the Mao time; illuminating the plains, which is the Chen time; and the Yu Zhong, which is the Si time. During the Song Dynasty, Dharma Master Huiyan and Dharma Master Huiguan discussed the issue of the central and border countries with the official historian He Chengtian. Huiyan and Huiguan used the method of measuring shadows with the Zhou Gong's sundial, using one foot and five inches to measure the shadow of the sun. On the day of the summer solstice, there was still a remaining shadow. Since there was a remaining shadow, then this place was not China. If it were in India, there would be no remaining shadow on this day, so it was determined that it was China. The side shadow is the remaining shadow. One inch of shadow on the ground corresponds to ten thousand miles in the sky, as detailed in the analysis in the Great Commentary. The Yan Family Instructions say that the character 'ying (影, shadow)' should be the character 'jing (景, scenery)' of light and scenery. All shadows are produced by light and are called 'jing'. The Book of Documents says, 'Only the shadow and echo,' and so on, are all like this. During the Jin Dynasty, Ge Hong's Dictionary of Characters added '彡' next to the character 'jing', and the pronunciation was 'jing', but people did not know and arbitrarily changed the sundial measurement of scenery, etc. Those who followed Ge Hong's explanation were greatly mistaken. In terms of taste, it is like extracting ghee from ripened butter, which is like the Lotus Sutra emerging from the Mahaprajna Sutra (the five flavors of ghee). Third, distinguishing by taste. It should be known that all parts of the teachings are opened and accomplished.
妙是故判味名為醍醐若更約人而判味者法華之中亦有生熟二酥益相出維摩疏荊溪問云一家諸文咸至法華悉成醍醐今何得云成熟酥耶答教無他旨人自前卻況顯露教指二乘人來至法華悉成醍醐者菩薩等無處不入般若同異亦復如是五千起去三變被移捃拾之言良由多意如是熟酥即名醍醐故使法華之後更說般若良由尚有生酥之名並是涅槃入法界者佛化施設一期事畢前後少別大體無違尚置余國傳說之言何必全在靈山之席矣。
信解品云聚會親族即自宣言此實我子我實其父吾今所有皆是子有付與家業窮子歡喜得未曾有。
四信解下引證分三初引經具引應云聚會親族國王大臣剎利居士聚會者聚集會同也親謂親愛族謂宗族法身菩薩影響釋迦皆名親族以由昔日同於釋迦共開化故如伯叔等即親族也漸頓諸經所詮之處名為國王部部不同名之為國皆言第一即是王也等覺菩薩名為大臣初地九地名為剎利三十心等即居士也長者釋迦即自宣言客作二乘即我長者如來之子我即其父珍寶佛慧皆子所有付業與記昔日已來未曾有也今乃得之豈不欣乎。
此領何義。
二此領何義一句問也。
答即般若之後次說法華先已領知庫藏諸物臨命終時直付家業而已譬前轉教皆知法門說法華時開示悟入佛之知見授記作佛而已。
三答先
【現代漢語翻譯】 現代漢語譯本： 妙是指根據味道來判斷，將最好的味道稱為醍醐。如果更進一步根據人的根器來判斷，在《法華經》中也有生酥和熟酥兩種譬喻，各有不同的利益。《維摩經疏》中荊溪問道：『一家所有的經文都歸於《法華經》，全部都成為醍醐，現在怎麼能說是成熟的酥呢？』回答說：『教義本身沒有其他旨趣，只是人們自己前後退卻。況且顯露的教義是指二乘人來到《法華經》，全部都成為醍醐。菩薩等無論在哪裡都進入般若，相同和不同也是這樣。五千人退席，三變的譬喻被轉移，捃拾的說法，都是因為有多重含義。』像這樣，成熟的酥就叫做醍醐，所以《法華經》之後又說《般若經》，是因為還有生酥的名稱。這些都是涅槃進入法界，佛陀教化施設一期的事情完畢，前後稍微有些差別，大體上沒有違背。尚且有在其他國土傳說的說法，何必完全都在靈山法會上呢？ 《信解品》中說，聚集親族，就自己宣告說：『這確實是我的兒子，我確實是他的父親，我現在所有的一切都是兒子的，全部都交付給他家業。』窮子歡喜，得到從未有過的東西。 四信解下引證分為三部分，首先是引經，完整地引用應該說：『聚集親族，國王大臣，剎利居士。』聚集是指聚集相同的人，親是指親愛的人，族是指宗族。法身菩薩，影響釋迦，都可以稱為親族，因為過去和釋迦一同開化眾生。像伯父叔父等就是親族。漸教和頓教等經典所詮釋的地方稱為國王，各個部類不同稱為國，都說第一就是王。等覺菩薩稱為大臣，初地到九地菩薩稱為剎利，三十心等菩薩就是居士。長者釋迦自己宣告，客作的二乘人就是我長者如來的兒子，我就是他的父親，珍寶佛慧都是兒子的，交付家業和授記，從昔日以來從未有過，現在才得到，怎麼能不歡喜呢？ 這是領會什麼含義？ 二、『這是領會什麼含義？』一句是提問。 回答說，就是在《般若經》之後，接著說《法華經》，先前已經領知庫藏的各種物品，臨命終時直接交付家業而已。譬如之前轉教都了解法門，說《法華經》時，開示悟入佛的知見，授記作佛而已。 三、回答先前
【English Translation】 English version: 'Subtle' means judging by taste, and the best taste is called '醍醐' (tíhú, ghee). If we further judge based on the capacity of people, in the 'Lotus Sutra' there are also the two metaphors of '生酥' (shēng sū, fresh milk) and '熟酥' (shú sū, clarified butter), each with different benefits. In the 'Vimalakirti Sutra Commentary', Jingxi asked: 'All the texts of one family return to the 'Lotus Sutra', and all become '醍醐' (tíhú, ghee). How can it now be said to be '熟酥' (shú sū, clarified butter)?' The answer is: 'The teaching itself has no other purpose, it is just that people themselves retreat before and after. Moreover, the revealed teaching refers to the 'two vehicles' (二乘, èr shèng) coming to the 'Lotus Sutra', and all becoming '醍醐' (tíhú, ghee). Bodhisattvas, etc., enter 'Prajna' (般若, bō rě) everywhere, and the same and different are also like this. The five thousand who left, the metaphor of the three transformations being transferred, and the saying of 'gleaning', are all because of multiple meanings.' Like this, '熟酥' (shú sū, clarified butter) is called '醍醐' (tíhú, ghee), so after the 'Lotus Sutra' the 'Prajna Sutra' is spoken again, because there is still the name of '生酥' (shēng sū, fresh milk). These are all 'Nirvana' (涅槃, niè pán) entering the 'Dharmadhatu' (法界, fǎ jiè), the Buddha's teaching and establishment of a period of affairs is completed, with slight differences before and after, but generally there is no violation. There are still sayings transmitted in other lands, why must they all be at the 'Vulture Peak Assembly' (靈山法會, líng shān fǎ huì)? In the 'Faith and Understanding Chapter', it says, 'Gathering relatives, they themselves declared: 'This is indeed my son, I am indeed his father, everything I have now belongs to my son, and I will give him all the family business.' The poor son rejoiced and obtained something he had never had before. The evidence under the four understandings is divided into three parts. The first is to quote the scriptures. The complete quote should say: 'Gathering relatives, kings, ministers, Kshatriyas, and lay people.' Gathering means gathering the same people, relatives refer to loving people, and clan refers to the clan. 'Dharmakaya Bodhisattvas' (法身菩薩, fǎ shēn pú sà), influencing 'Shakyamuni' (釋迦, shì jiā), can all be called relatives, because in the past they enlightened sentient beings together with 'Shakyamuni' (釋迦, shì jiā). Like uncles and so on are relatives. The places explained by the gradual and sudden teachings are called kings, and the different categories are called countries, and the first is called the king. 'Equal Enlightenment Bodhisattvas' (等覺菩薩, děng jué pú sà) are called ministers, 'Bodhisattvas' (菩薩, pú sà) from the first to the ninth 'Bhumi' (地, dì) are called 'Kshatriyas' (剎利, chà lì), and 'Bodhisattvas' (菩薩, pú sà) with thirty minds are called lay people. The elder 'Shakyamuni' (釋迦, shì jiā) himself declared that the working 'two vehicles' (二乘, èr shèng) are the sons of my elder 'Tathagata' (如來, rú lái), I am his father, and the treasures of 'Buddha Wisdom' (佛慧, fó huì) all belong to the son, giving the family business and bestowing predictions, which has never happened since ancient times, and now I have obtained it, how can I not be happy? What meaning is this understanding? Two, 'What meaning is this understanding?' is a question. The answer is that after the 'Prajna Sutra' (般若經, bō rě jīng), the 'Lotus Sutra' (法華經, fǎ huá jīng) is spoken next. Previously, all kinds of items in the treasury have been understood, and the family business is directly handed over at the time of death. For example, the previous teachings all understood the Dharma, and when the 'Lotus Sutra' (法華經, fǎ huá jīng) was spoken, the knowledge and vision of the Buddha were revealed, and the prediction of becoming a Buddha was given. Three, answer first
已等八字舉喻般若文也臨命終時等十字舉喻法華文也譬前轉教皆知法門合向領知等喻也說法華等合向臨命等喻也故知法華法門網目大小觀法十力無畏菩薩行位人法依正種種規矩皆所不論以法華前曾委說故故至法華但論如來佈教元始中間取與頓漸適時會定父子授記而已開謂開發示謂顯示悟謂覺悟入謂證入文句四釋約位約智約門約觀逆順生起四眼二智不能知見佛眼種智乃能知見四眼二智萬像森然佛眼種智真空冥寂三智五眼實不相離從勝而言是故爾耳。
授是授與記是記事授與劫國因果事也第一義中不論授記今從世諦故云授記通別等記具如文句。
次說大涅槃者有二義。
二涅槃文分五初總標二義如文。
一為未熟者更說四教具談佛性令具真常入大涅槃故名捃拾教。
二一為下別釋部教為二初捃拾殘機(捃居運切亦拾也)言未熟者於法華中未能開悟但是結緣故至涅槃更說四教皆悉知常而悟道也故涅槃四名為追說良以法華顯真實相已廢方便今為未熟追說前耳言佛性者一切眾生皆有果人之性也佛性不變即真常矣法華似秋成大獲涅槃如捃拾余殘耳問法華開顯無不成佛何有未熟五千起去人天被移答法界眾生未益者眾何但五千今雖未悟后必解脫一開之後無所間然豈將殘黨以疑大陣應知五千是增上慢雖不
廣聞開三顯一已聞略竟雖非當機亦預結緣雖未現悟亦于涅槃及以滅后而信一乘人自多途法華常頓不可見於未熟余殘便妨法華開顯者也。
二為末代鈍根于佛法中起斷滅見夭傷慧命亡失法身設三種權扶一圓實故名扶律談常教。
二留逗末代如來滅后名為末代不悟圓常名為鈍根遂于佛法棄捨毗尼復謂如來定入滅度名斷滅見乘戒既緩諸惡莊嚴慧命法身夭傷亡失如來預鑒故演涅槃施設三教之權扶助一乘之實廣明持戒委示真常正助相須乘戒俱急法身嚴顯慧命昭然扶律談常其益大矣夭者中死也問慧命法身常住不滅何故文云亡失夭傷答法體何失但由眾生無聞思修所以流轉眾苦煩惱故知得失在眾生耳非約法也法身既失報應可知三身不顯三障熾然準四念處明贖命教乃是贖于藏通之命別圓自有常住之命故非所論當知念處約真中說今文扶律約偏圓言又荊溪云以在穢土須說贖命為捃拾故扶律說常令久住故兼權明實故涅槃顯扶律說常是贖眾生法身慧命之大寶也佛化既以涅槃贖命末代凡流大乘語者舍而不用豈非逆耶。
然若論時味與法華同。
三然若下辨時味文分二初同法華法華開三教之權顯一乘之實名大王膳涅槃點劣淺之三修是勝常樂我名醍醐味王膳醐醐其味無別顯實勝修時無側影故云時味與法華同。
論其部內
純雜小異。
二論其下與法華辨純雜法華純一涅槃雜諸故荊溪云判味同時而部有異約理名別咸歸常住約機彼稱捃拾約法彼存三權論意彼帶律儀語證彼兼小果受益彼無廣記說時長短永殊談常過未不同論譬大陣殘黨現瑞表彰各別破執難易不同領解近遠亦乖述成被根不等用治生死不同付囑有下有此得茲十六餘略可知失斯同異講授殊難豈唯二經余亦不易具如大部補註之中註解此之十六同異。
故文云從摩訶般若出大涅槃。
四故文云下引證分二初引當經證言文云者涅槃經第十三文也從般若出大涅槃者此第二番調熟人也何者良以此機法華未悟如來所以重說般若融通袪滯然後為說涅槃脫之若云般若出法華者此是初番調熟人也譬如田家先種先熟先收后種后熟后收矣。
前法華合此經為第五時也。
二前法下明二經同時前文明涅槃時味同法華今文明法華合此經時味既同故文互現然前雖辨若論時味與法華同未是總結故亦可將今文總結第五時也。
問此經具四教與前方等部具說四教為同爲異。
五問下料揀文為二初問言此經者涅槃經也具四教者正指前云爲未熟者更說四教亦兼末代三權一實涅槃方等既具四教同耶異耶。
答名同義異方等中四圓則初后俱知常別則初不知後方知藏通則初后俱
【現代漢語翻譯】 現代漢語譯本 純雜小異。 二論其下與《法華經》（Saddharma Puṇḍarīka Sūtra）辨純雜，《法華經》純一，《涅槃經》（Nirvana Sutra）雜諸，故荊溪（指唐代天臺宗僧人湛然）云：『判味同時而部有異，約理名別，咸歸常住，約機彼稱捃拾（指收集），約法彼存三權（指方便權巧之法），論意彼帶律儀（指戒律），語證彼兼小果受益，彼無廣記說時長短永殊，談常過未不同，論譬大陣殘黨現瑞表彰各別，破執難易不同，領解近遠亦乖，述成被根不等，用治生死不同，付囑有下有此，得茲十六餘略可知，失斯同異講授殊難，豈唯二經余亦不易，具如大部補註之中註解此之十六同異。』 故文云：『從《摩訶般若》（Mahā Prajñāpāramitā Sūtra）出大《涅槃》（Mahāparinirvāṇa Sūtra）。』 四故文云下引證分二，初引當經證，言文云者，《涅槃經》第十三文也。『從《般若》（Prajñāpāramitā Sūtra）出大《涅槃》（Mahāparinirvāṇa Sūtra）』者，此第二番調熟人也。何者？良以此機《法華》（Saddharma Puṇḍarīka Sūtra）未悟，如來所以重說《般若》（Prajñāpāramitā Sūtra）融通袪滯，然後為說《涅槃》（Nirvana Sutra）脫之。若云《般若》（Prajñāpāramitā Sūtra）出《法華》（Saddharma Puṇḍarīka Sūtra）者，此是初番調熟人也。譬如田家先種先熟先收，后種后熟后收矣。 前《法華》（Saddharma Puṇḍarīka Sūtra）合此經為第五時也。 二前法下明二經同時，前文明《涅槃》（Nirvana Sutra）時味同《法華》（Saddharma Puṇḍarīka Sūtra），今文明《法華》（Saddharma Puṇḍarīka Sūtra）合此經時味既同，故文互現。然前雖辨，若論時味與《法華》（Saddharma Puṇḍarīka Sūtra）同，未是總結，故亦可將今文總結第五時也。 問此經具四教（指藏、通、別、圓四教），與前方等部具說四教為同爲異？ 五問下料揀文為二，初問言此經者，《涅槃經》（Nirvana Sutra）也。具四教者，正指前云爲未熟者更說四教，亦兼末代三權一實。《涅槃》（Nirvana Sutra）、方等既具四教，同耶異耶？ 答名同義異，方等中四圓則初后俱知，常別則初不知後方知，藏通則初后俱。
【English Translation】 English version Differences in Purity and Mixture, Small Differences. Secondly, discussing the differences between this [Nirvana Sutra] and the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) regarding purity and mixture: the Lotus Sutra is purely singular, while the Nirvana Sutra is mixed with various elements. Therefore, Jingxi [Zhanran, a Tang Dynasty Tiantai monk] said: 'Judging the flavor is simultaneous, but the divisions are different; in terms of principle, the names are different, but all return to permanence; in terms of capacity, it is called 'gleaning' [collecting] in that [Lotus Sutra]; in terms of Dharma, it retains the Three Expedients [skillful means]; in terms of intention, it carries precepts; in terms of verbal proof, it includes the benefit of small fruits; it does not have extensive records, the length of time spoken is vastly different, the discussion of permanence differs in past and future, the metaphors of the great array show different remnants and auspicious signs, the difficulty of breaking attachments is different, the understanding of nearness and distance is also different, the description of accomplishment covers different roots, the use of curing birth and death is different, the entrustment has both lower and higher, gaining these sixteen and more can be known roughly, losing these similarities and differences makes teaching difficult, not only these two sutras but others are also not easy, as detailed in the annotations of the great commentary, annotating these sixteen similarities and differences.' Therefore, the text says: 'From the Mahā Prajñāpāramitā Sūtra comes the Great Nirvana Sutra (Mahāparinirvāṇa Sūtra).' Fourthly, 'Therefore, the text says' introduces evidence in two parts. First, it cites evidence from the present sutra. 'The text says' refers to the thirteenth section of the Nirvana Sutra. 'From the Prajñāpāramitā Sūtra comes the Great Nirvana Sutra' refers to the second group of people being ripened. Why? Because those whose capacity was not awakened by the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Tathagata therefore repeats the Prajñāpāramitā Sūtra to harmonize and remove stagnation, and then speaks the Nirvana Sutra to liberate them. If it is said that the Prajñāpāramitā Sūtra comes from the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), then this is the first group of people being ripened. It is like a farmer who plants first, ripens first, and harvests first, and plants later, ripens later, and harvests later. The previous Lotus Sutra (Saddharma Puṇḍarīka Sūtra) combines with this sutra as the fifth period. Secondly, 'The previous Dharma' explains the simultaneity of the two sutras. The previous text explained that the flavor of the Nirvana Sutra is the same as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Now, this text explains that the flavor of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) combined with this sutra is the same, so the texts mutually appear. Although the previous text distinguished, if we discuss the flavor of the period, it is the same as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), but it is not a conclusion. Therefore, we can also use this text to conclude the fifth period. Question: Does this sutra, possessing the Four Teachings [Tripitaka, Shared, Distinct, Perfect], and the previous Vaipulya [Square and Equal] scriptures fully explaining the Four Teachings, are they the same or different? Fifthly, 'Question' below analyzes the text in two parts. The initial question, 'This sutra' refers to the Nirvana Sutra. 'Possessing the Four Teachings' specifically refers to the previous statement that the Four Teachings are further explained for those who are not yet ripe, also including the Three Expedients and One Reality of the final age. Since the Nirvana Sutra and Vaipulya scriptures both possess the Four Teachings, are they the same or different? Answer: The names are the same, but the meanings are different. In the Vaipulya scriptures, the Four Perfect Teachings are known from beginning to end. The Distinct Teaching is such that the beginning is not known, but the end is known. The Tripitaka and Shared Teachings are known from beginning to end.
不知涅槃中四初后俱知。
二答俱云四教即名同也知常等殊即義異也初謂初心后即后位初后皆悉造境即中無非法界故云圓則初後知常別初不知即初心也後方知者回向後心證道同也故金錍云即具唯圓及別後位是故別教信住行位皆不知常回向薄知登地少證良以次第三觀若入中道與圓不異故迴向位圓修知也至初地位分證知耳問別人初心知能造是常住佛性何謂不知答初雖了知能造佛性蓋但中耳今云知常乃是了知依正二報圓融不二無非法界故不可以但中難也所以別人依迷示迷云能造是附權立性云所造非理實教權是故然耳應知別人后位知常即是圓人不可更存別人之號藏通初后俱不知者是界內教折體之空空非佛性微妙之理故此二教俱不知常若乃自就通教而論受圓接等亦云知常問別教通教皆受圓接並得知常何故此文唯云別教后位知常答斯蓋未論受接之說且取次第三觀若入中道與圓不異登地親證不存隔歷之義也問方等中藏通及別教初心何故不知常答法華已前二乘之人及偏菩薩俱未稟性各住化城若令知常到法華中何所述耶涅槃中四初后俱知者追說四教具談佛性是故初后皆知常住故輔行雲彼經四教皆知常住本意在圓權用三教以為蘇息實不保權以為究竟元意知圓是故相即粗心若息還依頓觀問涅槃中四若俱知常何故墻壁非佛性耶答四俱知常
【現代漢語翻譯】 現代漢語譯本： 問：是否在《涅槃經》（Nirvana Sutra）中，四教（藏教、通教、別教、圓教）的初位和后位都了知常住佛性？
答：四教都『知』，只是名稱相同，而『知常』等含義不同。『初』指的是初心，『后』指的是后位。初位和后位都能造境，即中道沒有非法界，所以說是圓融的。因此，別教的初位和后位『知常』有所區別。初位不知常，指的是初心；后位才知常，指的是迴向后的心證悟的道理相同。所以《金錍論》（Jin Pi Lun）說，只有圓教和別教的后位才具備這種『知』。因此，別教的信住行位都不知道常住佛性，迴向位稍微知道，登地后才稍微證得，這是因為他們是次第三觀。如果進入中道，就和圓教沒有區別了，所以迴向位圓修時也知常。到了初地，才分證『知』。問：別教的初心知道能造作常住佛性，為什麼說不知道常住佛性呢？答：初心雖然了知能造作佛性，但只是中道而已。現在說的『知常』，是了知依報和正報圓融不二，沒有非法界，所以不能用只是中道來反駁。所以別教依迷示迷，說能造作，是附權而立的性，說所造作的不是理實之教，權宜之說就是這樣。應該知道，別教后位知常，就是圓教的人，不能再存有別教的名稱。藏教和通教的初位和后位都不知道常住佛性，因為這是界內教，是折體之空，空不是佛性微妙的道理，所以這兩個教都不知道常住佛性。如果從通教自身來說，接受圓教的接引等，也可以說知常。問：別教和通教都接受圓教的接引，都能知常，為什麼這篇文章只說別教后位知常呢？答：這是因為還沒有討論接受接引的說法，只是取次第三觀，如果進入中道，就和圓教沒有區別，登地后親證，不存在隔歷的意義。問：方等時期的藏教、通教以及別教的初心，為什麼不知道常住佛性呢？答：在《法華經》（Lotus Sutra）之前，二乘之人以及偏菩薩都沒有稟受佛性，各自住在化城，如果讓他們知道常住佛性，到《法華經》中還說什麼呢？《涅槃經》中四教的初位和后位都知常，是追述四教，具談佛性，所以初位和后位都知道常住佛性。所以《輔行記》（Fu Xing Ji）說，那部經中四教都知道常住佛性，本意在於圓教，權宜使用三教作為蘇息，實際上不保權宜，以為究竟，原本的意思是知道圓教，所以是相即的，粗心如果止息，還是依靠頓觀。問：如果《涅槃經》中四教都知常，為什麼墻壁不是佛性呢？答：四教都知常
【English Translation】 English version: Question: In the Nirvana Sutra, do the initial and final stages of the Four Teachings (Tripitaka Teaching, Connecting Teaching, Differentiated Teaching, and Perfect Teaching) all know the eternal Buddha-nature?
Answer: All Four Teachings 'know,' but the name is the same, while the meanings of 'knowing the eternal' and others are different. 'Initial' refers to the initial mind, and 'final' refers to the later stage. The initial and final stages can both create realms, meaning that the Middle Way has no realm outside the Dharma, so it is said to be perfect and harmonious. Therefore, the 'knowing the eternal' of the initial and final stages of the Differentiated Teaching is different. The initial stage does not know the eternal, referring to the initial mind; only the later stage knows the eternal, referring to the same principle of enlightenment after dedicating merit. Therefore, the 'Jin Pi Lun' says that only the Perfect Teaching and the later stage of the Differentiated Teaching possess this 'knowing.' Therefore, the stages of faith, abiding, and practice of the Differentiated Teaching do not know the eternal Buddha-nature. The stage of dedicating merit slightly knows it, and after reaching the ground, they slightly realize it, because they are the three gradual contemplations. If they enter the Middle Way, there is no difference from the Perfect Teaching, so the stage of dedicating merit also knows the eternal when practicing the perfect cultivation. Only when reaching the first ground do they partially realize 'knowing.' Question: The initial mind of the Differentiated Teaching knows that it can create the eternal Buddha-nature, so why is it said that it does not know the eternal Buddha-nature? Answer: Although the initial mind knows that it can create the Buddha-nature, it is only the Middle Way. The 'knowing the eternal' now refers to knowing that the dependent retribution and the proper retribution are perfectly harmonious and non-dual, with no realm outside the Dharma, so it cannot be refuted by just the Middle Way. Therefore, the Differentiated Teaching relies on delusion to show delusion, saying that it can create, which is the nature established by attaching to the expedient, saying that what is created is not the teaching of true principle, and the expedient saying is like this. It should be known that the later stage of the Differentiated Teaching knowing the eternal is the person of the Perfect Teaching, and the name of the Differentiated Teaching cannot be retained. The initial and final stages of the Tripitaka Teaching and the Connecting Teaching do not know the eternal Buddha-nature, because this is the teaching within the realm, which is the emptiness of breaking the body, and emptiness is not the subtle principle of the Buddha-nature, so these two teachings do not know the eternal. If we talk about the Connecting Teaching itself, accepting the guidance of the Perfect Teaching, etc., we can also say that they know the eternal. Question: Both the Differentiated Teaching and the Connecting Teaching accept the guidance of the Perfect Teaching and can know the eternal, so why does this article only say that the later stage of the Differentiated Teaching knows the eternal? Answer: This is because the saying of accepting guidance has not been discussed yet, but only the three gradual contemplations are taken. If they enter the Middle Way, there is no difference from the Perfect Teaching, and after reaching the ground, they personally realize it, and there is no meaning of separation. Question: Why do the initial minds of the Tripitaka Teaching, the Connecting Teaching, and the Differentiated Teaching in the Vaipulya period not know the eternal Buddha-nature? Answer: Before the Lotus Sutra, the people of the Two Vehicles and the biased Bodhisattvas had not received the Buddha-nature, and each lived in the transformed city. If they were allowed to know the eternal Buddha-nature, what would be said in the Lotus Sutra? In the Nirvana Sutra, the initial and final stages of the Four Teachings all know the eternal, which is to trace the Four Teachings and fully discuss the Buddha-nature, so the initial and final stages all know the eternal Buddha-nature. Therefore, the 'Fu Xing Ji' says that the Four Teachings in that sutra all know the eternal Buddha-nature, and the original intention is in the Perfect Teaching, and the three teachings are used as expedient means, but in reality, the expedient means are not guaranteed to be ultimate, and the original meaning is to know the Perfect Teaching, so it is immediate, and if the coarse mind ceases, it still relies on sudden contemplation. Question: If the Four Teachings in the Nirvana Sutra all know the eternal, why are walls not the Buddha-nature? Answer: All Four Teachings know the eternal
約歸實說墻壁非性是權緣了權非究竟必歸於實況復別為末代一機或實或權如金錍說問化儀四教方等中四涅槃中四從漸開四別教有四如何分別答化儀之四通收頓漸從漸開四別在漸收方等中四但在漸中涅槃中四名為追說別雖有四還為別攝。
問將五味對五時教其意如何。
三問下料揀時味文分二初問如上文中所將涅槃五味以對五時頓漸等教有何意耶。
答有二。
二答文為二初標。
一者但取相生次第。
二一下釋分二初約相生為三初標。
所謂牛譬于佛五味譬教乳從牛出酪從乳生二酥醍醐次第不亂。
二所謂下釋。
故譬五時相生次第。
三故譬下結言相生者大涅槃經第十三云佛告住無垢藏王菩薩譬如從牛出乳從乳出酪從酪出生酥從生酥出熟酥從熟酥出醍醐醍醐最上佛亦如是從佛出十二部經從十二部經出修多羅從修多羅出方等經從方等經出般若波羅從般若波羅出大涅槃天臺所立五味相生文在斯矣故前文以乳對華嚴乃至醍醐對法華等但約相生不論濃淡若論濃淡則華嚴大教其味成淡鹿苑小法其味卻濃有此不便取相生耳。
二者取其濃淡此則取一番下劣根性。
二約濃淡文分三初下根為三初標示所言取者謂于涅槃相生之文約義亦可取喻濃淡言一番
【現代漢語翻譯】 現代漢語譯本 約歸實說，墻壁非性是權宜之說，爲了權宜而說的並非究竟，最終必然歸於真實情況。如果再為末法時代的一種根機，或者說真實，或者說權宜，就像金錍（一種醫療工具）一樣。請問化儀四教（頓、漸、秘密、不定）、方等時中的四種說法、涅槃時中的四種說法，以及從漸開出的四別教，應該如何區分？回答：化儀四教可以統攝頓教和漸教，從漸開出的四別教則在漸教中攝受。方等時中的四種說法只在漸教中。涅槃時中的四種說法，名為追說。別教雖然有四種，最終還是被別教所攝。
問：將五味（乳、酪、生酥、熟酥、醍醐）對應五時教（華嚴時、阿含時、方等時、般若時、法華涅槃時），其用意是什麼？
三問：下面選擇材料，辨別五味。這段文字分為兩部分，首先提問，就像上文中所說的，用涅槃經中的五味來對應五時教中的頓教、漸教等，有什麼用意呢？
答：有兩種用意。
二答：回答分為兩部分，首先是標示。
一是隻取相生的次第。
二一是解釋，分為三部分，首先從相生關係來說，分為三部分，首先是標示。
所謂牛，比喻佛；五味，比喻教法。乳從牛而出，酪從乳而生，生酥、熟酥、醍醐，次第不亂。
二是解釋。
所以比喻五時相生的次第。
三是總結，說相生關係。《大涅槃經》第十三卷說：『佛告訴住無垢藏王菩薩，譬如從牛出乳，從乳出酪，從酪出生酥，從生酥出熟酥，從熟酥出醍醐，醍醐最上。佛也是這樣，從佛出十二部經，從十二部經出修多羅，從修多羅出方等經，從方等經出般若波羅蜜，從般若波羅蜜出大涅槃。』天臺宗所立的五味相生，就在這裡。所以前文用乳對應華嚴，乃至用醍醐對應法華等，只是按照相生的順序，不論濃淡。如果論濃淡，那麼華嚴大教，其味反而淡薄，鹿苑小法，其味反而濃厚，有這種不便之處，所以只取相生之義。
二是取其濃淡，這是針對一番下劣根性的眾生。
二是從濃淡來說，分為三部分，首先是針對下根之人，分為三部分，首先是標示，所說的『取』，是指在涅槃經相生之文中，按照義理也可以取譬喻濃淡，說『一番』。
【English Translation】 English version 'Approximately returning to the real' means that the wall is not the nature, but a provisional expedient. What is said for the sake of expediency is not ultimate, and will inevitably return to the true situation. If it is further for a certain capacity in the Dharma-ending Age, either real or expedient, like a golden needle (a medical tool). May I ask how to distinguish the four teachings of the teaching methods (sudden, gradual, secret, and indefinite), the four statements in the Vaipulya period, the four statements in the Nirvana period, and the four special teachings that emerge from the gradual? Answer: The four teachings of the teaching methods can encompass the sudden and gradual teachings, while the four special teachings that emerge from the gradual are received within the gradual teaching. The four statements in the Vaipulya period are only within the gradual teaching. The four statements in the Nirvana period are called retrospective statements. Although there are four types of special teachings, they are ultimately encompassed by the special teaching.
Question: What is the intention behind matching the five flavors (milk, cream, raw butter, cooked butter, ghee) with the five periods of teaching (Avatamsaka period, Agama period, Vaipulya period, Prajna period, Lotus Nirvana period)?
Third question: Below, selecting materials to distinguish the five flavors. This passage is divided into two parts. First, it asks, as mentioned in the previous text, what is the intention of using the five flavors in the Nirvana Sutra to correspond to the sudden, gradual, and other teachings in the five periods of teaching?
Answer: There are two intentions.
Second answer: The answer is divided into two parts, first marking.
First, only take the order of mutual generation.
Second, the following explanation is divided into three parts. First, from the relationship of mutual generation, it is divided into three parts, first marking.
The so-called cow is a metaphor for the Buddha; the five flavors are metaphors for the teachings. Milk comes from the cow, cream comes from the milk, raw butter, cooked butter, and ghee follow in order without confusion.
Second is the explanation.
Therefore, it is a metaphor for the order of mutual generation in the five periods.
Third is the conclusion, saying the relationship of mutual generation. The thirteenth volume of the 'Great Nirvana Sutra' says: 'The Buddha told the Bodhisattva Dwelling in Immaculate Treasure King, for example, milk comes from the cow, cream comes from the milk, raw butter comes from the cream, cooked butter comes from the raw butter, and ghee comes from the cooked butter, ghee is the best. The Buddha is also like this, the twelve divisions of scriptures come from the Buddha, the Sutras come from the twelve divisions of scriptures, the Vaipulya Sutras come from the Sutras, the Prajna Paramita comes from the Vaipulya Sutras, and the Great Nirvana comes from the Prajna Paramita.' The five flavors of mutual generation established by the Tiantai school are here. Therefore, the previous text used milk to correspond to the Avatamsaka, and even ghee to correspond to the Lotus, etc., only according to the order of mutual generation, regardless of concentration. If we talk about concentration, then the Avatamsaka great teaching is light in flavor, while the small Dharma of Deer Park is thick in flavor. There is this inconvenience, so we only take the meaning of mutual generation.
Second, take its concentration, which is aimed at a group of inferior beings.
Second, from the perspective of concentration, it is divided into three parts. First, it is aimed at people with inferior roots, divided into three parts, first marking, the so-called 'take' refers to the Nirvana Sutra's text of mutual generation, according to the meaning, you can also take the metaphor of concentration, saying 'a group'.
者即下根也言下劣者不發大心但求小果也天親呼為下劣小乘眾香稱為貧所樂法。
所謂二乘根性在華嚴座不信不解不變凡情故譬其乳次至鹿苑聞三藏教二乘根性依教修行轉凡成聖故譬轉乳成酪次至方等聞彈斥聲聞慕大恥小得通教益如轉酪成生酥次至般若奉敕轉教心漸通泰得別教益如轉生酥成熟酥次至法華聞三週說法得記作佛如轉熟酥成醍醐。
二所謂下釋慕大恥小如向已明二乘之人在般若會被加領法心不驚怖名漸通泰。
又二乘人至般若時不同方等悲泣之時故名通泰又般若時機無隔異名為通泰言三週者法說譬喻宿世因緣約法而說故云法說餘二可知方等般若得通別益約密說也何者且通教是大乘初門二乘既在方等慕大是則義當密得通益故荊溪云謂受彈斥令嘆大自鄙即其益相通教利根及別圓人自於一邊得益無妨別教既是菩薩法門二乘之人在般若中為諸佛子說菩薩法是則義當得別教益故荊溪云皆使令知即熟酥益得此益已義成別人又於此座即被彈訶及加說大故知從此密蒙被接若準玄文至般若時冥成別人是次第密不次第密處處顯實豈但別耶別既約密通豈顯哉。
此約最鈍根具經五味。
三此約下結。
其次者或經一二三四。
二其次下明中根經者歷也此或經下一字剩也應云或經二三四
【現代漢語翻譯】 現代漢語譯本： 這就是下根之人，指的是根器低下的人不發大乘之心，只求小乘的果位。天親菩薩稱之為下劣小乘，大眾香贊稱為貧人所喜樂的法。
所謂的二乘根性，在《華嚴經》的法會上不信不解，沒有改變凡夫的情感，所以比喻為乳。其次到了鹿苑，聽聞三藏教法，二乘根性的人依照教法修行，轉變凡夫成為聖人，所以比喻為轉乳成酪。再次到了方等時，聽聞彈斥聲聞，羨慕大乘，以小為恥，得到通教的利益，如同轉酪成生酥。再次到了般若時，奉佛敕命轉教，心意逐漸通達泰然，得到別教的利益，如同轉生酥成熟酥。再次到了《法華經》時，聽聞三週說法，得到授記作佛，如同轉熟酥成醍醐。
二，所謂『下釋慕大恥小』，如前面已經說明的，二乘之人在般若法會上，被加持領受大法，內心不驚慌恐怖，名為『漸通泰』。
又，二乘之人到了般若時，不同於在方等時悲泣的情形，所以名為『通泰』。又，般若時機沒有隔閡差異，名為『通泰』。所說的『三週』，指的是法說、譬喻、宿世因緣，就法而言，所以說是『法說』，其餘兩種可以類推得知。方等和般若得到通教和別教的利益，是就秘密而言的。為什麼這樣說呢？因為通教是大乘的入門，二乘既然在方等羨慕大乘，那麼從道理上來說，應當是秘密地得到了通教的利益，所以荊溪大師說，『受到彈斥，因而讚歎大乘，自我鄙視』，這就是得到通教利益的相狀。通教的利根之人以及別教和圓教之人，自己在一邊得到利益沒有妨礙。別教既然是菩薩的法門，二乘之人在般若法會中為諸佛子宣說菩薩法，那麼從道理上來說，應當是得到別教的利益，所以荊溪大師說，『都使他們知道』，這就是熟酥的利益。得到這種利益之後，就從道理上成爲了別教之人。又，在這個法會上就被彈斥和加持宣說大法，所以知道從此秘密地蒙受接引。如果按照玄文的說法，到了般若時，暗中成就了別教之人，這是次第秘密，不是不次第秘密，處處都顯示真實，難道僅僅是別教嗎？別教既然是就秘密而言，通教難道是顯露的嗎？
這是就最遲鈍的根器，經歷五味來比喻。
三，這是總結。
其次的人，或者經歷一、二、三、四。
二，其次下面說明中等根器經歷的過程。『經』是經歷的意思。『此或經下』的『一』字是多餘的，應該說『或經二三四』。
【English Translation】 English version: This refers to those of inferior capacity, meaning those with lower faculties who do not aspire to the Great Vehicle mind but only seek the fruits of the Small Vehicle. Tiantai (智顗, Zhiyi) calls them inferior Small Vehicle practitioners, and the Great Assembly Incense praises the Dharma that pleases the poor.
The so-called Two Vehicle (聲聞, Śrāvaka and 縁覚, Pratyekabuddha) dispositions, at the Huayan Assembly (華嚴會), do not believe or understand, and do not change their ordinary emotions, hence the analogy to milk. Next, they arrive at the Deer Park (鹿苑, Mrigadava), hearing the Three Storehouse teachings (三藏教, Tripiṭaka), and those of the Two Vehicle disposition cultivate according to the teachings, transforming from ordinary beings into sages, hence the analogy to transforming milk into curds. Next, they arrive at the Vaipulya (方等) period, hearing the rebuke of the Śrāvakas, admiring the Great Vehicle and being ashamed of the Small Vehicle, gaining the benefit of the Common Teaching (通教, Tongjiao), like transforming curds into raw butter. Next, they arrive at the Prajna (般若) period, receiving the Buddha's command to turn the Dharma wheel, their minds gradually becoming open and at ease, gaining the benefit of the Distinct Teaching (別教, Biejiao), like transforming raw butter into clarified butter. Next, they arrive at the Lotus Sutra (法華經) period, hearing the Threefold Dharma Preaching (三週說法), receiving the prediction of Buddhahood, like transforming clarified butter into ghee (醍醐, Daigo).
Two, the so-called 'explaining the admiration of the Great and shame of the Small,' as previously explained, the Two Vehicle practitioners at the Prajna Assembly, being blessed to receive the Great Dharma, are not alarmed or frightened in their hearts, which is called 'gradually becoming open and at ease.'
Also, the Two Vehicle practitioners, when they arrive at the Prajna period, are different from their weeping in the Vaipulya period, hence it is called 'open and at ease.' Also, the Prajna period has no separation or difference, hence it is called 'open and at ease.' The so-called 'Threefold' refers to Dharma preaching, parables, and past life causes and conditions. In terms of Dharma, it is called 'Dharma preaching,' and the other two can be inferred. The Vaipulya and Prajna periods gain the benefits of the Common and Distinct Teachings, which is spoken of in secret. Why is this so? Because the Common Teaching is the gateway to the Great Vehicle, and since the Two Vehicles admire the Great Vehicle in the Vaipulya period, then logically, they should secretly gain the benefit of the Common Teaching. Therefore, Master Jingxi (荊溪湛然, Jingxi Zhanran) said, 'Being rebuked, they praise the Great Vehicle and despise themselves,' which is the appearance of gaining the benefit of the Common Teaching. Those of sharp faculties in the Common Teaching, as well as those of the Distinct and Perfect Teachings, gain benefits on their own side without hindrance. Since the Distinct Teaching is the Dharma gate of the Bodhisattvas, and the Two Vehicle practitioners preach the Bodhisattva Dharma to the Buddha's disciples in the Prajna Assembly, then logically, they should gain the benefit of the Distinct Teaching. Therefore, Master Jingxi said, 'They are all made to know,' which is the benefit of clarified butter. After gaining this benefit, they logically become those of the Distinct Teaching. Also, at this assembly, they are rebuked and blessed to preach the Great Dharma, so it is known that they are secretly received and guided from here. If we follow the Xuanwen's (玄文) explanation, when they arrive at the Prajna period, they secretly become those of the Distinct Teaching. This is gradual secret, not non-gradual secret, everywhere revealing reality, is it only the Distinct Teaching? Since the Distinct Teaching is spoken of in secret, is the Common Teaching revealed?
This is an analogy to the slowest faculties experiencing the five flavors.
Three, this is the conclusion.
The next ones, perhaps experience one, two, three, or four.
Two, the following explains the process experienced by those of medium faculties. 'Experience' (經, Jing) means to go through. The character 'one' (一, Yi) in 'this perhaps experience one below' is superfluous, it should say 'perhaps experience two, three, or four.'
焉何者或經二是鹿苑或經三是方等或經四是般若於此二三四而得悟入者是名中根也故妙玄問為一人稟五味為五人耶答自有一人稟一味如華嚴中純一根性不歷五味自有一人歷五味如小乘于頓如乳乃至法華名為醍醐自有利根菩薩未入位聲聞於三藏中見性是歷二味于方等中見性是歷三味于般若中見性是歷四味。
其上達根性味味得入法界實相何必須待法華開會。
三其上達下明上根言上根者即向所引玄義文云如華嚴中純一根性不歷五味言味味者恐文誤也應云初味得入法界若云味味濫于中下是則若無妙玄三根歷味之文將何以定今文之誤耶。
上來已錄五味五時化儀四教大綱如此。
二上來下結然上所錄五時五味但是當分猶復未明五時互通初后之相案妙玄雲若華嚴頓乳別但在初通則至后無量義云次說般若歷劫修行華嚴海空法華會入像法決疑雲今日座中無央數眾或見如來入涅槃或見住世一劫或見丈六小身大身報身法身同虛空等如日初出先照高山日若垂沒亦應餘輝峻嶺故蓮華藏世界海通至涅槃之後況前教耶若鹿苑酪教別在第二通亦至后如迦留陀夷於法華中面得授記后因非時而入聚落為俗打殺埋馬糞中后從糞出便入滅度文在涅槃當知酪教亦至於后若方等教別在第三通亦至後方等陀羅尼云先於王城授聲聞記今于
【現代漢語翻譯】 現代漢語譯本： 什麼叫做或者通過《鹿苑經》（Lù Yuàn Jīng，指小乘經典）二是，或者通過《方等經》（Fāng Děng Jīng，指方等部經典）三，或者通過《般若經》（Bō Rě Jīng，指般若部經典）四，在這二、三、四中得以領悟進入的，這叫做中根之人。所以《妙玄》（Miào Xuán，指《法華玄義》）中問：『是一個人稟受五味，還是五個人？』回答說：『自然有一個人稟受一味，如《華嚴經》（Huá Yán Jīng）中純一根性，不經歷五味；自然有一個人經歷五味，如小乘對於頓教如乳，乃至《法華經》（Fǎ Huá Jīng）名為醍醐；自然有利根菩薩，未入位聲聞，在三藏中見性，是經歷二味，在方等中見性，是經歷三味，在般若中見性，是經歷四味。』 其上達的根性，味味都能進入法界實相，何必一定要等待《法華經》開會呢？ 三、其上達，下面說明上根。說到上根，就是前面所引用的《玄義》文中所說：『如《華嚴經》中純一根性，不經歷五味。』說到味味，恐怕是文字錯誤，應該說『初味』得以進入法界。如果說味味，就濫用於中下根性，這樣如果不是《妙玄》中三根經歷五味的文字，將用什麼來確定現在這段文字的錯誤呢？ 上面已經記錄了五味、五時化儀、四教的大綱如此。 二、上面是總結。然而上面所記錄的五時五味，只是當下的區分，還沒有明白五時互相貫通、先後相續的景象。查閱《妙玄》說：『如果《華嚴經》的頓教、乳教分別只是在最初，貫通起來就到了最後。《無量義經》（Wú Liàng Yì Jīng）說：『其次說《般若經》，經歷劫數修行。《華嚴經》的海空之法，《法華經》會歸入。』《像法決疑經》（Xiàng Fǎ Jué Yí Jīng）說：『今日座中無數的聽眾，或者看見如來入涅槃，或者看見住世一劫，或者看見丈六小身、大身、報身、法身同虛空一樣。』如太陽初升，先照耀高山，太陽如果將要落山，也應該有餘輝照耀峻嶺。所以蓮華藏世界海貫通到涅槃之後，何況是之前的教法呢？如果《鹿苑經》的酪教分別只是在第二時，貫通起來也到了最後，如迦留陀夷（Jiā Liú Tuó Yí）在《法華經》中當面得到授記，後來因為不是時候而進入聚落，被俗人打殺，埋在馬糞中，後來從糞中出來，便入滅度。』這段文字在《涅槃經》（Niè Pán Jīng）中。應當知道酪教也到了最後。如果方等教分別只是在第三時，貫通起來也到了最後。方等陀羅尼說：『先前在王城授聲聞記，如今在……』
【English Translation】 English version: What is meant by 'either through the Lù Yuàn Jīng (鹿苑經, Sravakayana Sutras) two, or through the Fāng Děng Jīng (方等經, Vaipulya Sutras) three, or through the Bō Rě Jīng (般若經, Prajna Sutras) four, and those who attain enlightenment and enter through these two, three, or four are called those of middle capacity'? Therefore, the Miào Xuán (妙玄, Profound Meaning of the Lotus Sutra) asks: 'Does one person receive the five flavors, or do five people?' The answer is: 'Naturally, there is one person who receives one flavor, like the purely singular nature in the Huá Yán Jīng (華嚴經, Avatamsaka Sutra), who does not experience the five flavors; naturally, there is one person who experiences the five flavors, like the Sravakayana's sudden teaching being like milk, and even the Fǎ Huá Jīng (法華經, Lotus Sutra) being called ghee; naturally, there are sharp-witted Bodhisattvas, Sravakas who have not yet entered the stage, who see their nature in the Tripitaka, which is experiencing two flavors, see their nature in the Vaipulya, which is experiencing three flavors, and see their nature in the Prajna, which is experiencing four flavors.' Those of superior capacity who attain, flavor by flavor, enter the true aspect of the Dharma Realm, why must they wait for the assembly of the Fǎ Huá Jīng? Three, 'those who attain' above, explaining superior capacity. Speaking of superior capacity, it is like the passage quoted earlier from the Xuán Yì saying: 'Like the purely singular nature in the Huá Yán Jīng, who does not experience the five flavors.' Speaking of 'flavor by flavor,' it is feared that the text is mistaken; it should say 'the initial flavor' is able to enter the Dharma Realm. If it says 'flavor by flavor,' it would be indiscriminately applied to those of middle and lower capacity. In that case, if it were not for the passage in the Miào Xuán about the three capacities experiencing the five flavors, what would be used to determine the error in this passage? The above has already recorded the outline of the five flavors, the five periods of teaching transformation, and the four teachings. Two, the above is a conclusion. However, the five periods and five flavors recorded above are only distinctions in the present moment, and the aspect of the five periods interpenetrating each other and succeeding each other has not yet been clarified. Examining the Miào Xuán, it says: 'If the sudden teaching and milk teaching of the Huá Yán Jīng are only separate in the beginning, then when they are interconnected, they reach the end.' The Wú Liàng Yì Jīng (無量義經, Sutra of Immeasurable Meanings) says: 'Next, the Bō Rě Jīng is spoken, experiencing kalpas of cultivation. The sea-emptiness Dharma of the Huá Yán Jīng is gathered into the Fǎ Huá Jīng.' The Xiàng Fǎ Jué Yí Jīng (像法決疑經, Sutra on Resolving Doubts in the Semblance Dharma) says: 'Today, in this assembly, countless listeners either see the Tathagata entering Nirvana, or see him dwelling in the world for a kalpa, or see the small body of sixteen feet, the large body, the reward body, and the Dharma body being the same as empty space.' Like the sun rising, it first illuminates the high mountains; if the sun is about to set, it should also have residual light illuminating the steep peaks. Therefore, the Lotus Treasury World Sea interpenetrates to after Nirvana, let alone the teachings before it? If the curd teaching of the Lù Yuàn Jīng is only separate in the second period, then when it is interconnected, it also reaches the end, like Jiā Liú Tuó Yí (迦留陀夷, Kalodayin) receiving the prediction of enlightenment face-to-face in the Fǎ Huá Jīng, and later entering a village at an inappropriate time, being beaten and killed by laypeople, and buried in horse manure, and later coming out of the manure and entering Nirvana.' This passage is in the Niè Pán Jīng (涅槃經, Nirvana Sutra). It should be known that the curd teaching also reaches the end. If the Vaipulya teaching is only separate in the third period, then when it is interconnected, it also reaches the end. The Vaipulya Dharani says: 'Previously, the prediction of enlightenment for Sravakas was given in the royal city, and now in...'
舍衛授聲聞記故方等教亦至於后若般若教別在第四通亦至后從得道夜至泥洹夜常說般若故般若教亦至於后若涅槃教別在第五通亦至初從初發心常觀涅槃行道故知涅槃通亦至初若法華教就顯露邊不見在初若約秘密何往不通故身子云我昔從佛聞如是法故知法華密亦通初。
天臺四教集解捲上 卍新續藏第 57 冊 No. 0976 四教儀集解
天臺四教儀科解卷中(會永嘉記入于觀師本文)
永嘉沙門釋 從義 撰
天臺四教集解卷卷中
自下明化法四教。
二自下明化法四教文分二初總標自者從也。
第一三藏教者。
二第下釋為二初明如來說四教法分四初三藏教又三初標此教所明因緣生滅正化小乘傍益菩薩。
一修多羅藏(四阿含等經)二阿毗曇藏(俱舍婆沙等論)三毗尼藏(五部律)。
二一下釋分二初釋教法二初示三藏名義四初列名梵云修多羅此云法本亦云契經出世言教之本故云法本契理契機故云契經修多羅有通別之義如上已明阿含經中多明修行故三學中即是定也梵云阿毗曇此云無比法聖人智慧分別法義不可比之故云無比法論中多明問答研核義理故三學中即是慧也梵云俱舍此云藏也藏以包藏為義此論包藏諸勝義等是故云也婆沙此云廣說亦
【現代漢語翻譯】 現代漢語譯本： 在舍衛城接受聲聞乘記別，所以方等教也延續到後來。如果般若教單獨作為第四個通教，也延續到後來，因為從得道之夜到涅槃之夜，佛陀常說般若，所以般若教也延續到後來。如果涅槃教單獨作為第五個通教，也延續到最初，因為從最初發心就常觀涅槃的行道，所以知道涅槃通教也延續到最初。如果法華教從顯露的角度來看，似乎不在最初，但如果從秘密的角度來看，又有什麼地方不能通達呢？所以身子（舍利弗）說：『我過去從佛那裡聽聞過這樣的法。』因此知道法華的秘密也通達最初。
《天臺四教集解》捲上 卍新續藏第 57 冊 No. 0976 《四教儀集解》
《天臺四教儀科解》卷中 (會永嘉記入于觀師本文)
永嘉沙門釋 從義 撰
《天臺四教集解》卷中
下面說明化法四教。
二、下面說明化法四教，文分二：首先總標，『自』字是『從』的意思。
第一，三藏教。
二、下面解釋，分為二：首先說明如來說四教法，分為四；首先是三藏教，又分為三：首先標明此教所明的因緣生滅，正化小乘，傍益菩薩。
一、修多羅藏（Sūtra-piṭaka，四阿含等經），二、阿毗曇藏（Abhidhamma-piṭaka，俱舍婆沙等論），三、毗尼藏（Vinaya-piṭaka，五部律）。
二、下面解釋，分為二：首先解釋教法，分為二：首先揭示三藏的名義，分為四：首先列出名稱。梵語修多羅（Sūtra），這裡翻譯為『法本』，也翻譯為『契經』，是出世言教的根本，所以稱為『法本』，契合真理，契合根機，所以稱為『契經』。修多羅（Sūtra）有通義和別義，如上已經說明。阿含經中多說明修行，所以在三學中屬於定學。梵語阿毗曇（Abhidhamma），這裡翻譯為『無比法』，聖人的智慧分別法義，不可比擬，所以稱為『無比法』。論中多說明問答，研核義理，所以在三學中屬於慧學。梵語俱舍（Kośa），這裡翻譯為『藏』，『藏』以包藏為義，此論包藏諸勝義等，所以這樣說。婆沙（Vibhāṣā），這裡翻譯為『廣說』，也
【English Translation】 English version: Having received predictions of enlightenment for the Śrāvakayāna (Voice-Hearer Vehicle) in Śrāvastī (a major city in ancient India), the Vaipulya (extensive) teaching also extended to later times. If the Prajñā (wisdom) teaching is separately considered as the fourth common teaching, it also extended to later times, because from the night of enlightenment to the night of Parinirvana (final extinction), the Buddha constantly spoke of Prajñā, so the Prajñā teaching also extended to later times. If the Nirvana teaching is separately considered as the fifth common teaching, it also extended to the beginning, because from the initial aspiration, one constantly contemplates the path of Nirvana, so it is known that the Nirvana common teaching also extended to the beginning. If the Lotus teaching is viewed from the perspective of manifestation, it does not seem to be at the beginning, but if viewed from the perspective of secrecy, what place is there that it cannot penetrate? Therefore, Śāriputra (one of the chief disciples of the Buddha) said: 'In the past, I heard such a Dharma from the Buddha.' Therefore, it is known that the secret of the Lotus also penetrates to the beginning.
Tiantai's Collected Explanations on the Four Teachings, Volume 1 Supplement to the Wan (卍) Tripitaka, Volume 57, No. 0976, Collected Explanations on the Four Teachings
Tiantai's Outline and Explanation of the Four Teachings, Volume Middle (Where Yongjia's Notes are Incorporated into the Text of the Observing Master)
Compiled by Śramaṇa Shì Congyi of Yongjia
Tiantai's Collected Explanations on the Four Teachings, Volume Middle
From here onwards, explaining the Four Teachings of Transformation.
- From here onwards, explaining the Four Teachings of Transformation. The text is divided into two parts: first, a general statement. The word 'zi' (自) means 'from'.
First, the Tripiṭaka (Three Baskets) Teaching.
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Next, explaining, divided into two: first, explaining the Four Teachings spoken by the Thus Come One (Tathāgata), divided into four; first, the Tripiṭaka Teaching, further divided into three: first, stating that this teaching clarifies the arising and ceasing of conditions, primarily transforming the Hinayana (Small Vehicle), secondarily benefiting Bodhisattvas.
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Sūtra-piṭaka (Basket of Discourses, such as the Four Agamas), 2. Abhidhamma-piṭaka (Basket of Higher Knowledge, such as the Kośa and Vibhāṣā treatises), 3. Vinaya-piṭaka (Basket of Discipline, the Five-Part Vinaya).
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Next, explaining, divided into two: first, explaining the teachings, divided into two: first, revealing the names and meanings of the Tripiṭaka, divided into four: first, listing the names. In Sanskrit, Sūtra, here translated as 'Law Root' or 'Matching Scripture', is the root of the world-transcending teachings, so it is called 'Law Root', matching the truth and matching the capacity, so it is called 'Matching Scripture'. Sūtra has a general and specific meaning, as explained above. The Agamas mostly explain practice, so in the Three Learnings, it belongs to Samādhi (concentration). In Sanskrit, Abhidhamma, here translated as 'Incomparable Law', the wisdom of the sages distinguishes the meaning of the Law, incomparable, so it is called 'Incomparable Law'. The treatises mostly explain questions and answers, researching and verifying the meaning, so in the Three Learnings, it belongs to Prajñā (wisdom). In Sanskrit, Kośa, here translated as 'Treasury', 'Treasury' means to contain, this treatise contains all the supreme meanings, etc., so it is said. Vibhāṣā, here translated as 'Extensive Explanation', also
云五百說也等論者等小乘諸論也毗尼者此云滅也佛所制戒眾生持之能滅身口七支之惡故三學中即是戒也南山云毗尼翻滅從功能為名非正譯也正翻為律律法也從教為名斷割輕重開遮持犯非法不定故以翻之今家諸文且約功能故云滅也五部律者一曇無德此云法密亦云法藏大集經云顛倒解義隱覆法藏隱覆即是密義故也法名四分二薩婆多此云一切有以計三世皆實有故法名十誦三彌沙塞此云不著有無觀以由不作地水火風虛空識相法名五分四迦葉遺此云重空觀說無有我及以受者轉諸煩惱猶如死屍法名解脫此有戒本五婆粗富羅此云犢子上古有仙染犢生子故從種姓以立其名然而律文未至於此是名五部僧祇部者即根本也行解虛通不生偏執此亦名總餘五名別如來滅后迦葉阿難末田和修優波五師體權通道故不分教后優波有五人弟子各執一見遂分如來一大律藏為五部焉出曜經云佛在波羅奈國最初為五人說契經修多羅藏佛在羅閱祇最初為須那提說毗尼藏佛在毗舍離獼猴池最初為䟦耆子說阿毗曇藏由此觀之則三藏教皆是佛說故阿毗曇是佛自說何所疑哉故大論云阿毗曇門或佛自說如雲比丘于諸有為不正憶念得世第一以至四果無有是處能正憶念得世第一至於四果斯有是處若諸羅漢于佛滅后造阿毗曇解釋其義不可混同佛所說也問佛說名經那存論號答佛說名經
【現代漢語翻譯】 現代漢語譯本 云五百說也等論者等小乘諸論也，毗尼（Vinaya，戒律）者，此云滅也。佛所制戒，眾生持之，能滅身口七支之惡，故三學中即是戒也。南山云：『毗尼翻滅，從功能為名，非正譯也，正翻為律，律法也，從教為名，斷割輕重開遮持犯非法不定故以翻之。』今家諸文且約功能，故云滅也。 五部律者：一、曇無德（Dharmaguptaka），此云法密，亦云法藏。大集經云：『顛倒解義，隱覆法藏，隱覆即是密義故也。』法名四分。二、薩婆多（Sarvastivada），此云一切有，以計三世皆實有故，法名十誦。三、彌沙塞（Mahisasaka），此云不著有無觀，以由不作地水火風虛空識相，法名五分。四、迦葉遺（Kasyapiya），此云重空觀，說無有我及以受者，轉諸煩惱猶如死屍，法名解脫，此有戒本。五、婆粗富羅（Vatsiputriya），此云犢子上，古有仙染犢生子，故從種姓以立其名，然而律文未至於此，是名五部。僧祇部者，即根本也，行解虛通，不生偏執，此亦名總，餘五名別。如來滅后，迦葉（Kasyapa）、阿難（Ananda）、末田和（Madhyantika）、修優波（Vasumitra）、優波（Upali）五師體權通道，故不分教。后優波有五人弟子，各執一見，遂分如來一大律藏為五部焉。 出曜經云：『佛在波羅奈國（Varanasi），最初為五人說契經修多羅藏（Sutra Pitaka）。佛在羅閱祇（Rajagrha），最初為須那提（Sunatha）說毗尼藏（Vinaya Pitaka）。佛在毗舍離獼猴池（Vaishali），最初為䟦耆子（Vajjiputtaka）說阿毗曇藏（Abhidhamma Pitaka）。』由此觀之，則三藏教皆是佛說。故阿毗曇是佛自說，何所疑哉？故大論云：『阿毗曇門或佛自說，如雲比丘于諸有為不正憶念，得世第一以至四果無有是處，能正憶念得世第一至於四果斯有是處。』若諸羅漢于佛滅后造阿毗曇解釋其義，不可混同佛所說也。 問：佛說名經，那存論號？答：佛說名經。
【English Translation】 English version The debaters of the 'Cloud Five Hundred Sayings' and other treatises are the treatises of the Hinayana. Vinaya (毗尼), which means 'extinction'. The precepts established by the Buddha, when held by sentient beings, can extinguish the evils of the seven limbs of body and speech, so it is the precepts among the three learnings. Nanshan said: 'Vinaya translates to 'extinction', named from its function, not a proper translation. The proper translation is 'law', the law of Dharma, named from teaching, cutting off the weight of lightness, opening and closing, holding and violating, the illegal is uncertain, so it is translated as such.' The texts of today's schools are about function, so it is called 'extinction'. The five Vinayas are: 1. Dharmaguptaka (曇無德), which means 'Dharma secret', also called 'Dharma treasury'. The Mahasamghika Sutra says: 'Reversed understanding of meaning, concealing the Dharma treasury, concealing is the meaning of secret.' The Dharma is named 'Four Divisions'. 2. Sarvastivada (薩婆多), which means 'all exists', because it calculates that the three times all truly exist, so the Dharma is named 'Ten Recitations'. 3. Mahisasaka (彌沙塞), which means 'not attached to existence or non-existence', because it does not make the appearance of earth, water, fire, wind, void, or consciousness, the Dharma is named 'Five Divisions'. 4. Kasyapiya (迦葉遺), which means 'heavy emptiness contemplation', saying that there is no self or receiver, turning all afflictions like a dead body, the Dharma is named 'Liberation', this has a book of precepts. 5. Vatsiputriya (婆粗富羅), which means 'calf son', in ancient times there was an immortal who impregnated a calf and gave birth to a son, so the name is established from the lineage, however, the Vinaya text does not reach this, this is called the Five Divisions. The Mahasamghika school is the root, the practice and understanding are empty and unobstructed, not giving rise to partial attachments, this is also called the general, the other five are called separate. After the Tathagata's extinction, the five teachers Kasyapa (迦葉), Ananda (阿難), Madhyantika (末田和), Vasumitra (修優波), and Upali (優波) embodied the expedient and communicated the path, so they did not divide the teachings. Later, Upali had five disciples, each holding one view, and then divided the Tathagata's great Vinaya treasury into five parts. The Sutra of Emerging Lights says: 'The Buddha, in Varanasi (波羅奈國), initially spoke the Sutra Pitaka (契經修多羅藏) for five people. The Buddha, in Rajagrha (羅閱祇), initially spoke the Vinaya Pitaka (毗尼藏) for Sunatha (須那提). The Buddha, in Vaishali Monkey Pond (毗舍離獼猴池), initially spoke the Abhidhamma Pitaka (阿毗曇藏) for the Vajjiputtaka (䟦耆子).' From this perspective, the teachings of the three pitakas are all spoken by the Buddha. Therefore, the Abhidhamma is spoken by the Buddha himself, what is there to doubt? Therefore, the Great Treatise says: 'The Abhidhamma gate may be spoken by the Buddha himself, such as saying that a Bhikkhu who improperly remembers all conditioned things will not attain the first in the world up to the four fruits, but one who can properly remember will attain the first in the world up to the four fruits.' If the Arhats create the Abhidhamma after the Buddha's extinction to explain its meaning, it cannot be confused with what the Buddha said. Question: The Buddha's words are called Sutras, why are there treatises? Answer: The Buddha's words are called Sutras.
弟子所作名之為論此乃一往大判之耳。
此之三藏名通大小今取小乘三藏也。
二此下揀大取小大小之義如前已明言此之者指上辭也若但指于經律論三此乃可云名通大小以大小乘皆經律論若指毗曇俱舍等論何曾通大若依此義是則應云三藏之名名通大小一家諸部文義咸然焉。
大智度論云迦旃延子自以聰明利根于婆沙中明三藏義不讀衍經非大菩薩又法華云貪著小乘三藏學者。
三大下引論經證大論正明摩訶衍門故斥三藏為小乘也非大菩薩者非是衍門大菩薩也是則三藏名小菩薩矣故大論云佛滅百年阿輸迦王作會諸師論議異故有別部名從是至姓迦旃延婆羅門道人利根盡讀三藏內外經書欲解佛語作發智論八犍度等后諸弟子作鞞婆沙又云聲聞法中摩訶迦旃延子說菩薩相義如是摩訶衍人云迦旃延子輩是生死人不誦不讀摩訶衍經非大菩薩不知諸法實相自以利根智于佛法中作諸論義乃至論中處處皆以摩訶衍門對斥三藏名小乘也故迦旃延從姓立名此云文飾善讚詠故又亦應引成實論中我今欲明三藏實義況法華去小乘三藏是則二論一經皆以三藏名小乘也。
依此等文故大師稱小乘為三藏教。
四依此下引大師判具在諸部。
此有三乘根性。
二此有下明教所被機文分二初通標三乘此三藏教
【現代漢語翻譯】 現代漢語譯本：弟子所作的論著，只是一個大致的判斷而已。
這裡所說的三藏（Tripitaka），名稱上通於大乘和小乘，現在取的是小乘的三藏。
『二此下揀大取小』，這裡是選擇小乘而捨棄大乘，大小乘的意義如前已經說明。『言此之者指上辭也』，這裡的『此』指的是前面的文句。如果僅僅是指經、律、論三者，那麼可以說名稱上通於大乘和小乘，因為大乘和小乘都有經、律、論。如果指的是《毗曇》（Abhidhamma）、《俱舍》（Abhidharmakosa）等論著，怎麼能通於大乘呢？如果按照這個意義，那麼就應該說三藏的名稱通於大乘和小乘，一家各部的文義都是這樣。
《大智度論》（Mahaprajnaparamita-sastra）說，迦旃延子（Katyayaniputra）自認為聰明利根，在《婆沙》（Vibhasa）中闡明三藏的意義，但不讀大乘經典，不是大菩薩。又《法華經》（Lotus Sutra）說，貪著小乘三藏的學者。
『三大下引論經證』，《大智度論》正是闡明大乘之門，所以斥責三藏為小乘。『非大菩薩者』，不是大乘之門的大菩薩，那麼三藏就是小菩薩了。所以《大智度論》說，佛滅度百年後，阿輸迦王（Asoka）舉行法會，諸位法師議論不同，因此有了部派之分。從那時起，姓迦旃延的婆羅門道人，利根聰敏，讀遍三藏內外經典，想要解釋佛語，著作了《發智論》（Jnanaprasthana）八犍度等。後來他的弟子們又著作了《鞞婆沙》（Vibhasa）。又說，在聲聞法中，摩訶迦旃延子（Mahakatyayana）說了菩薩的相義。像這樣，大乘人說迦旃延子這些人是生死凡夫，不誦讀大乘經典，不是大菩薩，不知道諸法實相，自以為憑藉利根智慧在佛法中作各種論義，乃至在論中處處都用大乘之門來對比斥責三藏，稱之為小乘。所以迦旃延從姓氏立名，這裡的意思是文飾善讚詠。也應該引用《成實論》（Satyasiddhi-sastra）中的話，『我現在想要闡明三藏的真實意義』，況且《法華經》捨棄小乘三藏，那麼這兩部論和一部經都以三藏為小乘。
依據這些經論，所以天臺大師稱小乘為三藏教。
『四依此下引大師判具在諸部』，依據這些，以下引用天臺大師的判釋，詳細內容在各部著作中。
這裡有三乘根性。
『二此有下明教所被機文分二初通標三乘』，這裡說明教義所覆蓋的根機，分為兩部分，首先總標三乘，這個三藏教。
【English Translation】 English version: What I, your disciple, have composed as a treatise is merely a general judgment.
The term 'Tripitaka' (three baskets), here, is common to both Mahayana and Hinayana, but we are now referring to the Hinayana Tripitaka.
'Two, 'hereafter, selecting the small and discarding the large'', this refers to choosing Hinayana and discarding Mahayana. The meanings of Mahayana and Hinayana have been explained previously. 'Saying 'this' refers to the preceding statement', here, 'this' refers to the previous sentences. If it only refers to the Sutra (scriptures), Vinaya (discipline), and Shastra (treatises), then it can be said that the name is common to both Mahayana and Hinayana, because both Mahayana and Hinayana have Sutras, Vinayas, and Shastras. If it refers to treatises such as the Abhidhamma and Abhidharmakosa, how can it be common to Mahayana? If according to this meaning, then it should be said that the name of the Tripitaka is common to both Mahayana and Hinayana, and the meaning of the texts of all schools is the same.
The Mahaprajnaparamita-sastra says that Katyayaniputra considered himself intelligent and sharp-witted, and clarified the meaning of the Tripitaka in the Vibhasa, but he did not read the Mahayana scriptures and was not a great Bodhisattva. Also, the Lotus Sutra says that scholars who are attached to the Hinayana Tripitaka.
'Three, hereafter, citing treatises and sutras as evidence', the Mahaprajnaparamita-sastra precisely elucidates the Mahayana path, so it rebukes the Tripitaka as Hinayana. 'Not a great Bodhisattva' means not a great Bodhisattva of the Mahayana path, then the Tripitaka is a small Bodhisattva. Therefore, the Mahaprajnaparamita-sastra says that after the Buddha's Parinirvana for a hundred years, King Asoka held a Dharma assembly, and the various Dharma masters had different opinions, so there were different schools. From that time on, a Brahmin named Katyayana, with sharp wit, read all the internal and external scriptures of the Tripitaka, wanting to explain the Buddha's words, and wrote the Jnanaprasthana in eight sections. Later, his disciples wrote the Vibhasa. It also says that in the Sravaka Dharma, Mahakatyayana spoke of the characteristics of Bodhisattvas. Like this, Mahayana people say that Katyayaniputra and others are ordinary beings in Samsara, do not recite or read the Mahayana scriptures, are not great Bodhisattvas, do not know the true nature of all Dharmas, and rely on their sharp wit to create various treatises in the Buddha Dharma, and even in the treatises, they use the Mahayana path to contrast and rebuke the Tripitaka, calling it Hinayana. Therefore, Katyayana's name is derived from his surname, which means 'embellishing, praising well'. We should also cite the words in the Satyasiddhisastra, 'I now want to clarify the true meaning of the Tripitaka', and moreover, the Lotus Sutra abandons the Hinayana Tripitaka, so these two treatises and one sutra all regard the Tripitaka as Hinayana.
Based on these sutras and treatises, the Great Teacher Tiantai calls Hinayana the Tripitaka teaching.
'Four, hereafter, citing the Great Teacher's judgments are fully contained in various works', based on these, the following quotes the Great Teacher Tiantai's judgments, the details of which are in various works.
Here, there are the natures of the Three Vehicles.
'Two, hereafter, clarifying the capacity of those who are taught, dividing the text into two parts, first generally indicating the Three Vehicles', here, it explains the capacity of those who are covered by the teachings, divided into two parts, first generally indicating the Three Vehicles, this Tripitaka teaching.
所被之機有三乘人根性不同雖通標三至下別釋且置餘二但釋聲聞及夫下文明行位中三乘具足矣。
初聲聞人依生滅四諦教。
二初下且示聲聞文分為三初正辨聲聞四諦教又二初通標依生滅四諦教者此中應引四念處文八三之義理教智斷行位因果此八皆約三乘辨之理三者聲聞理在正使外緣覺理在習氣外菩薩理在正習外教三者聲聞四諦教緣覺十二因緣教菩薩六度教智三者聲聞總相智緣覺別相智菩薩總別相智斷三者聲聞斷正使緣覺斷習氣菩薩斷正習行三者聲聞為自修戒定慧緣覺為自修獨善寂菩薩為眾生修六度位三者聲聞住學無學緣覺住無學菩薩三祇登道場因三者聲聞帶果行因緣覺望果行因菩薩伏惑行因果三者聲聞斷正使如燒木為炭緣覺斷習氣如燒木為灰菩薩正習盡如燒木無炭灰苦集滅道四也一一審實不虛諦也此四皆名生滅者迷真重故從事得名苦則三相遷移所謂一期及以唸唸二種三相三相則是生異滅也三相改變故云遷移集則四心流動謂貪嗔癡及以等分四種妄心流動不住也是則苦集遷移流動皆生滅矣道則對治易奪以實有道治彼苦集故云對治有苦集時則無有道若有道時能除苦集故云易奪滅則滅有還無滅有因果還歸無餘是則道滅亦生滅矣又有苦集則無道滅若有道滅則無苦集菩提煩惱更互相傾名生滅也若無生無量無作下文當
【現代漢語翻譯】 現代漢語譯本： 所教化的對象有聲聞乘、緣覺乘、菩薩乘三種根性不同的人，雖然總的來說都以三乘為目標，但下面分別解釋。暫且放下其他二乘，只解釋聲聞乘，以及下文將要闡明的行位中，三乘都具備的情況。
首先，聲聞乘人依據生滅四諦的教義。
其次，下面先闡述聲聞乘。經文分為三部分，首先是辨析聲聞乘的四諦教義。又分為兩部分，首先總的標明『依據生滅四諦教義』。這裡應該引用四念處的經文。八三的義理包括教、智、斷、行、位、因、果。這八個方面都圍繞三乘來辨析。理有三種：聲聞乘的理在於斷除正使之外的煩惱，緣覺乘的理在於斷除習氣之外的煩惱，菩薩乘的理在於斷除正使和習氣之外的煩惱。教有三種：聲聞乘的四諦教，緣覺乘的十二因緣教，菩薩乘的六度教。智有三種：聲聞乘的總相智，緣覺乘的別相智，菩薩乘的總別相智。斷有三種：聲聞乘斷除正使，緣覺乘斷除習氣，菩薩乘斷除正使和習氣。行有三種：聲聞乘為自己修持戒定慧，緣覺乘為自己修持獨善寂靜，菩薩乘為眾生修持六度。位有三種：聲聞乘安住于有學和無學，緣覺乘安住于無學，菩薩乘經歷三大阿僧祇劫最終在菩提道場證悟。因有三種：聲聞乘帶著果報而修行，緣覺乘期望果報而修行，菩薩乘降伏惑業而修行。果有三種：聲聞乘斷除正使，如同燒木頭成為炭；緣覺乘斷除習氣，如同燒木頭成為灰；菩薩乘正使和習氣都斷盡，如同燒木頭沒有炭和灰。苦、集、滅、道是四諦的內容。每一條都經過審察，真實不虛，所以稱為『諦』。這四諦都稱為『生滅』，是因為迷惑真理太深重，所以從事相上得名。苦是指三相的遷移，包括一生中的三相和唸唸之間的三相。三相就是生、異、滅。三相改變，所以說是遷移。集是指四心的流動，包括貪、嗔、癡以及等分。四種妄心流動不停，所以說苦和集都是遷移流動的，都是生滅的。道是指對治和易奪，用實有的道來對治苦和集，所以說是對治。有苦和集的時候就沒有道，如果有道的時候就能去除苦和集，所以說是易奪。滅是指滅有還無，滅有因果，最終歸於無餘。所以說道和滅也是生滅的。又有苦和集就沒有道和滅，如果有道和滅就沒有苦和集，菩提和煩惱互相傾軋，所以稱為生滅。如果沒有生無量無作，下文將會闡述。
【English Translation】 English version: The beings to be taught have three vehicles (乘, yāna) with different dispositions: Śrāvakayāna (聲聞乘, vehicle of the hearers), Pratyekabuddhayāna (緣覺乘, vehicle of solitary realizers), and Bodhisattvayāna (菩薩乘, vehicle of bodhisattvas). Although all three generally aim for the three vehicles, the following explains them separately. For the time being, let's put aside the other two vehicles and only explain the Śrāvakayāna, and in the practice and stages (行位) to be clarified below, all three vehicles are fully present.
First, Śrāvakayāna practitioners rely on the teaching of the Four Noble Truths (四諦, catvāri-ārya-satyāni) of arising and ceasing (生滅, utpāda-nirodha).
Second, below, let's first elaborate on the Śrāvakayāna. The text is divided into three parts. First, it distinguishes the Śrāvakayāna's teaching of the Four Noble Truths. This is further divided into two parts. First, it generally indicates 'relying on the teaching of the Four Noble Truths of arising and ceasing.' Here, the text of the Four Foundations of Mindfulness (四念處, catāro satipaṭṭhānā) should be cited. The meaning of the eight aspects and three categories includes teaching (教, śāsana), wisdom (智, jñāna), cessation (斷, prahāṇa), practice (行, pratipad), stages (位, bhūmi), cause (因, hetu), and result (果, phala). These eight aspects are all analyzed in relation to the three vehicles. There are three types of principle (理, yukti): the principle of the Śrāvakayāna lies in eliminating afflictions (正使, mūlakleśa) outside of external conditions; the principle of the Pratyekabuddhayāna lies in eliminating habitual tendencies (習氣, vāsanā) outside of external conditions; the principle of the Bodhisattvayāna lies in eliminating afflictions and habitual tendencies outside of external conditions. There are three types of teaching: the Śrāvakayāna's teaching of the Four Noble Truths, the Pratyekabuddhayāna's teaching of the Twelve Links of Dependent Origination (十二因緣, dvādaśāṅga pratītyasamutpāda), and the Bodhisattvayāna's teaching of the Six Perfections (六度, ṣaṭ pāramitā). There are three types of wisdom: the Śrāvakayāna's wisdom of general characteristics (總相智, sāmānya-lakṣaṇa-jñāna), the Pratyekabuddhayāna's wisdom of specific characteristics (別相智, viśeṣa-lakṣaṇa-jñāna), and the Bodhisattvayāna's wisdom of both general and specific characteristics (總別相智, sāmānya-viśeṣa-lakṣaṇa-jñāna). There are three types of cessation: the Śrāvakayāna eliminates afflictions, the Pratyekabuddhayāna eliminates habitual tendencies, and the Bodhisattvayāna eliminates both afflictions and habitual tendencies. There are three types of practice: the Śrāvakayāna cultivates morality (戒, śīla), concentration (定, samādhi), and wisdom (慧, prajñā) for oneself; the Pratyekabuddhayāna cultivates solitary tranquility (獨善寂, ekanta-śānti) for oneself; and the Bodhisattvayāna cultivates the Six Perfections for sentient beings. There are three types of stages: the Śrāvakayāna abides in the stages of learning (有學, śaikṣa) and no-more-learning (無學, aśaikṣa), the Pratyekabuddhayāna abides in the stage of no-more-learning, and the Bodhisattva attains enlightenment (登道場, bodhimaṇḍa) after three asamkhyeya kalpas (三祇, tri-asaṃkhyeya-kalpa). There are three types of cause: the Śrāvakayāna practices with the result in mind, the Pratyekabuddhayāna hopes for the result while practicing, and the Bodhisattva subdues afflictions while practicing. There are three types of result: the Śrāvakayāna eliminates afflictions, like burning wood into charcoal; the Pratyekabuddhayāna eliminates habitual tendencies, like burning wood into ashes; and the Bodhisattva eliminates both afflictions and habitual tendencies, like burning wood without charcoal or ashes. Suffering (苦, duḥkha), accumulation (集, samudaya), cessation (滅, nirodha), and path (道, marga) are the contents of the Four Noble Truths. Each one is examined and is truly not false, so they are called 'Truths'. These Four Truths are all called 'arising and ceasing' because delusion about the truth is too deep, so they are named from phenomena. Suffering refers to the migration of the three characteristics (三相, tri-lakṣaṇa), including the three characteristics in a lifetime and the three characteristics between moments. The three characteristics are arising (生, utpāda), change (異, sthiti-anyathātva), and cessation (滅, nirodha). The three characteristics change, so it is said to be migration. Accumulation refers to the movement of the four minds (四心, catasra citta-vṛtti), including greed (貪, rāga), hatred (嗔, dveṣa), delusion (癡, moha), and equanimity (等分, upekṣā). The four deluded minds move without stopping, so it is said that suffering and accumulation are both migrating and moving, and are both arising and ceasing. Path refers to the antidote and easy removal, using the real path to counteract suffering and accumulation, so it is said to be an antidote. When there is suffering and accumulation, there is no path; if there is a path, it can remove suffering and accumulation, so it is said to be easily removed. Cessation refers to the cessation of existence and returning to non-existence, the cessation of the cause and effect of existence, and ultimately returning to nothing remaining. Therefore, path and cessation are also arising and ceasing. Also, if there is suffering and accumulation, there is no path and cessation; if there is path and cessation, there is no suffering and accumulation. Bodhi (菩提, bodhi) and afflictions (煩惱, kleśa) encroach on each other, so it is called arising and ceasing. If there is no arising, no measure, and no action, it will be explained below.
辨夫四種四諦其名本出大涅槃經聖行品中荊溪問曰何故立四種四諦之殊答諦本無四諦只是理理尚無一云何有四故知依如來藏同體權實大悲願力隨順物機不獲已而用既機宜不同致法有差降從一實理開于權理權實二理能詮教殊故有四種差別教起涅槃實后暫用助圓故須具用四種四諦矣。
言四諦者一苦諦。
二言下別釋分四初苦諦為三初牒通標別四諦牒通別標苦諦所言苦者逼惱為義一切有為心行帝為無常之所逼惱苦有三種一苦苦二壞苦三行苦此之三苦有通有別別則三受別對三苦三受者何所謂苦受從苦緣生情覺是苦即苦苦也二樂受樂若壞時名壞苦也三不苦不樂受常為無常之所遷流遷流屬行名行苦也此乃別論三苦三受若通論者是則三受通有三苦何者三受之心自是其苦從苦緣生通是苦苦三受之心通為壞相即是壞苦三受之心通是運動不停之相名為行苦若通若別無非是苦審實而有故名諦也又生在欲界苦等三途故云苦苦三界已苦欲界復苦故云苦苦樂壞時苦等於三途故云壞苦處中苦者名為行苦通至無色又復三苦通遍三界又諸論文多以三途名為苦苦諸天衰相天樂壞時生於大苦名為壞苦人間行苦唸唸苦故。
二十五有依正二報是。
二二十下釋別分二初示苦諦體二十五者下文自列所言有者二十五處所有因果而不滅亡故
【現代漢語翻譯】 現代漢語譯本： 辨別四種四諦，這個名稱最初出自《大涅槃經·聖行品》中。荊溪問道：『為什麼設立四種四諦的差別？』回答說：『諦的本性並沒有四諦，只是一個理。理尚且沒有一個，怎麼會有四個呢？』因此可知，依據如來藏同體、權實、大悲願力，隨順眾生的根機，不得已而用。既然根機不同，導致佛法有差別，從一實理開出權理。權實二理，能詮釋的教法不同，所以有四種差別。教法興起于涅槃之後，爲了暫時輔助圓融，所以需要全部使用四種四諦。
說到四諦，第一是苦諦（duhkha-satya，關於苦的真理）。
第二，下面分別解釋四諦，首先苦諦分為三部分。首先總的標明，區別於四諦，總的標明苦諦。所說的『苦』，以逼迫惱亂為意義。一切有為的心行，都被無常所逼迫惱亂。苦有三種：一、苦苦（duhkha-duhkha，苦的苦）；二、壞苦（viparinama-duhkha，變壞的苦）；三、行苦（samskara-duhkha，行蘊的苦）。這三種苦有通有別，分別來說，三受分別對應三種苦。三受是什麼呢？就是苦受，從苦的因緣產生，情識感覺是苦，就是苦苦。二、樂受，快樂如果壞滅的時候，叫做壞苦。三、不苦不樂受，常常被無常所遷移流動，遷移流動屬於行，叫做行苦。這是分別論述三種苦、三種受。如果總的來說，那麼三種受都通有三種苦。為什麼呢？三種受的心自身就是苦，從苦的因緣產生，都屬於苦苦。三種受的心都具有變壞的相，就是壞苦。三種受的心都具有運動不停的相，叫做行苦。無論是總的還是分別的，沒有不是苦的，審察真實而有，所以叫做諦。又，生在欲界，苦等於三途（地獄、餓鬼、畜生），所以說苦苦。三界已經很苦，欲界又更加苦，所以說苦苦。快樂壞滅的時候，苦等於三途，所以說壞苦。處在中間的苦，叫做行苦，通到無色界。又，三種苦普遍存在於三界。又，很多論文中，都用三途來稱作苦苦，諸天衰敗的相，天上的快樂壞滅的時候，產生很大的苦，叫做壞苦，人間行苦唸唸不斷，所以是苦。
二十五有（二十五種存在狀態）是依報（所依賴的環境）和正報（能感果報的主體）。
第二，二十，下面解釋分別，分為兩部分，首先揭示苦諦的本體。二十五有，下文會自己列出。所說的『有』，二十五個處所都有因果而不滅亡，所以稱為有。
【English Translation】 English version: To discern the four types of Four Noble Truths, this name originally comes from the 'Holy Conduct' chapter of the Mahaparinirvana Sutra. Jingxi asked: 'Why establish the distinction of four types of Four Noble Truths?' The answer is: 'The nature of Truth does not have four truths; it is just one principle. If even the principle is not one, how can there be four?' Therefore, it is known that based on the Tathagatagarbha (如來藏, the womb of the Buddha), the identity, expedient and real, great compassion, and vows, following the faculties of beings, it is used reluctantly. Since the faculties are different, it leads to differences in the Dharma. From one real principle, expedient principles are opened up. The two principles of expedient and real, the teachings that can be explained are different, so there are four kinds of differences. The teachings arose after the Nirvana, in order to temporarily assist in the perfect integration, so it is necessary to fully use the four types of Four Noble Truths.
Speaking of the Four Noble Truths, the first is the Truth of Suffering (duhkha-satya, the truth about suffering).
Secondly, below, the Four Noble Truths are explained separately, first dividing the Truth of Suffering into three parts. First, generally state, distinguish from the Four Noble Truths, generally state the Truth of Suffering. What is said to be 'suffering' is defined as oppression and affliction. All conditioned mental activities are oppressed and afflicted by impermanence. There are three kinds of suffering: first, suffering of suffering (duhkha-duhkha, the suffering of suffering); second, suffering of change (viparinama-duhkha, the suffering of change); third, suffering of conditioning (samskara-duhkha, the suffering of formations). These three kinds of suffering have general and specific aspects. Specifically, the three feelings correspond to the three sufferings respectively. What are the three feelings? They are the feeling of suffering, which arises from the causes and conditions of suffering. Emotional awareness is suffering, which is the suffering of suffering. Second, the feeling of pleasure, when happiness is destroyed, it is called the suffering of change. Third, the feeling of neither suffering nor pleasure is constantly being moved and flowed by impermanence. Moving and flowing belongs to activity, which is called the suffering of conditioning. This is a separate discussion of the three sufferings and three feelings. If generally speaking, then the three feelings all have three sufferings. Why? The mind of the three feelings itself is suffering, arising from the causes and conditions of suffering, all belonging to the suffering of suffering. The mind of the three feelings all has the aspect of change, which is the suffering of change. The mind of the three feelings all has the aspect of constant movement, which is called the suffering of conditioning. Whether general or specific, there is nothing that is not suffering. It is examined and truly exists, so it is called Truth. Also, being born in the desire realm, suffering is equal to the three evil paths (hell, hungry ghosts, animals), so it is said to be the suffering of suffering. The three realms are already very painful, and the desire realm is even more painful, so it is said to be the suffering of suffering. When happiness is destroyed, suffering is equal to the three evil paths, so it is said to be the suffering of change. The suffering in the middle is called the suffering of conditioning, which extends to the formless realm. Also, the three sufferings are universally present in the three realms. Also, in many treatises, the three evil paths are used to refer to the suffering of suffering. The decaying appearance of the gods, when the happiness of the heavens is destroyed, produces great suffering, which is called the suffering of change. The suffering of conditioning in the human world is constantly arising, so it is suffering.
The twenty-five existences (twenty-five states of being) are the dependent retribution (the environment relied upon) and the direct retribution (the main body capable of experiencing karmic results).
Secondly, twenty, below, explain separately, divided into two parts, first revealing the substance of the Truth of Suffering. The twenty-five existences will be listed by themselves below. What is said to be 'existence' is that in the twenty-five places, there are causes and effects that do not perish, so it is called existence.
云有也六界國土名依報也六界五陰及以假名是正報也苦諦之體其唯斯矣。
言二十五有者四洲四惡趣六慾並梵天四禪四空處無想五那含(四洲四趣成八六慾天並梵王天成十五四禪四空處成二十三無想天及那含天成二十五)。
二言二十下解釋分二初列別名數東弗婆提南瞻部洲四牛貨洲北俱盧洲名為四也水中可居名為洲也地獄畜生餓鬼修羅名為四也因中造惡果感不善名為惡也修羅一界或善或惡下品十善名之為善是故諸文云三善趣三惡道也然雖行善欲勝他故因時猜忌故使果上怕怖無極是故亦為惡道收也趣者往也到也所謂業因令諸有情往到彼也四王忉利夜摩兜率變化他化名為六也如此六天通有四欲一情二色三食四淫名為欲也欲者希須也梵者此云凈也即娑婆世界主也娑婆界主即是初禪大梵天王也毗曇云二禪已上無言語法故不立王若瓔珞經禪禪之中皆有梵王但是加修四無量心報勝為王無統御也初禪中有覺觀語言則能主領是故名為娑婆界主準薩婆多宗唯有十六天以梵輔無想無別處故若依經部約于身量立十七天以大梵梵輔身量別故若上座部乃約因果立十八天上座部者取結集時窟內迦葉上座故也梵王乃以無尋伺為因果無想乃以無心為因果也言經部者立義依經故也佛滅度后四百年初從一切有部復出一部名為經部凡所明義以經
【現代漢語翻譯】 現代漢語譯本：『云有』也指六界國土的依報，六界指五陰以及假名，這是正報，苦諦的本體就在這裡了。
所說的『二十五有』，是指四洲（東弗婆提（Purvavideha），南瞻部洲（Jambudvipa），西瞿陀尼（Aparagodaniya），北俱盧洲（Uttarakuru））四惡趣（地獄，畜生，餓鬼，修羅），六慾天（四王天，忉利天（Trayastrimsa），夜摩天（Yama），兜率天（Tusita），樂變化天（Naraka），他化自在天（Paranirmita-vasavartin））以及梵天，四禪天，四空處天（空無邊處天，識無邊處天，無所有處天，非想非非想處天），無想天，五那含天（又稱五凈居天）。（四洲和四惡趣構成八，六慾天加上梵天構成十五，四禪天和四空處天構成二十三，無想天和那含天構成二十五）。
第二，解釋『二十』下的內容，分為兩部分。首先列出各個名稱的數量：東弗婆提洲，南瞻部洲，西瞿陀尼洲，北俱盧洲，這稱為『四』。水中可以居住的地方稱為『洲』。地獄，畜生，餓鬼，修羅，這稱為『四』。因為在因地造惡，所以感得不善的果報，這稱為『惡』。修羅這一界，有時善有時惡，下品的十善稱為善，所以各種經文中說有『三善趣』和『三惡道』。然而，即使行善也想要勝過他人，因為因地時的猜忌，導致果報上充滿恐懼，所以也被歸為惡道。『趣』的意思是前往，到達，也就是指業因使有情眾生前往到達那裡。四王天，忉利天，夜摩天，兜率天，樂變化天，他化自在天，這稱為『六』。這六天普遍具有四種慾望：一情慾，二色慾，三食慾，四淫慾，這稱為『欲』。『欲』的意思是希望，需求。『梵』在這裡的意思是清凈，也就是指娑婆世界的主。娑婆世界的主就是初禪的大梵天王。毗曇中說，二禪以上沒有言語，所以不設立天王。如果按照《瓔珞經》，每個禪天中都有梵王，但是因為修行四無量心而得到的果報殊勝，所以成為天王，沒有統御權。初禪天中有覺觀語言，所以能夠主領，因此稱為娑婆世界主。按照薩婆多宗的觀點，只有十六天，因為梵輔天和無想天沒有單獨的處所。如果按照經部的觀點，根據身量來設立十七天，因為大梵天和梵輔天的身量不同。如果按照上座部的觀點，就根據因果來設立十八天。上座部是指結集時窟內的迦葉上座。梵王是以無尋伺為因果，無想天是以無心為因果。所說的『經部』，是設立義理依據經典。 佛陀滅度后四百年初，從一切有部又分出一個部派，名為經部，凡是闡明義理都依據經典。
【English Translation】 English version: 『Yun You』 also refers to the dependent retribution (依報) of the Six Realms (六界) of lands. The Six Realms refer to the Five Skandhas (五陰) and nominal existence (假名), which are the direct retribution (正報). The essence of the Truth of Suffering (苦諦) lies here.
The so-called 『Twenty-Five Existences』 (二十五有) refer to the Four Continents (四洲) (Purvavideha (東弗婆提), Jambudvipa (南瞻部洲), Aparagodaniya (西瞿陀尼), Uttarakuru (北俱盧洲)), the Four Evil Destinies (四惡趣) (hells, animals, hungry ghosts, asuras (修羅)), the Six Desire Realms (六慾天) (the Four Heavenly Kings (四王天), Trayastrimsa Heaven (忉利天), Yama Heaven (夜摩天), Tusita Heaven (兜率天), Naraka Heaven (樂變化天), Paranirmita-vasavartin Heaven (他化自在天)), as well as the Brahma Heaven (梵天), the Four Dhyana Heavens (四禪天), the Four Formless Realms (四空處天) (the Heaven of Boundless Space (空無邊處天), the Heaven of Boundless Consciousness (識無邊處天), the Heaven of Nothingness (無所有處天), the Heaven of Neither Perception Nor Non-Perception (非想非非想處天)), the Non-Perception Heaven (無想天), and the Five Pure Abodes (五那含天) (also known as the Five Suddhavasa Heavens). (The Four Continents and Four Evil Destinies constitute eight; the Six Desire Heavens plus the Brahma Heaven constitute fifteen; the Four Dhyana Heavens and Four Formless Realms constitute twenty-three; the Non-Perception Heaven and the Anagamin Heavens constitute twenty-five).
Secondly, the explanation of the content under 『Twenty』 is divided into two parts. First, list the number of each name: Purvavideha Continent, Jambudvipa Continent, Aparagodaniya Continent, Uttarakuru Continent, these are called 『Four』. A place where one can live in the water is called a 『Continent』. Hells, animals, hungry ghosts, asuras, these are called 『Four』. Because evil is created in the causal stage, one experiences the retribution of unwholesomeness, this is called 『Evil』. The realm of asuras is sometimes good and sometimes evil; the lower-grade ten virtues are called good, so various scriptures say there are 『Three Good Destinies』 and 『Three Evil Paths』. However, even if one performs good deeds, one wants to surpass others; because of suspicion in the causal stage, the retribution is filled with fear, so it is also classified as an evil path. 『Destiny』 means to go to, to arrive at, that is, the karmic cause causes sentient beings to go to and arrive there. The Heaven of the Four Heavenly Kings, Trayastrimsa Heaven, Yama Heaven, Tusita Heaven, Naraka Heaven, Paranirmita-vasavartin Heaven, these are called 『Six』. These six heavens universally have four desires: one, emotional desire; two, form desire; three, food desire; four, sexual desire, these are called 『Desires』. 『Desire』 means hope, need. 『Brahma』 here means purity, which refers to the lord of the Saha World (娑婆世界). The lord of the Saha World is the Great Brahma King (大梵天王) of the First Dhyana Heaven. The Abhidharma (毗曇) says that there is no language above the Second Dhyana, so no king is established. If according to the Inga-sutra (瓔珞經), there are Brahma Kings in every Dhyana Heaven, but because of the superior retribution obtained by practicing the Four Immeasurables (四無量心), they become kings without authority. The First Dhyana Heaven has perception and language, so it can lead, therefore it is called the lord of the Saha World. According to the Sarvastivada school (薩婆多宗), there are only sixteen heavens, because the Brahma-purohita Heaven (梵輔天) and the Non-Perception Heaven do not have separate places. If according to the Sutra school (經部), seventeen heavens are established based on body size, because the body sizes of the Great Brahma Heaven and the Brahma-purohita Heaven are different. If according to the Sthavira school (上座部), eighteen heavens are established based on cause and effect. The Sthavira school refers to the elder Kashyapa (迦葉) in the cave during the compilation. The Brahma King takes no thought and no examination as the cause and effect, and the Non-Perception Heaven takes no mind as the cause and effect. The so-called 『Sutra school』 establishes meaning based on the scriptures. Four hundred years after the Buddha's Parinirvana, a school called the Sutra school emerged from the Sarvastivada school, and all explanations of meaning are based on the scriptures.
作證不依律論大梵身長一由旬半梵輔身長一由旬也初二三四名為四也禪是梵語此云棄惡亦功德林又思惟修故名禪也空處識處無所有處非非想處此之四天既皆無色名四空也若於此四唯最初天名空處也色界之中第十三天是無想也外道所居一期之間心想不行名無想矣五那含者無煩無熱善見善現及色究竟此之五天第三果居名五那含那含具云阿那含也此云不還或云五種那含所居名五那含五那含者中生有行無行上流所以梵王別立為有者以常見外道計于梵王為生萬物之主違之則生死順之則解脫為破此計立為有也外道又計無想無心名為涅槃計五凈居為真解脫是故立有有則生死未亡何解脫之可計乎四趣苦多眾生不樂著故別立為有人則四洲不同故各立有也於四無色又名處者為破外道執空處為無身涅槃執識處為無邊意涅槃執無所有處為凈聚涅槃執非非想處為世間空窣堵波涅槃佛破此計說為生處非真解脫故云處也。
別則二十五有總則六道生死。
二別則下束別為總分二初正示。
一地獄道梵語捺落迦又語泥梨此翻苦具而言地獄者此處在地之下故言地獄謂八寒八熱等大獄各有眷屬其類無數其中受苦者隨其作業各有輕重經劫數等其最重處一日之中八萬四千生死經劫無量作上品五逆十惡者感此道身。
二一地獄下釋分二初
【現代漢語翻譯】 現代漢語譯本 作證不依律論：大梵天（Mahābrahmā，色界天的最高天）的身長是一由旬半，梵輔天（Brahma-pāriṣadya，梵天輔臣）的身長是一由旬。初禪、二禪、三禪、四禪，合稱為四禪。禪是梵語（Dhyāna），這裡翻譯為『棄惡』，也指功德林，又因為思惟修習的緣故，稱為禪。空無邊處天（Ākāśānantyāyatana）、識無邊處天（Vijñānānantyāyatana）、無所有處天（Ākiṃcanyāyatana）、非想非非想處天（Naivasaṃjñānāsaṃjñāyatana），這四種天都屬於無色界，所以稱為四空天。如果在這四種天中，只有最初的天稱為空無邊處天。**之中第十三天是無想天（Asañjñasattva）。外道所居住的地方，在一期生命期間，心識不起作用，稱為無想天。五那含天（Pañca Anāgāmin）：無煩天（Avṛha）、無熱天（Atapa）、善見天（Sudṛśa）、善現天（Sudarśana）以及色究竟天（Akaniṣṭha），這五種天是三果阿那含（Anāgāmin）聖者所居住的地方，稱為五那含天。那含，具足的說法是阿那含（Anāgāmin），這裡翻譯為『不還』，或者說五種阿那含聖者所居住的地方，稱為五那含天。五那含天包括中般涅槃、生般涅槃、有行般涅槃、無行般涅槃、上流般涅槃。之所以梵天被特別列為『有』，是因為常見外道認為梵天是創造萬物的主宰，違揹他就會生死輪迴，順從他就能解脫。爲了破除這種錯誤的見解，所以特別列為『有』。外道又認為無想無心就是涅槃，認為五凈居天（Śuddhāvāsa）是真正的解脫，所以說『有』。既然『有』，生死還沒有終結，哪裡能談得上解脫呢？四惡趣的痛苦太多，眾生不喜歡執著於此，所以特別列為『有』。人道則因為四大洲各不相同，所以各自列為『有』。在四無色界天又稱為『處』，是爲了破除外道執著空無邊處天為無身涅槃，執著識無邊處天為無邊意涅槃，執著無所有處天為清凈聚集涅槃，執著非想非非想處天為世間空窣堵波（Stūpa，佛塔）涅槃。佛陀爲了破除這些錯誤的見解，所以說這些只是生處，不是真正的解脫，所以稱為『處』。 總的來說，有二十五有（Pañcavimsati bhava），總括起來就是六道生死。 下面分別將別業歸納為總業，分為兩個部分，首先是正式的說明。 一、地獄道，梵語捺落迦（Naraka），又說泥梨（Niraya），這裡翻譯為苦具，說地獄是因為這個地方在地之下，所以稱為地獄，包括八寒地獄、八熱地獄等大的地獄，各自有眷屬，種類無數，其中受苦的眾生，隨著各自所造的業力，各有輕重，經歷的劫數也各不相同。其中最嚴重的地方，一天之中要經歷八萬四千次的生死，經歷的劫數無法衡量，造作上品五逆罪（Ānantarika-karma）和十惡業（Daśa akusalāni）的眾生，會感得這種地獄道的果報。 二、下面解釋，分為兩個部分，首先是
【English Translation】 English version According to the testimony that does not rely on the laws and treatises: The body length of Mahābrahmā (the highest heaven in the Form Realm) is one and a half Yojanas, and the body length of Brahma-pāriṣadya (Brahma's retinue) is one Yojana. The first, second, third, and fourth Dhyānas are collectively called the Four Dhyānas. Dhyāna is a Sanskrit word, here translated as 'abandoning evil,' also referring to a merit forest, and because of contemplation and cultivation, it is called Dhyāna. Ākāśānantyāyatana (the Heaven of Infinite Space), Vijñānānantyāyatana (the Heaven of Infinite Consciousness), Ākiṃcanyāyatana (the Heaven of Nothingness), and Naivasaṃjñānāsaṃjñāyatana (the Heaven of Neither Perception Nor Non-Perception), these four heavens all belong to the Formless Realm, so they are called the Four Formless Heavens. If among these four heavens, only the first is called the Heaven of Infinite Space. The thirteenth heaven in ** is the Asañjñasattva (Heaven of Non-Perception). The place where the non-Buddhist reside, during a lifetime, the mind does not function, called the Heaven of Non-Perception. Pañca Anāgāmin (the Five Pure Abodes): Avṛha (the Heaven of No Affliction), Atapa (the Heaven of No Heat), Sudṛśa (the Heaven of Good View), Sudarśana (the Heaven of Clear Vision), and Akaniṣṭha (the Heaven of Ultimate Form), these five heavens are where the third-fruit Anāgāmin (Non-Returner) saints reside, called the Five Pure Abodes. Anāgāmin, the full term is Anāgāmin, here translated as 'Non-Returner,' or the place where the five types of Anāgāmin saints reside, called the Five Pure Abodes. The Five Pure Abodes include Antarāparinibbāyin, Upahacca-parinibbāyin, Sasaṅkhāra-parinibbāyin, Asasaṅkhāra-parinibbāyin, and Uddhaṃsota-parinibbāyin. The reason why Brahma is specifically listed as 'existence' is because the eternalist non-Buddhists believe that Brahma is the creator of all things, disobeying him leads to birth and death, and obeying him leads to liberation. To dispel this erroneous view, it is specifically listed as 'existence.' The non-Buddhists also believe that non-perception and non-mind is Nirvana, and that the Śuddhāvāsa (Five Pure Abodes) is true liberation, so it is said 'existence.' Since there is 'existence,' birth and death have not ended, how can one talk about liberation? The suffering of the four woeful realms is too much, sentient beings do not like to cling to this, so it is specifically listed as 'existence.' The human realm is different because the four continents are different, so each is listed as 'existence.' In the Four Formless Realms, it is also called 'place,' in order to dispel the non-Buddhist clinging to the Heaven of Infinite Space as bodiless Nirvana, clinging to the Heaven of Infinite Consciousness as boundless-mind Nirvana, clinging to the Heaven of Nothingness as pure-gathering Nirvana, clinging to the Heaven of Neither Perception Nor Non-Perception as worldly empty Stūpa (Buddhist shrine) Nirvana. The Buddha, in order to dispel these erroneous views, said that these are just places of birth, not true liberation, so they are called 'places.' In general, there are Pañcavimsati bhava (Twenty-Five Existences), which are summarized as the cycle of birth and death in the Six Realms. Below, the separate karmas are summarized into general karma, divided into two parts, first is the formal explanation. 1. The Hell Realm, in Sanskrit Naraka, also called Niraya, here translated as instruments of suffering, saying hell is because this place is below the earth, so it is called hell, including the Eight Cold Hells, the Eight Hot Hells, and other large hells, each with its retinue, countless types, among which the suffering beings, according to their respective karmas, have different degrees of severity, and the number of kalpas they experience is also different. Among them, the most severe place, in one day, experiences eighty-four thousand births and deaths, and the number of kalpas experienced is immeasurable. Those who commit the Ānantarika-karma (five heinous crimes) and Daśa akusalāni (ten unwholesome actions) will experience the retribution of this hell realm. 2. Below is the explanation, divided into two parts, first is
釋六道二釋生死初六道中文自分六初地獄道然六道有身壽劫數四生等事具如俱舍今不暇引所言梵語及此翻者佛生天竺乃是中國劫初之時梵天下生身有光明是故天竺言語書等皆承于梵故云梵語翻即翻譯禮記王制云五方之民言語不通嗜慾不同達其志通其欲東方曰寄南方曰象西方曰狄鞮北方曰譯佛教本自西方而至合云狄鞮今云譯者或以漢世多事北方漢明帝時初傳佛教自後放之皆云譯也或是最初從北方來又復初從北天竺至義皆通也譯者傳言也又易也變易梵語同華音也如翻錦綺背面雖異其華是一背面猶如華梵之殊其華是一佛意同也余如大部補註中示獄者婆沙云多分在於瞻部洲下過五百逾繕那乃有其獄也故地下獄非適今也其字從言從二犬者所以守也若此方獄皋陶所造也。
言八寒者一頞部陀此云皰也謂諸眾生被寒逼故身如瘡皰也二尼剌部陀此云皰裂也三頞哳吒四臛臛婆五虎虎婆此乃皆是眾生被寒逼故但作如此等聲故也所以從聲以立三獄之名也六嗢缽羅此云青蓮華七缽特摩此云紅蓮華八摩訶缽特摩此云大紅蓮華此等皆是被寒逼甚其身乃作青紅等色故以身色以立三獄之名也言八熱者一等活眾生受苦涼風所吹等初活故二黑繩謂先以黑繩絣量肢體後方斬鋸也三眾合謂眾多苦具合來逼惱也四嗥叫謂眾苦所逼異類悲號也五大叫謂眾苦所惱
【現代漢語翻譯】 現代漢語譯本： 解釋六道之二：解釋生死最初的六道，其中從六道中又分出地獄道。然而六道中有身形壽命、劫數和四生等事，這些都詳細記載在《俱舍論》中，現在沒有時間詳細引用。《俱舍論》中所說的梵語以及這裡的翻譯，是因為佛陀生於天竺（印度），那是中國劫初的時候，梵天（Brahma）下生，身體有光明。因此，天竺的語言文字等都繼承于梵文，所以說是梵語翻譯。翻譯，就是翻譯。《禮記·王制》中說：『五方之民，言語不通，嗜慾不同，達其志，通其欲。東方叫做寄，南方叫做象，西方叫做狄鞮（Dí dī），北方叫做譯。』佛教本來是從西方傳來的，應該叫做狄鞮，現在叫做譯，或許是因為漢朝時北方事務較多，漢明帝時最初傳入佛教，自那以後都叫做譯。或者是因為最初從北天竺傳來，意義都是相通的。譯，就是傳達語言，也是改變，改變梵語使其與華語相同。就像翻譯錦綺，背面雖然不同，但其華麗是一樣的，背面就像華語和梵語的區別，其佛法意義是一樣的。其餘的可以參考大部補註中的解釋。關於地獄，婆沙（Vibhasa）中說，大部分在地處南瞻部洲（Jambudvipa）之下，經過五百逾繕那（Yojana，古印度長度單位）才到達地獄。所以地獄在地下，不是現在才有的。『獄』字從『言』從『二犬』，表示用來看守。如果說此方的監獄，是皋陶（Gao Yao，傳說中的人物）建造的。
說到八寒地獄，第一是頞部陀（Arbuda），翻譯為『皰』，意思是說眾生被寒冷逼迫，身體像瘡皰一樣。第二是尼剌部陀（Nirarbuda），翻譯為『皰裂』。第三是頞哳吒（Atata）。第四是臛臛婆（Hahava）。第五是虎虎婆（Huhuva）。這都是眾生被寒冷逼迫，只能發出這樣的聲音，所以用聲音來命名這三個地獄。第六是嗢缽羅（Utpala），翻譯為『青蓮華』。第七是缽特摩（Padma），翻譯為『紅蓮華』。第八是摩訶缽特摩（Mahapadma），翻譯為『大紅蓮華』。這些都是因為被寒冷逼迫得很厲害，身體呈現青色、紅色等顏色，所以用身體的顏色來命名這三個地獄。
說到八熱地獄，第一是等活（Samjiva），眾生受苦后被涼風吹拂，暫時復活。第二是黑繩（Kalasutra），先用黑繩測量肢體，然後用鋸子鋸開。第三是眾合（Samghata），眾多苦難合在一起逼迫。第四是嗥叫（Raurava），被各種痛苦逼迫，發出異類的悲慘叫聲。第五是大叫（Maharaurava），被各種痛苦折磨。
【English Translation】 English version: Explanation of the Six Realms - 2: Explaining the initial six realms of Samsara (cycle of birth and death), among which the hell realm is further divided from the six realms. However, the six realms involve matters such as physical forms, lifespans, kalpas (aeons), and the four types of birth, which are detailed in the Abhidharmakosa (Treasury of Higher Knowledge). There is no time to quote them in detail now. The Sanskrit (梵語, Fànyǔ) mentioned in the Abhidharmakosa, and the translations here, are because the Buddha was born in India (天竺, Tiānzhú), which was at the beginning of the kalpa in China, when Brahma (梵天, Fàntiān) descended, and his body had light. Therefore, the languages and writings of India all inherited from Sanskrit, so it is said to be a Sanskrit translation. Translation means translation. The 'Book of Rites - Royal Regulations' says: 'The people of the five regions do not understand each other's languages, and their desires are different. To achieve their aspirations and fulfill their desires, the east is called Ji (寄), the south is called Xiang (象), the west is called Di Di (狄鞮), and the north is called Yi (譯).' Buddhism originally came from the west, so it should be called Di Di, but now it is called Yi, perhaps because there were many affairs in the north during the Han Dynasty, and Buddhism was first introduced during the reign of Emperor Ming of Han, and since then it has been called Yi. Or it may be because it first came from North India, and the meanings are all connected. Yi means to convey language, and also to change, to change Sanskrit to be the same as Chinese. Just like translating brocade, although the back is different, its splendor is the same. The back is like the difference between Chinese and Sanskrit, and its Buddhist meaning is the same. For the rest, refer to the explanations in the Great Commentary. Regarding hell, the Vibhasa (婆沙, Póshā) says that most of it is located below Jambudvipa (南瞻部洲, Nánzhānbùzhōu), and it takes five hundred yojanas (逾繕那, Yúshànà, an ancient Indian unit of length) to reach hell. So hell is underground, not something that exists only now. The character '獄' (yù, prison) is composed of '言' (yán, speech) and '二犬' (èr quǎn, two dogs), indicating that it is used for guarding. As for the prisons in this land, they were built by Gao Yao (皋陶, Gāo Yáo, a legendary figure).
Speaking of the Eight Cold Hells, the first is Arbuda (頞部陀, Ànbùtuó), translated as 'blister,' meaning that beings are forced by the cold, and their bodies are like blisters. The second is Nirarbuda (尼剌部陀, Nílàbùtuó), translated as 'blister burst.' The third is Atata (頞哳吒, Àzhāzhà). The fourth is Hahava (臛臛婆, Huòhuòpó). The fifth is Huhuva (虎虎婆, Hǔhǔpó). These are all because beings are forced by the cold and can only make such sounds, so these three hells are named after the sounds. The sixth is Utpala (嗢缽羅, Wàibōluó), translated as 'blue lotus.' The seventh is Padma (缽特摩, Bōtèmó), translated as 'red lotus.' The eighth is Mahapadma (摩訶缽特摩, Móhēbōtèmó), translated as 'great red lotus.' These are all because they are severely forced by the cold, and their bodies appear blue, red, and other colors, so these three hells are named after the colors of the body.
Speaking of the Eight Hot Hells, the first is Samjiva (等活, Děnghuó), where beings suffer and are temporarily revived by the cool wind. The second is Kalasutra (黑繩, Hēishéng), where the limbs are first measured with a black rope, and then sawn apart. The third is Samghata (眾合, Zhònghé), where many sufferings come together to oppress. The fourth is Raurava (嗥叫, Háojiào), where beings are forced by various sufferings and emit the miserable cries of different kinds. The fifth is Maharaurava (大叫, Dàjiào), where beings are tormented by various sufferings.
發聲大叫也六炎熱謂火熾炎熱逼害眾生也七極熱謂火中之熱此為極也八無間梵云阿鼻也此中受苦無有間息故云無間也此八寒熱名為大獄更自各有眷屬小獄其類無數然諸文說一一自有十六小獄以為眷屬是則都有二百七十二也又有孤獨獄者在於山間曠野空中及樹下等言上品者作業最重其心猛盛名上品也殺父殺母殺阿羅漢破和合僧出佛身血事不順理名五逆也身行殺盜淫口則妄言綺語兩舌惡口意乃起貪嗔癡而違于善故云十惡也四解脫經名為火途即地獄道矣。
二畜生道亦云傍生此道遍在諸處披毛戴角鱗甲羽毛四足多足有足無足水陸空行互相吞啖受苦無窮愚癡貪慾作中品五逆十惡者感此道身。
二畜生道畜褚究許六向究三切並通若作褚六切者即六畜也六畜即牛馬雞豕犬羊也亦云傍生者婆沙云形傍行傍故名傍生何者以由心行業不正故感畜生道名心傍也身多橫住如牛馬等名形傍也又畜生者亦名遍有五道之中皆遍有故故四王天已上諸天皆悉有之如天所乘象馬等也故大論以三類攝之謂晝行夜行晝夜行又復有三謂水陸空行也因此須知眾生之義中阿含云劫初之時光音天下生於世間無有尊卑眾共生世故云眾生又以眾陰有假名生故云眾生又復處處而受生故故云眾生新譯恐濫稱為有情雖揀無情三義咸失身披等者身披其毛如貓狗等頭戴其
【現代漢語翻譯】 現代漢語譯本 發聲大叫也（六炎熱）：指火熾熱，逼迫危害眾生。 極熱（七極熱）：指火中的極熱，是熱的頂點。 無間（八無間）：梵語叫阿鼻（Avici），在此中受苦沒有間斷，所以叫無間。 這八種寒熱地獄被稱為大獄，各自還有眷屬小獄，種類繁多，數不勝數。然而各種經文都說每一個大獄各自有十六個小獄作為眷屬，這樣總共有二百七十二個小獄。還有孤獨地獄，位於山間、曠野、空中以及樹下等處。所謂上品，是指所造的業最重，其心念猛烈強盛，稱為上品。殺父、殺母、殺阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）、破壞僧團的和合、使佛陀流血，這些都是不順理的事情，稱為五逆。身行殺、盜、淫，口說妄語、綺語、兩舌、惡口，意念中生起貪、嗔、癡，違背善良，所以稱為十惡。四解脫經中稱為火途，就是地獄道。
二、畜生道，也叫傍生。此道遍佈各處，包括披毛戴角、有鱗有甲、有羽毛、四足多足、有足無足、水陸空行等，互相吞食，受苦無窮。愚癡貪慾，造作中品五逆十惡的人，會感得這種畜生道的果報。
二、畜生道：畜，讀作褚究（chǔ jiū），許六向究三切，都通用。如果讀作褚六切，就是指六畜，即牛、馬、雞、豬、狗、羊。也叫傍生，婆沙論中說，形體傾斜，行為不正，所以叫傍生。為什麼呢？因為心念和行為不正，所以感得畜生道的身報，稱為心傍。身體多是橫著住，如牛馬等，稱為形傍。又，畜生也叫遍有，因為五道之中都遍佈畜生。所以四王天以上的諸天都有畜生，如天人所乘的象馬等。所以大論用三類來概括畜生，即晝行、夜行、晝夜行。又可以分為水陸空行三種。因此要知道眾生的含義，《中阿含經》中說，劫初之時，光音天的眾生來到世間，沒有尊卑之分，共同生活在世上，所以叫眾生。又因為眾陰和合而有假名生，所以叫眾生。又因為處處受生，所以叫眾生。新譯恐怕有混淆，稱為有情，雖然是爲了區別于無情，但三義都喪失了。身披等，指身上披著毛，如貓狗等，頭上戴著角。
【English Translation】 English version 'Uttering loud cries' (six hot hells): Refers to the blazing fire that oppresses and harms sentient beings. 'Extreme heat' (seven extreme heat hells): Refers to the extreme heat within the fire, the pinnacle of heat. 'Avici' (eight Avici hells): In Sanskrit, it's called Avici (阿鼻). Suffering in this hell is without interruption, hence the name Avici. These eight hot and cold hells are known as the great hells, each with its own retinue of lesser hells, numerous and countless. However, various texts state that each great hell has sixteen lesser hells as its retinue, totaling two hundred and seventy-two lesser hells. There are also solitary hells, located in mountains, wilderness, the sky, and under trees, etc. The 'superior' refers to the heaviest karma created, with intense and vigorous thoughts, hence the name 'superior'. Killing one's father, killing one's mother, killing an Arhat (阿羅漢, a saint who has extinguished all afflictions and attained liberation), disrupting the harmony of the Sangha (僧團, monastic community), causing a Buddha to bleed—these are all acts against reason, known as the five rebellious acts. The body engages in killing, stealing, and sexual misconduct; the mouth speaks falsehoods, embellished speech, divisive speech, and harsh speech; the mind generates greed, hatred, and delusion, violating goodness, hence the name 'ten evils'. The Four Liberations Sutra refers to it as the 'path of fire', which is the hell realm.
Second, the animal realm, also known as the realm of beings born horizontally. This realm is found everywhere, including those with fur and horns, scales and shells, feathers, four legs, many legs, with legs, without legs, those that travel on water, land, and in the air, devouring each other, suffering endlessly. Those who are ignorant and greedy, committing medium-grade five rebellious acts and ten evils, will experience this animal realm.
Second, the animal realm: 'Animal' (畜) is pronounced chǔ jiū (褚究), which is interchangeable with xù (許) liù xiàng jiū (六向究) sān qiē (三切). If pronounced chǔ liù qiē, it refers to the six domestic animals: cattle, horses, chickens, pigs, dogs, and sheep. Also called 'beings born horizontally' (傍生), the Vibhasa (婆沙) states that their form is inclined and their behavior is improper, hence the name 'beings born horizontally'. Why? Because their thoughts and actions are improper, they experience the retribution of the animal realm, called 'mind inclined'. Their bodies mostly dwell horizontally, like cattle and horses, called 'form inclined'. Furthermore, animals are also called 'pervasive', because they pervade all five realms. Therefore, the heavens above the Four Heavenly Kings all have animals, such as the elephants and horses ridden by the devas. Thus, the Great Treatise summarizes animals into three categories: those that walk during the day, those that walk at night, and those that walk day and night. They can also be divided into three types: those that travel on water, land, and in the air. Therefore, one should know the meaning of sentient beings. The Madhyama-agama Sutra (中阿含經) states that at the beginning of the kalpa (劫), beings from the Abhasvara heaven (光音天) came to the world, without distinction of high or low, living together in the world, hence the name 'sentient beings'. Also, because the aggregates (陰) combine to create a false name of birth, hence the name 'sentient beings'. Also, because they are born everywhere, hence the name 'sentient beings'. The new translation, fearing confusion, calls them 'sentient beings' (有情), although it is to distinguish them from non-sentient beings, it loses all three meanings. 'Covered in fur, etc.' refers to bodies covered in fur, like cats and dogs, and heads adorned with horns.
角如牛羊等鱗如龍魚甲如龜鱉羽毛如飛鳥四足如牛羊多足如百足有足謂之蟲無足謂之豸不別因果但作惡業故云愚癡其心劣前名為中品四解脫經稱為血途即畜生道也。
三餓鬼道梵語阇利哆此道亦遍諸趣有福德者作山林冢廟神無福德者居不凈處不得飲食常受鞭打填河塞海受苦無量諂誑心意作下品五逆十惡感此道身。
三餓鬼道常饑曰餓鬼之言歸尸子曰古者名人死為歸人又人神曰鬼地神曰祇也。
阇梨哆者此云祖父眾生最初生於彼道故名祖父若後生者亦名祖父或居海岸或在山林及余處等故云此道亦遍諸處形或似人或如獸等心不正直名為諂誑劣前愚癡故名下品四解脫經稱為刀途即餓鬼道也。
四阿修羅道此翻無酒又無端正又無天或在海岸海底宮殿嚴飾常好鬥戰怕怖無極在因之時懷猜忌心雖行五常欲勝他故作下品十善感此道身。
四阿修羅道翻無酒者於四天下采拾眾華醞在大海所冀成酒而為魚龍業力所變其酒之味不能成故由是發誓而斷于酒故云無酒其形醜陋名無端正常與諸天共相鬥戰而多失利如此乃是不有諸天故云無天此修羅在餓鬼道攝故居海岸畜生道攝故在海底首楞嚴說四種修羅一于鬼道以護法力成通入空此阿修羅從卵而生鬼趣所攝二于天中降德貶墜其所卜居鄰于日月此阿修羅從胎而生人趣
【現代漢語翻譯】 現代漢語譯本 角像牛羊等的，鱗像龍魚的，甲像龜鱉的，羽毛像飛鳥的，四足像牛羊的，多足像蜈蚣的，有足的叫做蟲，無足的叫做豸（zhì）。因為不辨別因果，只做惡業，所以說是愚癡。他們的心比之前的更差，這被稱為中品。在《四解脫經》中，這被稱為血途，也就是畜生道。
三、餓鬼道，梵語叫阇利哆（Preta）。這一道也遍佈各處。有福德的，就做山林、墳墓、寺廟的神；沒有福德的，就住在不乾淨的地方，得不到飲食，經常遭受鞭打，填河塞海，受苦無量。因為心懷諂媚、欺騙，造作下品的五逆十惡，所以感得這種果報。
三、餓鬼道，經常飢餓，所以叫做餓鬼。歸尸子說，古時候稱人死後為歸人，又稱人神為鬼，地神為祇（qí）。
阇梨哆，這裡翻譯為祖父。眾生最初生於餓鬼道，所以叫做祖父。如果後來生的，也叫做祖父。他們或者居住在海岸，或者居住在山林以及其他地方等等，所以說這一道也遍佈各處。他們的形狀或者像人，或者像野獸等等，因為心不正直，所以叫做諂誑。比之前的更加愚癡，所以叫做下品。《四解脫經》中，這被稱為刀途，也就是餓鬼道。
四、阿修羅道，這裡翻譯為無酒，又翻譯為無端正，又翻譯為無天。他們或者居住在海岸海底，宮殿裝飾華麗，但經常喜歡爭鬥，非常害怕。在因地的時候，心懷猜忌，雖然修行五常，但總是想勝過別人，所以造作下品的十善，感得這種果報。
四、阿修羅道，翻譯為無酒，是因為在四大天下采摘各種鮮花，在大海中釀造，希望釀成美酒，但被魚龍的業力所改變，酒的味道不能釀成。因此發誓斷酒，所以叫做無酒。他們的形狀醜陋，所以叫做無端正。經常和諸天互相爭鬥，但大多失敗，這樣就是沒有諸天，所以叫做無天。這種阿修羅被餓鬼道所攝，所以居住在海岸；被畜生道所攝，所以居住在海底。《首楞嚴經》說有四種阿修羅，第一種是在鬼道中，以護法的力量成就神通，進入虛空。這種阿修羅是從卵而生，被鬼趣所攝。第二種是在天道中，因為降德而被貶謫，他們所居住的地方靠近日月。這種阿修羅是從胎而生，屬於人趣。
【English Translation】 English version Those with horns like cattle and sheep, scales like dragons and fish, shells like turtles and tortoises, feathers like flying birds, four feet like cattle and sheep, many feet like centipedes; those with feet are called 'worms,' those without feet are called 'zhì' (a mythical beast). Because they do not distinguish between cause and effect, but only commit evil deeds, they are said to be foolish. Their minds are inferior to the previous ones, and this is called the middle grade. In the 'Four Liberations Sutra,' this is called the 'bloody path,' which is the animal realm.
Three, the Preta (hungry ghost) realm, in Sanskrit called 'Jhalita' (Preta). This realm also pervades all existences. Those with merit become gods of mountains, forests, tombs, and temples; those without merit live in unclean places, cannot obtain food and drink, and are constantly subjected to whipping, filling rivers and blocking the seas, suffering immeasurable pain. Because of having deceitful and flattering intentions, and committing inferior five rebellious acts and ten evil deeds, they experience this realm.
Three, the Preta realm, constantly hungry, is called 'hungry ghost.' Guisizi said, 'In ancient times, people who died were called 'returning people,' and human gods were called 'ghosts,' and earth gods were called 'qí.'
'Jhalita' is translated here as 'grandfather.' Beings are first born in that realm, so it is called 'grandfather.' If those born later are also called 'grandfather.' They may live on the coast, or in the mountains and forests, and other places, so it is said that this realm also pervades all places. Their forms may be like humans or like beasts, etc. Because their minds are not upright, they are called deceitful and flattering. More foolish than the previous ones, they are called the inferior grade. In the 'Four Liberations Sutra,' this is called the 'knife path,' which is the Preta realm.
Four, the Asura realm, translated here as 'without wine,' also translated as 'without beauty,' also translated as 'without heaven.' They may live on the coast or at the bottom of the sea, with palaces decorated magnificently, but they often like to fight and are extremely fearful. When they were in the causal stage, they harbored suspicion and jealousy. Although they practiced the five constant virtues, they always wanted to surpass others, so they committed inferior ten good deeds and experienced this realm.
Four, the Asura realm, translated as 'without wine,' is because they collected various flowers in the four great continents and brewed them in the sea, hoping to make fine wine, but it was changed by the karmic power of fish and dragons, and the taste of the wine could not be made. Therefore, they vowed to abstain from wine, so it is called 'without wine.' Their forms are ugly, so it is called 'without beauty.' They often fight with the devas (gods), but mostly fail. Thus, they do not have the qualities of devas, so it is called 'without heaven.' This kind of Asura is included in the Preta realm, so they live on the coast; they are included in the animal realm, so they live at the bottom of the sea. The Shurangama Sutra says there are four kinds of Asuras. The first kind is in the ghost realm, using the power of Dharma protection to achieve supernatural powers and enter emptiness. This kind of Asura is born from eggs and is included in the ghost realm. The second kind is in the deva realm, because of degraded virtues they are demoted, and the places where they live are close to the sun and moon. This kind of Asura is born from the womb and belongs to the human realm.
所攝三者持世力洞無畏能與梵王及以諸天爭勝鬥戰此阿修羅從變化生天界所攝四者別有下劣修羅生大海心此阿修羅從濕氣生畜生界攝所感之處宮殿嚴飾良由因中行於五常十善故也常好鬥戰怕怖無極良由因中行於猜忌嫉妒故也五常具如次文所辨身三口四意三對治十種之惡故云十善也猜者疑懼也詩傳云以色曰妒以行曰忌害賢曰嫉也。
五人道四洲不同謂東弗婆提(［壽］五百歲)南閻浮提(壽一百歲)西瞿耶尼(壽二百五十歲)北郁單越(壽一千歲命無中央聖人不出其中即八難之)一皆苦樂相間在因之時行五常五戒五常者仁義禮智信五戒者不殺不盜不邪淫不妄語不飲酒行中品十善感此道身。
五人道禮記云人者五行之端說文雲天地之性最貴者也尚書云惟人萬物之靈孔氏傳雲天地所生惟人為貴是故人字象臂脛之形也。
弗婆提者亦云毗提訶此云東勝身洲良以身形勝余身故閻浮提者亦云瞻部無熱池側有瞻部林樹林高大此方無故所以不翻若準西域記音中翻為穢樹也。
瞿耶尼者亦瞿陀尼此云牛貨劫初之時須彌山西有一寶牛以此寶牛而為貨易故以名焉。
郁單越者亦云俱盧此翻勝處於四洲中此最勝故。
四洲文下注壽歲者東南西三亦不局定爾許之歲今從極分而說之耳然南洲壽最不定也唯有北
【現代漢語翻譯】 現代漢語譯本： 阿修羅所統攝的三種力量，持有世間的力量，洞察一切而無所畏懼，能夠與梵天（Brahmā，印度教的創造之神）以及諸天神爭鬥。這些阿修羅是從變化而生，屬於天界所統攝。 第四種阿修羅則特別低下，出生于大海深處。這些阿修羅是從濕氣而生，屬於畜生道所統攝。他們所感應到的地方，宮殿裝飾華麗，這是因為他們在因地修行時奉行五常和十善的緣故。他們常常喜歡爭鬥，內心充滿恐懼，這是因為他們在因地修行時奉行猜忌和嫉妒的緣故。五常的具體內容將在後面的文字中詳細解釋。身、口、意三業對應對治十種惡行，所以稱為十善。『猜』指的是疑慮和恐懼。詩經的傳注說，因為美色而產生的怨恨叫做『妒』，因為行為而產生的怨恨叫做『忌』，傷害賢能的人叫做『嫉』。
五人道中的四大洲各不相同：東弗婆提（Pūrvavideha，壽命五百歲），南閻浮提（Jambudvīpa，壽命一百歲），西瞿耶尼（Aparagodānīya，壽命二百五十歲），北郁單越（Uttarakuru，壽命一千歲，而且沒有中央聖人出現，屬於八難之一）。這四個洲都是苦樂交織，在因地修行時奉行五常和五戒。五常指的是仁、義、禮、智、信。五戒指的是不殺生、不偷盜、不邪淫、不妄語、不飲酒。修行中品十善，就能感得人道的果報。
五人道，《禮記》中說，人是五行之端。《說文解字》中說，天地萬物之中，人是最尊貴的。《尚書》中說，只有人是萬物之靈。孔安國的傳注說，天地所生的萬物中，只有人最為尊貴，所以『人』字像手臂和腿腳的形狀。
弗婆提，也叫做毗提訶（Videha），這裡翻譯為東勝身洲，因為那裡的人身形勝過其他地方的人。閻浮提，也叫做瞻部（Jambudvīpa），無熱池旁邊有瞻部林樹，樹木高大，這個地方沒有，所以不翻譯。如果按照《西域記》的音譯，應該翻譯為穢樹。
瞿耶尼，也叫做瞿陀尼（Godānīya），這裡翻譯為牛貨，劫初的時候，須彌山西邊有一頭寶牛，用這頭寶牛來進行貨物交易，因此得名。
郁單越，也叫做俱盧（Kuru），這裡翻譯為勝處，在四大洲中，這裡最為殊勝。
四大洲的文字下面註釋的壽命歲數，東南西三個洲的壽命歲數也不是固定的，現在是從最長的壽命來說的。然而南洲的壽命最為不定，只有北洲的壽命是固定的。
【English Translation】 English version: The three types of Asuras (demigods or titans) that are controlled possess the power to uphold the world, have insight and are fearless, and are able to fight and compete with Brahma (the creator god in Hinduism) and the various Devas (gods). These Asuras are born from transformation and are controlled by the heavenly realm. The fourth type of Asura is particularly inferior, born in the depths of the great ocean. These Asuras are born from moisture and are controlled by the animal realm. The places they inhabit have magnificent palaces, because they practiced the Five Constant Virtues and the Ten Good Deeds in their causal stage. They often like to fight and are filled with fear, because they practiced suspicion and jealousy in their causal stage. The specifics of the Five Constant Virtues will be explained in detail in the following text. The three karmas of body, speech, and mind correspond to counteracting the ten evil deeds, hence they are called the Ten Good Deeds. 'Suspicion' refers to doubt and fear. The commentary on the Book of Poetry says that resentment arising from beauty is called 'jealousy', resentment arising from behavior is called 'envy', and harming the virtuous is called 'hatred'.
The four continents of the Five Human Realms are different: East Pūrvavideha (life span of 500 years), South Jambudvīpa (life span of 100 years), West Aparagodānīya (life span of 250 years), North Uttarakuru (life span of 1000 years, and no central sage appears there, which is one of the Eight Difficulties). These four continents are a mixture of suffering and happiness. When practicing in the causal stage, they uphold the Five Constant Virtues and the Five Precepts. The Five Constant Virtues refer to benevolence, righteousness, propriety, wisdom, and trustworthiness. The Five Precepts refer to not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. Practicing the middle-grade Ten Good Deeds can result in the reward of the human realm.
The Five Human Realms, the Book of Rites says, 'Humans are the beginning of the Five Elements.' The Explanations of Script says, 'Among the nature of heaven and earth, humans are the most noble.' The Book of Documents says, 'Only humans are the spirit of all things.' Kong Anguo's commentary says, 'Among the things born from heaven and earth, only humans are the most precious,' therefore the character '人' (human) resembles the shape of arms and legs.
Pūrvavideha is also called Videha, which is translated here as East Superior Body Continent, because the bodies of the people there are superior to those of other places. Jambudvīpa is also called Jambudvīpa, beside the Anavatapta Lake there is a Jambudvīpa forest, the trees are tall and large, this place does not have it, so it is not translated. If according to the transliteration of the Records of the Western Regions, it should be translated as 'Filthy Tree'.
Aparagodānīya is also called Godānīya, which is translated here as Cow Goods. At the beginning of the kalpa, there was a treasure cow west of Mount Sumeru, and this treasure cow was used for trading goods, hence the name.
Uttarakuru is also called Kuru, which is translated here as Superior Place, among the four continents, this is the most superior.
The life spans noted below the text of the Four Continents, the life spans of the three continents of Southeast and West are also not fixed, now it is said from the longest life span. However, the life span of the Southern Continent is the most uncertain, only the life span of the Northern Continent is fixed.
洲壽定千歲故俱舍云諸處有中夭除北俱盧洲以壽定故以樂極故以執堅故所以聖人不出其中。
言八難者一地獄二畜生三餓鬼四北洲五無想天六佛前佛後七世智辯聰八生盲瘖啞北洲即在八難中一然則若論果報最勝北洲為上南洲為下若論值佛得聞正法南洲為上北洲為下故大論雲南洲三事尚勝諸天況北洲乎一能斷淫二識念力三能精進是故生於南洲值佛聞法名為上上因緣仁義禮智信五也百王不易常也仁者忍也好生惡殺善惡含忍也又博施濟眾愛人利物也義者宜也裁製其事合其宜也禮者體也事得其體則君臣父子進退撙節若無其禮則非法也智者知也照了博察無所不明也信者忠也誠也驗也夫人之言既忠且誠可以驗用無虛妄也又愍傷不殺仁也清察不盜義也防害不淫禮也持心禁酒智也非法不言信也不殺不盜不邪淫不妄語不飲酒五也能防身口名為戒也余如下辨大論十二十三廣釋法界次第亦略示之然此五戒前四是性后一是遮即是在家受已而為清信士女也一不殺者云何名殺知是眾生髮心欲殺而奪其命是名為殺若不如是名不殺也二不盜者云何名盜知他之物而欲取之去離本處是名為盜若不如是名不盜也三不邪淫者云何名邪淫若在家女父母兄弟姊妹夫主王法守護若出家者戒法守護乃至自婦受一日戒有娠乳兒及非道處如是犯者名曰邪淫若不如是名不
【現代漢語翻譯】 現代漢語譯本： 俱舍論中說，由於北俱盧洲眾生的壽命固定為一千歲，所以除了北俱盧洲之外，其他地方都有中途夭折的情況。北俱盧洲因為壽命固定，享樂達到極致，執著心堅固，所以聖人不會出現在那裡。
所說的八難是指：一、地獄；二、畜生；三、餓鬼；四、北俱盧洲；五、無想天；六、佛前佛後（佛出世之前或之後）；七、世智辯聰（世俗的聰明才智）；八、生盲瘖啞（天生盲人或聾啞人）。北俱盧洲就在八難之中。
然而，如果從果報的角度來說，最殊勝的是北俱盧洲，南贍部洲則較差；如果從值遇佛陀、聽聞正法的角度來說，南贍部洲最好，北俱盧洲則較差。所以《大智度論》中說，南贍部洲的三件事勝過諸天，更何況是北俱盧洲呢？這三件事是：一、能斷淫慾；二、有憶念力；三、能精進。因此，生在南贍部洲，值遇佛陀，聽聞佛法，被稱為上上因緣。
仁、義、禮、智、信這五種倫常是百代不變的常理。仁，是忍耐，是喜好生命、厭惡殺戮，對善惡都能包容忍耐。也是廣泛施捨、救濟大眾，愛護他人、利益萬物。義，是適宜，是裁量事情使其符合適宜。禮，是規範，事情符合規範，君臣、父子之間才能進退有度、節制有方，如果沒有禮，就會不合法度。智，是知曉，是明察一切，沒有什麼不明白的。信，是忠誠，是誠實，是驗證。一個人的言語既忠誠又誠實，就可以驗證使用，沒有虛假。
此外，憐憫傷痛而不殺生是仁；清廉明察而不偷盜是義；防止侵害不邪淫是禮；保持內心清凈不飲酒是智；不講非法之語是信。不殺生、不偷盜、不邪淫、不妄語、不飲酒，這五種行為能夠防止身口意三業的過失，稱為戒。其餘的詳細解釋如下：《大智度論》第十二、十三卷廣泛解釋，法界次第也略有闡述。這五戒中，前四種是性戒（本質上就是惡的），后一種是遮戒（爲了防止犯性戒而制定的），這是在家居士受持的清凈信士女的戒律。
一、不殺生，怎樣叫做殺生？明知是眾生，發起想要殺害的心，並且奪取其生命，這叫做殺生。如果不是這樣，就不叫做不殺生。 二、不偷盜，怎樣叫做偷盜？明知是別人的東西，想要拿取它，並且使它離開原來的地方，這叫做偷盜。如果不是這樣，就不叫做不偷盜。 三、不邪淫，怎樣叫做邪淫？如果是在家的女子，有父母、兄弟、姊妹、丈夫、王法守護；如果是出家的人，有戒法守護；乃至自己的妻子，如果正在受持一日戒，或者懷有身孕，或者正在哺乳嬰兒，以及在非正常的性交場所，像這樣觸犯的，叫做邪淫。如果不是這樣，就不叫做不邪淫。
【English Translation】 English version: The Abhidharmakośa says that because the lifespan of beings in Uttarakuru (a mythical northern continent where beings are said to have a fixed lifespan of one thousand years) is fixed at one thousand years, there are cases of premature death in all places except Uttarakuru. Uttarakuru is such that sages do not appear there because their lifespan is fixed, their enjoyment is extreme, and their attachment is strong.
The 'eight difficulties' refer to: 1. hell; 2. animals; 3. hungry ghosts; 4. Uttarakuru; 5. the 'unconscious realm' (asaṃjñā-sattva); 6. before or after a Buddha's appearance; 7. worldly cleverness and eloquence; 8. congenital blindness or muteness. Uttarakuru is among the eight difficulties.
However, if we consider the perspective of karmic retribution, Uttarakuru is the most superior, while Jambudvipa (the continent where humans reside) is inferior. If we consider the perspective of encountering the Buddha and hearing the Dharma, Jambudvipa is the best, while Uttarakuru is inferior. Therefore, the Mahāprajñāpāramitopadeśa says that three things about Jambudvipa are superior to the heavens, let alone Uttarakuru. These three things are: 1. the ability to cut off lust; 2. the power of mindfulness; 3. the ability to be diligent. Therefore, being born in Jambudvipa, encountering the Buddha, and hearing the Dharma is called the supreme cause and condition.
Benevolence (ren), righteousness (yi), propriety (li), wisdom (zhi), and trustworthiness (xin) are the five constant virtues that remain unchanged through the ages. Benevolence is forbearance, loving life and hating killing, and being tolerant of both good and evil. It is also broadly giving and helping the masses, loving others and benefiting all things. Righteousness is appropriateness, measuring things to make them fit what is appropriate. Propriety is the standard; when things conform to the standard, there is proper conduct between ruler and subject, father and son, and there is moderation in advancing and retreating. Without propriety, things are unlawful. Wisdom is knowing, clearly observing everything, and there is nothing that is not understood. Trustworthiness is loyalty, sincerity, and verification. A person's words are both loyal and sincere, so they can be verified and used, and there is no falsehood.
Furthermore, compassion and not killing is benevolence; being honest and not stealing is righteousness; preventing harm and not engaging in sexual misconduct is propriety; keeping the mind pure and not drinking alcohol is wisdom; not speaking unlawful words is trustworthiness. Not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol – these five actions can prevent the faults of body, speech, and mind, and are called precepts. The remaining detailed explanations are as follows: the Mahāprajñāpāramitopadeśa, volumes twelve and thirteen, explain this extensively, and the Fa Jie Ci Di also briefly elaborates on it. Among these five precepts, the first four are prakṛti-śīla (precepts that are inherently evil), and the last one is prajñapti-śīla (precepts established to prevent the violation of prakṛti-śīla). These are the precepts that lay followers, both men and women, uphold.
- Not killing: What is called killing? Knowing that it is a sentient being, generating the intention to kill, and taking its life, this is called killing. If it is not like this, it is not called not killing.
- Not stealing: What is called stealing? Knowing that it is another person's property, wanting to take it, and moving it from its original place, this is called stealing. If it is not like this, it is not called not stealing.
- Not engaging in sexual misconduct: What is called sexual misconduct? If it is a woman who is under the protection of her parents, brothers, sisters, husband, or the law; if it is a monastic who is under the protection of the monastic precepts; even one's own wife, if she is observing the one-day precept, or is pregnant, or is breastfeeding, or in an improper place for sexual intercourse, such violations are called sexual misconduct. If it is not like this, it is not called not engaging in sexual misconduct.
邪淫也四不妄語者云何名妄語欺誑於他言無真實若不如是名不妄語也五不飲酒者酒有三種一谷酒二果酒三藥酒谷酒可見果酒者蒲萄阿梨咤樹果等名果酒也藥酒者種種藥草和米甘蔗變成酒味不飲斯等名不飲酒也能行五常及持五戒則人道不失矣故堯舜禹湯以五常而治于天下仲尼軻雄祖述之則君臣父子夫婦正也夫人王以五常而治世法王以五戒而化物不殺則仁不盜則義不邪淫則禮不妄語則信不飲酒則智是故五常五戒名異而義同也世之君子謂佛之道無益於天下者豈其然乎豈其然乎昔宋文帝元嘉年中問侍中何尚之曰范泰謝靈運等皆云六經本是濟俗若性靈真要則以佛經而為指南如其率土皆純此化朕則坐致太平矣何尚之對曰臣聞渡江已來王導周覬宰輔之冠蓋王蒙謝尚人倫之羽儀郄超王謐王坦王恭或稱獨步或號絕倫謝敷戴逵范汪孫綽皆致心於天人之際靡非清凈之士皆謂釋氏之教無所不可何哉且百家之鄉十人持五戒則十人淳謹百人修十善則百人和睦傳此風教周遍天下則仁人百萬矣夫能行一善則去一惡去一惡則息一刑一刑息於家百刑息於國則陛下之言坐致太平是也。
六天道二十八天不同(欲界六天色界十八天無色界四天)初欲界六天者一四天王天(居須彌山腹)二忉利天(居須彌山頂自有三十三天已上二天單修上品十善得生其中)三
【現代漢語翻譯】 現代漢語譯本 什麼是邪淫？什麼是不妄語？什麼是不飲酒？ 什麼叫做妄語？就是以虛假的言語欺騙他人，所說不符合事實。反之，不這樣做的就叫做不妄語。 什麼叫做不飲酒？酒有三種：一是谷酒，二是果酒，三是藥酒。谷酒容易理解。果酒，比如用葡萄、阿梨咤樹的果實等釀造的酒，叫做果酒。藥酒，就是用各種藥草和米、甘蔗等混合製成的，具有酒的味道。不飲用這些酒，就叫做不飲酒。 如果能夠奉行五常（仁、義、禮、智、信）並且持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），那麼就不會失去做人的資格。所以，堯、舜、禹、湯憑藉五常治理天下，仲尼（孔子）、軻（孟子）繼承和發揚他們的思想，從而使君臣、父子、夫婦關係得以端正。人王用五常來治理世俗社會，法王（佛）用五戒來教化眾生。不殺生就是仁，不偷盜就是義，不邪淫就是禮，不妄語就是信，不飲酒就是智。因此，五常和五戒，名稱不同，但意義相同。 世俗的君子認為佛的教義對天下沒有益處，難道是這樣嗎？難道是這樣嗎？ 過去宋文帝元嘉年間，問侍中何尚之說：『范泰、謝靈運等都說六經（儒家經典）本來是用來治理世俗的，如果追求性靈的真諦，就要以佛經作為指南。如果全國上下都純粹地信奉佛教，那麼朕就可以安坐而致太平了。』何尚之回答說：『我聽說自從東晉以來，王導、周覬都是宰輔中的傑出人物，王蒙、謝尚是人倫的典範，郄超、王謐、王坦、王恭，有的被稱為獨步天下，有的號稱絕倫。謝敷、戴逵、范汪、孫綽，都致力於探索天人之際的道理，沒有不是清凈之士的，他們都認為釋迦牟尼的教義沒有什麼不可以的。為什麼呢？如果一百戶人家中，有十個人持守五戒，那麼這十個人就會淳樸謹慎；如果一百個人修習十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），那麼這一百個人就會和睦相處。如果將這種風氣教化傳播到天下，那麼就會有數百萬的仁人。如果能夠行一件善事，就能去除一件惡事；去除一件惡事，就能減少一項刑罰；一項刑罰在一家減少，百項刑罰在一個國家減少，那麼陛下所說的安坐而致太平就是可以實現的。』 六天道和二十八天不同（欲界六天，色界十八天，無色界四天）。最初的欲界六天是：一、四天王天（位於須彌山的山腰）；二、忉利天（位於須彌山的山頂，有三十三天。以上兩層天都是單單修習上品十善才能往生其中）；三、...
【English Translation】 English version What is improper sexual conduct? What is not lying? What is not drinking? What is called lying? It is deceiving others with false words, saying things that are not true. Conversely, not doing so is called not lying. What is called not drinking? There are three types of alcohol: first, grain alcohol; second, fruit alcohol; and third, medicinal alcohol. Grain alcohol is easy to understand. Fruit alcohol, such as wine made from grapes or the fruit of the Aritha tree, is called fruit alcohol. Medicinal alcohol is made by mixing various herbs with rice, sugarcane, etc., to create a wine-like flavor. Not drinking these is called not drinking alcohol. If one can uphold the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) and observe the Five Precepts (not killing, not stealing, not engaging in improper sexual conduct, not lying, and not drinking alcohol), then one will not lose the qualification to be human. Therefore, Yao, Shun, Yu, and Tang governed the world with the Five Constant Virtues, and Zhongni (Confucius) and Ke (Mencius) inherited and promoted their ideas, thereby rectifying the relationships between ruler and subject, father and son, and husband and wife. Human kings use the Five Constant Virtues to govern the secular world, and Dharma kings (Buddhas) use the Five Precepts to teach and transform sentient beings. Not killing is benevolence, not stealing is righteousness, not engaging in improper sexual conduct is propriety, not lying is trustworthiness, and not drinking alcohol is wisdom. Therefore, the Five Constant Virtues and the Five Precepts have different names but the same meaning. The worldly gentlemen believe that the Buddha's teachings are of no benefit to the world. Is this really the case? Is this really the case? In the past, during the Yuanjia era of Emperor Wen of the Song Dynasty, he asked the attendant He Shangzhi, 'Fan Tai, Xie Lingyun, and others all say that the Six Classics (Confucian classics) were originally used to govern the secular world. If one seeks the true essence of the spirit, one should use the Buddhist scriptures as a guide. If the whole country purely believes in Buddhism, then I can sit back and achieve peace.' He Shangzhi replied, 'I have heard that since the Eastern Jin Dynasty, Wang Dao and Zhou Kai have been outstanding figures among the prime ministers, and Wang Meng and Xie Shang have been models of human relations. Xie Chao, Wang Mi, Wang Tan, and Wang Gong, some were called unparalleled, and some were hailed as peerless. Xie Fu, Dai Kui, Fan Wang, and Sun Chuo all devoted themselves to exploring the principles between heaven and man, and none of them were not pure scholars. They all believed that the teachings of Sakyamuni Buddha were permissible in every way. Why? If ten people out of a hundred households uphold the Five Precepts, then these ten people will be simple and cautious; if a hundred people practice the Ten Virtues (not killing, not stealing, not engaging in improper sexual conduct, not lying, not double-tongued, not harsh, not seductive, not greedy, not angry, not holding wrong views), then these hundred people will live in harmony. If this trend of teaching and transformation is spread throughout the world, then there will be millions of benevolent people. If one can do one good deed, one can remove one evil deed; if one removes one evil deed, one can reduce one punishment; if one punishment is reduced in one family, and a hundred punishments are reduced in one country, then what Your Majesty said about sitting back and achieving peace can be realized.' The Six Heavens and the Twenty-eight Heavens are different (Six Heavens of the Desire Realm, Eighteen Heavens of the Form Realm, Four Heavens of the Formless Realm). The initial Six Heavens of the Desire Realm are: First, the Heaven of the Four Heavenly Kings (located in the waist of Mount Sumeru); Second, the Heaven of the Thirty-three (located on the summit of Mount Sumeru, having thirty-three heavens. The above two heavens are attained by solely cultivating the highest level of the Ten Virtues); Third, ...
夜摩天四兜天五化樂天六他化自在天(已上四天空居修上品十善兼坐未到定得生其中)次色界十八天分為四禪初禪三天(梵眾梵輔大梵)二禪三天(少光無量光光音)三禪三天(少凈無量凈遍凈)四禪九天(無雲福生廣果已上三天凡夫住處修上品十善坐禪者得生其中無想天外道所居無煩無熱善見善現色究竟已上五天第三果居處上［之］九天離欲粗散未出色籠故名色界坐得禪定故得禪名)三無色界四天(空處議處無所有處非非想已上四天只有四陰而無色蘊故得名也)。
六天道天之名義如前已明二十八天者三界豎論也註文顯矣。
四天王天者東方提頭賴吒此云持國居黃金山領二鬼一名乾闥婆此云尋香行天帝俗樂之神也二名富單那此云臭餓鬼中勝者也或云主熱病神也南方毗留勒叉此云增長居琉璃山領二鬼一薜荔多此云祖父餓鬼中劣者也二鳩槃荼此云甕形似冬瓜即厭魅鬼也西方毗留博叉此云非好報居白銀山領二鬼一毒龍二毗舍阇此云啖精氣鬼啖人及五穀之精氣也北方毗沙門此云多聞居水精山領二鬼一夜叉此云輕捷飛行疾也二羅剎此云可畏亦云暴惡也居須彌山腹者須彌此云妙高四寶所成名妙出七金山名高此山舉高三百三十六萬里八萬四千逾繕那山之半腹去地四萬二千逾繕那準樓炭經須彌山半廣二十四萬里若讀文句
【現代漢語翻譯】 現代漢語譯本：夜摩天（Yama Deva，意為時分天）是第四層天，兜率天（Tushita Heaven，意為知足天）是第五層天，化樂天（Nirmanarati Heaven，意為樂變化天）是第六層天，他化自在天（Paranirmita-vasavartin Heaven，意為他化自在天）是欲界頂層天。（以上四天空居天人修習上品十善，兼修未到地定，得以往生）。接下來十八天分為四禪天：初禪三天，包括梵眾天（Brahma-parisadya Heaven，意為梵眾天）、梵輔天（Brahma-purohita Heaven，意為梵輔天）、大梵天（Maha-brahma Heaven，意為大梵天）；二禪三天，包括少光天（Parittabha Heaven，意為少光天）、無量光天（Apramanabha Heaven，意為無量光天）、光音天（Abhasvara Heaven，意為光音天）；三禪三天，包括少凈天（Parittasubha Heaven，意為少凈天）、無量凈天（Apramanasubha Heaven，意為無量凈天）、遍凈天（Subhakrtsna Heaven，意為遍凈天）；四禪九天，包括無雲天（Anabhraka Heaven，意為無雲天）、福生天（Punyaprasava Heaven，意為福生天）、廣果天（Brhatphala Heaven，意為廣果天）（以上三天是凡夫居住之處，修習上品十善並坐禪者得以往生），無想天（Asamjnasattva Heaven，意為無想天）是外道所居之處，無煩天（Avrha Heaven，意為無煩天）、無熱天（Atapa Heaven，意為無熱天）、善見天（Sudrsa Heaven，意為善見天）、善現天（Sudarsana Heaven，意為善現天）、色究竟天（Akanistha Heaven，意為色究竟天）（以上五天是三果聖者居住之處。以上九天遠離慾念，粗重的散亂心已經消失，尚未完全脫離色界的束縛，因此稱為色界。因為通過禪坐獲得禪定，所以稱為禪天）。三無色界有四天，包括空無邊處天（Akasanantyayatana Heaven，意為空無邊處天）、識無邊處天（Vijnananantyayatana Heaven，意為識無邊處天）、無所有處天（Akincanyayatana Heaven，意為無所有處天）、非想非非想處天（Naivasamjnanasamjnatayatana Heaven，意為非想非非想處天）（以上四天只有受、想、行、識四陰，而沒有色蘊，因此得名）。 六天道天的名稱和含義如前文已經闡明，二十八天是豎向的三界劃分，註釋已經很明顯。 四天王天分別是：東方持國天（Dhritarashtra，意為持國），居住在黃金山，統領二鬼，一名乾闥婆（Gandharva，意為尋香），是天帝的俗樂之神，二名富單那（Putana，意為臭餓鬼），是臭餓鬼中的勝者，或說是主熱病之神；南方增長天（Virudhaka，意為增長），居住在琉璃山，統領二鬼，一為薜荔多（Preta，意為祖父餓鬼），是餓鬼中最劣者，二為鳩槃荼（Kumbhanda，意為甕形），形狀像冬瓜，即厭魅鬼；西方廣目天（Virupaksha，意為非好報），居住在白銀山，統領二鬼，一為毒龍，二為毗舍阇（Pisacha，意為啖精氣鬼），吞食人和五穀的精氣；北方多聞天（Vaishravana，意為多聞），居住在水精山，統領二鬼，一為夜叉（Yaksa，意為輕捷），飛行迅速，二為羅剎（Rakshasa，意為可畏或暴惡）。居住在須彌山腹，須彌山（Sumeru，意為妙高）由四寶構成，所以稱為妙，超出七金山，所以稱為高。此山高三百三十六萬里，八萬四千由旬，山腰在離地面四萬二千由旬處。按照《樓炭經》的說法，須彌山半山腰寬二十四萬里。如果閱讀《文句》……
【English Translation】 English version: The Yama Deva Heaven (Yama Deva, meaning 'Heaven of Timely Division') is the fourth heaven, the Tushita Heaven (Tushita Heaven, meaning 'Heaven of Contentment') is the fifth heaven, the Nirmanarati Heaven (Nirmanarati Heaven, meaning 'Heaven of Delight in Transformation') is the sixth heaven, and the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven, meaning 'Heaven of Freely Transforming for Others') is the highest heaven in the Desire Realm. (The beings in these four heavens cultivate the highest level of the ten wholesome deeds and practice the preliminary concentration, thus they are reborn there.) Next, the eighteen heavens are divided into the four Dhyana heavens: the first Dhyana has three heavens, including the Brahma-parisadya Heaven (Brahma-parisadya Heaven, meaning 'Heaven of Brahma's Assembly'), the Brahma-purohita Heaven (Brahma-purohita Heaven, meaning 'Heaven of Brahma's Ministers'), and the Maha-brahma Heaven (Maha-brahma Heaven, meaning 'Great Brahma Heaven'); the second Dhyana has three heavens, including the Parittabha Heaven (Parittabha Heaven, meaning 'Heaven of Limited Light'), the Apramanabha Heaven (Apramanabha Heaven, meaning 'Heaven of Immeasurable Light'), and the Abhasvara Heaven (Abhasvara Heaven, meaning 'Heaven of Radiant Sound'); the third Dhyana has three heavens, including the Parittasubha Heaven (Parittasubha Heaven, meaning 'Heaven of Limited Purity'), the Apramanasubha Heaven (Apramanasubha Heaven, meaning 'Heaven of Immeasurable Purity'), and the Subhakrtsna Heaven (Subhakrtsna Heaven, meaning 'Heaven of Universal Purity'); the fourth Dhyana has nine heavens, including the Anabhraka Heaven (Anabhraka Heaven, meaning 'Cloudless Heaven'), the Punyaprasava Heaven (Punyaprasava Heaven, meaning 'Heaven of Merit-born'), and the Brhatphala Heaven (Brhatphala Heaven, meaning 'Heaven of Great Reward') (the above three heavens are where ordinary beings reside; those who cultivate the highest level of the ten wholesome deeds and practice meditation are reborn there), the Asamjnasattva Heaven (Asamjnasattva Heaven, meaning 'Heaven of Non-Perception') is where non-Buddhist practitioners reside, the Avrha Heaven (Avrha Heaven, meaning 'Heaven of No Trouble'), the Atapa Heaven (Atapa Heaven, meaning 'Heaven of No Heat'), the Sudrsa Heaven (Sudrsa Heaven, meaning 'Heaven of Good View'), the Sudarsana Heaven (Sudarsana Heaven, meaning 'Heaven of Clear View'), and the Akanistha Heaven (Akanistha Heaven, meaning 'Heaven of Ultimate Form') (the above five heavens are where the third-stage Arhats reside. The above nine heavens are free from desire, and the coarse distractions have disappeared, but they have not completely escaped the bondage of the Form Realm, so they are called the Form Realm. Because they attain Samadhi through meditation, they are called Dhyana heavens). The Formless Realm has four heavens, including the Akasanantyayatana Heaven (Akasanantyayatana Heaven, meaning 'Heaven of Infinite Space'), the Vijnananantyayatana Heaven (Vijnananantyayatana Heaven, meaning 'Heaven of Infinite Consciousness'), the Akincanyayatana Heaven (Akincanyayatana Heaven, meaning 'Heaven of Nothingness'), and the Naivasamjnanasamjnatayatana Heaven (Naivasamjnanasamjnatayatana Heaven, meaning 'Heaven of Neither Perception Nor Non-Perception') (the above four heavens only have the four skandhas of sensation, perception, volition, and consciousness, and no form, hence the name). The names and meanings of the six heavens of the Desire Realm have been explained earlier. The twenty-eight heavens are a vertical division of the three realms, and the commentary is clear. The Four Heavenly Kings are: Dhritarashtra (Dhritarashtra, meaning 'Upholder of the Nation') in the East, residing on the Golden Mountain, leading two kinds of spirits, one is Gandharva (Gandharva, meaning 'Incense-seeker'), who is the god of secular music for the heavenly emperor, and the other is Putana (Putana, meaning 'Foul-smelling Hungry Ghost'), who is the best among the foul-smelling hungry ghosts, or the god who controls feverish diseases; Virudhaka (Virudhaka, meaning 'Increaser') in the South, residing on the Lapis Lazuli Mountain, leading two kinds of spirits, one is Preta (Preta, meaning 'Ancestor Hungry Ghost'), who is the worst among the hungry ghosts, and the other is Kumbhanda (Kumbhanda, meaning 'Gourd-shaped'), shaped like a winter melon, which is the bewitching ghost; Virupaksha (Virupaksha, meaning 'Ugly-eyed') in the West, residing on the Silver Mountain, leading two kinds of spirits, one is the Poison Dragon, and the other is Pisacha (Pisacha, meaning 'Essence-devouring Ghost'), who devours the essence of humans and the five grains; Vaishravana (Vaishravana, meaning 'All-hearing') in the North, residing on the Crystal Mountain, leading two kinds of spirits, one is Yaksa (Yaksa, meaning 'Swift'), who flies quickly, and the other is Rakshasa (Rakshasa, meaning 'Fearsome' or 'Violent'). They reside in the abdomen of Mount Sumeru. Mount Sumeru (Sumeru, meaning 'Wonderfully High') is made of four treasures, hence the name 'Wonderful', and it surpasses the seven golden mountains, hence the name 'High'. This mountain is 3,360,000 li high, or 84,000 yojanas, and the waist of the mountain is 42,000 yojanas above the ground. According to the Lou Tan Jing, the waist of Mount Sumeru is 240,000 li wide. If you read the Wen Ju...
須知此說俱舍頌云妙高層有四相去各十千傍出十六千八四二千量堅首及持鬘常憍大王眾如次居四級亦住餘七山二忉利天忉利此云三十三也故須彌山頂有四峰一峰八天四八乃成三十二天帝釋居中成三十三俱舍頌曰妙高頂八萬三十三天居四角有四峰金剛手所住中宮名善現周萬逾繕那高一半金城中有殊勝殿周千逾繕那所言自有三十三者謂此山頂自有故也非謂除帝釋外別自有也單修十善者若夜摩已上兼修定力此中無定但修十善得生其中故云單修也三夜摩天夜摩此云時分亦云善時以此天中時時多分唱于快樂也四兜率天兜率此云喜足亦云妙足以此天中於五欲境生喜足故五化樂天于境變化而自樂故六他化自在天于自他境皆能自在變化故也已上四天悉空居者良由因修定力故使果報居空未到定者亦云未至未入根本地根本地未現前而能離欲故云未至未到也故止觀云若端坐攝身調和氣息泯然澄靜身如雲影虛豁清凈雖復清凈而猶見有身心之相是則名為欲界定也從此已去忽然不見欲界定中身首衣服床鋪事等猶如虛空冏冏安穩身是事障事障未來障去身空未來得發如是名為未到地相無所知人忽若得此謂無生忍性障猶在未入初禪豈得謬計無生忍乎言性障者欲界惑也。
次色界中十八天者然此乃是清凈之色不同欲界垢染色也初禪三天一梵眾者梵眾即
【現代漢語翻譯】 現代漢語譯本 須知此《俱舍頌》說，妙高山（須彌山）頂有四層，每層相距各十千逾繕那（yojana，長度單位），四面伸出各十六千逾繕那。八大天王、四小天王共計八萬四千二百眷屬，堅首天（堅固首領）、持鬘天（持有花鬘者）、常憍天（常懷驕傲者）、大王天（偉大的國王）等眾生依次居住在這四層上。他們也住在其餘七座山中。二忉利天（忉利天，trayastrimsa，三十三天），忉利天的意思是『三十三』，所以須彌山頂有四個峰，每個峰有八個天，四八共三十二天，加上居於中央的帝釋天，就成了三十三天。《俱舍頌》說：『妙高山頂八萬逾繕那，三十三天居住在四個角，有四個峰，金剛手（Vajrapani，執金剛菩薩）所居住的中央宮殿名為善現宮，周長一萬逾繕那，高五千逾繕那。』金城中有殊勝殿，周長一千逾繕那。所謂『自有三十三』，是指此山頂本身就具有，並非說除了帝釋天之外，另外還有三十三天。單單修習十善業的人，如果到了夜摩天以上，就兼修禪定之力。此地沒有禪定，只是修習十善業，就能往生其中，所以說是『單修』。三夜摩天（夜摩天，yama，時分天），夜摩的意思是『時分』，也說是『善時』，因為此天中時時多分都在歌唱快樂。四兜率天（兜率天，tusita，喜足天），兜率的意思是『喜足』，也說是『妙足』，因為此天中對於五欲之境生起喜足之心。五化樂天（化樂天，nirmanarati，樂變化天），對於所對之境，能隨心變化而自生快樂。六他化自在天（他化自在天，paranirmita-vasavartin，他化自在天），對於自己和他人的境界，都能自在變化。以上四天都屬於空居天，這是因為修習禪定之力的緣故，使得果報居住在空中。未到定，也說是未至定，未入根本地（根本定）之前，根本地尚未現前，而能遠離欲界之慾，所以說是『未至』、『未到』。所以《止觀》中說：『如果端坐攝身，調和氣息，泯然澄靜，身體如同雲影，虛豁清凈，即使清凈，但仍然見到有身心之相，這就叫做欲界定。』從此以後，忽然不見欲界定中的身首、衣服、床鋪等事物，如同虛空一般，炯炯安穩，身體是事障，事障未來，去除身體的空，未來就能得到啓發。像這樣就叫做未到地相。無所知的人，如果忽然得到這種境界，就以為是無生忍，性障仍然存在，尚未進入初禪，怎麼能錯誤地認為自己證得了無生忍呢？』所說的性障，就是欲界的迷惑。
其次是色界十八天。然而這些天都是清凈的色，不同於欲界的垢染之色。初禪三天：一梵眾天（brahmakayika，梵眾天），梵眾就是...
【English Translation】 English version It should be known that this verse from the Abhidharmakosa states that Mount Meru has four layers, each separated by ten thousand yojanas (a unit of length), extending sixteen thousand yojanas on each side. The eight great kings and four small kings, along with their eighty-four thousand two hundred attendants, such as Drtarastra (Dhritarashtra, the Guardian of the East), Virudhaka (Virudhaka, the Guardian of the South), Virupaksa (Virupaksha, the Guardian of the West), and Vaisravana (Vaishravana, the Guardian of the North), reside in these four layers respectively. They also dwell in the other seven mountains. Two, the Trayastrimsa Heaven (Trayastrimsa, the Thirty-Three Heavens). Trayastrimsa means 'thirty-three,' so the summit of Mount Meru has four peaks, each with eight heavens, totaling thirty-two heavens. Adding Indra (Sakra, the lord of the gods) who resides in the center, it becomes the Thirty-Three Heavens. The Abhidharmakosa states: 'The summit of Mount Meru is eighty thousand yojanas high, the Thirty-Three Heavens reside in the four corners, there are four peaks, and the central palace where Vajrapani (Vajrapani, the Bodhisattva who holds the vajra) resides is called the Sudarsana Palace, with a circumference of ten thousand yojanas and a height of five thousand yojanas.' Within the golden city is the Supreme Palace, with a circumference of one thousand yojanas. The so-called 'inherent thirty-three' refers to the fact that the summit of this mountain inherently possesses them, not that there are thirty-three heavens separate from Indra. Those who solely cultivate the ten wholesome actions, if they reach the Yama Heaven and above, also cultivate the power of meditation. There is no meditation here, only the cultivation of the ten wholesome actions, which allows one to be reborn there, hence it is said to be 'solely cultivated.' Three, the Yama Heaven (Yama, the Heaven of Time). Yama means 'time division,' also said to be 'good time,' because in this heaven, most of the time, they sing of happiness. Four, the Tusita Heaven (Tusita, the Heaven of Contentment). Tusita means 'contentment,' also said to be 'wonderful contentment,' because in this heaven, they are content with the five desires. Five, the Nirmanarati Heaven (Nirmanarati, the Heaven of Enjoying Transformations), they transform the objects of their environment and enjoy themselves. Six, the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the Heaven of Controlling Others' Transformations), they can freely transform both their own and others' realms. The above four heavens are all aerial abodes, because of the power of cultivating meditation, which allows the karmic reward to reside in the air. The Unreached Concentration, also called the Unattained Concentration, before entering the Fundamental Ground (Fundamental Samadhi), the Fundamental Ground has not yet manifested, but one can be separated from the desires of the desire realm, hence it is said to be 'unattained,' 'unreached.' Therefore, the Zhi Guan (Stopping and Contemplation) says: 'If one sits upright, gathers the body, harmonizes the breath, and becomes completely still and clear, the body is like a cloud shadow, empty and clear, even if it is clear, but one still sees the appearance of body and mind, this is called the Desire Realm Concentration.' From this point on, suddenly one does not see the head, clothes, bed, and other things in the Desire Realm Concentration, like the void, bright and stable, the body is an obstacle of things, the obstacle of things is the future, removing the emptiness of the body, the future can be inspired. Like this, it is called the sign of the Unreached Ground. If an ignorant person suddenly obtains this state, they think it is the Non-Arising Endurance, the nature obstacle still exists, they have not yet entered the First Dhyana, how can they mistakenly think that they have attained the Non-Arising Endurance?' The so-called nature obstacle is the delusion of the desire realm.
Next are the eighteen heavens of the Form Realm. However, these heavens are pure form, different from the defiled form of the Desire Realm. The three heavens of the First Dhyana: One, the Brahma-parisadya Heaven (Brahma-parisadya, the Heaven of Brahma's Assembly), Brahma's assembly is...
是梵王民也二梵輔者梵輔即是梵王臣也輔者弼也助也三大梵者世界之主故名大也二禪三天一少光者居二禪初其光且少名少光也無量光者光明勝前無有限量名無量光也光音天者此天語時口出凈光也音語音也又復彼天無有覺觀及以語音但以光當語故云光音也又火災之焰至此天際初生天者悉皆怖畏舊天語云勿怖勿怖以念火光故云光音也新譯謂之極光天矣。
三禪三天一少凈者居三禪初少分清凈名少凈也此凈勝前無有限量名無量凈也其凈周遍名遍凈也四禪九天一無雲者此從所依以立名也三禪已下雖云空居然其所依猶有云故從四禪去諸天居空而無有云此天居四禪之首在無雲之初是故從初名無雲也有福德力乃生此天果上說因名福生天也所感之果廣而且大名廣果天也無想天義如向已明無煩天者煩謂煩雜生此天中無諸煩雜名無煩天也無熱天者生此天中無諸熱惱名無熱天也善見天者色身殊勝善相見故名善見天也善現天者色相轉勝善變現故名善現天也色究竟天者色界諸天此天最上終極無過名色究竟天也離欲粗散者謂欲界之色粗而心散而今離之得色界之色細而心定也未出色籠者在於色界為色所罩未得無色四空之處名色籠也坐得禪定得禪名者謂根本四禪也此之四禪亦云四定諸文中雲四禪八定四在八數而重列者若色無色二界相對色界名禪無
【現代漢語翻譯】 現代漢語譯本： 是梵王（Brahmā-rāja，宇宙之王）的臣民。二梵輔天（Brahmā-pāriṣadya-deva）是梵王的輔佐，『輔』是輔助、幫助的意思。三大梵天（Mahā-brahmā-deva）是世界之主，所以稱為『大』。二禪三天：一、少光天（Parīttābha-deva），位於二禪天的開始，其光明稍微弱小，所以稱為『少光』。無量光天（Apramāṇābha-deva），光明勝過前者，沒有限量，所以稱為『無量光』。光音天（Ābhāsvara-deva），此天說話時口中發出清凈的光芒，『音』就是語音。而且此天沒有覺觀和語音，只是用光來代替語言，所以稱為『光音』。另外，火災的火焰到達此天之際，最初出生的天人都非常害怕，舊天人會說『不要怕，不要怕』，因為憶念火光，所以稱為『光音』。新譯本稱之為極光天。
三禪三天：一、少凈天（Parīttaśubha-deva），位於三禪天的開始，稍微清凈，所以稱為『少凈』。此凈勝過前者，沒有限量，所以稱為『無量凈』（Apramāṇaśubha-deva）。其清凈周遍，稱為『遍凈天』（Śubhakṛtsna-deva）。四禪九天：一、無雲天（Anabhraka-deva），這是從所依賴的環境來立名的。三禪以下雖然說是空，但其所依賴的環境仍然有云，所以從四禪開始，諸天居住在空中而沒有云。此天位於四禪天的開始，在沒有云的最初，所以從最初命名為『無雲』。有福德力才能出生於此天。前面說的是因，所以名為福生天（Puṇyaprasava-deva）。所感得的果報廣大，所以名為廣果天（Bṛhatphala-deva）。無想天（Asañjñasattva-deva）的含義如前所述。無煩天（Avṛha-deva），『煩』是指煩雜，生於此天中沒有各種煩雜，所以稱為『無煩天』。無熱天（Atapa-deva），生於此天中沒有各種熱惱，所以稱為『無熱天』。善見天（Sudṛśa-deva），色身殊勝，善妙的相貌可以看見，所以稱為『善見天』。善現天（Sudarśana-deva），色相更加殊勝，善於變化顯現，所以稱為『善現天』。色究竟天（Akaniṣṭha-deva），在所有色界天中，此天最為至上，終極而沒有超過的，所以稱為『色究竟天』。遠離欲界的粗糙和散亂，是指遠離欲界的粗糙的色和散亂的心，現在遠離了這些，得到色界的精細的色和禪定的心。還沒有脫離色籠，是指還在色界中，被色所覆蓋，還沒有得到無色界的四空之處，所以稱為色籠。通過坐禪而得到禪定，得到禪定的人，是指根本四禪。這四禪也稱為四定，各種經文中說的『四禪八定』，四和八是數字，而重複列出，如果色界和無色界相對而言，就稱為禪，沒有……
【English Translation】 English version: These are the subjects of Brahmā-rāja (King of Brahma). The Brahmā-pāriṣadya-devas (Brahma's ministers) are the assistants of Brahmā, where 'pāriṣadya' means to assist and help. The Mahā-brahmā-devas (Great Brahma) are the lords of the world, hence the name 'Great'. The three heavens of the Second Dhyāna: First, the Parīttābha-deva (Heaven of Limited Light), located at the beginning of the Second Dhyāna, its light is slightly weak, hence the name 'Limited Light'. The Apramāṇābha-deva (Heaven of Immeasurable Light), its light surpasses the former, without limit, hence the name 'Immeasurable Light'. The Ābhāsvara-deva (Heaven of Radiant Light), when this heaven speaks, pure light emanates from the mouth, 'sound' is speech. Moreover, this heaven has no perception or speech, but uses light instead of language, hence the name 'Radiant Light'. Furthermore, when the flames of the fire calamity reach this heaven, the newly born devas are very afraid, and the old devas will say, 'Do not fear, do not fear', because they remember the firelight, hence the name 'Radiant Light'. The new translation calls it the Heaven of Extreme Light.
The three heavens of the Third Dhyāna: First, the Parīttaśubha-deva (Heaven of Limited Purity), located at the beginning of the Third Dhyāna, slightly pure, hence the name 'Limited Purity'. This purity surpasses the former, without limit, hence the name 'Immeasurable Purity' (Apramāṇaśubha-deva). Its purity is pervasive, hence the name 'Śubhakṛtsna-deva' (Heaven of Total Purity). The nine heavens of the Fourth Dhyāna: First, the Anabhraka-deva (Cloudless Heaven), this is named from the environment it relies on. Although the heavens below the Third Dhyāna are said to be empty, the environment they rely on still has clouds, so from the Fourth Dhyāna onwards, the devas reside in the sky without clouds. This heaven is located at the beginning of the Fourth Dhyāna, at the beginning of cloudlessness, so it is named 'Cloudless' from the beginning. One must have the power of merit to be born in this heaven. What was said earlier is the cause, hence the name Puṇyaprasava-deva (Heaven of Merit-born). The resulting fruit is vast, hence the name Bṛhatphala-deva (Heaven of Great Fruit). The meaning of Asañjñasattva-deva (Heaven of Non-Perception) is as explained before. The Avṛha-deva (Heaven of No Trouble), 'trouble' refers to confusion, being born in this heaven without various confusions, hence the name 'Heaven of No Trouble'. The Atapa-deva (Heaven of No Heat), being born in this heaven without various torments, hence the name 'Heaven of No Heat'. The Sudṛśa-deva (Heaven of Good Vision), the physical body is excellent, and good appearances can be seen, hence the name 'Heaven of Good Vision'. The Sudarśana-deva (Heaven of Clear Vision), the physical appearance is even more excellent, good at transforming and manifesting, hence the name 'Heaven of Clear Vision'. The Akaniṣṭha-deva (Heaven of the Ultimate in Form), in all the heavens of the Form Realm, this heaven is the most supreme, ultimate and unsurpassed, hence the name 'Heaven of the Ultimate in Form'. To be away from the coarseness and distraction of the Desire Realm, refers to being away from the coarse form and distracted mind of the Desire Realm, now away from these, obtaining the fine form and meditative mind of the Form Realm. Not yet out of the Form Cage, refers to still being in the Form Realm, covered by form, not yet obtaining the Four Empty Places of the Formless Realm, hence the name Form Cage. Obtaining samādhi through meditation, those who obtain samādhi, refers to the fundamental Four Dhyānas. These Four Dhyānas are also called Four Samādhis, the 'Four Dhyānas and Eight Samādhis' mentioned in various scriptures, four and eight are numbers, and are listed repeatedly, if the Form Realm and Formless Realm are relative to each other, then it is called Dhyāna, without...
色名定故云四禪四空定也若色無色對欲界散則上二界俱受定名故云四禪更云八定或云八禪亦上二界通名為禪定對欲亂禪亦名靜故諸聖教隨用不定三無色界有四天者揀異色界故云無色然無色界宗計不同故大眾部云有細色但無粗色故名無色故無色天變身萬億共立毛端空量地界阿含經說無色界天淚下猶如春月細雨佛邊側立皆是化作隨時大小非業果身仁王經列無色天眾涅槃經說無色界色非諸聲聞緣覺所知故大小乘皆說有色又毗曇云無色界中有道共戒道共戒是無作色法無漏緣通故此戒色隨無漏至無色界也成實論云色是無教不至無色故無色界有色無色宗計不同欲知成論色是無教不至無色須讀天臺大部補註又中陰經說如來至無色界中無色諸天禮拜世尊華嚴經云菩薩鼻根聞無色界宮殿之香有色無色審自詳之言空處者行人厭患色籠如牢如獄心欲出離乃修觀智滅三種色得生此天空無所有名空處天言識處者行人厭患虛空無邊於是修觀舍其空處更緣識處名識處天言無所有處者行人厭于識處無邊於是舍之入無所有名無所有處天言非非想者舍二邊想而入定者名非非想行人厭于無所有想處如癡有想處如癰如瘡更有上定名非有想非無想處於是乃舍二邊求生此天亦云凡夫外道得此定時謂證涅槃斷一切想故云非有想也佛弟子眾如實知有細想煩惱故云非無想也
【現代漢語翻譯】 現代漢語譯本： 因為有『色』（rupa，物質）的名稱和界限，所以稱為四禪（catura-jhana，四種禪定）和四空定（catasso arūpa-samāpattiyo，四種無色定）。如果將『色』和『無色』（arupa，非物質）與欲界（kāma-dhātu，慾望界）的散亂狀態相對比，那麼以上兩個界都可稱為『定』，所以說四禪又可稱為八定（attha samāpattiyo，八種定）或八禪（attha jhana，八種禪定）。以上兩個界通常被統稱為禪定。相對於欲界的散亂，禪定也被稱為『靜』（samatha，止）。因此，各種聖教經典的使用並不固定。說『三無』（tisso arūpāyatana，三種無色界）中有四天（catasso deva，四種天），是爲了區別于『無想天』（asaññasatta，無想有情天）。 因此稱為『無色』（arupa，無物質）。然而，各宗派的觀點不同。大眾部（Mahāsāṃghika，佛教部派之一）認為有細微的『色』，只是沒有粗大的『色』，所以稱為『無色』。因此，無色界的天人可以變化出萬億化身，共同站在一根毛髮的尖端。空量的地界，《阿含經》（Agama，早期佛教經典）中說，無色界的天人流下的眼淚就像春天的細雨。佛陀身邊的侍立者都是化身，隨時變化大小，不是業果之身。《仁王經》（Ren Wang Jing，佛教經典）列舉了無色界的天眾。《涅槃經》（Nirvana Sutra，佛教經典）說，無色界的『色』不是聲聞（sāvaka，弟子）和緣覺（paccekabuddha，獨覺）所能瞭解的。因此，大乘（Mahāyāna，大乘佛教）和小乘（Hināyāna，小乘佛教）都認為有『色』。此外，《阿毗達磨》（Abhidhamma，佛教論藏）說，無色界中有道共戒（magga-samvara-sila，道共戒）和道共戒（magga-samvara-sila，道共戒），這些都是無作色法（avikararupa，無作色法），因為無漏（anāsava，無漏）的因緣是共通的，所以這種戒『色』隨著無漏到達無色界。』成實論』（Satyasiddhi Shastra，佛教論書）認為，『色』是無教（aviññatti，無表色），不能到達無色界。因此，無色界是否有『色』，各宗派的觀點不同。如果想知道『成實論』中『色』是無教，不能到達無色界，需要閱讀天臺宗（Tiantai，中國佛教宗派）的大部補註。此外，《中陰經》（Antarabhava Sutra，佛教經典）說，如來（Tathagata，佛陀）到達無色界中，無色界諸天禮拜世尊。《華嚴經》（Avatamsaka Sutra，佛教經典）說，菩薩（Bodhisattva，菩薩）的鼻根能聞到無色界宮殿的香氣。是否有『色』，請仔細思考。 所說的『空處』（ākāsānañcāyatana，空無邊處）是指修行人厭惡『色』的束縛，覺得像牢獄一樣，想要出離，於是修習觀智，滅除三種『色』，得以生到此天。天空無所有，所以稱為空處天。 所說的『識處』（viññāṇañcāyatana，識無邊處）是指修行人厭惡虛空無邊，於是修習觀想，捨棄空處，轉而緣于『識』處，稱為識處天。 所說的『無所有處』（ākiñcaññāyatana，無所有處）是指修行人厭惡『識』處無邊，於是捨棄它，進入無所有，稱為無所有處天。 所說的『非非想』（nevasaññānāsaññāyatana，非想非非想處）是指捨棄兩種極端的『想』（sañña，想）而入定的人，稱為非非想。修行人厭惡『無所有想』處，覺得它像癡呆一樣；有『想』處，覺得它像毒瘡一樣。還有更高的禪定，名為『非有想非無想處』（nevasaññānāsaññāyatana，非想非非想處），於是捨棄兩種極端，求生到此天。也被稱為凡夫（puthujjana，凡夫）外道（titthiya，外道）得到這種定時，認為自己證得了涅槃（Nirvana，涅槃），斷除了一切『想』，所以稱為『非有想』。佛陀的弟子們如實地知道還有細微的『想』煩惱，所以稱為『非無想』。
【English Translation】 English version: The designation of 'rupa' (form, material) is the reason for calling it the Four Jhanas (catura-jhana, four states of meditative absorption) and the Four Formless Attainments (catasso arūpa-samāpattiyo, four formless concentrations). If 'rupa' (form) and 'arupa' (formless) are contrasted with the distracted state of the Desire Realm (kāma-dhātu, realm of desire), then both of the upper realms can be called 'samadhi' (concentration), hence the Four Jhanas are also called the Eight Attainments (attha samāpattiyo, eight attainments) or Eight Jhanas (attha jhana, eight jhanas). The two upper realms are generally referred to as Jhana-Samadhi. In contrast to the distractions of the Desire Realm, Jhana is also called 'samatha' (tranquility). Therefore, the usage of various sacred teachings is not fixed. Saying that there are Four Heavens (catasso deva, four gods) in the 'Three Formless Realms' (tisso arūpāyatana, three formless realms) is to distinguish them from the 'Unconscious Realm' (asaññasatta, realm of non-perception). Therefore, it is called 'formless' (arupa, immaterial). However, the views of various schools differ. The Mahāsāṃghika (one of the early Buddhist schools) believes that there are subtle 'rupa' (form), but no coarse 'rupa' (form), so it is called 'formless'. Therefore, the beings of the Formless Realm can transform into billions of bodies, standing together on the tip of a single hair. The extent of empty space, as described in the Agamas (Agama, early Buddhist scriptures), is such that the tears of the beings in the Formless Realm fall like fine spring rain. The attendants standing beside the Buddha are all transformations, changing in size at will, not bodies resulting from karma. The Ren Wang Jing (Benevolent Kings Sutra, Buddhist scripture) lists the beings of the Formless Realm. The Nirvana Sutra (Buddhist scripture) says that the 'rupa' (form) of the Formless Realm is not known by the Sravakas (sāvaka, disciples) and Pratyekabuddhas (paccekabuddha, solitary Buddhas). Therefore, both Mahayana (Mahāyāna, Great Vehicle Buddhism) and Hinayana (Hināyāna, Lesser Vehicle Buddhism) agree that there is 'rupa' (form). Furthermore, the Abhidhamma (Abhidhamma, Buddhist philosophical texts) says that in the Formless Realm, there are 'morality of the path' (magga-samvara-sila, morality of the path) and 'morality of the path' (magga-samvara-sila, morality of the path), which are unmanifested forms (avikararupa, unmanifested forms), because the conditions of the unconditioned (anāsava, without outflows) are common, so this 'rupa' (form) of morality follows the unconditioned to the Formless Realm. The Satyasiddhi Shastra (Buddhist treatise) believes that 'rupa' (form) is uninstructed (aviññatti, non-revealing), and cannot reach the Formless Realm. Therefore, whether there is 'rupa' (form) in the Formless Realm is a matter of differing views among the schools. If you want to know that in the Satyasiddhi Shastra, 'rupa' (form) is uninstructed and cannot reach the Formless Realm, you need to read the great commentary of the Tiantai school (Tiantai, Chinese Buddhist school). Furthermore, the Antarabhava Sutra (Buddhist scripture) says that when the Tathagata (Tathagata, Buddha) arrives in the Formless Realm, the beings of the Formless Realm bow to the World-Honored One. The Avatamsaka Sutra (Buddhist scripture) says that the nose of a Bodhisattva (Bodhisattva, enlightened being) can smell the fragrance of the palaces in the Formless Realm. Whether there is 'rupa' (form) or not, please consider carefully. The 'Sphere of Infinite Space' (ākāsānañcāyatana, the base of infinite space) refers to a practitioner who is disgusted with the confinement of 'rupa' (form), feeling like it is a prison, and wants to escape, so they cultivate wisdom and extinguish the three types of 'rupa' (form), and are born in this heaven. The sky is empty, so it is called the Heaven of the Sphere of Infinite Space. The 'Sphere of Infinite Consciousness' (viññāṇañcāyatana, the base of infinite consciousness) refers to a practitioner who is disgusted with the boundlessness of empty space, so they cultivate contemplation, abandon the Sphere of Infinite Space, and turn to focus on the 'Sphere of Consciousness', called the Heaven of the Sphere of Infinite Consciousness. The 'Sphere of Nothingness' (ākiñcaññāyatana, the base of nothingness) refers to a practitioner who is disgusted with the boundlessness of the 'Sphere of Consciousness', so they abandon it and enter nothingness, called the Heaven of the Sphere of Nothingness. The 'Sphere of Neither Perception nor Non-Perception' (nevasaññānāsaññāyatana, the base of neither perception nor non-perception) refers to a person who abandons the two extremes of 'perception' (sañña, perception) and enters samadhi (meditative absorption), called Neither Perception nor Non-Perception. A practitioner who is disgusted with the 'Sphere of Nothingness', feeling it is like foolishness; and the 'Sphere of Perception', feeling it is like a sore or ulcer. There is an even higher samadhi (meditative absorption), called the 'Sphere of Neither Perception nor Non-Perception' (nevasaññānāsaññāyatana, the base of neither perception nor non-perception), so they abandon the two extremes and seek to be born in this heaven. It is also said that when ordinary people (puthujjana, ordinary people) and non-Buddhists (titthiya, non-Buddhists) attain this samadhi (meditative absorption), they think they have attained Nirvana (Nirvana, liberation), and have cut off all 'perception' (sañña, perception), so it is called 'Neither Perception'. The Buddha's disciples truly know that there are still subtle 'perception' (sañña, perception) afflictions, so it is called 'Neither Non-Perception'.
得失合論故名非有想非無想矣受想行識四也能覆真理陰也蘊者聚也四言陰色言蘊文互現耳舊譯謂之陰新翻謂之蘊。
上來所釋從地獄至非非想天雖然苦樂不同未免生而復死死已還生故名生死。
二上來下釋生死故前束別為總文云六道生死如向六段釋六道竟故今乃釋生死之說人多不知所以云爾。
此是藏教實有苦諦。
三此是下結成苦諦以三藏人所解諸法是實有故摩訶衍人所解諸法皆如幻故七種二諦豈不思乎。
二集諦者。
二集諦分三初標列會同分四初標名二集諦者即標名也所言集者以招集為義也則是心與諸業相應聚集招于生死之果也故集有三種業一善業即十善也二不善業即十惡也三不動業即四禪八定也四心流動見思煩惱與前業合定能招聚三界生死之苦果矣。
即見思惑。
二即見思惑一句是集諦體也見思惑者界內四住也若約界外即五住焉見思名義前文已明。
又云見修又云四住又云染污無知又云取相惑又云枝末無明又云通惑又云界內惑。
三又云下列異名集諦之體有種種名是故列之言見修者見即見道所斷煩惱即見惑也修即修道所斷煩惱即思惑也言四住者見惑若斷無有前後是故合之為一住也思惑且分三界次第所以離之為三住也住者著也以有見思則住三
【現代漢語翻譯】 現代漢語譯本：『得失合論』，因此稱為『非有想非無想』（既不是有想也不是無想）。受、想、行、識這四者能夠覆蓋真理，被稱為『陰』。『蘊』的意思是聚集。四者稱為『陰』，五者稱為『蘊』，只是用詞不同而已。舊的翻譯稱之為『陰』，新的翻譯稱之為『蘊』。
從地獄到非非想天，雖然苦樂不同，但都免不了生了又死，死了又生，所以稱為『生死』。
上面解釋了生死，所以先將六道分別解釋，然後總結說『六道生死』。就像前面六段解釋六道一樣，現在解釋生死，很多人不明白其中的道理。
這是藏教所說的真實存在的苦諦。
上面總結了苦諦，因為三乘所理解的諸法是真實存在的，而摩訶衍（大乘）人所理解的諸法都如幻象一般，七種二諦難道不值得思考嗎？
二、集諦。
集諦分為三部分，首先是標列會同分。標列會同分又分為四部分，首先是標名。『二集諦者』，這就是標名。所說的『集』，是以招集為意義。就是說心與各種業相應，聚集在一起，招來生死的果報。所以集有三種業：一是善業，即十善；二是不善業，即十惡；三是不動業，即四禪八定。四是心流動，見思煩惱與前面的業結合，必定能招聚三界生死的苦果。
即見思惑（見解上的迷惑和思想上的迷惑）。
『即見思惑』一句是集諦的本體。見思惑指的是界內四住地煩惱。如果從界外來說，就是五住地煩惱。見思的名義在前面的文章已經說明。
又稱為見修（見道所斷之惑和修道所斷之惑），又稱為四住（四種煩惱的住處），又稱為染污無知（被染污的無知），又稱為取相惑（執取表相的迷惑），又稱為枝末無明（細微的無明），又稱為通惑（三界共通的迷惑），又稱為界內惑（欲界、色界、無色界的迷惑）。
『又云』下面列舉了不同的名稱。集諦的本體有種種名稱，所以列舉出來。說『見修』，『見』指的是見道所斷的煩惱，也就是見惑；『修』指的是修道所斷的煩惱，也就是思惑。說『四住』，見惑如果斷了就沒有先後之分，所以合為一個住地；思惑且分為三界次第，所以分為三個住地。『住』的意思是執著。因為有見思，所以執著於三
【English Translation】 English version: 'The combination of gain and loss' is therefore called 'neither perception nor non-perception' (neither with perception nor without perception). The four, namely sensation (受), perception (想), volition (行), and consciousness (識), can cover the truth and are called 'skandha' (陰). 'Aggregate' (蘊) means gathering. Calling the four 'skandha' and the five 'aggregate' is just a difference in wording. The old translation calls it 'skandha', and the new translation calls it 'aggregate'.
From hell to the realm of neither perception nor non-perception, although suffering and happiness are different, they are all inevitably born and then die, and after dying, are born again, so it is called 'samsara' (生死).
The above explains samsara, so first explain the six realms separately, and then summarize by saying 'samsara of the six realms'. Just like the previous six sections explaining the six realms, now explaining samsara, many people do not understand the reason behind it.
This is the truly existing suffering truth (苦諦) as taught in the Tripitaka teaching (藏教).
The above summarizes the suffering truth, because the dharmas understood by the three vehicles are truly existing, while the dharmas understood by the Mahayana (摩訶衍) people are like illusions. Aren't the seven kinds of two truths worth considering?
Two, the truth of the accumulation (集諦).
The truth of accumulation is divided into three parts, the first being the section on listing and gathering together. The section on listing and gathering together is further divided into four parts, the first being the naming. 'Two, the truth of accumulation', this is the naming. The so-called 'accumulation' means to gather together. That is to say, the mind corresponds to various karmas, gathers together, and invites the result of birth and death. Therefore, there are three kinds of karma: first, good karma, which is the ten good deeds; second, bad karma, which is the ten evil deeds; third, immovable karma, which is the four dhyanas and eight samadhis. Fourth, the mind moves, and afflictions of views and thoughts combine with the previous karma, which will surely gather the suffering results of birth and death in the three realms.
Namely, the delusions of views and thoughts (見思惑).
The sentence 'namely, the delusions of views and thoughts' is the substance of the truth of accumulation. The delusions of views and thoughts refer to the four abodes of affliction within the realms. If speaking from outside the realms, it is the five abodes of affliction. The meaning of views and thoughts has been explained in the previous text.
Also called 'views and practice' (見修), also called 'four abodes' (四住), also called 'defiled ignorance' (染污無知), also called 'grasping at appearances' (取相惑), also called 'branch-end ignorance' (枝末無明), also called 'common delusion' (通惑), also called 'delusion within the realms' (界內惑).
The 'also called' below lists different names. The substance of the truth of accumulation has various names, so they are listed. Saying 'views and practice', 'views' refers to the afflictions severed by the path of seeing, which is the delusion of views; 'practice' refers to the afflictions severed by the path of practice, which is the delusion of thoughts. Saying 'four abodes', if the delusion of views is severed, there is no before or after, so it is combined into one abode; the delusion of thoughts is divided into the order of the three realms, so it is divided into three abodes. 'Abode' means attachment. Because there are views and thoughts, there is attachment to the three
界不能出於火宅故也又云染污無知者文中作污字之誤也見思二惑能招生死名為染污于境不悟名曰無知然小乘中立二無知染污無知無明為體不染污無知劣慧為體謂味勢熟德時數量耳大部補註已引注之又云取相者即起信論六粗是也所謂智相計名字相執取相相續相起業相業系苦相也或云見思取生死相名取相也又云枝末無明者枝末乃對根本得名皆從喻也故別圓教障中無明即根本也障真無明即枝末也不了法界名曰無明無所明也何者法界中道喻如大地迷中道故名為不了即是無明如樹根本依地而生故云根本然而復迷根本無明於茲更起虛妄取相猶如枝末從根本生即是障中微細無明而生障真見思惑也又云通惑者通惑即對別惑得名通惑即是枝末無明別惑即是根本無明若塵沙惑亦別惑收文句記云二障只是煩惱所知此之二障若別論者在別地前無知唯是界外塵沙若通上下無知即攝內外無知及以無明故知但是開合異耳故地持中明煩惱障及似智障今家乃依大品大論開為三惑是故智障兼於事理障事智者是塵沙惑障理智者是無明惑若以通惑通於四教別惑別在別圓教者且如塵沙既是別惑通界內外及以四教豈得謂之別在別圓須知通惑通於三乘兩教二乘四教菩薩皆須伏斷見思惑故別惑別在菩薩所斷四教菩薩皆斷塵沙但前二教不斷無明之別惑耳夫通別二惑及通別習
【現代漢語翻譯】 現代漢語譯本： 『界不能出於火宅』，意思是說（三界）不可能脫離充滿苦難的世間。另外，『染污無知者』，文中的『污』字是錯誤的。見惑和思惑這兩種惑能招致生死輪迴，因此被稱為染污；對於境界不明白，就叫做無知。然而，小乘佛教中立了兩種無知：染污無知，以無明為本體；不染污無知，以低劣的智慧為本體，指的是對於味道、勢力、成熟、功德、時間、數量等的無知。大部補註已經引用並註釋了這一點。另外，『取相者』，就是《起信論》中說的六粗相，即智相、計名字相、執取相、相續相、起業相、業系苦相。或者說，見惑和思惑取生死之相，名為取相。另外，『枝末無明』，枝末是相對於根本而言的，都是從比喻的角度來說的。因此，別教和圓教所障的無明就是根本無明，障真無明就是枝末無明。不瞭解法界（Dharmadhatu）就叫做無明，也就是無所明瞭。什麼是法界呢？法界就是中道（Madhyamaka），比喻如同大地。迷惑了中道，所以叫做不了，這就是無明。如同樹的根本依附於大地而生，所以說是根本。然而，如果又迷惑了根本無明，於是就更加生起虛妄的取相，猶如枝末從根本而生，這就是障中微細的無明，從而產生障真見思惑。另外，『通惑』，通惑是相對於別惑而言的。通惑就是枝末無明，別惑就是根本無明。如果說塵沙惑也屬於別惑，文句記中說：『二障只是煩惱所知。』這兩種障礙如果分別來說，在別地之前，無知只是界外的塵沙惑；如果貫通上下，無知就包括界內外的無知以及無明。由此可知，這只是開合不同而已。所以《地持經》中說明煩惱障和似智障，現在天臺宗依據《大品般若經》和《大智度論》開立為三惑，因此智障兼有事障和理障。障事智的是塵沙惑，障理智的是無明惑。如果說通惑貫通四教，別惑只在別教和圓教，那麼塵沙惑既然是別惑，貫通界內外以及四教，怎麼能說它只在別教和圓教呢？須知通惑貫通三乘和兩教，二乘和四教的菩薩都必須斷除見思惑，所以別惑是菩薩所斷的，四教的菩薩都斷除塵沙惑，只是前二教不斷除無明的別惑。通惑和別惑，以及通惑和別惑的習氣……
【English Translation】 English version: 'The realm cannot originate from a burning house' means that the Three Realms (Triloka) cannot escape from the world full of suffering. Furthermore, in 'defiled ignorance', the character 'defiled' is a mistake. The two delusions of views and thoughts (見思二惑, Jian Si Er Huo) can cause the cycle of birth and death, so they are called defilements; not understanding the realm is called ignorance. However, in Theravada Buddhism, two types of ignorance are established: defiled ignorance, with ignorance (無明, Wuming) as its essence; and undefiled ignorance, with inferior wisdom as its essence, referring to ignorance regarding taste, power, maturity, merit, time, quantity, etc. The Great Commentary has already quoted and annotated this point. Furthermore, 'grasping at characteristics' refers to the six coarse aspects in the Awakening of Faith in the Mahayana (起信論, Qixin Lun), namely the aspect of wisdom, the aspect of calculating names, the aspect of grasping, the aspect of continuity, the aspect of initiating karma, and the aspect of karmic suffering. Alternatively, it is said that the delusions of views and thoughts grasp at the characteristics of birth and death, which is called grasping at characteristics. Furthermore, 'branch-end ignorance' means that the branch-end is relative to the root, and both are from the perspective of metaphor. Therefore, the ignorance that is obstructed in the Separate and Perfect Teachings is the root ignorance, and the ignorance that obstructs the true is the branch-end ignorance. Not understanding the Dharmadhatu (法界, Fajie) is called ignorance, which means not understanding anything. What is the Dharmadhatu? The Dharmadhatu is the Middle Way (中道, Madhyamaka), which is likened to the earth. Being deluded about the Middle Way is called not understanding, which is ignorance. Just as the root of a tree relies on the earth to grow, so it is said to be the root. However, if one is further deluded about the root ignorance, then even more false grasping at characteristics arises, like branches and ends growing from the root. This is the subtle ignorance in the obstruction, which then produces the delusions of views and thoughts that obstruct the true. Furthermore, 'common delusions' are relative to 'distinct delusions'. Common delusions are branch-end ignorance, and distinct delusions are root ignorance. If it is said that the dust and sand delusions (塵沙惑, Chensha Huo) also belong to distinct delusions, the Record of the Text says: 'The two obstructions are only afflictions and what is known.' If these two obstructions are discussed separately, before the Separate Ground, ignorance is only the dust and sand delusions outside the realm; if it is connected up and down, ignorance includes ignorance inside and outside the realm, as well as ignorance. From this, it can be known that this is only a difference in opening and closing. Therefore, the Yogacarabhumi-sastra explains the affliction obstruction and the seeming wisdom obstruction. Now, the Tiantai school, based on the Prajnaparamita Sutra and the Mahaprajnaparamitopadesa, establishes three delusions, so the wisdom obstruction includes both the obstruction of phenomena and the obstruction of principle. The obstruction of phenomenal wisdom is the dust and sand delusions, and the obstruction of principle wisdom is ignorance. If it is said that common delusions pervade the Four Teachings, and distinct delusions are only in the Separate and Perfect Teachings, then since the dust and sand delusions are distinct delusions, pervading inside and outside the realm as well as the Four Teachings, how can it be said that they are only in the Separate and Perfect Teachings? It should be known that common delusions pervade the Three Vehicles and the Two Teachings, and the Sravakas and Pratyekabuddhas of the Four Teachings must all eradicate the delusions of views and thoughts, so distinct delusions are what the Bodhisattvas eradicate, and the Bodhisattvas of the Four Teachings all eradicate the dust and sand delusions, but the first two Teachings do not eradicate the distinct delusions of ignorance. Common and distinct delusions, as well as the habits of common and distinct delusions...
氣一家教部所明斷位其說不同何者止觀云初信破見二信至七信破思八信至十信斷習引華嚴云初發心時正習俱盡界外未盡界內盡耳輔行雲八信至第十信習盡者習通界外塵沙無明引華嚴者初證初住卻望十信故云界內正習盡也光明文句云二乘斷通菩薩斷別若通若別究盡在佛引地持云若入第九清凈凈禪通別惑累正習皆盡有人釋云通惑正使圓七信盡習氣至佛同別習盡又云佛地不唯別盡通亦窮邊以由見思遍十方故又有人云通盡已久望前總說云皆盡耳餘謂此說得輔行釋初住卻望十信習盡次第意也又有人云通別惑累至佛盡者此約界外自分通別又有說云通惑正習圓住前盡別惑正習初住已上至佛盡者約豎說也通別惑累至佛盡者約橫說也今謂止觀所明十信界內習盡且順教道次第云耳若依圓妙是則須明六即之義何者五品即是觀行三觀六根即是相似三觀初住已上分證三觀妙覺即是究竟三觀是則通別不出三惑三惑諦觀位位既妙何得前後橫豎落耶光明文句正示圓妙故云通別至佛方盡況輔行雲從初已來三諦圓修與次第義永不相關此論粗惑任運斷處與次第齊若乃圓妙豈可只破通惑者哉位位圓妙如何解耶又云界內惑者以有見思故生界內通惑若盡則生界外此約大教云界外耳。
雖名不同但見思耳。
四雖名下會同上來所列種種異名雖然不同蓋是隨
【現代漢語翻譯】 現代漢語譯本： 關於氣一家教部所闡明的斷惑位次，各家說法不同。何者，《止觀》中說，初信位破見惑，二信位至七信位破思惑，八信位至十信位斷習氣。引用《華嚴經》說，初發心時，正使和習氣都已斷盡，只是界外惑未盡，界內惑已盡。《輔行》中說，八信位至第十信位習氣斷盡，這裡的習氣包括界外塵沙惑和無明惑。引用《華嚴經》的說法，是因為初證初住位時，回望十信位，所以說界內正使和習氣都已斷盡。《光明文句》中說，二乘斷通惑，菩薩斷別惑，無論是通惑還是別惑，究竟斷盡都在佛位。引用《地持經》說，如果進入第九清凈凈禪，通惑和別惑的正使和習氣都全部斷盡。有人解釋說，通惑的正使在圓教七信位斷盡，習氣到佛位才斷盡，等同於別惑的習氣斷盡。又有人說，佛地不僅別惑斷盡，通惑也窮盡邊際，因為見思惑遍佈十方。還有人說，通惑斷盡已經很久了，這裡是對前面總的說法，說都斷盡了。我認為這種說法得益於《輔行》解釋初住位回望十信位習氣斷盡的次第之意。還有人說，通惑和別惑的惑和業，到佛位才斷盡，這是約界外惑的自分通惑和別惑來說的。又有說法是，通惑的正使和習氣在圓教住位前斷盡，別惑的正使和習氣從初住位以上到佛位才斷盡，這是約豎向次第來說的。通惑和別惑的惑和業，到佛位才斷盡，這是約橫向來說的。我認為，《止觀》所闡明的十信位界內習氣斷盡，且順應教道的次第來說的。如果依據圓頓妙理，那麼就必須闡明六即的含義。什麼是六即呢？五品位是觀行即，三觀和六根即是相似即，初住位以上是分證即，妙覺位是究竟即。這樣看來，通惑和別惑都不出三惑，三惑的諦觀，位位都是圓妙的，怎麼會有前後橫豎的差別呢？《光明文句》正是顯示圓頓妙理，所以說通惑和別惑到佛位才斷盡。況且《輔行》中說，從最初以來，三諦圓修與次第義永遠不相關。此論述粗惑任運斷處與次第齊等，如果說是圓妙，怎麼可以只破通惑呢？位位圓妙又該如何解釋呢？又說，界內惑是因為有見思惑才生在界內，通惑如果斷盡，就生在界外，這是約大教來說的界外。 雖然名目不同，但都是見思惑。 四、雖然名目下，會同上面所列的種種異名，雖然名目不同，大概是隨順...
【English Translation】 English version: Regarding the stages of eradicating delusion as clarified by the Qi Yi Jia Jiao Bu (a specific school or lineage), various opinions exist. What does the Zhi Guan (止觀, 'Ceasing and Contemplation') say? It states that the initial stage of faith breaks through the view delusions, the second to seventh stages of faith break through the thought delusions, and the eighth to tenth stages of faith eradicate habitual tendencies. Quoting the Hua Yan Jing (華嚴經, 'Flower Garland Sutra'), it says that at the initial arising of the mind, both the active defilements and habitual tendencies are completely eradicated, only the delusions beyond the realm are not yet exhausted, while those within the realm are. The Fu Xing (輔行, 'Supplementary Practices') states that the habitual tendencies are exhausted from the eighth to the tenth stages of faith, and these habitual tendencies include the dust-like delusions and ignorance beyond the realm. The quote from the Hua Yan Jing is because when initially realizing the initial dwelling stage, looking back at the ten stages of faith, it is said that the active defilements and habitual tendencies within the realm are completely eradicated. The Guang Ming Wen Ju (光明文句, 'Commentary on the Bright Light Sutra') states that the Two Vehicles (聲聞 and 緣覺) eradicate common delusions, while Bodhisattvas eradicate specific delusions. Whether common or specific delusions, the ultimate eradication is at the Buddha stage. Quoting the Di Chi Jing (地持經, 'Bodhisattva Ground Sutra'), it says that if one enters the ninth pure meditation, both the active defilements and habitual tendencies of common and specific delusions are completely eradicated. Someone explains that the active defilements of common delusions are eradicated in the seventh stage of faith in the perfect teaching, and the habitual tendencies are only eradicated at the Buddha stage, equivalent to the eradication of habitual tendencies of specific delusions. Someone else says that not only are specific delusions eradicated at the Buddha stage, but common delusions are also exhausted to the limit, because view and thought delusions pervade the ten directions. Still others say that common delusions have been eradicated for a long time, and this is a general statement about the previous points, saying that all are eradicated. I believe this statement benefits from the Fu Xing's explanation of the meaning of the initial dwelling stage looking back at the ten stages of faith, regarding the order of eradicating habitual tendencies. Someone else says that the delusions and karma of common and specific delusions are only eradicated at the Buddha stage, and this is speaking about the self-divided common and specific delusions of the realm beyond. Another statement is that the active defilements and habitual tendencies of common delusions are eradicated before the dwelling stage in the perfect teaching, while the active defilements and habitual tendencies of specific delusions are eradicated from the initial dwelling stage onwards to the Buddha stage, and this is speaking about the vertical order. The delusions and karma of common and specific delusions are only eradicated at the Buddha stage, and this is speaking about the horizontal aspect. I believe that the Zhi Guan's clarification of the eradication of habitual tendencies within the realm of the ten stages of faith is in accordance with the order of the teachings. If based on the perfect and wonderful principle, then it is necessary to clarify the meaning of the Six Identities (六即). What are the Six Identities? The Five Grades are the Identity of Practice in Contemplation, the Three Contemplations and Six Roots are the Identity of Similarity, the initial dwelling stage and above is the Identity of Partial Realization, and the Wonderful Enlightenment stage is the Identity of Ultimate Realization. In this way, common and specific delusions do not go beyond the Three Delusions, and the contemplation of the Three Delusions, stage by stage, is perfect and wonderful. How can there be differences of before and after, horizontal and vertical? The Guang Ming Wen Ju precisely reveals the perfect and wonderful principle, so it says that common and specific delusions are only eradicated at the Buddha stage. Moreover, the Fu Xing says that from the beginning, the perfect cultivation of the Three Truths is forever unrelated to the meaning of order. This discussion of the place where coarse delusions are eradicated naturally is equal to the order. If it is said to be perfect and wonderful, how can only common delusions be broken? How should the perfect and wonderful nature of each stage be explained? It is also said that delusions within the realm are caused by the presence of view and thought delusions, and if common delusions are eradicated, one is born in the realm beyond, and this is speaking about the realm beyond in the great teaching. Although the names are different, they are all view and thought delusions. Four, under 'Although the names', it brings together the various different names listed above. Although the names are different, they are probably in accordance with...
機篤論其意體是見思故云雖名不同但見思耳。
初釋見惑有八十八使。
二初釋下別釋見思文分為二初釋見惑又二初通標名數初釋見惑是標名也有八十八是標數也。
所謂一身見二邊見三見取四戒取五邪見(已上利使)六貪七瞋八癡九慢十疑(已上鈍使)。
二所謂下別釋其數文自分二初列十使為本一身見者於五陰身立以主宰名身見也二邊見者從身見上覆計斷常執斷非常執常非斷隨計一邊名邊見也三見取者于非涅槃而生取著執以為勝名見取也四戒取者于非戒法謬有執持如外道持雞狗等戒名戒取也五邪見者邪心取理撥無因果名邪見也六貪乃是引取無猒。
七嗔名為忿怒不息八癡良由無明不了九慢斯蓋自恃陵他十疑只因猶豫不決上五名利下五名鈍利則造次恒有鈍乃推利方生何者如計主宰名之身見贊而順之便起貪愛毀而違之乃生嗔忿于茲不了是故愚癡以此陵他因而起慢迷惑不決所以生疑身見利上五鈍既然邊及邪等準思可見問貪等五鈍既是思惑云何在於見惑收耶答夫論思惑乃有三種一俱生思與形俱生如女在於母胎之時于父生愛于母起恚男在母胎于母生愛于父生恚法爾如此非推之然名俱生也二推見解而起于思即見惑中五鈍使是雖是思惑從身見起是則還為見惑收也三界系思即是三界九品思惑修道位
【現代漢語翻譯】 現代漢語譯本：機篤論述其意和體，是指見惑和思惑，所以說雖然名稱不同，但只是見惑和思惑而已。
首先解釋見惑，有八十八使。
其次，在『初釋下』分別解釋見思惑。文章分為兩部分，首先解釋見惑，又分為兩部分，首先是總標名稱和數量。『初釋見惑』是標明名稱，『有八十八』是標明數量。
所謂一、身見（執著於五蘊之身為實我），二、邊見（執著于斷見或常見），三、見取見（執著于錯誤的見解為正確），四、戒禁取見（執著于錯誤的戒律為解脫之道），五、邪見（否定因果的錯誤見解）（以上是利使）。六、貪，七、嗔，八、癡，九、慢，十、疑（以上是鈍使）。
其次，在『二所謂下』分別解釋其數量。文章分為兩部分，首先列出十使作為根本。一身見，是對五陰之身建立主宰的觀念，稱為身見。二邊見，是從身見之上又計較斷常，執著于斷滅或常恒，執著斷滅時認為非常恒，執著常恒時認為非斷滅，隨著所計較的一邊，稱為邊見。三見取見，對於不是涅槃的法，卻產生執著，認為殊勝，稱為見取見。四戒禁取見，對於不是戒律的法，錯誤地執持，例如外道持雞狗等戒，稱為戒禁取見。五邪見，以邪惡之心取理，否定因果，稱為邪見。六貪，就是引取無厭。
七嗔，名為忿怒不息。八癡，是因為無明而不瞭解。九慢，是自恃而凌辱他人。十疑，只是因為猶豫不決。以上五種稱為利使，以下五種稱為鈍使。利使是快速且經常產生的，鈍使是推究利使后才產生的。例如，計較主宰，名為身見，贊同並順從它，便會產生貪愛，譭謗並違背它，就會產生嗔忿，對於這些不了知，所以愚癡，以此凌辱他人，因而產生慢心，迷惑不決，所以產生疑心。身見這種利使上的五鈍使既然如此，那麼邊見以及邪見等，可以準此思考。問：貪等五鈍使既然是思惑，為什麼在見惑中收攝呢？答：關於思惑，有三種：一、俱生思，與形體俱生，例如女子在母胎時，對父親產生愛，對母親產生恨，男子在母胎時，對母親產生愛，對父親產生恨，法爾如是，不是推究而來的，稱為俱生思。二、推究見解而產生的思惑，即見惑中的五鈍使，雖然是思惑，但從身見產生，因此還是被見惑所收攝。三、界系思，即是三界九品思惑，是修道位所斷的。
【English Translation】 English version: Ji Du (name of a commentator) discusses its meaning and substance, referring to the delusions of views (見惑, Jianhuo) and the delusions of thought (思惑, Sihuo). Therefore, it is said that although the names are different, they are just delusions of views and delusions of thought.
First, explain the delusions of views, which have eighty-eight attachments (使, Shi).
Second, in the section 'Beginning Explanation,' separately explain the delusions of views and thought. The text is divided into two parts: first, explaining the delusions of views, which is further divided into two parts: first, generally stating the names and numbers. 'Beginning Explanation of Delusions of Views' is stating the name, and 'having eighty-eight' is stating the number.
So-called: 1. Self-view (身見, Shenjian) (attachment to the five aggregates as a real self), 2. Extreme view (邊見, Bianjian) (attachment to either permanence or annihilation), 3. View-attachment (見取見, Jianqujian) (attachment to wrong views as correct), 4. Morality-attachment (戒禁取見, Jiejinqujian) (attachment to wrong precepts as the path to liberation), 5. Wrong view (邪見, Xiejian) (wrong views that deny cause and effect) (the above are sharp attachments). 6. Greed (貪, Tan), 7. Hatred (瞋, Chen), 8. Ignorance (癡, Chi), 9. Pride (慢, Man), 10. Doubt (疑, Yi) (the above are dull attachments).
Second, in the section 'Second, So-called,' separately explain their numbers. The text is divided into two parts: first, listing the ten attachments as the root. 1. Self-view is establishing the concept of a master over the five aggregates, called self-view. 2. Extreme view is, from self-view, further calculating permanence or annihilation, clinging to annihilation while thinking it is not permanence, clinging to permanence while thinking it is not annihilation, following the side being calculated, called extreme view. 3. View-attachment is, for dharmas that are not Nirvana, generating attachment, thinking them to be superior, called view-attachment. 4. Morality-attachment is, for dharmas that are not precepts, wrongly clinging to them, such as externalists holding chicken and dog precepts, called morality-attachment. 5. Wrong view is, with an evil mind, taking to reasoning, denying cause and effect, called wrong view. 6. Greed is taking without satisfaction.
- Hatred is called unceasing anger. 8. Ignorance is due to not understanding because of ignorance. 9. Pride is relying on oneself and insulting others. 10. Doubt is just because of hesitation and indecision. The above five are called sharp attachments, and the below five are called dull attachments. Sharp attachments are quick and often produced, and dull attachments are produced after investigating sharp attachments. For example, calculating a master is called self-view, praising and complying with it will generate greed, slandering and opposing it will generate hatred, not understanding these is why there is ignorance, using this to insult others will generate pride, being confused and indecisive is why doubt is generated. Since the five dull attachments on this sharp attachment of self-view are like this, then extreme view and wrong view, etc., can be thought of accordingly. Question: Since the five dull attachments such as greed are delusions of thought, why are they included in the delusions of views? Answer: Regarding delusions of thought, there are three types: 1. Innate thought, born with the form, such as when a girl is in the mother's womb, generating love for the father and hatred for the mother, and when a boy is in the mother's womb, generating love for the mother and hatred for the father, naturally like this, not derived from investigation, called innate thought. 2. Thought arising from investigating views, which are the five dull attachments in the delusions of views, although they are delusions of thought, they arise from self-view, therefore they are still included in the delusions of views. 3. Realm-bound thought, which is the nine grades of thought in the three realms, which are severed in the stage of cultivation.
去之所斷也若俱生思及推身見而起思者初果見理一時無餘故妙玄雲斷見諦惑而復兼除四思又止觀明五利豈唯見惑何嘗無恚欲耶故利中有鈍斷見惑人但名斷利利中之鈍名背上使見諦斷時正利既去背使亦去又云五鈍何必是貪嗔如諸蠕動實不推理而舉螯張鬐怒目自大底下凡夫何嘗執見行住坐臥恒起我心故知五鈍非無利使雖起于利此利屬鈍從於鈍使背上而起正鈍既去背使亦除是故見思咸通利鈍況復又約未發禪來所有十使悉皆名鈍因定發見所有十使一時名利輔行料揀未得禪來縱起宿習所有煩惱及因現陰起於我見仍屬鈍使初果所斷凡夫共有冥伏在身障真無漏若見諦理此惑自除故不同於禪后所起若外道等由未見諦得禪定已雖斷鈍使仍未曾斷一毫見惑見惑現行故不同於未發禪來所有見惑及冥伏者是故不以八十八使見惑為例應知思惑既有俱生見惑亦爾如諸凡下恒起我心法爾如此豈非與形而俱生耶故瑜伽云於五取蘊心執增益見我我所名薩迦耶見此復二種一者俱生二者分別言俱生者一切凡夫乃至禽獸並皆現行言分別者如諸外道計度而起況界系思亦名迷事故迷事思不同推見所起思也。
此十使歷三界四諦下增減不同成八十八。
二此十使下約界示數文自分三初通示言歷三界四諦增減者問上標集諦體唯見思今何以云歷四諦耶答所迷之
境須歷四諦能起惑體但集諦收問苦集容有惑道滅何所論答由迷苦集道滅亦昧是故四諦並屬所迷既俱所迷乃俱起惑故不可以苦集在迷道滅是悟而致妨也複次須知集惑與業以為能迷苦果生死以為所迷能所咸迷道滅俱惑是故見惑須歷四諦。
謂欲界苦十使具足集滅各七使除身見邊見戒取道諦八使除身見邊見四諦下合為三十二。
二謂欲界下別明又二初欲界言欲界苦十使具足者良由苦是有漏之果果報形質眾生不了妄立主宰身見遂生復謂陰果有無斷常隨計一邊故有邊見然又於此執劣為勝計是涅槃故有見取更以其身持非禁戒故有戒取復以此身行其邪法撥無因果故有邪見執身見等猶預不決故有其疑無明迷闇故有癡惑故此七使皆于苦果身上而生其相親近名親惑也若貪嗔慢三種之惑但從前七違順陵他而有此三是故此三于苦諦境其相疏遠名疏惑也問戒禁屬因苦諦是果何以苦下有戒禁取親惑生耶答計多苦行執非禁戒望實為因故在苦諦親惑攝也集滅各七除身邊戒三種惑者良由集是有為有漏之因滅是無為無漏之果皆非從身苦境而有是故集滅除身見也既無身見邊及戒取亦乃不存何者以邊見是于苦果身計斷常故戒取乃是于身所持非禁戒故是故此二依身而有身見既無此二何有故集諦下七使之惑有親有疏見取邪見及以疑癡此四種惑附集而生其
【現代漢語翻譯】 現代漢語譯本： 境須歷四諦（苦、集、滅、道）才能生起惑體，但集諦（苦的根源）才能收攝。問：苦諦和集諦容有迷惑，那麼道諦和滅諦又該如何論述呢？答：由於迷惑于苦諦和集諦，所以對於道諦和滅諦也同樣不明白。因此，四諦都屬於所迷惑的對象。既然都是所迷惑的對象，那麼就都會生起迷惑。所以不能因為苦諦和集諦是在迷惑之中，而道諦和滅諦是覺悟，就認為它們之間存在妨礙。此外，要知道集諦的迷惑與業力作為能迷惑的力量，而苦果和生死作為所迷惑的對象。能迷惑的和所迷惑的都處於迷惑之中，道諦和滅諦也同樣處於迷惑之中。因此，見惑必須經歷四諦。
指的是欲界（眾生輪迴的六道之一，此處指最底層的欲界）的苦諦下，十種煩惱（使）都具足。集諦和滅諦下各有七種煩惱（使），去除了身見（認為身體是真實存在的）和邊見（認為事物是斷滅的或永恒的），戒取（執著于錯誤的戒律）。道諦下有八種煩惱（使），去除了身見和邊見。四諦合起來共有三十二種。
二、指的是在欲界下分別說明。首先，『欲界苦十使具足』，這是因為苦是有漏的果報，眾生不明白果報的形質，妄立主宰，於是產生身見。又認為陰（五蘊，構成個體的要素）的果報有斷滅或永恒的，隨意計度一邊，所以有邊見。然後又執著於此低劣的見解，認為它是殊勝的，認為是涅槃，所以有見取。更用這個身體持非法的禁戒，所以有戒取。又用這個身體行邪法，否定因果，所以有邪見。對於身見等猶豫不決，所以有疑。無明（對事物真相的迷惑）使人迷惑，所以有癡惑。因此，這七種煩惱（使）都是在苦果的身上產生的，它們的相互關係親近，所以稱為親惑。如果貪、嗔、慢這三種煩惱（使），只是從前面的七種煩惱（使）違背、順從、欺凌他人而產生，所以這三種煩惱（使）對於苦諦的境界，它們的關係疏遠，稱為疏惑。問：戒禁屬於因，苦諦是果，為什麼苦諦下有戒禁取這種親惑產生呢？答：因為計度多種苦行，執著于非法的禁戒，希望以此作為真實的因，所以在苦諦的親惑所攝。 集諦和滅諦各有七種煩惱（使），去除了身見、邊見和戒取這三種迷惑。這是因為集諦是有為有漏的因，滅諦是無為無漏的果，都不是從身體的苦境而產生的，所以集諦和滅諦去除了身見。既然沒有身見，邊見和戒取也就不存在了。為什麼呢？因為邊見是對於苦果的身體計度斷滅或永恒，戒取是對於身體所持的非法禁戒，所以這兩種迷惑是依身而有的，身見既然沒有了，這兩種迷惑又怎麼會有呢？所以集諦下七種煩惱（使）的迷惑有親有疏，見取、邪見以及疑和癡這四種迷惑附著集諦而生，它們的...
【English Translation】 English version: The realm must experience the Four Noble Truths (suffering, origin, cessation, path) to generate the body of delusion, but only the Truth of Origin (the root of suffering) can encompass it. Question: If the Truths of Suffering and Origin can contain delusion, how should the Truths of Path and Cessation be discussed? Answer: Because of delusion regarding the Truths of Suffering and Origin, the Truths of Path and Cessation are also not understood. Therefore, all Four Noble Truths belong to the objects of delusion. Since all are objects of delusion, then all will generate delusion. Therefore, it cannot be argued that because the Truths of Suffering and Origin are in delusion, while the Truths of Path and Cessation are enlightenment, there is an obstruction between them. Furthermore, it should be known that the delusion of the Truth of Origin and karma act as the power to delude, while the suffering result and birth-and-death act as the objects of delusion. Both the power to delude and the objects of delusion are in delusion, and the Truths of Path and Cessation are also in delusion. Therefore, the delusions of views must experience the Four Noble Truths.
This refers to the ten fetters (or 'poisons') being complete under the Truth of Suffering in the Desire Realm (one of the six realms of reincarnation, here referring to the lowest realm). The Truths of Origin and Cessation each have seven fetters, removing the self-view (the belief that the body is real) and extreme views (the belief that things are either annihilated or eternal), and adherence to precepts (attachment to wrong precepts). The Truth of Path has eight fetters, removing the self-view and extreme views. The Four Noble Truths combined have thirty-two.
Two, this refers to explaining separately under the Desire Realm. First, 'the ten fetters of the Desire Realm's Suffering are complete' is because suffering is a conditioned result. Beings do not understand the form and substance of the result, falsely establishing a master, thus generating self-view. Furthermore, they believe that the result of the aggregates (the five aggregates that constitute an individual) is either annihilated or eternal, arbitrarily calculating one side, thus having extreme views. Then they cling to this inferior view, thinking it is superior, thinking it is Nirvana, thus having clinging to views. Moreover, they use this body to uphold non-precepts, thus having adherence to precepts. Also, they use this body to practice evil dharmas, denying cause and effect, thus having wrong views. They hesitate about self-view, etc., thus having doubt. Ignorance (delusion about the true nature of things) causes delusion, thus having delusion. Therefore, these seven fetters are all generated on the body of the suffering result, and their relationship is close, so they are called close delusions. If greed, hatred, and pride, these three fetters, only arise from the previous seven fetters violating, complying with, and bullying others, then these three fetters are distant in relation to the realm of the Truth of Suffering, and are called distant delusions. Question: Precepts belong to the cause, and the Truth of Suffering is the result, why is there adherence to precepts, a close delusion, under the Truth of Suffering? Answer: Because they calculate many ascetic practices, clinging to non-precepts, hoping to use this as a real cause, so it is included in the close delusions of the Truth of Suffering. The Truths of Origin and Cessation each have seven fetters, removing the three delusions of self-view, extreme views, and adherence to precepts. This is because the Truth of Origin is a conditioned cause, and the Truth of Cessation is an unconditioned result, neither of which arises from the suffering realm of the body, so the Truths of Origin and Cessation remove self-view. Since there is no self-view, extreme views and adherence to precepts also do not exist. Why? Because extreme views are calculating annihilation or eternity for the body of the suffering result, and adherence to precepts is the non-precepts upheld by the body, so these two delusions depend on the body. Since there is no self-view, how can these two delusions exist? Therefore, the seven fetters of the Truth of Origin have close and distant delusions, clinging to views, wrong views, and doubt and delusion, these four delusions are attached to the Truth of Origin and arise, their...
相親切名之為親何者有漏集因本是劣法執此劣法以為涅槃故有見取計此有漏邪妄之因撥正因果故有邪見於茲猶豫是故有疑無明迷闇所以有癡故此四種名為親惑若貪嗔慢三種名疏例上說之無別意也滅下七使四疏三親親則邪見及以疑癡此三種惑名親者何邪心取理撥正因果故有邪見疑癡二惑亦例前云是故此三名為親惑若貪嗔慢三種名疏亦如向說今滅諦下見取之惑名為疏者良由見取體是執劣以為勝故且此滅諦自是無為真勝之果非是有為虛偽劣法是故見取滅諦疏矣若苦集下見取親者以苦集體本是劣法執以為勝故名親也道諦八使除身邊者道是無為無漏之因且非依身故無身見既無身見邊見亦無問既無身邊應無戒取今道諦下何故有耶答苦下戒取依身而起名之為親道下戒取但從邪見而生此乃名為趺惑何者道諦八使三親五疏疏則於前苦集三疏滅下四疏更加戒取故有五疏何者以由道諦本是真因不是戒禁非因之因故不當立戒取親惑此戒取等五種之惑但是從於邪見疑癡三親而生俱為疏惑何者貪嗔與慢及戒禁取此四名疏如前所示若乃見取名為疏者以此見取體是執劣而為勝故今此道諦本非是劣是故見取亦為疏也若邪見等三名親者以執邪道而為真道撥除正法故有邪見親惑而起疑癡名親亦例前說又復應知苦道二諦存戒禁者本在內道見苦能斷本在外道見道能
【現代漢語翻譯】 現代漢語譯本 問：相親切名之為親，何者有漏集因？本是劣法，執此劣法以為涅槃，故有見取（錯誤的見解，執著于錯誤的觀點）計。此有漏邪妄之因，撥正因果，故有邪見（錯誤的見解）。于茲猶豫，是故有疑（懷疑）。無明迷闇，所以有癡（愚癡）。故此四種名為親惑。若貪嗔慢三種名疏，例上說之，無別意也。 滅下七使，四疏三親。親則邪見及以疑癡，此三種惑名親者何？邪心取理，撥正因果，故有邪見。疑癡二惑亦例前云，是故此三名為親惑。若貪嗔慢三種名疏，亦如向說。今滅諦下見取之惑名為疏者，良由見取體是執劣以為勝故。且此滅諦自是無為真勝之果，非是有為虛偽劣法，是故見取滅諦疏矣。若苦集下見取親者，以苦集體本是劣法，執以為勝故名親也。 道諦八使除身邊者，道是無為無漏之因，且非依身故無身見（認為身體是真實存在的錯誤見解）。既無身見，邊見（認為事物是斷滅或永恒的錯誤見解）亦無。問：既無身邊，應無戒取（執著于錯誤的戒律和修行方法），今道諦下何故有耶？答：苦下戒取依身而起名之為親，道下戒取但從邪見而生，此乃名為趺惑。何者？道諦八使三親五疏。疏則於前苦集三疏，滅下四疏，更加戒取，故有五疏。何者？以由道諦本是真因，不是戒禁非因之因，故不當立戒取親惑。此戒取等五種之惑，但是從於邪見疑癡三親而生，俱為疏惑。何者？貪嗔與慢及戒禁取，此四名疏如前所示。若乃見取名為疏者，以此見取體是執劣而為勝故，今此道諦本非是劣，是故見取亦為疏也。若邪見等三名親者，以執邪道而為真道，撥除正法，故有邪見親惑而起。疑癡名親亦例前說。又復應知苦道二諦存戒禁者，本在內道見苦能斷，本在外道見道能。
【English Translation】 English version Question: Why are 'attachment' and 'clinging' called 'close' when they arise from defiled and accumulated causes? Because they are inferior dharmas, and clinging to these inferior dharmas as if they were Nirvana leads to 'wrong views' (Ditthi-upadana, clinging to wrong views). These defiled and erroneous causes overturn the correct causes and effects, leading to 'false views' (Micchatta). Hesitation arises from this, leading to 'doubt' (Vicikiccha). Ignorance and darkness lead to 'delusion' (Moha). Therefore, these four are called 'close' defilements. If greed, hatred, and pride are called 'distant,' it is as explained above, with no different meaning. Under the cessation of the seven latent tendencies, there are four distant and three close. The close ones are 'false views,' 'doubt,' and 'delusion.' Why are these three defilements called 'close'? Because a perverse mind grasps at principles, overturning correct causes and effects, leading to 'false views.' 'Doubt' and 'delusion' are also explained similarly, so these three are called 'close' defilements. If greed, hatred, and pride are called 'distant,' it is as previously stated. Now, the defilement of 'clinging to views' under the cessation truth is called 'distant' because the nature of 'clinging to views' is to grasp the inferior as superior. Moreover, the cessation truth itself is the unconditioned, the true and superior result, not a conditioned, false, and inferior dharma. Therefore, 'clinging to views' regarding the cessation truth is distant. If 'clinging to views' under suffering and origination is close, it is because suffering and origination are inherently inferior dharmas, and clinging to them as superior is called close. Among the eight tendencies of the path truth, 'self-view' (Sakkaya-ditthi, the false view of a permanent self) and 'extreme views' (Antagrahika-ditthi, the false view of annihilation or eternalism) are excluded because the path is the unconditioned and undefiled cause, and it does not rely on the body, so there is no 'self-view.' Since there is no 'self-view,' there are also no 'extreme views.' Question: Since there are no 'self-view' and 'extreme views,' there should be no 'clinging to rules and rituals' (Silabbata-paramasa, clinging to rites and rituals). Why is it present under the path truth? Answer: 'Clinging to rules and rituals' under suffering arises based on the body and is called close. 'Clinging to rules and rituals' under the path arises only from 'false views' and is called a secondary defilement. What are they? Among the eight tendencies of the path truth, there are three close and five distant. The distant ones are the three distant ones under suffering and origination, the four distant ones under cessation, plus 'clinging to rules and rituals,' making five distant. Why? Because the path truth is inherently the true cause, not a non-causal cause of rules and rituals, so 'clinging to rules and rituals' should not be established as a close defilement. These five defilements, including 'clinging to rules and rituals,' arise only from the three close defilements of 'false views,' 'doubt,' and 'delusion,' and are all distant defilements. What are they? Greed, hatred, pride, and 'clinging to rules and rituals' are the four distant ones, as previously shown. If 'clinging to views' is called distant, it is because the nature of 'clinging to views' is to grasp the inferior as superior. Now, the path truth is not inherently inferior, so 'clinging to views' is also distant. If the three, such as 'false views,' are called close, it is because they grasp the wrong path as the true path, rejecting the correct dharma, so 'false views' arise as a close defilement. 'Doubt' and 'delusion' being called close are explained similarly. Furthermore, it should be known that the two truths of suffering and path retain 'clinging to rules and rituals.' The former, being in the internal path, can sever suffering, while the latter, being in the external path, can...
斷問此四諦下所起諸惑依何教耶答依阿毗曇苦下十使足集滅除三見道除於二見上界不行恚。
上二界四諦下余皆如欲界只於每諦下除瞋使故一界各有二十八。
二上二界下色無色界言只於者謂於色界及無色界四諦之下各除嗔也金光明雲三十三天生嗔恨者此欲界耳非上界焉上界何故不行恚耶毗曇論云上界無相害故有善欲故性寂靜故心滋潤故所以無嗔也別圓極果三毒乃亡何故上界不行恚耶須知此乃小教權說故不可以大乘極難且無色界既無色陰何故卻立身見等耶無色界中有色無色其義如前。
二界合為五十六並前三十二合為八十八使也。
三二界合下結示文可知。
二明思惑者有八十一品。
二釋思惑文分為三初通標名數故前見惑乃從意根法塵而起思惟惑者則於五根五塵而生又於六塵而不計我皆是思惑有計我者名見惑焉。
謂三界分為九地。
二謂三界下別釋分二初總示九地言九地者一欲界五趣雜居地二初禪離生喜樂地三二禪定生喜樂地四三禪離喜妙樂地五四禪舍念清凈地六空無邊處地七識無邊處地八無所有處地九非非想地問夜摩已上既皆居空何以云地答通以所依故受地名非謂泥沙土石地也。
欲界合為一地四禪四定為八共為九地欲界一地中有九品貪瞋癡慢言九品
者上上上中上下中上中中中下下上下中下下。
二欲界下約地辨數文又分二初欲界言有九品貪瞋癡慢者應知此四各有九品今且總云有九品耳上上等者先須了知三大品惑謂上中下於上品中復有三品故云上上上中上下上品既然中下亦爾。
上八地各有九品除瞋使。
二上八下色無色界。
言除瞋者須知除嗔九品惑也此思惟惑何故無疑見道已斷理無疑故見惑既歷三界四諦思惟何故不歷四耶若準見惑四十里水此緣一諦應是十里不橫起故稱之一渧重數甚多亦可十里四十里水既是四諦所斷之惑斷思但直緣一真諦或四諦中隨緣一諦如十里水故大經云初果所斷如四十里水其餘在者如一毛渧也見八十八思八十一為定然乎教門赴機或廣或略何必定也如雲三結及五上分五下分等見思數無量無邊。
故成八十一也。
三故成下結文可見。
上來見思不同總是藏教實有集諦。
三上來下結成集諦。
三滅諦者。
三滅諦分三初標名所言滅者滅無為義結業既盡則無生死一切患累故名為滅又發無漏見思斷故名之為滅業煩惱滅名為有餘因滅故果滅名為無餘也。
滅前苦集顯偏真理。
二滅前下示滅諦體由苦集滅真理現前言偏真者不具俗也。
因滅會真滅非真諦。
三因滅下揀辨但是因滅而會真理非謂此滅便是真諦何者真理如月苦集如雲道如卻除滅如卻已故四諦外別立真也當知苦集但是能覆不能惱染道滅能顯而理本凈是故真理非逆非順然而約行能順能顯所以因滅而會真空苦集為俗道滅為真此乃約于逆順而說苦集逆真故云俗也道滅順理故云真也非謂道滅是真理也。
四道諦者。
四道諦分二初標名所言道者能通為義正道助道此二相扶能通涅槃故名道也三十七品緣理慧行名為正道種種對治及諸禪定名為助道又復忍智無礙解脫名為正道方便對治三十七品名為助道。
略則戒定慧廣則三十七道品。
二略則下釋分二初標略廣廣論雖有三十七品略之不出戒定慧三何者且四念處念即是觀豈非慧耶五根五力第四名定八正道中正命離邪豈非戒耶此從名自顯然而對應自約義委明三學。
此三十七合為七科。
二此三十下釋廣文分三初標科三十七者三四二五單七隻八也品者類也眾也法也三十七法眾類不同故云品矣夫論道品乃有四種一者相生次第相生不雜亂也如觀念處則生正勤因正勤故定慧均等生如意足復生五根無能動壞又生五力及七覺支見八正道此相生也二者對位如四念處對念處位正勤對暖位如意足對頂位五根對忍位五力對世第一位七覺對二果位八正對初
果位三者當分此三十七品品當分各各皆通行人修之豈可皆令行人具歷三十七品始悟道耶四者相攝且如念處之外更無餘法故此念處能攝諸法念處既然余科亦爾故三十七一人所修如相生也多人修者當分是也若七覺支在八正前名相生也若七覺支在八正後名對位也又複道品通於正道及以助道亦通有漏無漏亦有漏亦無漏如止觀中廣分別說。
一四念處一觀身不凈(色蘊)二觀受是苦(受蘊)三觀心無常(識蘊)四觀法無我(想行蘊)二四正勤一未生惡令不生二已生惡令滅三未生善令生四已生善令增長三四如意足(慾念進慧)四五根(信進定慧)五五力(同上根名)六七覺支(念擇進喜輕安定舍)七八正道(正見正思惟正語正業正精進正定正念正命)。
二一四念下列數。
一四念處者身受心法不凈苦無常無我境觀各四謂之四也念即是觀處即是境故云念處也問四念既是慧云何從念受名答為初學用念持慧不妄受異緣念為增上從念受名也。
一觀身不凈者以由眾生迷倒之故計著我身謂之清凈聖人化此用不凈法破其凈倒令達空理故云觀身不凈也須知此是正道實觀正實云何故現在之身有五種不凈何等為五一種子不凈父母交會赤白二渧成此身故二住處不凈在母腹中生熟藏間種種污穢故三自相不凈從於尿道出生之後服
臥糞穢九孔常流故四自性不凈其中唯有𦳊尿之聚大小腸肚箸纏血涂故五究竟不凈老病死後捐棄冢間如朽敗木故。
二觀受是苦者亦由眾生計六根受以之為樂不知其樂乃是苦因是故令其諦觀六根受六塵觸皆悉是苦如何觀察且受不出三一者苦受二者樂受三不苦不樂受苦受從於苦緣而生情覺是苦故見苦受是苦苦也樂受順情樂壞必苦不苦不樂平平之心即行苦也是故六根受六塵法皆有三受三受咸苦焉。
三觀心無常者眾生不悟謂之常存故令觀心但有名字剎那不住唸唸遷流出息尚乃不保入息豈可識心而常存耶。
四觀法無我者法名軌則即善法惡法無記法也眾生皆於此法計著其我謂我能行善行惡及以無記是故粗須於此法中一一觀察何處是我我住何所為善法是我惡法是我無記法是我若諸法是我我則無量若非我者云何執之而自迷倒如是推求我乃匹得五陰中即想行二陰名為法也由想故行行善行惡是故云也問若論五陰心識最末念處何故心居第三答此乃各從言說便耳無別義焉。
二四正勤者舍邪名正無怠曰勤。
一未生惡令不生者諸煩惱惑雖然未起后必生故是以勤修令不生也二已生惡令滅者煩惱業等既其已生故勤正行令其滅也。
三未生善令生者根力覺道善既未生故修正勤令其生也四已生善令增長者根力
【現代漢語翻譯】 現代漢語譯本：
身體是充滿糞便污穢的，九個孔竅經常流出不潔之物，所以從四個方面來說，身體的自性是不清凈的。其中只有糞便和尿液的聚集，大小腸和肚子互相纏繞，血液塗抹其上，所以從五個方面來說，身體終究是不清凈的。年老、生病、死亡之後，被丟棄在墳墓之間，就像朽爛的木頭一樣。
第二，觀察感受是痛苦的。這是因為眾生執著於六根的感受，認為它是快樂，卻不知道快樂乃是痛苦的根源。因此，要讓他們仔細觀察六根所感受的六塵觸，全部都是痛苦。如何觀察呢？感受不外乎三種：一是苦受，二是樂受，三是不苦不樂受。苦受從痛苦的因緣而生，情覺是痛苦的，所以見到苦受就是苦苦。樂受順應情意是快樂的，但快樂壞滅后必然是痛苦。不苦不樂是平平常常的心，即是行苦。因此，六根所感受的六塵法，都有三種感受，三種感受都是痛苦的。
第三，觀察心是無常的。眾生不覺悟，認為心是常存的，所以要觀察心，心只是一個名字，剎那不停留，唸唸遷流。呼出的氣息尚且不能保證，吸入的氣息怎麼能認為心是常存的呢？
第四，觀察法是無我的。法，名為軌則，即善法、惡法、無記法。眾生都對此法執著，認為是『我』，認為『我』能行善、行惡以及無記。因此，必須仔細地對此法一一觀察，哪裡是『我』？『我』住在哪裡？什麼是善法是『我』？惡法是『我』？無記法是『我』？如果諸法是『我』，那麼『我』就無量。如果不是『我』，為什麼執著它而自我迷惑顛倒？這樣推求，『我』乃是五陰中的想陰和行陰，名為法。因為有想，所以有行，行善行惡，所以這樣說。問：如果說五陰，心識是最末的念處，為什麼心排在第三？答：這只是各自從言語表達的方便而已，沒有別的意義。
二、四正勤，捨棄邪惡名為正，沒有懈怠叫做勤。
一、未生的惡令不生：各種煩惱迷惑雖然還沒有產生，但以後必定會產生，因此要勤奮修行，使它不產生。二、已生的惡令滅除：煩惱業等既然已經產生，所以要勤奮地修正行為，使它滅除。
三、未生的善令生起：根、力、覺、道等善法既然還沒有產生，所以要修正勤，使它生起。四、已生的善令增長：根、力、
【English Translation】 English version:
The body is full of filth and excrement, with nine orifices constantly discharging impure substances. Therefore, in four aspects, the nature of the body is impure. Within it, there is only a collection of feces and urine, with the large and small intestines intertwined and blood smeared upon them. Therefore, in five aspects, the body is ultimately impure. After old age, sickness, and death, it is discarded in the graveyard like rotten wood.
Second, observe that feeling (受, shòu) is suffering. This is because sentient beings cling to the feelings of the six sense organs (六根, liù gēn), considering them to be pleasure, but they do not know that pleasure is the root of suffering. Therefore, they should carefully observe that the contacts of the six sense organs with the six sense objects (六塵, liù chén) are all suffering. How to observe? Feelings are nothing more than three types: first, painful feeling (苦受, kǔ shòu); second, pleasant feeling (樂受, lè shòu); third, neither painful nor pleasant feeling (不苦不樂受, bù kǔ bù lè shòu). Painful feeling arises from painful conditions, and the emotional awareness is painful, so seeing painful feeling is suffering upon suffering. Pleasant feeling accords with emotions and is pleasant, but when pleasure ceases, it is inevitably painful. Neither painful nor pleasant is an ordinary mind, which is the suffering of conditioned existence (行苦, xíng kǔ). Therefore, the six sense organs' experience of the six sense objects all have three types of feeling, and all three types of feeling are suffering.
Third, observe that the mind is impermanent (無常, wú cháng). Sentient beings are not enlightened and consider the mind to be permanent. Therefore, observe the mind; the mind is only a name, not staying for even a moment, constantly changing. Even the outgoing breath cannot be guaranteed, so how can one consider the mind to be permanent?
Fourth, observe that phenomena (法, fǎ) are without self (無我, wú wǒ). 'Dharma' means rules and principles, namely, wholesome dharma, unwholesome dharma, and neutral dharma (善法、惡法、無記法, shàn fǎ, è fǎ, wú jì fǎ). Sentient beings cling to these dharmas, considering them to be 'I,' thinking that 'I' can perform wholesome actions, unwholesome actions, and neutral actions. Therefore, one must carefully observe each of these dharmas: Where is 'I'? Where does 'I' reside? Is wholesome dharma 'I'? Is unwholesome dharma 'I'? Is neutral dharma 'I'? If all dharmas are 'I,' then 'I' would be limitless. If they are not 'I,' why cling to them and delude oneself? In this way, seeking, 'I' is found to be the skandhas (五陰, wǔ yīn) of thought (想, xiǎng) and volition (行, xíng), which are called dharma. Because of thought, there is volition, performing wholesome and unwholesome actions, so it is said. Question: If discussing the five skandhas, consciousness (識, shì) is the last of the mindfulness practices (念處, niàn chù), why is mind (心, xīn) placed third? Answer: This is merely for the convenience of verbal expression; there is no other meaning.
Two, the Four Right Exertions (四正勤, sì zhèng qín): Abandoning evil is called 'right,' and without laziness is called 'exertion.'
First, preventing unarisen evil from arising: Although various afflictions and delusions have not yet arisen, they will certainly arise later. Therefore, diligently cultivate to prevent them from arising. Second, eliminating arisen evil: Since afflictions and karma have already arisen, diligently correct one's conduct to eliminate them.
Third, causing unarisen good to arise: Since the roots (根, gēn), powers (力, lì), factors of enlightenment (覺, jué), and the path (道, dào) have not yet arisen, diligently cultivate to cause them to arise. Fourth, increasing arisen good: The roots, powers,
覺道善既已生應正勤護更令增長勿使失也。
三四如意足者意心意也如其心意而滿足故名如意足何者念處正勤智慧增多定力甚少今得慾念進慧四種定力攝心智定既等所愿皆成是故名為如意足也或引瑜伽如有足者能往能還亦如意足所欲如心也一欲者樂欲也樂欲得定令行成故二念者心念得定令行成故三進者進求其定無間雜故四慧者法界次第及以止觀皆云思惟思惟念處所觀之境由思惟故心不馳散定力成就今云慧者以如意足是有慧之定故舉慧彰定也或恐慧字當爲思字即思惟也。
四五根者能生名根難可動故此之五法如物有根邪倒難。
動故信正助故名為信也進求正助名為進也念求正助名爲念也求正助法無有散亂故云定也為正助故善修其慧名為慧也。
五五力者力用義也此之五法有斷惡排障之力焉是故根力大意不殊但有能生排障之別故分為二焉。
六七覺支者覺名覺了支謂支分也一念者覺了定慧使令平等不見一念有浮沉也二擇者能善揀擇真偽法也三進者精進修行離邪行也四喜者心得善法生歡喜也五輕安者輕利安適也法界次第及止觀中皆云除覺心浮動時即便除之以除浮動心得法味除身口之粗故輕利安適也又是新舊翻譯不同耳百法疏云遠離粗重調暢身心故云輕安遠離豈非是除義耶六定者禪定現前不生
【現代漢語翻譯】 現代漢語譯本：覺悟之道和善法既然已經產生，就應當精進不懈地守護，使之增長，不要讓它喪失。
關於四如意足，『如意』指的是心意，能夠按照心意而得到滿足，所以叫做如意足。什麼是如意足呢？就是念處、正勤、智慧增多，而定力很少。現在通過慾望、念頭、精進、智慧這四種定力來攝持心智，使定力與智慧相等，所希望的都能實現，所以叫做如意足。或者引用瑜伽的說法，就像有腳的人能夠來去自如一樣，如意足也能隨心所欲。第一是欲，即樂於希求，樂於希求得到禪定，使修行成就。第二是念，即心念專注，得到禪定，使修行成就。第三是進，即精進地尋求禪定，沒有間斷和雜念。第四是慧，即對法界的次第以及止觀的理解，都說是思惟。思惟念處所觀的境界，因為思惟的緣故，心不散亂，定力成就。這裡說『慧』，是因為如意足是有智慧的禪定，所以用智慧來彰顯禪定。或者擔心『慧』字應當是『思』字，即思惟的意思。
五根指的是能夠生長的叫做根，難以動搖。這五種法就像物體有根一樣，邪惡和顛倒難以動搖。信根是正確的幫助，所以叫做信。進根是精進地尋求正確的幫助，所以叫做進。念根是心念尋求正確的幫助，所以叫做念。定根是尋求正確的幫助之法，沒有散亂，所以叫做定。慧根是爲了正確的幫助，好好地修習智慧，所以叫做慧。
五力指的是力量和作用。這五種法具有斷除邪惡、排除障礙的力量，因此根和力的主要意思沒有差別，只是有能夠生長和排除障礙的區別，所以分為兩種。
七覺支，覺是覺悟，支是支分。第一是念覺支，覺悟禪定和智慧，使它們平等，不見一念有浮沉。第二是擇法覺支，能夠善於選擇真偽之法。第三是精進覺支，精進修行，遠離邪行。第四是喜覺支，心中得到善法，生起歡喜。第五是輕安覺支，輕利安適。在《法界次第》和《止觀》中都說，當覺察到心浮動時，就立即去除它，因為去除了浮動，心中才能得到法味，去除身口的粗重，所以輕利安適。這又是新舊翻譯的不同。百法疏中說，遠離粗重，調暢身心，所以叫做輕安，遠離難道不是去除的意思嗎？第六是定覺支，禪定現前，不生......
【English Translation】 English version: Virtuous qualities and wholesome practices, once arisen, should be diligently guarded and further cultivated, lest they be lost.
Regarding the Four Foundations of Success (如意足, Ruyi Zu) [Four limbs conducive to psychic power]: 'Ruyi' refers to intention; being able to be satisfied according to one's intention is why it is called Ruyi Zu. What are the Ruyi Zu? They are the increase of mindfulness (念處, Nianchu) [Four foundations of mindfulness], diligence (正勤, Zhengqin) [Four right efforts], and wisdom, while meditative concentration is little. Now, through the four kinds of meditative power—desire, thought, effort, and wisdom—the mind and intellect are controlled, making meditative power equal to wisdom, and all wishes are fulfilled. Therefore, it is called Ruyi Zu. Or, quoting the Yoga, just as one with feet can go and return freely, so too can Ruyi Zu fulfill desires as one wishes. First is desire (欲, Yu), which is the joy of seeking; the joy of seeking to attain samadhi (定, Ding) [meditative concentration] enables practice to be accomplished. Second is thought (念, Nian), which is the focus of the mind; attaining samadhi enables practice to be accomplished. Third is effort (進, Jin), which is diligently seeking samadhi without interruption or distraction. Fourth is wisdom (慧, Hui), which is the understanding of the order of the Dharma realm (法界, Fajie) and the practice of cessation and contemplation (止觀, Zhiguan), both of which are said to be contemplation. Contemplating the object of mindfulness, because of contemplation, the mind does not wander, and meditative power is accomplished. Here, 'wisdom' is mentioned because Ruyi Zu is a samadhi with wisdom, so wisdom is used to highlight samadhi. Or, there is concern that the word 'wisdom' should be 'thought,' meaning contemplation.
The Five Roots (五根, Wugen) [Five roots of good]: That which can grow is called a root, difficult to move. These five dharmas are like a plant with roots; evil and inversion are difficult to move. The root of faith (信, Xin) is correct assistance, so it is called faith. The root of effort (進, Jin) is diligently seeking correct assistance, so it is called effort. The root of mindfulness (念, Nian) is the mind seeking correct assistance, so it is called mindfulness. The root of samadhi (定, Ding) is seeking the dharma of correct assistance, without distraction, so it is called samadhi. The root of wisdom (慧, Hui) is for correct assistance, cultivating wisdom well, so it is called wisdom.
The Five Powers (五力, Wuli) [Five powers]: Power means strength and function. These five dharmas have the power to cut off evil and eliminate obstacles. Therefore, the main meanings of roots and powers are not different, but there is a distinction between being able to grow and being able to eliminate obstacles, so they are divided into two.
The Seven Factors of Enlightenment (七覺支, Qijuezhi) [Seven limbs of enlightenment]: Enlightenment (覺, Jue) means awakening, and a factor (支, Zhi) is a branch. First is the factor of mindfulness (念, Nian), awakening samadhi and wisdom, making them equal, and not seeing a single thought with ups and downs. Second is the factor of discernment (擇, Ze), being able to skillfully choose true and false dharmas. Third is the factor of effort (進, Jin), diligently practicing and staying away from evil practices. Fourth is the factor of joy (喜, Xi), the mind obtaining wholesome dharmas and giving rise to joy. Fifth is the factor of tranquility (輕安, Qing'an), lightness and comfort. In the Fajie Cidi and Zhiguan, it is said that when one perceives the mind is agitated, one should immediately remove it, because by removing the agitation, the mind can obtain the taste of the Dharma, and by removing the coarseness of body and mouth, there is lightness and comfort. This is also a difference between new and old translations. The Hundred Dharmas Shastra says that by staying away from coarseness and harmonizing body and mind, it is called tranquility; isn't staying away the meaning of removing? Sixth is the factor of samadhi (定, Ding), samadhi appearing before one, not giving rise to...
見愛也七舍者舍諸妄謬求真實也。
七八正道者非邪曰正能通名道言正見者明見四諦也言正思惟者思忖惟度無漏智也言正語者口不邪言也言正業者修諸凈業也言正精進者離邪苦行也言正定者求無漏定也言正念者念正助道也言正命者離五邪命也言五邪者一為利養故詐現奇特二為利養故自說功德三為利養故占相吉兇為人說法四為利養故高聲現威令人畏懼五為利養故說己所得供養以動人心。
已上七科即是藏教生滅道諦。
三已上下結名。
然如前所列四諦名數通下三教但是隨教廣狹勝劣生滅無生無量無作不同耳故向下名數更不再列。
二然如前下示四諦名通大乘言名數者苦集滅道名即數也言廣狹者藏通四諦境只是六法界名為狹也別圓諦境通該十界名為廣也言勝劣者藏別拙故名為劣也通圓巧故名為勝也又四教迭論唯圓獨勝也言無生者迷真輕故從理受名也從理者何無生之謂也所謂苦無逼迫相集無和合相滅無生相道不二相良由苦集滅道之事即真理故所以苦無逼迫乃至道不二也既即真理真理豈有逆順者哉是故苦集等事名之為生生即無生無生是理故云無生從理受名也言無量者迷中重故從事受名也所謂苦有無量相十界之果不同也集有無量相五住之因有殊也滅有無量相諸波羅蜜不一也道有無量相恒沙法門
【現代漢語翻譯】 現代漢語譯本：
捨棄對愛的執著，以及七種錯誤的見解，是爲了追求真實。
七八正道指的是遠離邪惡，趨向正途，能夠通達真理的道路。正見指的是明瞭地認識四諦（苦、集、滅、道）。正思惟指的是通過無漏智慧進行思考和衡量。正語指的是不說虛妄不實的話。正業指的是修行各種清凈的善業。正精進指的是遠離邪惡的苦行。正定指的是追求無漏的禪定。正念指的是憶念正確的助道之法。正命指的是遠離五種邪命。
五種邪命指的是：一，爲了獲得供養，虛假地顯現奇異的法術；二，爲了獲得供養，自我吹噓功德；三，爲了獲得供養，占卜吉兇，為人說法；四，爲了獲得供養，高聲呵斥，顯示威嚴，使人畏懼；五，爲了獲得供養，宣揚自己所得到的供養，以此來打動人心。
以上七科（七科指：見愛也七舍者，七八正道者，五邪者，已上七科即是藏教生滅道諦，三已上下結名，然如前所列四諦名數通下三教，二然如前下示四諦名通大乘）就是藏教（Skt. Tripiṭaka）的生滅道諦。
以上三點總結了名稱。
然而，像前面所列的四諦（苦、集、滅、道）的名數，可以通用於下面的三教（藏教、通教、別教），只是隨著教義的廣狹、勝劣，以及生滅、無生、無量、無作的不同而有所區別。因此，下面的名數不再重複列出。
然而，像前面所說的，四諦的名義可以通用於大乘（Mahāyāna）。名數指的是苦、集、滅、道這些名稱就是數。廣狹指的是藏教（Skt. Tripiṭaka）、通教（Skt. Sādhana）的四諦所包含的境界只是六法界（地獄、餓鬼、畜生、阿修羅、人、天），這被稱為狹。別教（Skt. Prātimokṣa）、圓教（Skt. Perfect Teaching）的四諦所包含的境界涵蓋十法界（包括佛、菩薩、緣覺、聲聞），這被稱為廣。勝劣指的是藏教（Skt. Tripiṭaka）、別教（Skt. Prātimokṣa）比較笨拙，所以被稱為劣。通教（Skt. Sādhana）、圓教（Skt. Perfect Teaching）比較巧妙，所以被稱為勝。而且，四教（藏、通、別、圓）互相比較，只有圓教（Skt. Perfect Teaching）最為殊勝。無生指的是因為對真理的迷惑較輕，所以從理上接受名稱。從理上接受名稱指的是什麼呢？就是無生的含義。所謂的苦沒有逼迫的相狀，集沒有和合的相狀，滅沒有生起的相狀，道沒有二元的相狀。這是因為苦、集、滅、道的事情就是真理，所以苦沒有逼迫，乃至道沒有二元。既然就是真理，真理怎麼會有逆反或順從呢？因此，苦、集等事被稱為生，生就是無生，無生是真理，所以說無生是從理上接受名稱。無量指的是因為對中道的迷惑較重，所以從事上接受名稱。所謂的苦有無量的相狀，十法界的果報各不相同。集有無量的相狀，五住地的因緣各有差異。滅有無量的相狀，諸波羅蜜（Skt. pāramitā，意為到彼岸）各不相同。道有無量的相狀，如恒河沙數般的法門。
【English Translation】 English version:
Abandoning attachment to love and the seven erroneous views is to seek the truth.
The Seven and Eightfold Noble Paths refer to turning away from evil and towards the right path, a path that can lead to the understanding of truth. Right View refers to clearly understanding the Four Noble Truths (suffering, accumulation, cessation, and the path). Right Thought refers to contemplating and deliberating with non-outflow wisdom. Right Speech refers to not speaking falsely. Right Action refers to cultivating all pure actions. Right Diligence refers to abandoning evil ascetic practices. Right Samadhi refers to seeking non-outflow concentration. Right Mindfulness refers to contemplating the correct aids to the path. Right Livelihood refers to abandoning the five wrong livelihoods.
The five wrong livelihoods refer to: 1. Falsely displaying extraordinary abilities for the sake of gain; 2. Boasting of one's merits for the sake of gain; 3. Divining fortunes and preaching the Dharma for others for the sake of gain; 4. Shouting loudly and displaying威嚴 (wēi yán, awe-inspiring demeanor) to inspire fear for the sake of gain; 5. Praising the offerings one has received to stir people's hearts for the sake of gain.
The above seven categories (見愛也七舍者, jiàn ài yě qī shě zhě, abandoning attachment to love and the seven erroneous views; 七八正道者, qī bā zhèng dào zhě, the Seven and Eightfold Noble Paths; 五邪者, wǔ xié zhě, the five wrong livelihoods; 已上七科即是藏教生滅道諦, yǐ shàng qī kē jí shì zàng jiào shēng miè dào dì, the above seven categories are the Path of Cessation and Production in the Tripiṭaka Teaching; 三已上下結名, sān yǐ shàng xià jié míng, the above three points summarize the names; 然如前所列四諦名數通下三教, rán rú qián suǒ liè sì dì míng shù tōng xià sān jiào, however, the names and numbers of the Four Noble Truths listed above can be applied to the following three teachings; 二然如前下示四諦名通大乘, èr rán rú qián xià shì sì dì míng tōng dà chéng, however, as mentioned above, the names of the Four Noble Truths can be applied to the Mahāyāna) constitute the Path of Cessation and Production in the Tripiṭaka (藏教, Zàng Jiào) Teaching.
The above three points summarize the names.
However, like the names and numbers of the Four Noble Truths (suffering, accumulation, cessation, and the path) listed above, they can be applied to the following three teachings (Tripiṭaka Teaching, Sādhana Teaching, and Prātimokṣa Teaching), but they differ in terms of the breadth, superiority, and inferiority of the teachings, as well as the differences between cessation and production, non-cessation and non-production, immeasurable, and non-action. Therefore, the following names will not be repeated.
However, as mentioned above, the meaning of the Four Noble Truths can be applied to Mahāyāna (大乘, Dà Chéng). The names and numbers refer to the names of suffering, accumulation, cessation, and the path, which are numbers. The breadth refers to the fact that the realm contained in the Four Noble Truths of the Tripiṭaka (藏教, Zàng Jiào) and Sādhana (通教, Tōng Jiào) Teachings is only the Six Realms (hell, hungry ghosts, animals, asuras, humans, and gods), which is called narrow. The realm contained in the Four Noble Truths of the Prātimokṣa (別教, Bié Jiào) and Perfect (圓教, Yuán Jiào) Teachings covers the Ten Realms (including Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas), which is called broad. The superiority and inferiority refer to the fact that the Tripiṭaka (藏教, Zàng Jiào) and Prātimokṣa (別教, Bié Jiào) Teachings are clumsy, so they are called inferior. The Sādhana (通教, Tōng Jiào) and Perfect (圓教, Yuán Jiào) Teachings are skillful, so they are called superior. Moreover, when comparing the four teachings (Tripiṭaka, Sādhana, Prātimokṣa, and Perfect), only the Perfect (圓教, Yuán Jiào) Teaching is the most superior. Non-cessation and non-production refer to the fact that because the delusion about the truth is light, the name is accepted from the perspective of principle. What does it mean to accept the name from the perspective of principle? It is the meaning of non-cessation and non-production. The so-called suffering has no aspect of oppression, accumulation has no aspect of aggregation, cessation has no aspect of arising, and the path has no aspect of duality. This is because the matters of suffering, accumulation, cessation, and the path are the truth, so suffering has no oppression, and even the path has no duality. Since it is the truth, how can the truth have opposition or compliance? Therefore, the matters of suffering, accumulation, etc., are called cessation and production, cessation and production are non-cessation and non-production, and non-cessation and non-production are the truth, so it is said that non-cessation and non-production accept the name from the perspective of principle. Immeasurable refers to the fact that because the delusion about the Middle Way is heavy, the name is accepted from the perspective of phenomena. The so-called suffering has immeasurable aspects, and the karmic results of the Ten Realms are different. Accumulation has immeasurable aspects, and the causes of the Five Dwellings are different. Cessation has immeasurable aspects, and the various pāramitās (波羅蜜, bō luó mì, perfections) are different. The path has immeasurable aspects, like the Dharma doors as numerous as the sands of the Ganges River.
有異也言無作者迷中輕故從理受名也所謂陰入皆如無苦可舍塵勞本凈無集可除邊邪是中正無道可修生死即涅槃無滅可證是以苦集之事有所作為即事而中無思無念無所造作以即中故無苦可舍及本凈等故名無作也問妙玄雲以由迷於涅槃菩提乃有苦集以由解于涅槃菩提名為道滅此與止觀無作四諦有同異耶答雖云迷解迷解即中乃名無作故妙玄雲即事而中無誰造作也迷是逆修解是順修逆順二修自是其事無作之名自約其理即理之事何妨逆順迷解之殊即事之理方名無思無造作也然而理具即理之事迷解不二由即理故是則玄及止觀同而不異焉人情持論種種不同有識之人請依祖訓。
然四諦之中分世出世前二諦為世間因果(苦果集因)后二諦為出世間因果(滅果道因)。
三然四諦下辨四諦因果文分為二初正示。
問何故世出世前果后因耶。
二料揀分二初問。
答聲聞根鈍知苦斷集慕果修因是故然也。
二答聲聞根鈍知苦等者對緣覺利先因後果也利則先斷其因苦果自滅鈍乃知苦方始斷因何者以聲聞人要先了知二十五有苦果之後始斷集因又慕滅諦無為之果乃修道諦無漏之因也然此且約聲聞而辨因果前後若通別圓三種四諦不可以此而論前後也如妙玄中生滅四諦果前因后又以道前而滅在後無生無量並云苦
集道滅無作四諦集苦道滅又如華嚴四諦品中亦只列于苦集滅道妙玄又以果粗在前因細在後辨其次第涅槃疏云鈍根小乘望果修因滅前道后中乘利根道前滅后此亦無在四念處云聲聞帶果行因緣覺望果行因以由聲聞帶于初果行二果因二果三果亦如是說緣覺修行不立分果所以望果而行其因隨文用與不可局也。
略明藏教修行人之與位。
二略明下釋行位三初通標。
初明聲聞位分二初凡二聖凡又二外凡內凡釋外凡中自分三。
二初明下別釋又三初聲聞亦三初標位分科。
初五停心一多貪眾生不凈觀二多瞋眾生慈悲觀三多散眾生數息觀四愚癡眾生因緣觀五多障眾生唸佛觀。
二初五停下釋分二初凡為二初釋又二初外凡分三初五停心三藏教中所明停心七賢七聖乃是依于阿毗曇論有門而說若成實論空門所明二十七賢聖毗勒論亦空亦有門車匿入道非空非有門等並略而未明也此五停心妙玄智妙所列名目與今不殊但以數息而為初耳若位妙中但云五停而不具列釋簽指在止觀第七對治文中故今消釋多依止觀大本四教中但云界方便不立唸佛門問何不以不凈觀為初答若依數人即以不凈觀為初若依禪門辨次故以數息居先也以隨人病有先後豈可定其次第乎若四念處所列五停與妙玄大同但以界方便治我居第四耳諸文
【現代漢語翻譯】 現代漢語譯本：集道滅、無作四諦（Satya，真理），集（Samudaya，苦之根源）苦（Dukkha，苦）道（Marga，解脫之道）滅（Nirodha，苦之止息）。又如《華嚴經》四諦品中，也只列出苦、集、滅、道。妙玄（指《妙法蓮華經玄義》）又以果（Phala，結果）粗在前，因（Hetu，原因）細在後，辨別其次第。《涅槃疏》說，鈍根小乘（Hinayana，小乘佛教）望果修因，滅在前，道在後；中乘（Madhyamaka，中觀）利根，道在前，滅在後。這也沒有定論。四念處（Smarana-upasthana，四念住）說，聲聞（Sravaka，聲聞乘）帶果行因，緣覺（Pratyekabuddha，緣覺乘）望果行因。因為聲聞帶著初果（Srotapanna，須陀洹果）行二果（Sakrdagamin，斯陀含果）因，二果三果（Anagamin，阿那含果）也是這樣說。緣覺修行不立分果，所以望果而行其因，隨文使用，不可拘泥。
略明藏教（Tripitaka，三藏）修行人的位次。
二、略明下，解釋行位，三、初通標。
初明聲聞位分二，初凡二聖，凡又二，外凡內凡，釋外凡中自分三。
二、初明下，分別解釋，又三，初聲聞亦三，初標位分科。
初、五停心（Panca Nirodha Cittani，五停心觀）：一、多貪眾生，不凈觀（Asubha-bhavana，不凈觀）；二、多瞋眾生，慈悲觀（Maitri-bhavana，慈悲觀）；三、多散眾生，數息觀（Anapana-smrti，數息觀）；四、愚癡眾生，因緣觀（Pratitya-samutpada，十二因緣觀）；五、多障眾生，唸佛觀（Buddhanusmrti，唸佛觀）。
二、初五停下，解釋分二，初凡為二，初釋又二，初外凡分三，初五停心。三藏教中所明停心、七賢七聖，乃是依于《阿毗曇論》（Abhidhamma，阿毗達摩論）有門而說。若《成實論》（Satyasiddhi-sastra，成實論）空門所明二十七賢聖，《毗勒論》亦空亦有門，車匿入道非空非有門等，都省略而未明說。這五停心，妙玄智妙所列名目與今不殊，但以數息而為初。若位妙中，但云五停，而不具列。釋簽指在《止觀》第七對治文中，所以今消釋多依《止觀》大本。四教中，但云界方便，不立唸佛門。問：何不以不凈觀為初？答：若依數人，即以不凈觀為初；若依禪門辨次，故以數息居先也。以隨人病有先後，豈可定其次第乎？若四念處所列五停，與妙玄大同，但以界方便治我居第四耳。諸文
【English Translation】 English version: 'Samudaya Nirodha Marga', the Four Noble Truths (Satya), 'Samudaya' (the origin of suffering), 'Dukkha' (suffering), 'Marga' (the path to liberation), 'Nirodha' (the cessation of suffering). Furthermore, in the Four Noble Truths chapter of the 'Avatamsaka Sutra' (Hua Yan Jing), only 'Dukkha', 'Samudaya', 'Nirodha', and 'Marga' are listed. 'Miao Xuan' (referring to 'The Profound Meaning of the Lotus Sutra') also distinguishes the order by placing the gross result (Phala) before and the subtle cause (Hetu) after. The 'Nirvana Commentary' states that dull-rooted Hinayana (Small Vehicle) practitioners cultivate the cause with the result in mind, with cessation before the path; sharp-rooted Madhyamaka (Middle Way) practitioners have the path before cessation. There is no fixed order. The Four Foundations of Mindfulness (Smarana-upasthana) state that Sravakas (Hearers) practice the cause while carrying the result, and Pratyekabuddhas (Solitary Buddhas) practice the cause with the result in mind. Because Sravakas carry the fruit of Srotapanna (Stream-enterer) and practice the cause of Sakrdagamin (Once-returner), the same is said for Sakrdagamin and Anagamin (Non-returner). Pratyekabuddhas do not establish separate fruits in their practice, so they practice the cause with the result in mind, using the text flexibly and not rigidly.
Briefly explaining the positions of practitioners in the Tripitaka (Three Baskets) teaching.
- Briefly explaining below, interpreting the stages of practice, 3. First, a general introduction.
The first explanation of the Sravaka positions is divided into two: first, ordinary and then sage. The ordinary is further divided into two: external ordinary and internal ordinary. The explanation of the external ordinary is divided into three.
- First explanation below, separate explanations, also in three parts, first Sravaka also in three parts, first marking the positions and dividing into categories.
First, the Five Stopping the Mind (Panca Nirodha Cittani): 1. For beings with much greed, the Contemplation of Impurity (Asubha-bhavana); 2. For beings with much anger, the Contemplation of Loving-kindness (Maitri-bhavana); 3. For beings with much distraction, the Counting Breaths (Anapana-smrti); 4. For beings with much ignorance, the Contemplation of Conditioned Arising (Pratitya-samutpada); 5. For beings with many obstacles, the Contemplation of Buddha Recitation (Buddhanusmrti).
- First, the Five Stopping below, explaining the division into two, first the ordinary into two, first explanation also into two, first the external ordinary into three, first the Five Stopping the Mind. The stopping the mind, seven sages and seven saints explained in the Tripitaka teaching are based on the 'Abhidhamma' (Abhidhamma) school of existence. If the twenty-seven sages and saints explained in the 'Satyasiddhi-sastra' (Satyasiddhi-sastra) school of emptiness, the 'Vimalakirti Sutra' (Vimalakirti Sutra) school of both emptiness and existence, and Chanika's entry into the path of neither emptiness nor existence, etc., are all omitted and not clearly explained. These Five Stopping the Mind, the names listed in 'Miao Xuan Zhi Miao' are not different from the present, but counting breaths is the first. If in 'Position Miao', only the Five Stopping are mentioned, without listing them in detail. The commentary points to the seventh chapter of 'Samatha-vipassana' (Samatha-vipassana), so the current explanation mostly relies on the main text of 'Samatha-vipassana'. In the Four Teachings, only the realm of expedient means is mentioned, without establishing the door of Buddha Recitation. Question: Why not take the Contemplation of Impurity as the first? Answer: If based on counting people, then the Contemplation of Impurity is the first; if based on the order of the meditation school, then counting breaths is placed first. Since people's illnesses have a sequence, how can the order be fixed? If the Five Stopping listed in the Four Foundations of Mindfulness are largely the same as in 'Miao Xuan', but the realm of expedient means to cure the self is placed fourth. All texts.
同異不可昧也妙玄雲有定故言停有慧故言觀四念處云停名停住凈名玄雲停名停止斯乃即是修於五法止住五過焉須知此是假想助道與四念處觀身不凈正道實觀而不同也。
多貪眾生不凈觀者如貪女色作蟲膿想貪淫不息作蛇口想貪可食物作于蟲想貪好美羹作穢汁想貪乳酪等作髓腦想貪所著衣作于皮想然所貪境乃有四種一顯色二形色三妙觸四供奉皆應作于不凈之想不凈觀成凈倒滅矣又四念處明不凈門有九想八背舍等婆沙中雲一切不凈觀者不能于佛身作不凈想以佛身無垢故唯佛自能作不凈觀也。
多瞋眾生慈悲觀者所嗔之境乃有三種怨親中人怨親各三謂上中下並及中人故有七境於此七境各與三樂謂上中下故毗曇云慈者從親起謂從起慈心時於一切眾生立為三品謂怨親中親復分別上中下品先於上親起真實希望謂父母及余尊重謂彼久習惡故饒益心至還攝心作饒益想如是乃至上怨得正正住名慈心正受悲喜亦如是舍心乃從中人起也輔行中雲所謂初修令上親得下樂次修令上親得中樂中親得下樂次修令上親得上樂中親得中樂下親得下樂次修令中親得上樂下親得中樂中人得下樂次修令下親得上樂中人得中樂下怨得下樂次修令中人得上樂下怨得中樂中怨得下樂次修令下怨得上樂中怨得中樂上怨得下樂次修令中怨得上樂上怨得中樂次修
【現代漢語翻譯】 現代漢語譯本 『同』與『異』不可混淆。妙玄中說，因為有『定』，所以說是『停』；因為有『慧』，所以說是『觀』。四念處中說，『停』的意思是『停住』。凈名玄中說，『停』的意思是『停止』。這實際上就是修習五法，止住五種過失。須知這是假想，是輔助修道的手段，與四念處觀身不凈的正道實觀不同。
對於貪慾心重的眾生，修不凈觀。比如貪戀女色，就作蟲膿想；貪淫不停止，就作蛇口想；貪戀可食物，就作蟲想；貪戀美味佳餚，就作穢汁想；貪戀乳酪等，就作髓腦想；貪戀所穿的衣服，就作皮想。所貪戀的境界有四種：一是顯色，二是形色，三是妙觸，四是供奉。都應該作不凈之想。不凈觀成就，凈倒就滅除了。另外，四念處中說明不凈門有九想、八背舍等。婆沙中說，一切修不凈觀的人，不能對佛身作不凈想，因為佛身沒有污垢。只有佛自己才能作不凈觀。
對於嗔恨心重的眾生，修慈悲觀。所嗔恨的境界有三種：怨、親、中人。怨和親各有三種，即上、中、下，加上中人，所以有七種境界。對於這七種境界，分別給予三種快樂，即上、中、下。所以毗曇中說，慈心是從親人開始的，即從生起慈心時，將一切眾生分為三類：怨、親、中人。親人又分為上、中、下品。首先對上親生起真實的希望，即父母以及其他尊重的人。因為他們長久以來習慣了惡行，所以要生起饒益之心，甚至要收攝自己的心，作饒益想。像這樣乃至對上怨，得到正確的安住，就叫做慈心正受。悲喜也是這樣。舍心是從中人開始的。輔行中說，所謂初修，是讓上親得到下樂；其次修，是讓上親得到中樂，中親得到下樂；再次修，是讓上親得到上樂，中親得到中樂，下親得到下樂；再次修，是讓中親得到上樂，下親得到中樂，中人得到下樂；再次修，是讓下親得到上樂，中人得到中樂，下怨得到下樂；再次修，是讓中人得到上樂，下怨得到中樂，中怨得到下樂；再次修，是讓下怨得到上樂，中怨得到中樂，上怨得到下樂；再次修，是讓中怨得到上樂，上怨得到中樂；再次修
【English Translation】 English version 'Sameness' and 'difference' should not be confused. The 『Miao Xuan』 (Subtle Profundity) says that because there is 『Dhyana』 (定, concentration), it is called 『Stopping』 (停); because there is 『Prajna』 (慧, wisdom), it is called 『Contemplation』 (觀). The 『Jing Ming Xuan』 (Vimalakirti's Profundity) says that 『Stopping』 means 『to stop』. This is actually cultivating the five dharmas and stopping the five faults. It should be known that this is a conceptualization, a means to assist in the path, and is different from the true contemplation of the four foundations of mindfulness (四念處) regarding the impurity of the body.
For sentient beings with heavy greed, cultivate the contemplation of impurity. For example, if one is greedy for female beauty, contemplate it as worms and pus; if one's lust does not cease, contemplate it as a snake's mouth; if one is greedy for food, contemplate it as worms; if one is greedy for delicious food, contemplate it as filthy juice; if one is greedy for milk and cheese, contemplate it as marrow and brains; if one is greedy for the clothes one wears, contemplate it as skin. The objects of greed are of four kinds: first, visible color (顯色); second, shape (形色); third, subtle touch (妙觸); fourth, offerings (供奉). All should be contemplated as impure. When the contemplation of impurity is accomplished, the inverted view of purity will be extinguished. In addition, the four foundations of mindfulness explain that the gate of impurity includes the nine contemplations (九想), the eight liberations (八背舍), etc. The 『Vibhasa』 (婆沙) says that all those who cultivate the contemplation of impurity cannot contemplate the Buddha's body as impure, because the Buddha's body is without defilement. Only the Buddha himself can contemplate impurity.
For sentient beings with heavy anger, cultivate the contemplation of loving-kindness and compassion. The objects of anger are of three kinds: enemies, loved ones, and neutral people. Enemies and loved ones each have three types: superior, middle, and inferior, plus neutral people, so there are seven objects. For these seven objects, give three kinds of happiness, namely superior, middle, and inferior. Therefore, the 『Vibhasa』 says that loving-kindness arises from loved ones, that is, from the time of generating loving-kindness, all sentient beings are divided into three categories: enemies, loved ones, and neutral people. Loved ones are further divided into superior, middle, and inferior grades. First, generate genuine hope for the superior loved ones, that is, parents and other respected people. Because they have long been accustomed to evil deeds, generate a mind of benefit, and even restrain one's own mind, making thoughts of benefit. In this way, even for the superior enemy, obtaining correct abiding is called the correct reception of loving-kindness. Compassion and joy are also like this. Equanimity arises from neutral people. The 『Fu Xing』 (Commentary on Practice) says that the initial cultivation is to let the superior loved ones obtain inferior happiness; the next cultivation is to let the superior loved ones obtain middle happiness, and the middle loved ones obtain inferior happiness; the next cultivation is to let the superior loved ones obtain superior happiness, the middle loved ones obtain middle happiness, and the inferior loved ones obtain inferior happiness; the next cultivation is to let the middle loved ones obtain superior happiness, the inferior loved ones obtain middle happiness, and the neutral people obtain inferior happiness; the next cultivation is to let the inferior loved ones obtain superior happiness, the neutral people obtain middle happiness, and the inferior enemies obtain inferior happiness; the next cultivation is to let the neutral people obtain superior happiness, the inferior enemies obtain middle happiness, and the middle enemies obtain inferior happiness; the next cultivation is to let the inferior enemies obtain superior happiness, the middle enemies obtain middle happiness, and the superior enemies obtain inferior happiness; the next cultivation is to let the middle enemies obtain superior happiness, and the superior enemies obtain middle happiness; the next cultivation
令上怨得上樂修慈既爾悲喜亦然若修舍心從中人起若先舍親恐生愛著若先舍怨恐生嗔恚是故修舍乃從中人于怨親中怨易舍故次舍怨人于怨人中先上次中次下次舍親人先下次中次上婆沙中問為與眾生何處樂耶答有云與三禪樂樂中勝故有云與四事樂己曾得故有云與曾經行處所有樂至所住處思惟令得大乘之中或有說云諸佛菩薩諸天等樂為上中下問怨親中人指何人耶答上親父母上怨害父母也中親兄弟中怨害兄弟也下親眷屬下怨害眷屬也中人謂泛常朋友不怨不親也。
多散眾生數息觀者禪門口訣禪波羅蜜明息有四一風二氣三喘四息有聲曰風結滯曰氣出入不盡曰喘不聲不滯出入俱盡曰息綿綿若存守喘則勞守氣則結守風則散守息則定有師云先數出息則氣不急身不脹滿身心輕利易入三昧有師云先數入息隨息內斂易入定故斷外境故身力輕故有師云出入無在隨便宜故已上所論並皆不許出入俱數以生患故息是所數心是能數攝心對息從一至十令心不散名數息也若不滿十或至十一此皆數息有增減失善巧數息心則不散易入定故數隨止觀及還凈等具在諸文此不煩錄。
愚癡眾生因緣觀者眾生迷倒不了因緣撥無因果生愚癡心欲治癡心則須觀察三世二世一念因緣具如法界次第列釋諸文中說治癡之觀亦乃不同何者如毗曇云著見行人以界方便而為
【現代漢語翻譯】 現代漢語譯本： 如果對上等的人修怨恨心，對上等的人修快樂心，修慈心是這樣，修悲心和喜心也是這樣。如果修舍心，要從中間的人開始。如果先捨棄親人，恐怕會產生愛著；如果先捨棄怨人，恐怕會產生嗔恚。所以修舍心，要從中間的人開始，在怨人和親人中，怨人容易捨棄，所以其次捨棄怨人。在怨人中，先捨棄上等的怨人，其次捨棄中等的怨人，再次捨棄下等的怨人。捨棄親人，先捨棄下等的親人，其次捨棄中等的親人，再次捨棄上等的親人。《婆沙論》中問：『給予眾生什麼地方的快樂呢？』回答說：『有的人說給予三禪（dhyana）的快樂，因為在快樂中最為殊勝。』有的人說：『給予四事樂，因為自己曾經得到過。』有的人說：『給予曾經修行處所有的快樂，到達所居住的地方，思惟，使得到大乘（Mahāyāna）中的快樂。』或者有人說：『諸佛（Buddha）、菩薩（Bodhisattva）、諸天（Deva）等的快樂是上等的、中等的、下等的。』問：『怨人、親人、中間的人指的是什麼人呢？』回答說：『上等的親人是父母，上等的怨人是加害父母的人；中等的親人是兄弟，中等的怨人是加害兄弟的人；下等的親人是眷屬，下等的怨人是加害眷屬的人；中間的人指的是泛泛之交的朋友，不怨恨也不親近的人。』 對於多散亂的眾生，修習數息觀（ānāpānasmṛti）的禪門口訣：禪波羅蜜（Dhyana-paramita）說明息有四種：一、風，二、氣，三、喘，四、息。有聲音的叫做風，結滯的叫做氣，出入不盡的叫做喘，沒有聲音也不結滯，出入都盡的叫做息。息是綿綿若存的。如果守護喘，就會勞累；如果守護氣，就會結滯；如果守護風，就會散亂；如果守護息，就會安定。有老師說，先數出息，那麼氣就不會急促，身體也不會脹滿，身心輕利，容易進入三昧（samādhi）。有老師說，先數入息，隨著息向內收斂，容易入定，斷絕外境，所以身力輕盈。有老師說，出入沒有一定，隨著方便就好。以上所論的，都不允許出入都數，因為會產生患病。息是所數的，心是能數的，攝心對息，從一到十，使心不散亂，叫做數息。如果數不滿十，或者數到十一，這都是數息有增減的失誤。善巧地數息，心就不會散亂，容易入定。數隨止觀（śamatha-vipassanā）以及還凈等，都詳細地記載在各種經文中，這裡就不再贅述。 愚癡的眾生修習因緣觀：眾生迷惑顛倒，不瞭解因緣，否定因果，產生愚癡心。想要治療愚癡心，就必須觀察三世、二世、一念的因緣，都如《法界次第》所列釋的各種經文中所說。治療愚癡的觀法也各不相同。例如《毗曇》說，執著于見解的修行人，用界方便來作為...
【English Translation】 English version: If one cultivates resentment towards superiors, and cultivates joy towards superiors, just as cultivating loving-kindness (mettā) is done, so too are compassion (karuṇā) and joy (mudita). If one cultivates equanimity (upekkhā), it should begin with neutral individuals. If one first abandons relatives, there is a risk of generating attachment; if one first abandons enemies, there is a risk of generating anger. Therefore, cultivating equanimity should begin with neutral individuals. Among enemies and relatives, enemies are easier to abandon, so one should abandon enemies second. Among enemies, one should first abandon the superior enemy, then the middling enemy, and finally the inferior enemy. When abandoning relatives, one should first abandon the inferior relative, then the middling relative, and finally the superior relative. In the Vibhasa (Abhidharma-mahāvibhāṣā-śāstra), it is asked: 'To what place is happiness given to sentient beings?' The answer is: 'Some say it is given to the happiness of the third dhyana (jhāna), because it is the most excellent among happinesses.' Some say: 'It is given to the happiness of the four requisites, because one has obtained them before.' Some say: 'It is given to all the happiness of the places one has practiced before, arriving at the place where one dwells, contemplating, causing one to obtain happiness within the Mahāyāna.' Or some say: 'The happiness of the Buddhas, Bodhisattvas, Devas, etc., is superior, middling, and inferior.' It is asked: 'To whom do enemies, relatives, and neutral individuals refer?' The answer is: 'Superior relatives are parents, superior enemies are those who harm parents; middling relatives are siblings, middling enemies are those who harm siblings; inferior relatives are family members, inferior enemies are those who harm family members; neutral individuals refer to ordinary friends, neither enemies nor relatives.' For sentient beings who are greatly scattered, the essential techniques for practicing the ānāpānasmṛti (mindfulness of breathing) meditation: The Dhyana-paramita explains that there are four types of breath: first, wind; second, air; third, panting; fourth, breath. That which has sound is called wind; that which is stagnant is called air; that which is incomplete in entering and exiting is called panting; that which has no sound and is not stagnant, and is complete in entering and exiting, is called breath. Breath is continuous and subtle. If one guards the panting, one will become fatigued; if one guards the air, one will become stagnant; if one guards the wind, one will become scattered; if one guards the breath, one will become stable. Some teachers say that if one first counts the exhales, then the air will not be rushed, the body will not be bloated, the body and mind will be light and agile, and it will be easy to enter samādhi. Some teachers say that if one first counts the inhales, following the breath inward, it will be easy to enter concentration, cutting off external objects, so the body's strength will be light. Some teachers say that there is no fixed rule for exhaling and inhaling, one should follow what is convenient. All of the above discussions do not allow counting both exhales and inhales, because it will cause illness. The breath is what is counted, the mind is what counts, gathering the mind towards the breath, from one to ten, causing the mind not to be scattered, is called counting the breath. If one does not count to ten, or counts to eleven, these are all errors of increasing or decreasing in counting the breath. Skillfully counting the breath, the mind will not be scattered, and it will be easy to enter concentration. Counting, following, stopping, contemplating (śamatha-vipassanā), and purifying, etc., are all recorded in detail in various sutras, so they will not be repeated here. For ignorant sentient beings, practicing the contemplation of conditions: Sentient beings are deluded and confused, not understanding conditions, denying cause and effect, generating ignorant minds. If one wants to cure the ignorant mind, one must contemplate the conditions of the three times, the two times, and the one thought, all as explained in the various sutras listed in the 'Stages of the Dharma Realm'. The methods of contemplation for curing ignorance are also different. For example, the Abhidharma says that practitioners attached to views use the expedient of realms as...
對治愚夫不了宿業煩惱積聚五陰以愚惑故於緣計我或時修行近善知識得聞正法起正思惟能于自身以界方便觀察破之所謂地等六種界也彼地界者為水所潤而不相離彼水界者為地持故而不流散火界成熟故不淤壞風界動故而得增長空界空故食得出入有識界故方能造作由眾緣故悉無我也若準大經著我多者則為分別十八界法此與六界總別之殊毗曇論中四大界是十色界半論識界是七心界半加一空界與經異耳若準禪經乃以因緣而破於我三世因緣破其斷常三世相續是故不斷三世迭謝所以不常又過去破常未來破斷現在因果雙破斷常二世破我何者現未二世具十二緣于父生愛于母生嗔名為無明父遺體時謂是己有名之為行乃至老死其說可思前十現在後二未來於中觀察何有我耶一念因緣破其性執即一念心具十二也因眼見色而生愛心即是無明造業名行乃至老死故了因緣性執亡矣是則著我及與斷常並計性實此三種孰並是愚癡教門隨機治法有別今準禪經乃以因緣治愚癡耳大論問云十二因緣甚深難見愚癡之人于淺近法尚不能了云何復言觀于因緣答曰愚癡人者非謂如牛羊等愚癡是人慾求佛道初心觀故生種種邪見如是愚癡應當觀于因緣此因緣觀與辟支佛觀于因緣其義有異此中但是助道之觀支佛乃是正觀因緣又此為治愚癡略觀三世因緣支佛利智觀逆順等百千萬世
【現代漢語翻譯】 現代漢語譯本 爲了對治愚昧之人不瞭解前世的業力，煩惱不斷積聚，被五蘊（色、受、想、行、識）所迷惑，錯誤地在因緣中執著于『我』，有時通過修行，親近善知識，聽聞正法，生起正確的思考，能夠用界（dhatu）的方便法門來觀察和破除這種執著。這裡所說的界，就是指地、水、火、風、空、識這六種界。 地界（prthivi-dhatu）被水滋潤而不會分離，水界（ap-dhatu）因為有地界的支撐才不會流散，火界（tejo-dhatu）成熟萬物所以不會腐壞，風界（vayo-dhatu）流動所以能夠增長，空界（akasa-dhatu）空虛所以食物能夠出入，識界（vijnana-dhatu）有分別能力所以能夠造作。由於眾多的因緣和合，所以根本沒有『我』的存在。如果按照《大般涅槃經》的說法，執著于『我』的人，就會分別十八界法。這與六界的說法，有總相和別相的區別。《阿毗達磨論》中，四大界（四大元素）是十一個半，《識界》是七個心界（citta-dhatu）是半個，加上一個空界，這與經文的說法有所不同。如果按照禪經的說法，就是用因緣來破除『我』的執著，用三世的因緣來破除斷見和常見。三世相續不斷，所以不是斷滅；三世交替謝落，所以不是恒常。又用過去世來破除常見，用未來世來破除斷見，現在世的因和果同時破除斷見和常見。用過去和未來二世來破除『我』的執著。為什麼呢？因為現在和未來二世都具備十二因緣（dvadasanga-pratityasamutpada）：對父親產生愛，對母親產生嗔恨，這稱為無明（avidya）；父親遺留的身體，認為是自己的，這稱為行（samskara）；乃至老死（jara-marana）。這種說法值得思考。前十個是現在世的因緣，后兩個是未來世的因緣，在這些因緣中觀察，哪裡有『我』的存在呢？一念的因緣就能破除對自性的執著，因為一念心中就具備十二因緣。因為眼睛看到顏色而產生愛心，這就是無明，造作行為稱為行，乃至老死。所以瞭解因緣，自性的執著就會消失。因此，執著于『我』，以及斷見和常見，還有執著于自性實有，這三種都屬於愚癡。佛陀的教法是隨機施教，方法各有不同。現在按照禪經的說法，就是用因緣來對治愚癡。《大智度論》中提問說：『十二因緣非常深奧難以理解，愚癡的人對於淺近的法尚且不能理解，怎麼能說要觀察因緣呢？』回答說：『愚癡的人，不是指像牛羊那樣的愚癡，而是指想要尋求佛道，但初心不正，產生各種邪見的人。像這樣的愚癡，才應當觀察因緣。』這種因緣觀與辟支佛（pratyekabuddha）所觀的因緣，在意義上有所不同。這裡只是作為助道的觀行，而辟支佛才是真正地觀因緣。而且這裡是爲了對治愚癡，略微觀察三世的因緣，而辟支佛以其銳利的智慧，觀察逆向和順向等百千萬世的因緣。
【English Translation】 English version To counteract the ignorance of those who do not understand the accumulated karma from past lives, whose afflictions constantly increase, and who are deluded by the five skandhas (form, feeling, perception, mental formations, and consciousness), mistakenly clinging to a 'self' in conditioned arising, sometimes through practice, approaching virtuous friends, hearing the correct Dharma, and generating right thought, one can observe and break through this clinging using the expedient method of the elements (dhatu). The elements referred to here are the six elements: earth, water, fire, wind, space, and consciousness. The earth element (prthivi-dhatu) is moistened by water but does not separate; the water element (ap-dhatu) does not flow away because it is supported by the earth element; the fire element (tejo-dhatu) matures things and therefore does not decay; the wind element (vayo-dhatu) moves and therefore can grow; the space element (akasa-dhatu) is empty, allowing food to enter and exit; the consciousness element (vijnana-dhatu) has the ability to discriminate and therefore can create. Due to the aggregation of numerous conditions, there is fundamentally no 'self' to be found. According to the Mahaparinirvana Sutra, those who cling to a 'self' will differentiate the eighteen elements. This differs from the six elements in terms of general and specific characteristics. In the Abhidharma treatises, the four great elements (the four great elements) constitute eleven and a half, the Consciousness Element is seven, the mind element (citta-dhatu) is half, plus one space element, which differs from the sutra's explanation. According to the Chan sutras, the 'self' is broken down by means of conditioned arising, and permanence and annihilation are broken down by the conditioned arising of the three times. The three times continue without interruption, so it is not annihilation; the three times alternate and pass away, so it is not permanence. Furthermore, the past breaks down permanence, the future breaks down annihilation, and the cause and effect of the present simultaneously break down permanence and annihilation. The past and future two times break down the clinging to 'self'. Why? Because the present and future two times both possess the twelve links of dependent origination (dvadasanga-pratityasamutpada): love arises for the father, and hatred arises for the mother, which is called ignorance (avidya); the body left by the father is considered one's own, which is called action (samskara); and so on, up to old age and death (jara-marana). This explanation is worth contemplating. The first ten are the conditions of the present life, and the last two are the conditions of the future life. Observing these conditions, where is the existence of 'self'? A single thought of conditioned arising can break down the clinging to inherent existence, because a single thought possesses the twelve links of dependent origination. Because the eye sees color and generates love, this is ignorance, and creating actions is called action, and so on, up to old age and death. Therefore, understanding conditioned arising, the clinging to inherent existence will disappear. Therefore, clinging to 'self', as well as annihilation and permanence, and clinging to inherent reality, all three belong to ignorance. The Buddha's teachings are given according to the capacity of the audience, and the methods are different. Now, according to the Chan sutras, conditioned arising is used to counteract ignorance. The Mahaprajnaparamita Sastra asks: 'The twelve links of dependent origination are very profound and difficult to understand. Ignorant people cannot even understand the shallow and near-at-hand dharmas, how can it be said that they should observe conditioned arising?' The answer is: 'Ignorant people do not refer to ignorance like that of cows and sheep, but rather to those who want to seek the Buddha's path but whose initial intention is not correct, giving rise to various wrong views. It is this kind of ignorance that should observe conditioned arising.' This observation of conditioned arising differs in meaning from the conditioned arising observed by a Pratyekabuddha (pratyekabuddha). Here it is only a practice that aids the path, while the Pratyekabuddha truly observes conditioned arising. Moreover, this is to counteract ignorance, briefly observing the conditioned arising of the three times, while the Pratyekabuddha, with their sharp wisdom, observes the reverse and forward order of hundreds of thousands of millions of lifetimes.
因緣。
多障眾生唸佛觀者若止觀中乃云睡障若念處等乃云逼迫障言睡障者睡障起時當須念于應佛相好緣相分明即能破障言境界逼迫障者修定之時身上卒痛自見無頭及手足等並諸外境地水火等逼迫之事應念法佛無相無形何有境界而逼迫乎次第禪門多障有三一昏沉闇塞念應佛治二惡念思惟念報佛治三境界逼迫念法佛治彼文又立貪嗔癡散能治所治皆悉各三今不具引玄及止觀所明唸佛與今文同若四念處云界方便沒卻唸佛問何故不明唸佛治耶答作五度門是故不立作六度門須用因緣對治等分唸佛對治境界逼迫上來所示約對治也若轉治者如摩訶衍論明多貪人教修慈心多嗔不凈多癡教思邊無邊等若不轉治反此可知若兼治者病兼一二藥亦一二如有貪慾復有嗔恚須以不凈慈心治之若第一義治者正觀法性治諸病也具如禪門及止觀中以明斯義學者尋之。
二別相念處(如前四念處是)。
二別相念如前道品文中已明。
三總相念處一觀身不凈受心法皆不凈乃至觀法無我身受心亦無我中間例知(已上三科名外凡亦名資糧位)。
三總相念今文但明境總觀別略而不辨境別觀總境觀俱總何者夫修念處須明四句一境觀俱別即別相念也二境總觀別如今文是也三境別觀總者如雲觀身不凈觀身是苦觀身無常觀身無我觀身既然
【現代漢語翻譯】 現代漢語譯本
因緣。
多障眾生在念佛觀想時，如果按照止觀中的說法，會遇到睡眠的障礙；如果按照四念處等方法，會遇到逼迫的障礙。所謂睡眠的障礙，是指睡眠障礙生起時，應當憶念應化佛（應佛）的相好光明，清楚地觀想，就能破除障礙。所謂境界逼迫的障礙，是指修定時，身上突然疼痛，或者看到自己沒有頭、手、腳等，以及各種外境，如地、水、火等逼迫的事情。應當憶念法佛（法身佛）無相無形，哪裡會有境界來逼迫呢？次第禪門中，多障有三種：一是昏沉暗塞，念應佛來對治；二是惡念思惟，念報佛來對治；三是境界逼迫，念法佛來對治。那篇文章又立了貪、嗔、癡、散亂，能對治的和所對治的各有三種，現在不一一引用。《玄義》和《止觀》所闡明的唸佛與本文相同。如果按照四念處所說，用界方便遮蓋了唸佛，問：為什麼不說明唸佛的對治作用呢？答：因為把它作為五度門，所以不立。如果作為六度門，就必須用因緣對治等分。唸佛對治境界逼迫，以上所說的是約對治而言。如果說轉治，如《摩訶衍論》所說，對於貪慾心重的人，教他修慈心；對於嗔恨心重的人，教他不凈觀；對於愚癡心重的人，教他思惟無邊等。如果不轉治，反過來就可以知道。如果說兼治，就像疾病兼有一兩種，用藥也用一兩種，如有貪慾又有嗔恚，就必須用不凈觀和慈心來對治。如果說第一義治，就是用正觀法性來對治各種疾病。具體內容如禪門和《止觀》中所說，學者可以去查閱。
二、別相念處（如前面的四念處）。
二、別相念，如前面道品文中已經說明。
三、總相念處：一、觀身不凈，受、心、法都不凈，乃至觀法無我，身、受、心也無我，中間可以類推得知。（以上三科名為外凡，也名資糧位）。
三、總相念，本文只說明境總觀別，略而不辨境別觀總、境觀俱總。什麼是境觀俱總呢？修念處必須明白四句：一、境觀俱別，就是別相念；二、境總觀別，就像本文所說；三、境別觀總，如說觀身不凈、觀身是苦、觀身無常、觀身無我，觀身既然如此
【English Translation】 English version
Conditions.
If sentient beings with many hindrances practice mindfulness of the Buddha, according to Zhi Guan (止觀, Calmness and Insight Meditation), they may encounter the hindrance of sleep. According to the Four Foundations of Mindfulness (四念處), they may encounter the hindrance of being oppressed. The 'hindrance of sleep' refers to when the hindrance of sleep arises, one should contemplate the excellent marks and characteristics of the Response Body Buddha (應佛), clearly visualizing them to overcome the hindrance. The 'hindrance of being oppressed by realms' refers to when practicing meditation, one suddenly experiences pain in the body, or sees oneself without a head, hands, or feet, and various external realms such as earth, water, and fire oppress one. One should contemplate the Dharma Body Buddha (法佛), who is without form or appearance. How can any realm oppress one? In the gradual stages of Chan practice, there are three types of hindrances: first, dullness and darkness, which are countered by mindfulness of the Response Body Buddha; second, evil thoughts and reflections, which are countered by mindfulness of the Reward Body Buddha (報佛); and third, oppression by realms, which are countered by mindfulness of the Dharma Body Buddha. That text also establishes greed, hatred, delusion, and distraction, each with three corresponding antidotes. I will not quote them all here. The mindfulness of the Buddha explained in Xuan Yi (玄義) and Zhi Guan is the same as in this text. If, according to the Four Foundations of Mindfulness, the realm of skillful means obscures mindfulness of the Buddha, one may ask: Why is the curative effect of mindfulness of the Buddha not explained? The answer is that it is treated as one of the Five Perfections (五度門), so it is not established here. If it is treated as one of the Six Perfections (六度門), then conditions and antidotes must be used equally. Mindfulness of the Buddha counters the oppression of realms. The above explanation is in terms of direct antidotes. If we speak of transformation, as the Maha-yana Sutra (摩訶衍論) explains, those with strong greed are taught to cultivate loving-kindness (慈心); those with strong hatred are taught impurity contemplation (不凈觀); and those with strong delusion are taught to contemplate boundlessness, and so on. If there is no transformation, the opposite can be understood. If we speak of combined treatment, it is like a disease with one or two symptoms, and the medicine also has one or two ingredients. For example, if one has both greed and hatred, one must use impurity contemplation and loving-kindness to treat them. If we speak of the ultimate treatment, it is to use the correct contemplation of the nature of reality to cure all diseases. The details are explained in the Chan teachings and in Zhi Guan, which scholars can consult.
Two, Specific Characteristics of the Foundations of Mindfulness (別相念處) (such as the previous Four Foundations of Mindfulness).
Two, Specific Characteristics of Mindfulness, as already explained in the previous section on the Factors of Enlightenment (道品).
Three, General Characteristics of the Foundations of Mindfulness: One, contemplate the impurity of the body, and the impurity of feelings, mind, and phenomena. Furthermore, contemplate the non-self of phenomena, and the non-self of body, feelings, and mind. The intermediate cases can be inferred. (The above three categories are called Outer Ordinary, also known as the Stage of Accumulation of Merit (資糧位)).
Three, General Characteristics of Mindfulness. This text only explains the generality of the object and the specificity of the contemplation, briefly without distinguishing the specificity of the object and the generality of the contemplation, or the generality of both object and contemplation. What is the generality of both object and contemplation? To practice the Foundations of Mindfulness, one must understand four statements: One, the object and contemplation are both specific, which is Specific Characteristics of Mindfulness; Two, the object is general and the contemplation is specific, as explained in this text; Three, the object is specific and the contemplation is general, such as contemplating the impurity of the body, contemplating the suffering of the body, contemplating the impermanence of the body, contemplating the non-self of the body. Since the body is like this
乃至觀法無我亦爾四境觀俱總者如觀一境即見四境如用一觀即備四觀是則境觀俱別尚乃淺粗后之三句彌復深細故得境觀以至於四言總別者以一為別以四為總若境若觀無不咸然言三科者科條也品也猶節段也未見法性心行理外無異凡常名外凡也言資糧者從喻立也如人遠涉必備資助身命糧食行人亦爾欲越三界須修五停念處糧食資養五分法身命也。
二明內凡者有四謂暖頂忍世第一(此四位為內凡亦名加行位又名四善根位)。
二明內凡漸見法性心遊理內名為內也凡者常也故此內凡自有四位暖必至涅槃頂終不斷善忍不墮惡道世第一離生暖但有一謂下頂有二謂下中忍有三謂下中上世第一有一謂上具如妙玄及諸論說一暖位者從喻立也譬如鉆火用功不已火雖未現先有暖相故毗曇云智于所知如鉆燧相研能窮盡諸有生無漏智火是故名為暖又如夏季聚華乃生暖氣修行之人亦復如是用前念處加功不已真諦法性雖未親證其如性火暖相先現故云暖也應知暖位有於二義一離界地二退墮地然而此位不斷善根二頂位者居暖位上故名為頂故毗曇云不動善根彼住此頂離諸過故能入忍中若不然者還退住暖如人登山若不至頂則墮四邊是故頂位自有退者以由行人來住頂位多諸煩惱而生退轉其不退者乃是行人外近善友內增念處更求上位故無退墮三忍位者
【現代漢語翻譯】 現代漢語譯本：乃至觀察諸法無我亦是如此。四境觀（四念處所觀的四個對像：身、受、心、法）總觀，如同觀察一境即能見到四境，如同運用一種觀法即具備四種觀法。這樣，境和觀雖然各有區別，但尚且是淺顯粗略的，後面的三句（暖、頂、忍）更加深細。因此，境和觀可以達到四種。說總別，是以一為別，以四為總，無論是境還是觀，無不如此。說三科，科是條目，品是類別，就像節段一樣。未見到法性，心行在理外，沒有超出凡常，稱為外凡。說資糧，是從比喻而立名，如同人要遠行，必須準備資助身命的糧食。修行人也是這樣，想要超越三界，必須修習五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀），作為資養五分法身（戒身、定身、慧身、解脫身、解脫知見身）的糧食。
二、說明內凡，有四種，即暖位、頂位、忍位、世第一位（這四個位次為內凡，也稱為加行位，又名四善根位）。
二、說明內凡，逐漸見到法性，心遊于理內，稱為內。凡是常的意思，所以這內凡自有四位。暖位必定會到達涅槃，頂位最終不會斷絕善根，忍位不會墮入惡道，世第一位能遠離生。暖位只有一種，即下品暖位；頂位有兩種，即下品頂位和中品頂位；忍位有三種，即下品忍位、中品忍位和上品忍位；世第一位有一種，即上品世第一位。具體情況如《妙玄》及諸論所說。一、暖位，是從比喻而立名，譬如鉆木取火，不斷用功，火雖然沒有顯現，但先有暖相。所以《毗曇》說，智慧對於所知，如同鉆木取火一樣，能夠窮盡諸有，產生無漏智慧之火，因此稱為暖。又如夏季聚集花朵，就會產生暖氣。修行之人也是這樣，用前念處不斷加功，真諦法性雖然沒有親自證得，但如性火的暖相先顯現，所以稱為暖。應當知道，暖位有兩種含義：一、遠離界地，二、退墮地。然而此位不會斷絕善根。二、頂位，居於暖位之上，所以稱為頂。所以《毗曇》說，不動善根，他住在頂位，遠離各種過失，能夠進入忍位。如果不是這樣，還會退回到暖位。如同人登山，如果不到達頂峰，就會墮落到四邊。所以頂位自有退轉的可能，因為修行人來到頂位，多生煩惱，因而產生退轉。那些不退轉的人，是因為修行人外親近善友，內增長念處，更求上位，所以沒有退墮。三、忍位，
【English Translation】 English version: Furthermore, observing the Dharma as non-self is also like this. The comprehensive contemplation of the four objects (the four objects of the Four Foundations of Mindfulness: body, feelings, mind, and phenomena) is such that observing one object is equivalent to seeing all four, and employing one contemplation is equivalent to possessing all four. Thus, while the objects and contemplations are distinct, they are still shallow and coarse. The subsequent three stages (warmth, peak, forbearance) are even deeper and more subtle. Therefore, the objects and contemplations can reach four. Speaking of comprehensive and distinct, 'one' is considered distinct, and 'four' is considered comprehensive. Whether it be objects or contemplations, all are like this. Speaking of the three categories, 'category' refers to items or classes, like sections. Not yet seeing the Dharma-nature, the mind acts outside of reason, not exceeding the ordinary, and is called an 'outer ordinary person'. Speaking of provisions, this is established from a metaphor, like a person traveling far must prepare provisions to sustain life. A practitioner is also like this; wanting to transcend the Three Realms, they must cultivate the Five Stopping-the-Mind Contemplations (contemplation of impurity, compassion, dependent origination, breath counting, and mindfulness of the Buddha) as provisions to nourish the fivefold Dharma-body (body of precepts, body of concentration, body of wisdom, body of liberation, and body of the knowledge and vision of liberation).
Second, explaining the Inner Ordinary, there are four: the stage of Warmth (Warmth), the stage of Peak (Peak), the stage of Forbearance (Forbearance), and the stage of World's First (World's First) (These four stages are the Inner Ordinary, also called the Stage of Application, and also known as the Four Roots of Goodness).
Second, explaining the Inner Ordinary, gradually seeing the Dharma-nature, the mind wanders within reason, and is called 'inner'. 'Ordinary' means constant, so this Inner Ordinary has four stages. The Warmth stage will certainly reach Nirvana, the Peak stage will ultimately not sever roots of goodness, the Forbearance stage will not fall into evil paths, and the World's First stage can be free from birth. There is only one type of Warmth stage, which is the lower Warmth stage; there are two types of Peak stage, which are the lower Peak stage and the middle Peak stage; there are three types of Forbearance stage, which are the lower Forbearance stage, the middle Forbearance stage, and the upper Forbearance stage; there is one type of World's First stage, which is the upper World's First stage. The specific details are as described in 'Profound Meaning' and various treatises. First, the Warmth stage is established from a metaphor, like drilling wood to obtain fire, continuously applying effort. Although the fire has not yet appeared, there is first a sign of warmth. Therefore, the Abhidharma says that wisdom towards what is known is like drilling wood to obtain fire, able to exhaust all existence and generate the fire of non-outflow wisdom, hence it is called Warmth. Also, like gathering flowers in summer, warmth will be produced. A practitioner is also like this, continuously applying effort with the previous mindfulness, although the true Dharma-nature has not been personally realized, the sign of warmth like the fire of nature first appears, hence it is called Warmth. It should be known that the Warmth stage has two meanings: first, being far from the realm of desire; second, the ground of regression. However, this stage will not sever roots of goodness. Second, the Peak stage is above the Warmth stage, hence it is called Peak. Therefore, the Abhidharma says that the immovable roots of goodness, he dwells in the Peak stage, far from various faults, able to enter the Forbearance stage. If not, he will regress back to the Warmth stage. Like a person climbing a mountain, if he does not reach the peak, he will fall to the four sides. Therefore, the Peak stage has the possibility of regression, because the practitioner comes to the Peak stage, many afflictions arise, thus producing regression. Those who do not regress are because the practitioner outwardly associates with good friends, inwardly increases mindfulness, and further seeks a higher stage, so there is no regression. Third, the Forbearance stage,
毗曇問日忍是何義答云彼於四諦無常等行樂欲增長是故名忍又復應知於四諦法堪忍欲樂名之為忍又復忍名忍可忍伏忍耐故也觀慧既深諸業煩惱忍可忍伏而不起焉此忍位中自分為三一者下忍遍觀三界上下四諦而為所緣三十二行而為能緣一一分明了了無謬欲界苦諦苦空無常及以無我色無色界亦復如是欲界集諦集因緣生上界亦然欲界滅諦滅盡妙離上界亦然欲界道諦道正跡乘上界亦然作此遍觀三界八諦三十二行名下忍也觀陰緣生名為無常為無常逼名之為苦一異相亡名之為空我我所滅名為無我能招苦果故名為集觀於六因故名為因照於四緣故名為緣受後有苦故名為生一切苦盡故名為盡諸煩惱滅故名為滅一切第一故名為妙超過生死故名為離能至涅槃故名為道非顛倒法故名為正聖人行處故名為跡運至三脫故名為乘舊云空盡正跡乘新云不凈靜如行出更有料揀略如輔行二中忍者此乃須論減緣減行減者縮也緣者所緣之境即三界八諦行者能緣之行即八諦下苦空等也欲界單論四諦色無色界合論四諦故有八諦而為所緣之境每一諦下皆有四行四八故有三十二行以為能緣之行若減緣者余皆減之唯有欲界苦諦決不可減留之以為所緣故也若減行者三十二行中自有八行與緣名同亦與緣同減是故但云二十四行其八諦下二十四行余亦減之唯有欲界苦下四行隨人不同
【現代漢語翻譯】 現代漢語譯本 毗曇問：『日忍（Ksanti，忍辱）是何義？』答：『彼於四諦（catvāri āryasatyāni，四聖諦）無常等行樂欲增長，是故名忍。』又復應知，於四諦法堪忍欲樂，名之為忍。又復忍名忍可、忍伏、忍耐故也。觀慧既深，諸業煩惱忍可忍伏而不起焉。此忍位中自分為三：一者下忍，遍觀三界（trayo dhātavaḥ，欲界、色界、無色界）上下四諦而為所緣，三十二行而為能緣，一一分明了了無謬。欲界苦諦（duḥkha satya，苦諦）苦、空、無常及以無我，色無亦復如是。欲界集諦（samudaya satya，集諦）集、因、緣、生，上界亦然。欲界滅諦（nirodha satya，滅諦）滅、盡、妙、離，上界亦然。欲界道諦（mārga satya，道諦）道、正、跡、乘，上界亦然。作此遍觀三界八諦三十二行，名下忍也。觀陰緣生，名為無常；為無常逼，名之為苦；一異相亡，名之為空；我我所滅，名為無我。能招苦果故名為集，觀於六因故名為因，照於四緣故名為緣，受後有苦故名為生，一切苦盡故名為盡，諸煩惱滅故名為滅，一切第一故名為妙，超過生死故名為離，能至涅槃（nirvāṇa，涅槃）故名為道，非顛倒法故名為正，聖人行處故名為跡，運至三脫故名為乘。舊云空盡正跡乘，新云不凈靜如行出，更有料揀略如輔行。二中忍者，此乃須論減緣減行。減者，縮也。緣者，所緣之境，即三界八諦。行者，能緣之行，即八諦下苦空等也。欲界單論四諦，色無合論四諦，故有八諦而為所緣之境。每一諦下皆有四行，四八故有三十二行以為能緣之行。若減緣者，余皆減之，唯有欲界苦諦決不可減，留之以為所緣故也。若減行者，三十二行中自有八行與緣名同，亦與緣同減，是故但云二十四行。其八諦下二十四行，余亦減之，唯有欲界苦下四行隨人不同。
【English Translation】 English version The Abhidhamma asks: 'What is the meaning of Ksanti (patience)?' The answer is: 'It is the increasing desire and delight in the practices of impermanence and so on, regarding the Four Noble Truths (catvāri āryasatyāni). Therefore, it is called patience.' Furthermore, it should be known that the ability to endure desires and pleasures in the Dharma of the Four Noble Truths is called patience. Moreover, patience is named endurance, submission, and forbearance. When the wisdom of observation is deep, all karmas and afflictions are endured, submitted, and do not arise. Within this level of patience, it is divided into three: First, lower patience, which involves comprehensively observing the Four Noble Truths throughout the Three Realms (trayo dhātavaḥ) as the object of contemplation, and the thirty-two aspects as the means of contemplation, each clearly and distinctly without error. In the Desire Realm, the Truth of Suffering (duḥkha satya) is suffering, emptiness, impermanence, and non-self; the Form Realm and Formless Realm are also like this. In the Desire Realm, the Truth of the Origin of Suffering (samudaya satya) is origin, cause, condition, and arising; the higher realms are also like this. In the Desire Realm, the Truth of the Cessation of Suffering (nirodha satya) is cessation, extinction, wonderfulness, and detachment; the higher realms are also like this. In the Desire Realm, the Truth of the Path to the Cessation of Suffering (mārga satya) is path, correctness, trace, and vehicle; the higher realms are also like this. This comprehensive observation of the eight truths and thirty-two aspects throughout the Three Realms is called lower patience. Observing the arising of the aggregates through conditions is called impermanence; being oppressed by impermanence is called suffering; the disappearance of the appearance of oneness and difference is called emptiness; the extinction of self and what belongs to self is called non-self. Being able to bring about the result of suffering is called origin; observing the six causes is called cause; illuminating the four conditions is called condition; experiencing the suffering of future existence is called arising; the complete cessation of all suffering is called cessation; the extinction of all afflictions is called extinction; being the foremost of all is called wonderfulness; transcending birth and death is called detachment; being able to reach Nirvana (nirvāṇa) is called path; not being a reversed Dharma is called correctness; being the place where sages walk is called trace; transporting to the three liberations is called vehicle. The old saying is 'emptiness, extinction, correctness, trace, vehicle'; the new saying is 'impurity, stillness, suchness, practice, emergence'; there is further analysis, briefly like supplementary practice. Second, middle patience, which requires discussing the reduction of objects and practices. Reduction means shrinking. Objects are the objects of contemplation, namely the eight truths of the Three Realms. Practices are the means of contemplation, namely suffering, emptiness, and so on under the eight truths. The Desire Realm discusses only the Four Noble Truths, while the Form Realm and Formless Realm combine to discuss the Four Noble Truths, thus there are eight truths as the object of contemplation. Under each truth, there are four aspects, so there are thirty-two aspects as the means of contemplation. If the objects are reduced, the rest are reduced as well, but the Truth of Suffering in the Desire Realm cannot be reduced, and it is retained as the object of contemplation. If the practices are reduced, among the thirty-two aspects, there are eight aspects that have the same name as the objects, and they are reduced along with the objects, so it is said that there are only twenty-four aspects. Under the eight truths, there are twenty-four aspects, and the rest are reduced as well, but the four aspects under the Truth of Suffering in the Desire Realm vary according to the individual.
何者以由行人有著見者有著愛者著見根利復有二種一者著我留無我行而對治之餘之三行則須減也二者著我所乃留空行而對治之餘三行亦減也二者著愛著愛根鈍復有二種一者著慢留無常行而對治之餘三行亦減也二者著懈怠留于苦行而對治之餘三行亦減也此則名為七週減緣二十三週減行也其相如何應知始從欲界苦諦等次色無色界苦諦等次欲界集諦等次色無色界集諦等次欲界滅諦等次色無色界滅諦等次欲界道諦等次色無色界道諦等至此道下四即減一乘行如是又從欲界苦諦起觀減盡上下七緣及行唯留一行二剎那心觀于欲苦名中忍位三上忍者次更增修念處之觀但有一行一剎那心觀欲界苦名上忍位四世第一者故毗曇云於世間中最為第一名世第一此亦用於一緣一行一剎那心於上忍中轉增勝故為世第一此世第一約一人辨則無三品約多人明乃分三品身子為上目連為中余皆在下世第一後生苦法忍苦法忍者十六剎那從苦諦起一忍一智如其次第至道諦時初生一忍名十五心次生一智名十六心即初果也十六心者每一諦下各一法忍及一法智又一比忍及一比智故八諦下八忍八智此名無漏一十六心斷四諦下見惑若盡即是初果色無色界忍智名比也言加行者謂外凡中已修念處故今內凡但是增加念處之功行耳言善根者修無漏之善根也。
上來內凡外凡總名
【現代漢語翻譯】 現代漢語譯本 什麼原因導致修行人產生執著？因為他們對所見之物懷有愛戀。執著于見解，根器銳利者，有兩種情況：一是執著于『我』（ātman），應保留『無我』（anātman）的修行來對治，其餘三種修行則應減少。二是執著于『我所』（ātmanīya），應保留『空』（śūnyatā）的修行來對治，其餘三種修行也應減少。執著于愛戀，根器遲鈍者，也有兩種情況：一是執著于傲慢，應保留『無常』（anitya）的修行來對治，其餘三種修行也應減少。二是執著于懈怠，應保留『苦』（duḥkha）的修行來對治，其餘三種修行也應減少。這被稱為七週減少所緣，二十三週減少修行。 其具體情況如何呢？應當知道，首先從欲界的苦諦（duḥkha satya）開始，然後是色界和無色界的苦諦，接著是欲界的集諦（samudaya satya），然後是色界和無色界的集諦，再接著是欲界的滅諦（nirodha satya），然後是色界和無色界的滅諦，最後是欲界的道諦（mārga satya），然後是色界和無色界的道諦。到達道諦之後，下面的四種情況就減少了一種乘行的修行。像這樣，又從欲界的苦諦開始觀察，減少所有上下七種所緣和修行，只保留一種修行。在兩個剎那（kṣaṇa）的心念中觀察欲界的苦，這被稱為中忍位。三、上忍位，接下來進一步修習念處（smṛtyupasthāna）的觀察，只有一種修行，在一個剎那的心念中觀察欲界的苦，這被稱為上忍位。四、世第一位，所以《毗曇》（Abhidharma）中說：『在世間中最為第一，名為世第一。』這也用於一種所緣，一種修行，在一個剎那的心念中，在上忍位中逐漸增加殊勝，所以稱為世第一。這個世第一位，如果只針對一個人來說，就沒有三品之分；如果針對很多人來說，就分為三品，舍利弗（Śāriputra）為上品，目犍連（Maudgalyāyana）為中品，其餘都在下品。世第一位之後產生苦法忍（duḥkha-dharma-kṣānti），苦法智（duḥkha-dharma-jñāna），十六個剎那從苦諦開始，一生起忍，一生起智，按照次第到達道諦時，最初生起一忍，名為十五心，接著生起一智，名為十六心，這就是初果（srotaāpanna）。這十六心，每一諦下各有一法忍和一法智，又有一比忍和一比智，所以在八諦下有八忍八智。這被稱為無漏的十六心，斷除四諦下的見惑，如果斷盡，就是初果。色界和無色界的忍智稱為比。所說的加行，是指在外凡位中已經修習念處，所以現在進入內凡位，只是增加念處的功行罷了。所說的善根，是指修習無漏的善根。 上面所說的內凡和外凡，總稱為善根。
【English Translation】 English version What causes practitioners to develop attachments? It is because they cherish love for what they see. For those attached to views, with sharp faculties, there are two situations: first, being attached to 'self' (ātman), one should retain the practice of 'non-self' (anātman) to counteract it, while reducing the other three practices. Second, being attached to 'what belongs to self' (ātmanīya), one should retain the practice of 'emptiness' (śūnyatā) to counteract it, while also reducing the other three practices. For those attached to love, with dull faculties, there are also two situations: first, being attached to arrogance, one should retain the practice of 'impermanence' (anitya) to counteract it, while also reducing the other three practices. Second, being attached to laziness, one should retain the practice of 'suffering' (duḥkha) to counteract it, while also reducing the other three practices. This is called reducing the object of focus in seven cycles and reducing the practice in twenty-three cycles. What are the specific circumstances? It should be understood that it begins with the truth of suffering (duḥkha satya) in the desire realm, then the truth of suffering in the form and formless realms, followed by the truth of origin (samudaya satya) in the desire realm, then the truth of origin in the form and formless realms, then the truth of cessation (nirodha satya) in the desire realm, then the truth of cessation in the form and formless realms, and finally the truth of the path (mārga satya) in the desire realm, then the truth of the path in the form and formless realms. After reaching the truth of the path, the following four situations reduce one vehicle of practice. Like this, starting again from the truth of suffering in the desire realm, observe and reduce all seven objects of focus and practices above and below, retaining only one practice. Observing the suffering of the desire realm in two moments (kṣaṇa) of mind is called the middle forbearance position. Third, the upper forbearance position, next further cultivate the observation of the foundations of mindfulness (smṛtyupasthāna), with only one practice, observing the suffering of the desire realm in one moment of mind, which is called the upper forbearance position. Fourth, the foremost in the world position, therefore the Abhidharma says: 'Being the foremost in the world is called the foremost in the world.' This is also used for one object of focus, one practice, in one moment of mind, gradually increasing excellence in the upper forbearance position, so it is called the foremost in the world. This foremost in the world position, if only referring to one person, has no three grades; if referring to many people, it is divided into three grades, Śāriputra is the upper grade, Maudgalyāyana is the middle grade, and the rest are in the lower grade. After the foremost in the world position, the forbearance of the dharma of suffering (duḥkha-dharma-kṣānti) arises, the knowledge of the dharma of suffering (duḥkha-dharma-jñāna), sixteen moments starting from the truth of suffering, one forbearance arises, one knowledge arises, according to the sequence reaching the truth of the path, initially one forbearance arises, called the fifteenth mind, then one knowledge arises, called the sixteenth mind, this is the first fruit (srotaāpanna). These sixteen minds, under each truth there is one dharma forbearance and one dharma knowledge, and also one comparative forbearance and one comparative knowledge, so under the eight truths there are eight forbearances and eight knowledges. This is called the sixteen minds free from outflows, cutting off the delusions of view under the four truths, if cut off completely, it is the first fruit. The forbearance and knowledge of the form and formless realms are called comparative. The so-called preliminary practice refers to having already practiced the foundations of mindfulness in the outer ordinary position, so now entering the inner ordinary position, it is only increasing the merit of the foundations of mindfulness. The so-called roots of goodness refer to cultivating the roots of goodness free from outflows. The above-mentioned outer ordinary and inner ordinary positions are collectively called roots of goodness.
凡位亦名七方便位。
二上來下總結言方便者從進趣為名也上之七位是入初果之方便也亦云七賢賢者善也鄰聖之謂賢也。
次明聖位亦分三一見道(初果)二修道(二三果)三無學道(四果)。
二聖位分二初分科言見道者見真諦理無漏道也二修道者重修無漏之道也三無學道者析法研真名之為學惑盡真窮名為無學成論明見道是十六心即初果也二果為修道耳諸阿毗曇並明見道在十五心修道在十六心故云十六心道比智相應證須陀洹須陀洹者此翻修習無漏也今詳若云見道在十五心約初而說若云見道在十六心據后而論修道亦爾如止觀云三地斷見約初四地斷見約后例十六心言見修等今文以見道是初果準成論也應知聖位自有其七一隨信行二隨法行即鈍利人十五心入見道也三信解四見得五身證即信法行入修道也六時解脫羅漢七不時解脫羅漢即信法行入無學道也妙玄釋七聖云聖者正也苦忍明發舍凡入聖見真理也荊溪云舍凡入聖者至苦忍已次第無間必入初果今從后說通云聖人是則七聖初之二位皆十五心從至初果十六心說通名聖也若直自就十五心者尚未名聖且在因也故十六心雖皆無漏至十五心但名向耳。
一須陀洹此翻預流此位斷三界八十八使見惑見真諦故名為見道又名聖位。
二列釋分三初見道言預流者
【現代漢語翻譯】 現代漢語譯本： 凡夫位也稱為七方便位。
接下來總結說明方便，是從進趣的角度來命名的。前面的七個位次是進入初果的方便，也可以說是七賢。賢的意思是善，接近聖人的可以稱為賢。
接下來闡明聖位，也分為三類：一、見道（初果，Sotāpanna）；二、修道（二果，Sakadāgāmin，和三果，Anāgāmin）；三、無學道（四果，Arhat）。
聖位分為兩部分，首先是分科說明。見道，是見到真諦之理的無漏之道。修道，是重新修習無漏之道。無學道，分析法理，研究真諦，稱為學；惑盡真窮，稱為無學。《成實論》闡明見道是十六心，也就是初果。二果是修道。諸部《阿毗曇》（Abhidhamma）都闡明見道在十五心，修道在十六心，所以說十六心道與比智相應，證得須陀洹（Sotāpanna）。須陀洹，翻譯為修習無漏。現在詳細分析，如果說見道在十五心，是就初而言；如果說見道在十六心，是就后而言。修道也是這樣，如《止觀》所說，三地斷見是就初而言，四地斷見是就后而言。例如十六心說見修等，本文以見道是初果為準，依據《成實論》。應當知道聖位自身有七種：一、隨信行；二、隨法行，這是鈍根利根的人在十五心進入見道。三、信解；四、見得；五、身證，這是信法行進入修道。六、時解脫阿羅漢（Arhat）；七、不時解脫阿羅漢，這是信法行進入無學道。《妙玄》解釋七聖說，聖的意思是正，苦忍明發，捨棄凡夫進入聖位，見到真理。荊溪說，捨棄凡夫進入聖位，到苦忍之後次第無間，必定進入初果。現在從後來說，通稱聖人。那麼七聖最初的兩個位次都是十五心，從到達初果的十六心來說，通稱為聖。如果直接就十五心來說，還不能稱為聖，還在因位。所以十六心雖然都是無漏，到十五心只能稱為向。
一、須陀洹，翻譯為預流，這個位次斷除三界八十八使見惑，見到真諦，所以稱為見道，又稱為聖位。
二、列出解釋，分為三部分，首先是見道，說預流。
【English Translation】 English version: The stage of an ordinary person is also called the seven stages of expedient means (Saptopāya-bhūmi).
Next, to summarize and explain 'expedient means,' it is named from the perspective of 'advancing towards.' The preceding seven stages are the expedient means for entering the first fruit (Sotāpanna), and can also be called the 'seven worthy ones.' 'Worthy' means 'good,' and those close to being saints can be called 'worthy.'
Next, to clarify the stages of sainthood, which are also divided into three categories: 1. The path of seeing (Darśana-mārga) (the first fruit, Sotāpanna); 2. The path of cultivation (Bhāvanā-mārga) (the second fruit, Sakadāgāmin, and the third fruit, Anāgāmin); 3. The path of no more learning (Asaikṣa-mārga) (the fourth fruit, Arhat).
The stages of sainthood are divided into two parts. First, there is the classification and explanation. 'The path of seeing' is the undefiled path of seeing the truth of reality. 'The path of cultivation' is the repeated cultivation of the undefiled path. 'The path of no more learning' is analyzing the Dharma and studying the truth, which is called 'learning'; when delusion is exhausted and the truth is fully realized, it is called 'no more learning.' The Satyasiddhi Śāstra clarifies that the path of seeing consists of sixteen moments of mind (citta), which is the first fruit. The second fruit is the path of cultivation. All the Abhidhamma texts clarify that the path of seeing is in the fifteen moments of mind, and the path of cultivation is in the sixteen moments of mind. Therefore, it is said that the sixteen moments of mind correspond to the wisdom of comparison (anvaya-jñāna), and one attains the Sotāpanna. 'Sotāpanna' is translated as 'stream-enterer' or 'one who practices undefilement.' Now, upon detailed analysis, if it is said that the path of seeing is in the fifteen moments of mind, it is speaking from the beginning; if it is said that the path of seeing is in the sixteen moments of mind, it is speaking from the end. The path of cultivation is also like this. As the Śamatha-vipassanā says, cutting off views in the three realms is speaking from the beginning, and cutting off views in the four realms is speaking from the end. For example, the sixteen moments of mind are said to be seeing, cultivating, etc. This text takes the path of seeing as the first fruit, based on the Satyasiddhi Śāstra. It should be known that the stages of sainthood themselves have seven types: 1. Following faith (Śraddhānusārin); 2. Following Dharma (Dharmānusārin), these are people of dull and sharp faculties who enter the path of seeing in the fifteen moments of mind. 3. Faith-understanding (Śraddhāvimukta); 4. View-attainment (Dṛṣṭiprāpta); 5. Body-witness (Kāya-sākṣin), these are those who follow faith and Dharma and enter the path of cultivation. 6. Arhat who is liberated in time (Sāmayika-vimukta Arhat); 7. Arhat who is liberated out of time (Asāmayika-vimukta Arhat), these are those who follow faith and Dharma and enter the path of no more learning. Profound Meaning explains the seven saints by saying that 'saint' means 'correct.' When the endurance of suffering (kṣānti) clearly arises, one abandons the ordinary and enters the stage of sainthood, seeing the truth. Jingxi says that abandoning the ordinary and entering the stage of sainthood, after the endurance of suffering, in immediate succession, one will certainly enter the first fruit. Now, speaking from the end, they are generally called saints. Then the first two stages of the seven saints are all in the fifteen moments of mind. From reaching the sixteen moments of mind of the first fruit, they are generally called saints. If speaking directly from the fifteen moments of mind, they cannot yet be called saints, and are still in the causal stage. Therefore, although all sixteen moments of mind are undefiled, up to the fifteen moments of mind, they can only be called 'approaching'.
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Sotāpanna, translated as 'stream-enterer,' this stage cuts off the eighty-eight delusions of views in the three realms, and sees the truth, so it is called the path of seeing, and also called the stage of sainthood.
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Listing and explaining, divided into three parts, first is the path of seeing, saying 'stream-enterer.'
即是初預聖道法流涅槃疏解初果名流有逆有順一生死流須陀洹人即逆此流眾生順之二者道流須陀洹人順入此流故預流義須準此釋或云入流又云溝港皆是譯人用意不同也此初果位見亡理顯更不生於四惡趣矣。
二斯陀含此云一來此位斷欲界九品思中斷前六品盡后三品猶在故更一來。
二修道分二初二果欲思九品已斷六品下三品存故更一番來生欲界而斷之也應知斷于欲惑九品有三種人一任運斷即是任運經於七生斷盡九品二者次斷斷二必三斷五必六次第斷也三者超斷此則不定或五六品八九品等止觀中說次斷五品名斯陀向六品名為斯陀含果七八品者名那含向九品名為阿那含果超斷五品名為家家至於六品名一往來至第八品名一種子輔行之中先以九品對當七生所謂上上能潤二生上中上下中上各潤一生中中中下共潤一生下之三品共潤一生準俱舍云斷欲三四品三二生家家斷五至二向斷六一來果仍自問云何故一品二品五品不名家家答中斷二必三斷五必六以由聖者起加行故此次斷義與今文同是則斷二必至第三斷五必六名次斷者與今文止觀次斷義同俱舍既以三四品盡名為家家所以難云一二五品何不名為家家義耶須知此是以次斷義難超斷也故至答文乃順於問答出次斷故云此次斷義與今文同是則一二五品不名家家是次斷義二必至三是
【現代漢語翻譯】 現代漢語譯本：所謂『初預聖道法流涅槃疏解初果』，名稱為『入流』，有逆流和順流之分。一生死流指須陀洹（Sotapanna，入流果）之人，他們逆生死之流而上，而眾生則順流而下。這兩者都是『道流』。須陀洹之人順著流入此道流，因此『預流』的意義應該按照這樣解釋。或者說『入流』，又說『溝港』，都是譯者用意的不同。處於初果位的人，已經證見了空性的道理，不再會墮入四惡趣了。
二果斯陀含（Sakadagami，一來果），意為『一來』。此果位斷除了欲界九品思惑中的前六品，后三品仍然存在，因此還需要再來欲界一次。
二修道分二：首先是二果，欲界思惑的九品已經斷除了六品，下三品仍然存在，所以還需要再一番來生於欲界並斷除它們。應該知道，斷除欲界惑的九品有三種人：一是任運斷，也就是任運地經歷七次生死而斷盡九品；二是次第斷，斷二品必定斷三品，斷五品必定斷六品，按次第斷除；三是超斷，這種斷法不定，或者斷五六品，或者斷八九品等等。《止觀》中說，次第斷五品名為斯陀含向（Sakadagamiphala，一來向），斷六品名為斯陀含果，斷七八品的人名為阿那含向（Anagamiphala，不來向），斷九品名為阿那含果（Anagami，不來果）。超斷五品名為家家（Ekabiji，一間），斷至六品名為一往來，斷至第八品名為一種子。《輔行》之中，先用九品對應七生，所謂上上能滋潤二生，上中、上下、中上各滋潤一生，中中、中下共滋潤一生，下之三品共滋潤一生。按照《俱舍論》的說法，斷除欲界三四品，需要三二生，名為家家；斷除五至二品，名為向；斷除六品，為一來果。仍然自問：為什麼斷一品、二品、五品不名為家家？回答說：斷二品必定斷三品，斷五品必定斷六品，因為聖者發起加行。此次第斷的意義與本文相同。也就是說，斷二品必定至三品，斷五品必定六品，名為次第斷，與本文《止觀》中次第斷的意義相同。《俱舍論》既然以斷盡三四品名為家家，所以才難問說一二五品為什麼不名為家家呢？須知這是用次第斷的意義來詰難超斷。所以到了回答的文字，才順著問答而說出次第斷，所以說此次第斷的意義與本文相同。也就是說，一二五品不名為家家，是次第斷的意義，斷二品必定至三品。
【English Translation】 English version: The so-called 'initially entering the stream of the holy path, the Dharma stream of Nirvana, explaining the first fruit' is named 'Sotapanna' (stream-enterer), which has reverse and forward flows. The one life-death stream refers to the person of Sotapanna (stream-enterer), who goes against the stream of life and death, while sentient beings go with the flow. These two are both 'Dharma streams'. The person of Sotapanna flows into this Dharma stream, so the meaning of 'stream-enterer' should be explained accordingly. Or it is said 'entering the stream', and also said 'ditch and harbor', which are all different intentions of the translator. A person in the first fruit position has already witnessed the truth of emptiness and will no longer fall into the four evil realms.
The second fruit is Sakadagami (once-returner), meaning 'once-return'. This position has cut off the first six of the nine grades of thought-delusions in the desire realm, and the last three grades still exist, so it is necessary to return to the desire realm once more.
The second cultivation path is divided into two: First, the second fruit, six of the nine grades of thought-delusions in the desire realm have been cut off, and the last three grades still exist, so it is necessary to be born in the desire realm again and cut them off. It should be known that there are three types of people who cut off the nine grades of delusions in the desire realm: one is the effortless cutting, that is, effortlessly experiencing seven births and deaths to cut off all nine grades; the second is the gradual cutting, cutting two grades necessarily cuts three grades, cutting five grades necessarily cuts six grades, cutting off in order; the third is the super cutting, this cutting method is uncertain, either cutting five or six grades, or cutting eight or nine grades, etc. The 'Samatha-vipassana' says that gradually cutting five grades is called Sakadagamiphala (once-returner approaching), cutting six grades is called Sakadagami (once-returner fruit), those who cut seven or eight grades are called Anagamiphala (non-returner approaching), and cutting nine grades is called Anagami (non-returner fruit). Super cutting five grades is called Ekabiji (one-seed), cutting to six grades is called one-return, and cutting to the eighth grade is called one-seed. In 'Auxiliary Conduct', the nine grades are first matched with seven births, so the upper-upper can nourish two births, the upper-middle, upper-lower, and middle-upper each nourish one birth, the middle-middle and middle-lower together nourish one birth, and the lower three grades together nourish one birth. According to the 'Abhidharmakosa', cutting off the three or four grades of the desire realm requires three or two births, called Ekabiji; cutting off five to two grades is called approaching; cutting off six grades is the once-returner fruit. It is still asked: Why are cutting one grade, two grades, or five grades not called Ekabiji? The answer is: cutting two grades necessarily cuts three grades, cutting five grades necessarily cuts six grades, because the holy one initiates additional practice. This meaning of gradual cutting is the same as in this text. That is to say, cutting two grades necessarily reaches three grades, cutting five grades necessarily reaches six grades, called gradual cutting, which is the same as the meaning of gradual cutting in this text 'Samatha-vipassana'. Since the 'Abhidharmakosa' calls cutting off all three or four grades Ekabiji, that is why it is difficult to ask why one, two, or five grades are not called Ekabiji? It should be known that this is using the meaning of gradual cutting to question super cutting. Therefore, when it comes to the answering text, it follows the question and answer to bring out gradual cutting, so it is said that this meaning of gradual cutting is the same as in this text. That is to say, one, two, or five grades are not called Ekabiji, which is the meaning of gradual cutting, and cutting two grades necessarily reaches three grades.
故然耳則顯斷三四品名為家家超斷焉此之超斷即是止觀下文小超本在凡地未得色定或修欲定欲惑未斷此人至十六心超斷五品名為家家此之五品同四品故豈非止觀超斷家家與俱舍頌斷三四品生家家者其義同乎豈非俱舍斷五二向斷六一來與止觀中次斷五六名為向果其義同乎此則且取超次之人家家向果名有過德說必抑揚所以云耳若乃考其超次損生多少對果高下是則超次俱通家家及以向果故云若超若次進斷三四後於天中三二處生或有說云斷三名次斷四名超然則超次及俱舍頌人情不同消釋多異余尋文意故如上云大綱既顯綱目可知止觀明超凡有四種一本斷超本在凡地三界思惑隨以禪定及以世智斷其多少至十六心隨其本斷品之多少而得名為那含果等二者小超如向所引三者大超凡地聽法一聞善來成無學也四大大超正習頓盡即如來也。
三阿那含此云不來此位斷欲殘思盡進斷上八地思。
二三果欲惑九品今已斷竟更不還來欲界受生名不來也梵王三果而下來者準寶藏經只是不來欲界受生非謂不得暫下來也故暫下來與受生義區以別矣言進斷上八地思者即色無色七十二品故此須明般那含義所謂五九三六七八五種般者一中般二生般三有行般四無行般五上流般三種般者合向生般有行無行而為一般中與上流各仍本也九種般者準俱舍論于向
【現代漢語翻譯】 現代漢語譯本： 確實如此，那麼（天臺止觀中）所說的『顯斷三四品名為家家超斷』，這裡的『超斷』，就是指《止觀》下文所說的小超。這種超斷是指修行者原本在凡夫地，尚未證得色界定，或者修習欲界定，欲界煩惑尚未斷盡。此人修至第十六心時，超斷五品煩惑，名為家家。這裡的五品，與斷四品的情況相似。那麼，《止觀》中所說的超斷家家，與《俱舍論》中所說的斷三四品而生家家，它們的含義相同嗎？《俱舍論》中說斷五品為二向，斷六品為一來，這與《止觀》中依次斷五六品名為向果，它們的含義相同嗎？ 這裡只是選取了超斷和次斷的人，家家和向果的名稱，是爲了說明修證的功德。這種說法必然有所揚抑。如果考察超斷和次斷所損減的煩惱多少，以及所證得的果位高下，那麼超斷和次斷都貫通家家以及向果。所以說，無論是超斷還是次斷，在進斷三四品煩惱之後，于天界的三禪天或二禪天中受生。或者有人說，斷三品名為次斷，斷四品名為超斷。然而，對於超斷和次斷，以及《俱舍論》的理解，人們的看法不同，解釋也各異。我查閱經文的意思，大致如上所述。大綱已經顯明，綱目也就可知了。《止觀》中說明的超凡有四種：一是本斷超，指原本在凡夫地，隨著禪定以及世間智慧，斷除三界思惑的多少，至第十六心時，隨著原本所斷煩惱品數的多少，而證得阿那含果等；二是小超，如前面所引用的；三是大超，指凡夫地聽聞佛法，一聞『善來』，就成就無學果位；四是大超，指正使和習氣頓然斷盡，也就是如來。
三、阿那含（Anāgāmin，不還果），此云不來，此位斷除欲界殘餘的思惑，進而斷除上八地（色界、無色界）的思惑。
二、三果，欲界九品煩惑如今已經斷盡，不再還來欲界受生，所以名為不來。梵天王證得三果而下生人間，按照《寶藏經》的說法，只是不來欲界受生，並非說不得暫時下生人間。所以暫時下生與受生的含義有所區別。所說的『進斷上八地思』，就是指色界、無色界的七十二品思惑。因此，必須明白般那（Prajñā，智慧）的含義，所謂的五種般，即一、中般，二、生般，三、有行般，四、無行般，五、上流般。三種般，是將向生般、有行般、無行般合併爲一種般，中般與上流般各自保持原樣。九種般，按照《俱舍論》的說法，對於向道者...
【English Translation】 English version: Indeed, the 'manifest cutting of three or four categories, named the family-to-family transcendence' mentioned in Tiantai's Zhiguan (止觀, Contemplation and Insight) refers to the 'small transcendence' described later in the Zhiguan. This transcendence refers to a practitioner who is originally in the state of an ordinary person, has not yet attained the Form Realm Samadhi (色界定, Rūpadhātu Samādhi), or is practicing the Desire Realm Samadhi (欲界定, Kāmadhātu Samādhi), and has not completely severed the afflictions of the Desire Realm. When this person cultivates to the sixteenth thought-moment, they transcendently cut off five categories of afflictions, which is called family-to-family. These five categories are similar to the situation of cutting off four categories. So, is the family-to-family transcendence mentioned in the Zhiguan the same in meaning as the family-to-family birth mentioned in the Abhidharmakośa (俱舍論, Abhidharmakośakārikā), which refers to cutting off three or four categories and being born into the family-to-family state? Does the Abhidharmakośa say that cutting off five categories is the 'two-towards' (二向, two paths), and cutting off six categories is the 'once-returner' (一來, Sakṛdāgāmin), which is the same in meaning as the sequential cutting off of five or six categories named 'towards-fruit' (向果, path-fruit) in the Zhiguan? Here, we are only selecting those who transcendently cut off and sequentially cut off, and the names of family-to-family and towards-fruit, in order to explain the merits of cultivation and realization. This statement must have some emphasis and suppression. If we examine the amount of afflictions reduced by transcendent cutting and sequential cutting, and the height of the fruit attained, then both transcendent cutting and sequential cutting are connected to family-to-family and towards-fruit. Therefore, whether it is transcendent cutting or sequential cutting, after advancing in cutting off three or four categories of afflictions, one is born in the third Dhyana heaven (三禪天, Tṛtīya Dhyāna) or the second Dhyana heaven (二禪天, Dvitiya Dhyāna) in the heavens. Or some say that cutting off three categories is called sequential cutting, and cutting off four categories is called transcendent cutting. However, people's views on transcendent cutting and sequential cutting, as well as the Abhidharmakośa, are different, and the explanations are also different. I have consulted the meaning of the scriptures, roughly as described above. The outline is already clear, and the details can be known. The Zhiguan explains that there are four types of transcendence from the ordinary: first, the original cutting transcendence, which refers to originally being in the state of an ordinary person, and cutting off the afflictions of the Three Realms (三界, Triloka) according to the amount of Samadhi and worldly wisdom. When reaching the sixteenth thought-moment, according to the amount of afflictions originally cut off, one attains the Anāgāmin fruit (那含果, Anāgāmi-phala) etc.; second, small transcendence, as quoted earlier; third, great transcendence, which refers to hearing the Dharma in the state of an ordinary person, and becoming an Arhat (無學, Asekha) upon hearing 'Welcome!'; fourth, great transcendence, which refers to the complete cessation of both the correct cause and the habitual tendencies, which is the Tathāgata (如來, Tathāgata).
Third, Anāgāmin (阿那含, Anāgāmin), which means 'non-returner', in this position, the remaining afflictions of the Desire Realm are cut off, and the afflictions of the upper eight realms (Form Realm, Formless Realm) are further cut off.
Second, the third fruit, the nine categories of afflictions in the Desire Realm have now been completely cut off, and one will no longer return to the Desire Realm to be born, so it is called non-returner. The Brahma King (梵天王, Brahmā) attains the third fruit and descends to the human world, according to the Baocang Sutra (寶藏經, Ratnagarbha Sūtra), it only means that he does not return to the Desire Realm to be born, not that he cannot temporarily descend to the human world. Therefore, the meaning of temporarily descending and being born are different. The so-called 'further cutting off the thoughts of the upper eight realms' refers to the seventy-two categories of thoughts in the Form Realm and the Formless Realm. Therefore, it is necessary to understand the meaning of Prajñā (般那, Prajñā), the so-called five types of Prajñā, namely: 1. Intermediate Prajñā, 2. Birth Prajñā, 3. With-effort Prajñā, 4. Without-effort Prajñā, 5. Upward-flowing Prajñā. The three types of Prajñā are to combine the towards-birth Prajñā, with-effort Prajñā, and without-effort Prajñā into one type of Prajñā, and the intermediate Prajñā and upward-flowing Prajñā each remain the same. The nine types of Prajñā, according to the Abhidharmakośa, for those who are on the path...
三種各開為三謂速非速及以經久如迸火星喻意可知此五三九般那含義皆色般也六種般者五種如向更加現般七種般者六種如向加無色般八種般者七種如向加不定般若俱舍中不立現般須知現般在欲界收三五九種在色界收無色般在無色界收不定般者通於諸般故毗曇中先列五種次於中般開為三種並五成七更加現般及無色般並不定般委如輔行釋簽中辨然不定般一家諸文雖引其名未釋其義學者人情不無曲說余讀新譯大毗婆沙始見其義故婆沙云不定般者或於欲界色無色界而般涅槃若在欲界即現般攝若在色界即五種攝若在無色即無色般此與余說不定般者通於諸般若合符節昧者不達惑耳驚心。
四阿羅漢此云無學又云無生又云殺賊又云應供此位斷見思俱儘子縛已斷果縛猶在名有餘涅槃若灰身滅智名無餘涅槃又名孤調解脫。
三無學道無生殺賊應供果上三義也破惡怖魔乞士因中三義也因中破惡果上無生因中怖魔果上殺賊因中乞士果上應供言破惡者持于凈戒破七支惡言無生者不受二十五有之生言怖魔者初出家時怖于天魔以其道成化其民屬言殺賊者依義立名也謂害物曰賊爾雅云蟲食苗節曰賊三界結蟲食無漏苗故阿羅漢翻為殺賊也言乞士者出家清凈以乞自活離邪命也言應供者應赴人天之供養也言子縛者見思煩惱即是五陰果家之子繫住
【現代漢語翻譯】 現代漢語譯本：三種般涅槃（Parinirvana，完全的涅槃）各自展開為三種，意味著有快速的、非快速的以及經歷長久的般涅槃。正如迸發的火星的比喻所暗示的那樣，這五種、三種、九種般涅槃的含義都屬於色界（Rupa-dhatu，色界）的般涅槃。六種般涅槃是在前五種的基礎上加上現般涅槃。七種般涅槃是在前六種的基礎上加上無色界（Arupa-dhatu，無色界）的般涅槃。八種般涅槃是在前七種的基礎上加上不定般涅槃。在《俱舍論》（Abhidharmakosa，阿毗達摩俱舍論）中沒有設立現般涅槃，要知道現般涅槃在欲界（Kama-dhatu，欲界）中包含三種、五種、九種般涅槃，無色般涅槃在無色界中包含，不定般涅槃則通用於各種般涅槃。因此，《毗曇》（Abhidharma，阿毗達摩）中先列出五種般涅槃，然後在中間的般涅槃中展開為三種，連同之前的五種成為七種，再加上現般涅槃以及無色般涅槃和不定般涅槃，詳細情況可以參考《輔行釋簽》。然而，關於不定般涅槃，一家之言雖然引用了它的名稱，但沒有解釋它的含義，學者們難免會有曲解。我閱讀了新譯的《大毗婆沙論》（Mahavibhasa，大毗婆沙論）后才明白了它的含義。因此，《婆沙論》說，不定般涅槃是指在欲界、色界或無色界中般涅槃。如果在欲界，就屬於現般涅槃；如果在色界，就屬於五種般涅槃；如果在無色界，就屬於無色般涅槃。這與其餘關於不定般涅槃通用於各種般涅槃的說法相符。不明白的人會感到迷惑和驚慌。 四阿羅漢（Arhat，阿羅漢），這裡稱為無學（Asaiksa，無學），又稱為無生（Anutpada，無生），又稱為殺賊（Arhant，殺賊），又稱為應供（Arhat，應供）。這個果位斷除了見惑和思惑，子縛（Putrabandha，子縛）已經斷除，但果縛（Phalabandha，果縛）仍然存在，稱為有餘涅槃（Saupadisesa-nirvana，有餘涅槃）。如果灰身滅智，就稱為無餘涅槃（Anupadisesa-nirvana，無餘涅槃），又稱為孤調解脫（Ekavyuha-vimoksa，孤調解脫）。 三無學道（Asaiksa-marga，無學道）是指無生、殺賊、應供這三種果位上的含義。破惡、怖魔、乞士是因地上的三種含義。因地上破惡，果地上無生；因地上怖魔，果地上殺賊；因地上乞士，果地上應供。說破惡是指持守清凈的戒律，破除七支惡。說無生是指不受二十五有的生。說怖魔是指最初出家時，使天魔感到恐懼，因為他的道行成就，感化了天魔的眷屬。說殺賊是根據意義而設立的名稱，傷害眾生被稱為賊。《爾雅》（Erya，爾雅）說，蟲子吃莊稼的莖節叫做賊，三界的煩惱就像蟲子一樣吃無漏的苗，所以阿羅漢翻譯為殺賊。說乞士是指出家清凈，通過乞食來維持生活，遠離邪命。說應供是指應該接受人天的供養。說子縛是指見惑和思惑，也就是五陰果報之家的兒子，繫縛眾生。
【English Translation】 English version: The three kinds of Parinirvana (complete Nirvana) are each divided into three, implying rapid, non-rapid, and prolonged Parinirvana. As suggested by the metaphor of a bursting spark, the meanings of these five, three, and nine kinds of Parinirvana all belong to the Rupa-dhatu (Form Realm) Parinirvana. The six kinds of Parinirvana are the five kinds mentioned above plus the present Parinirvana. The seven kinds of Parinirvana are the six kinds mentioned above plus the Arupa-dhatu (Formless Realm) Parinirvana. The eight kinds of Parinirvana are the seven kinds mentioned above plus the indefinite Parinirvana. In the Abhidharmakosa (Treasury of Higher Knowledge), the present Parinirvana is not established. It should be known that the present Parinirvana in the Kama-dhatu (Desire Realm) includes three, five, and nine kinds of Parinirvana, the Arupa-dhatu Parinirvana is included in the Formless Realm, and the indefinite Parinirvana applies to all kinds of Parinirvana. Therefore, the Abhidharma first lists five kinds of Parinirvana, and then expands the middle Parinirvana into three kinds, which together with the previous five become seven, plus the present Parinirvana, the Arupa-dhatu Parinirvana, and the indefinite Parinirvana. Detailed information can be found in the 'Commentary on Assisting Practice'. However, regarding the indefinite Parinirvana, although one school of thought cites its name, it does not explain its meaning, and scholars inevitably have misinterpretations. I understood its meaning only after reading the newly translated Mahavibhasa (Great Commentary). Therefore, the Vibhasa says that indefinite Parinirvana refers to Parinirvana in the Desire Realm, Form Realm, or Formless Realm. If it is in the Desire Realm, it belongs to the present Parinirvana; if it is in the Form Realm, it belongs to the five kinds of Parinirvana; if it is in the Formless Realm, it belongs to the Arupa-dhatu Parinirvana. This is consistent with the remaining statements about indefinite Parinirvana applying to all kinds of Parinirvana. Those who do not understand will feel confused and alarmed. The four Arhats (Worthy Ones) are also called Asaiksa (Beyond Learning), Anutpada (Non-arising), Arhant (Foe Destroyer), and Arhat (Worthy of Offerings). This state has eradicated both the afflictions of views and emotions. The Putrabandha (bondage of the son) has been severed, but the Phalabandha (bondage of the fruit) still remains, which is called Saupadisesa-nirvana (Nirvana with remainder). If the body is reduced to ashes and wisdom is extinguished, it is called Anupadisesa-nirvana (Nirvana without remainder), also known as Ekavyuha-vimoksa (Solitary Liberation). The three Asaiksa-marga (Paths of No More Learning) refer to the meanings of non-arising, foe-destroying, and worthy of offerings in the state of fruition. Breaking evil, frightening Mara, and mendicancy are the three meanings in the causal stage. Breaking evil in the causal stage leads to non-arising in the fruition stage; frightening Mara in the causal stage leads to foe-destroying in the fruition stage; mendicancy in the causal stage leads to worthy of offerings in the fruition stage. 'Breaking evil' refers to upholding pure precepts and breaking the seven branches of evil. 'Non-arising' refers to not being subject to the twenty-five existences. 'Frightening Mara' refers to frightening the heavenly demons when first leaving home, because his path is accomplished and transforms the demon's retinue. 'Foe-destroying' is a name established according to meaning, harming beings is called a foe. The Erya says that insects eating the stems of crops are called foes. The afflictions of the three realms are like insects eating the sprouts of non-outflow, so Arhat is translated as foe-destroyer. 'Mendicant' refers to leaving home purely, sustaining oneself by begging, and staying away from wrong livelihood. 'Worthy of offerings' refers to being worthy of receiving offerings from humans and gods. 'Putrabandha' refers to the afflictions of views and emotions, which are the sons of the family of the five skandhas, binding beings.
行人在於三界故云子縛也言果縛者陰果即是子家之果形質所拘其身未亡故云果縛也若羅漢身在但斷子縛。
灰身滅智果縛乃無故見思斷寂滅惑累更有身在名為有餘此身若亡名無餘矣涅槃此翻滅度也問有餘無餘涅槃與有為無為解脫同耶異耶答大異小同也有為解脫者無漏智相應也無為解脫者一切煩惱盡也是則有為無為只是有余涅槃所收耳。
灰者死也滅也灰身者戒身定身及二解脫也滅智者慧及知見也所言戒身者無學道共戒也定身者滅盡定也慧者無生慧也解脫者有餘解脫也解脫知見者照解脫智眼也謂自知是初二三四果也身子入滅佛問均提均提答佛五分法身而不滅者以無作業至未來世名不滅也何者形俱無作戒體雖謝無作戒業得得不滅以隨業道至未來故獨得解脫名曰孤調聲聞為自修戒定慧以戒自凈以定自調以慧自度又自調者從因立名自度乃是從果立號。
略明聲聞位竟。
三略明下結。
次明緣覺亦名獨覺。
二支佛分三初雙標所言緣覺亦名獨覺者應云梵語辟支迦羅此云緣覺亦名獨覺非謂緣覺便是獨覺也良以緣覺出于佛世獨覺不值佛出世故部行緣覺師徒化訓亦在無佛出世時也若不說法非部行焉慈恩基師引仁王經列獨覺眾又云釋迦出世五百獨覺從山中來至於佛所學者如何消釋此耶四念處云緣
【現代漢語翻譯】 現代漢語譯本：行人處於三界之中，所以說是子縛（指因）。所說的果縛，是指陰果，也就是子家之果，形體和物質所拘束，其身體尚未死亡，所以說是果縛。如果阿羅漢身還在，但斷除了子縛。
灰身滅智，果縛才算沒有。見思惑斷盡，進入寂滅，但惑業還有剩餘，身體還在，這稱為有餘涅槃。如果這個身體也滅亡了，就稱為無餘涅槃。涅槃，翻譯成滅度。問：有餘涅槃、無餘涅槃與有為解脫、無為解脫相同還是不同？答：大體上不同，小處有相同。有為解脫，是與無漏智慧相應的解脫；無為解脫，是一切煩惱都斷盡的解脫。這樣說來，有為解脫和無為解脫只是有余涅槃所包含的。
灰，是死亡的意思，是滅的意思。灰身，是指戒身、定身以及二種解脫。滅智，是指慧以及知見。所說的戒身，是指無學道共戒。定身，是指滅盡定。慧，是指無生慧。解脫，是指有餘解脫。解脫知見，是指照了解脫的智慧之眼，也就是自己知道是初果、二果、三果、四果。身子入滅時，佛問均提（一位比丘的名字），均提回答佛，五分法身是不滅的，因為沒有造作，直到未來世，所以說不滅。為什麼呢？形體雖然沒有造作，戒體雖然消失，但無作戒業卻不會滅，因為它隨著業道直到未來，所以獨自得到解脫，稱為孤調聲聞。爲了自己修持戒、定、慧，用戒來清凈自己，用定來調伏自己，用慧來度脫自己。又，自調是從因上立名，自度是從果上立號。
簡略地說明聲聞的果位完畢。
第三，簡略地說明下文的總結。
接下來闡明緣覺，也叫獨覺。
二支佛分三，首先是雙標。所說的緣覺也叫獨覺，應該說梵語是辟支迦羅（Pratyekabuddha），這裡翻譯成緣覺，也叫獨覺，但不是說緣覺就是獨覺。因為緣覺出現在沒有佛出世的時代，獨覺也是在沒有佛出世的時候。如果沒有說法，就不是部行。慈恩基師（窺基大師）引用《仁王經》，列出獨覺眾，又說釋迦（釋迦牟尼佛）出世時，五百獨覺從山中來到佛所學習，這應該如何解釋呢？《四念處》說緣。
【English Translation】 English version: Those who are bound by the three realms are said to be bound by the 'seed' (hetu-bandhana), meaning the cause. The so-called 'fruit-bondage' (phala-bandhana) refers to the skandhas as the fruit of the 'seed-family'. Being constrained by form and matter, and their bodies not yet perished, they are said to be bound by the 'fruit'. If an Arhat still has a body, they have only severed the 'seed-bondage'.
Only when the body is reduced to ashes and wisdom extinguished is there no 'fruit-bondage'. When the delusions of views and thoughts are cut off and one enters quiescence, but the karmic residue remains and the body is still present, this is called 'Nirvana with remainder' (sa-upadhishesha-nirvana). If this body also perishes, it is called 'Nirvana without remainder' (nir-upadhishesha-nirvana). Nirvana is translated as 'extinction'. Question: Are 'Nirvana with remainder' and 'Nirvana without remainder' the same as or different from 'conditioned liberation' (samskrita-vimoksha) and 'unconditioned liberation' (asamskrita-vimoksha)? Answer: They are largely different, but slightly similar. 'Conditioned liberation' is liberation associated with undefiled wisdom; 'unconditioned liberation' is liberation where all afflictions are exhausted. Thus, 'conditioned liberation' and 'unconditioned liberation' are merely contained within 'Nirvana with remainder'.
'Ashes' means death, means extinction. 'Ashes-body' refers to the body of precepts, the body of samadhi, and the two liberations. 'Extinguished wisdom' refers to wisdom and knowledge. The 'body of precepts' refers to the precepts shared by those on the path of no-more-learning (asaiksha-marga). The 'body of samadhi' refers to the cessation attainment (nirodha-samapatti). 'Wisdom' refers to unproduced wisdom (anutpada-jnana). 'Liberation' refers to 'liberation with remainder'. 'Liberation-knowledge' refers to the wisdom-eye that illuminates liberation, that is, knowing oneself to be a Stream-enterer (Srotapanna), Once-returner (Sakridagamin), Non-returner (Anagamin), or Arhat. When Shariputra (Sariputta) entered extinction, the Buddha asked Kundali (a bhikkhu's name), and Kundali replied to the Buddha that the five-fold Dharma-body does not perish, because there is no action until the future, hence it is said not to perish. Why? Although the form has no action, and the body of precepts has vanished, the non-active karmic action of precepts does not perish, because it follows the path of karma until the future. Therefore, one attains liberation alone, called a 'solitary tamed' (eka-caraka) Shravaka. To cultivate precepts, samadhi, and wisdom for oneself, to purify oneself with precepts, to tame oneself with samadhi, and to liberate oneself with wisdom. Furthermore, 'self-taming' is named from the cause, while 'self-liberation' is named from the result.
The brief explanation of the Shravaka stages is complete.
Thirdly, a brief explanation concludes the following.
Next, explaining the Pratyekabuddha, also called a Solitary Buddha.
Two, the Pratyekabuddha is divided into three. First, a double designation. The so-called Pratyekabuddha is also called a Solitary Buddha; it should be said that the Sanskrit term is Pratyekabuddha, which is translated here as Pratyekabuddha, also called a Solitary Buddha, but it is not to say that a Pratyekabuddha is the same as a Solitary Buddha. Because Pratyekabuddhas appear in times when no Buddha appears in the world, and Solitary Buddhas also appear when no Buddha appears in the world. If there is no teaching, it is not a group practice. Master Ci'en Ji (Kuei-chi) quoted the 'Benevolent King Sutra' (仁王經), listing the Pratyekabuddha assembly, and also said that when Shakyamuni (Sakyamuni Buddha) appeared in the world, five hundred Pratyekabuddhas came from the mountains to study with the Buddha. How should this be explained? The 'Four Foundations of Mindfulness' (四念處) says about the cause.
覺獨覺俱有大小小者在人中生時無佛法自證初果七生若滿不受八生自悟成道此人不名為佛亦非羅漢論其道力不如舍利弗等大者於二百劫行行三多倍隆智慧又強得三十二相或三十一相等此等因中若聞因緣修性念處成小辟支修共念處事理純熟具足三明及八解脫成大辟支言三多者長阿含云三多成就一近善友二聞法音三惡露觀大般若云多供養佛多事善友于多佛所請問法要妙經亦云有福供佛求法等三或以福田時節種子名為三多是則三多大小皆有然三多義解者鮮矣余今所示其必然耶。
值佛出世稟十二因緣教。
二值佛下別釋分二初緣覺又二初標所稟十二因緣者此十二法展轉感果名因互相由籍名緣。
所謂一無明(煩惱障煩惱道)二行(業障業道此二支屬過去)三識(托胎一分氣息)四名色(名是心色是質)五六入(六根成此胎中)六觸(出胎)七受(領納前境好惡等事從識至受名現在五果)八愛(愛色男女金銀錢物等事)九取(凡見一切境皆生取著心此二未來因皆屬煩惱如過去無明)十有(業已成就是未來因屬業道如過去行)十一生(未來受生［事］)十二老死此是所滅之境。
二所謂下解釋分二初通列所滅之境一無明者過去之世未有智慧無所明也言障道者弊塞智明謂之障能通苦處謂之道二行者所行所
【現代漢語翻譯】 現代漢語譯本：小乘緣覺在沒有佛法住世的人間出生，能夠自我證悟初果，如果七次生死輪迴圓滿，就不會再有第八次輪迴，從而自我覺悟成道。這種人不能被稱為佛，也不是阿羅漢，他們的道力不如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人。大乘緣覺則要在二百劫的時間裡修行，積累三多，增長智慧，並且獲得三十二相或三十一相。這些人如果在因地時聽聞因緣法，修習性念處，成就小乘辟支佛；如果修習共念處，對事理純熟，具足三明和八解脫，就能成就大乘辟支佛。所謂『三多』，在《長阿含經》中說，是成就三種增上之法：一、親近善友；二、聽聞法音；三、修習惡露觀。《大般若經》中說，是多次供養佛，多次侍奉善友，在多位佛的處所請問法要。《妙經》中也說，有福供佛求法等三種。或者以福田、時節、種子名為三多。這樣看來，三多無論大小都有。然而，對於三多的意義，理解的人很少。我（余）現在所說的，是必然如此嗎？ 值遇佛陀出世，稟受十二因緣的教法。 二、值遇佛陀下，分別解釋，分為兩部分。首先是緣覺，又分為兩部分，首先標明所稟受的十二因緣。這十二種法輾轉感生果報，稱為『因』；互相依賴，稱為『緣』。 所謂一、無明（avidyā，煩惱障、煩惱道）；二、行（saṃskāra，業障、業道，這兩支屬於過去）；三、識（vijñāna，托胎時的一分氣息）；四、名色（nāmarūpa，『名』是心，『色』是質）；五、六入（ṣaḍāyatana，六根形成於胎中）；六、觸（sparśa，出胎）；七、受（vedanā，領納前境的好惡等事，從識到受名為現在的五果）；八、愛（tṛṣṇā，愛色、男女、金銀錢物等事）；九、取（upādāna，凡見到一切境界都生起取著之心，這二支未來因都屬於煩惱，如過去的無明）；十、有（bhava，業已成就，這是未來因，屬於業道，如過去的行）；十一、生（jāti，未來受生之事）；十二、老死（jarā-maraṇa，這是所要滅除的境界）。 二、所謂下，解釋分為兩部分，首先總的列出所要滅除的境界。一、無明，在過去世沒有智慧，沒有光明。所謂『障道』，是蔽塞智慧光明，稱為『障』，能夠通往苦處，稱為『道』。二、行，所行的行為。
【English Translation】 English version: The Pratyekabuddha (one who attains enlightenment on their own, without a teacher) of the Lesser Vehicle is born in a world without the Buddha's teachings, able to self-realize the first fruit (Sotāpanna). If seven lifetimes are completed, they will not undergo an eighth, and will self-awaken to enlightenment. This person is not called a Buddha, nor an Arhat (one who has attained Nirvana), and their spiritual power is not as great as that of Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) and others. The Pratyekabuddha of the Greater Vehicle practices for two hundred kalpas (an immense period of time), accumulating the three excellences (trīṇi adhikāni), increasing wisdom, and obtaining thirty-two or thirty-one marks (lakṣaṇa). If these individuals hear about the law of dependent origination (pratītyasamutpāda) in the causal stage, and cultivate the mindfulness of nature (svabhāva-smṛti-upasthāna), they will become a Lesser Vehicle Pratyekabuddha. If they cultivate the common mindfulness (sādhāraṇa-smṛti), are skilled in both phenomena and principle, and possess the three kinds of knowledge (tri-vidyā) and the eight liberations (aṣṭa-vimokṣa), they can become a Greater Vehicle Pratyekabuddha. The so-called 'three excellences,' according to the Dīrgha Āgama (Long Discourses), are the accomplishment of three superior qualities: 1. associating with good friends; 2. hearing the sound of the Dharma; 3. contemplating the impurity of the body (aśubha-darśana). The Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sūtra) says that it is to make offerings to the Buddhas many times, to serve good friends many times, and to ask about the essential teachings at the places of many Buddhas. The Wonderful Sutra also says that there are three kinds of merit, such as making offerings to the Buddha and seeking the Dharma. Or, the three excellences are named as the field of merit (puṇya-kṣetra), the season, and the seed. Thus, the three excellences exist in both large and small forms. However, few understand the meaning of the three excellences. Is what I (余) am now showing necessarily so? Encountering the Buddha's appearance in the world, receiving the teaching of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda). Second, 'encountering the Buddha,' is explained separately in two parts. First is the Pratyekabuddha, which is also divided into two parts, first marking the twelve links of dependent origination that are received. These twelve dharmas (laws) reciprocally produce karmic results, called 'cause' (hetu); mutually dependent, called 'condition' (pratyaya). So-called: 1. Ignorance (avidyā, the obstacle of afflictions, the path of afflictions); 2. Formations (saṃskāra, karmic obstacle, the path of karma, these two belong to the past); 3. Consciousness (vijñāna, a portion of breath at the time of conception); 4. Name and Form (nāmarūpa, 'name' is the mind, 'form' is matter); 5. Six Sense Bases (ṣaḍāyatana, the six sense organs are formed in the womb); 6. Contact (sparśa, emerging from the womb); 7. Feeling (vedanā, experiencing the pleasant and unpleasant aspects of the external world, from consciousness to feeling are called the five fruits of the present); 8. Craving (tṛṣṇā, craving for form, men and women, gold, silver, money, and things); 9. Grasping (upādāna, whenever one sees all realms, one generates a mind of grasping, these two future causes belong to afflictions, like past ignorance); 10. Becoming (bhava, karma has been accomplished, this is a future cause, belonging to the path of karma, like past formations); 11. Birth (jāti, the event of future birth); 12. Old Age and Death (jarā-maraṇa, this is the realm to be extinguished). Second, 'so-called,' the explanation is divided into two parts, first generally listing the realms to be extinguished. 1. Ignorance, in the past world there was no wisdom, no light. The so-called 'obstacle of the path' is that which obstructs the light of wisdom, called 'obstacle,' and that which can lead to suffering, called 'path.' 2. Formations, the actions that are performed.
造一切諸業故云行也所言支者支即支分支派義也亦名十二重城十二棘園十二牽連等具如玄簽及以諸論三識者既有惑業一念妄識托母胎也言氣息者托胎時三一命二識三暖隨母氣息上下出入名為壽命即息風也不臭不爛名為暖也是中心意名為識也四名色者心但有字故云名也色乃質礙故云色也五六入者在母胎中生眼耳等而為識心之所涉入亦名根者能生於識故云根也六觸者即出生已六根觸著六塵境也七受者根塵既觸所以領受八愛者以因領受則生染愛九取者以染愛故求而取之十有者業因成已能有果焉十一生者因既有果是以受生十二老死者形既生矣老必死焉故此十二境通逆順而推破之故云通列所滅境也。
與前四諦開合之異耳。
二與前下辨開合二初正辨二初標示。
云何開合謂無明行愛取有此之五支合為集諦餘七支為苦諦也。
二云何下徴釋所以五支合為集者此之五支體是業惑業惑是因因即集也餘七支合為苦諦者七支即是現未之果果即生死之苦故也問十二因緣與苦集二而辨開合道滅如何論開合耶答若修道品滅除苦集斯乃道滅論開合矣何者且所滅之集苦既合十二而為之能治之道滅豈其不爾哉。
既名異義同何故重說。
二既名下釋疑分二初疑故有疑雲十二因緣與夫四諦開合名異因果義同云四諦
【現代漢語翻譯】 現代漢語譯本： 『造一切諸業故云行也』，之所以稱為『行』，是因為它創造了一切的業。所說的『支』，『支』就是分支、支派的意思，也叫做『十二重城』、『十二棘園』、『十二牽連』等等，具體內容詳見《玄簽》以及各種論著。『三識者』，既然有了惑和業，一念妄識就寄託于母胎。說的『氣息』，寄託于母胎時，三一命、二識、三暖，隨著母親的氣息上下出入，稱為壽命，也就是息風。不臭不爛稱為暖，這中心意念稱為識。『四名色者』，心只有名字，所以稱為『名』，色是有質礙的，所以稱為『色』。『五六入者』，在母胎中產生眼耳等，而為識心所涉入，也稱為『根』，能生出識，所以稱為『根』。『六觸者』，就是出生以後，六根接觸六塵境。『七受者』，根塵既然接觸，所以領受。『八愛者』，因為領受而產生染愛。『九取者』，因為染愛而求取。『十有者』，業因成就以後，能夠產生果報。『十一生者』，因為有了業因，所以承受果報而受生。『十二老死者』，形體既然產生，老了必定會死亡。所以這十二境貫通逆順而加以破除，所以說貫通排列所要滅除的境界。
與前面的四諦只是開合方式不同而已。
二、與前面（內容）辨別開合，分為二部分，首先是正式辨別，分為二部分，首先是標示。
『云何開合』，什麼是開合呢？就是無明（avidya，無知）、行（samskara，業）、愛（trsna，貪愛）、取（upadana，執取）、有（bhava，存在）這五支合為集諦（samudaya satya，苦之根源），其餘七支為苦諦（duhkha satya，苦難的真諦）。
二、『云何下徴釋』，為什麼這五支合為集諦呢？這五支的本體是業和惑，業和惑是因，因就是集。其餘七支合為苦諦，是因為七支是現在和未來的果報，果報就是生死之苦。問：十二因緣（dvadasanga-pratitya-samutpada，十二緣起）與苦集二諦辨別開合，那麼道諦（marga satya，解脫之道）和滅諦（nirodha satya，苦之止息）如何論開合呢？答：如果修習道品滅除苦集，這就是道滅論開合了。為什麼這樣說呢？姑且說所要滅除的集苦既然合併十二支而成為，那麼能夠治療（苦集）的道和滅，難道不是這樣嗎？
既然名稱不同意義相同，為什麼還要重複說明？
二、『既名下釋疑』，分為二部分，首先是疑問，所以有疑問說，十二因緣與四諦開合，名稱不同，因果意義相同，四諦……
【English Translation】 English version: 'Creating all karmas is called action.' The reason it is called 'action' is because it creates all karmas. The so-called 'limbs', 'limbs' mean branches and divisions, and are also called 'Twelvefold City', 'Twelve Thorny Gardens', 'Twelve Entanglements', etc., as detailed in the 'Profound Signatures' and various treatises. 'The three consciousnesses', since there are afflictions and karma, a single thought of deluded consciousness relies on the mother's womb. Speaking of 'breath', when relying on the womb, the three—life, consciousness, and warmth—follow the mother's breath up and down, in and out, which is called life, that is, the wind of breath. Not stinking and not rotting is called warmth, and this central thought is called consciousness. 'The four—name and form', the mind only has a name, so it is called 'name', and form has substance and obstruction, so it is called 'form'. 'The five—six entrances', in the mother's womb, eyes, ears, etc., are produced, and are entered by the mind of consciousness, and are also called 'roots', which can produce consciousness, so they are called 'roots'. 'The six—contact', that is, after birth, the six roots come into contact with the six sense objects. 'The seven—feeling', since the root and object have come into contact, there is feeling. 'The eight—love', because of feeling, there is attachment and love. 'The nine—grasping', because of attachment and love, there is seeking and grasping. 'The ten—becoming', after the karmic cause is accomplished, it can produce results. 'The eleven—birth', because there is a karmic cause, one receives the result and is born. 'The twelve—old age and death', since the form has been produced, old age will inevitably lead to death. Therefore, these twelve realms are penetrated and broken through in both forward and reverse order, so it is said that the realms to be eliminated are arranged throughout.
It is only different from the previous Four Noble Truths (catvari-arya-satyani) in terms of opening and closing.
- Distinguishing the opening and closing with the previous (content), divided into two parts, the first is the formal distinction, divided into two parts, the first is the indication.
'What is opening and closing?' What is opening and closing? That is, ignorance (avidya), action (samskara), love (trsna), grasping (upadana), and becoming (bhava) these five limbs are combined into the Truth of Accumulation (samudaya satya, the origin of suffering), and the remaining seven limbs are the Truth of Suffering (duhkha satya, the truth of suffering).
- 'Why the following explanation', why are these five limbs combined into the Truth of Accumulation? The substance of these five limbs is karma and affliction, and karma and affliction are the cause, and the cause is accumulation. The remaining seven limbs are combined into the Truth of Suffering because the seven limbs are the results of the present and the future, and the results are the suffering of birth and death. Question: The Twelve Links of Dependent Origination (dvadasanga-pratitya-samutpada) distinguish the opening and closing with the Two Truths of Suffering and Accumulation, then how do we discuss the opening and closing of the Truth of the Path (marga satya, the path to liberation) and the Truth of Cessation (nirodha satya, the cessation of suffering)? Answer: If one cultivates the Path to eliminate suffering and accumulation, then this is the discussion of the opening and closing of the Path and Cessation. Why do we say this? Let's just say that the suffering and accumulation to be eliminated are combined into the twelve limbs, then isn't it the same for the Path and Cessation that can cure (suffering and accumulation)?
Since the names are different but the meanings are the same, why repeat the explanation?
- 'From the name to explain the doubt', divided into two parts, the first is the doubt, so there is a doubt that the Twelve Links of Dependent Origination and the Four Noble Truths open and close, the names are different, the meaning of cause and effect is the same, the Four Noble Truths...
已何故重說十二因緣。
為機宜不同。
二為機下釋分二初釋只為聲聞緣覺二人機宜不同可發為機相應曰宜聲聞根鈍總觀四諦可發相應緣覺根利別觀十二相應可發況復因果先後不同故機宜異是以開合非煩重也。
故緣覺之人先觀集諦。
二故緣下正示境觀文自分二初標。
所謂無明緣行行緣識乃至生緣老死此則生起。
二所謂下釋分三初順推境。
若滅觀者無明滅則行滅乃至生滅則老死滅。
二若滅下順推觀然諸文說緣覺之人觀十二支逆順有異何者若阿含經始自無明終至老死名為順觀始從老死終至無明名為逆觀荊溪云若支佛人自起觀者應如何含生滅逆順止觀禪境有支在初此于坐中緣其善惡善惡是有故先有支釋簽先以受支起觀此乃且順四諦之義輔行判云觀十二緣凡有二種一者推果知因如先推受以至無明既知無明生於受等是則不起受心等也二者推因知果如推有支必定招于未來果也然雖有于因果先後但緣覺人多先推因以知于果故四念處云緣覺觀十二緣凡有二義一愛二見初觀愛者復有二義一推尋二觀破初推尋者此人聞正因緣生滅之法信解分明了知一切皆屬貪愛煩惱是以觀之入空求自然慧達于本源修五停心得諸禪定知愛煩惱推此貪愛因何而生即知此貪從受而生受因何生因觸而
【現代漢語翻譯】 現代漢語譯本： 為何要再次講述十二因緣（Dvadasanga-pratityasamutpada，十二支相互依存的緣起）？
因為眾生的根機和接受能力不同。
（二）爲了適應不同根機的眾生，下面分為兩部分解釋。首先解釋只為聲聞（Sravaka，通過聽聞佛法而證悟的修行者）和緣覺（Pratyekabuddha，無需聽聞佛法，依靠自身力量證悟的修行者）兩種根機的人而說。能夠引發根機相應的稱為『宜』。聲聞根器遲鈍，需要全面觀察四聖諦（Aryasatya，佛教的基本教義），才能引發相應的覺悟；緣覺根器敏銳，只需分別觀察十二因緣，就能引發相應的覺悟。更何況因果的先後順序不同，所以根機和接受能力也不同。因此，開合講述十二因緣並非繁瑣重複。
所以，緣覺之人首先觀察集諦（Samudaya-satya，苦的根源）。
（二）因此，在『緣覺之人』下，正式闡述觀境，分為兩部分，首先是標示。
即是說，無明（Avidya，對真理的無知）緣於行（Samskara，業力），行緣于識（Vijnana，意識），乃至生（Jati，出生）緣于老死（Jara-marana，衰老和死亡），這就是生起的過程。
（二）在『即是說』下，分為三部分解釋，首先是順向推導境界。
如果從滅的角度觀察，無明滅則行滅，乃至生滅則老死滅。
（二）在『如果從滅的角度』下，順向推導觀。然而，各種文獻中關於緣覺之人觀察十二支的逆順順序說法不一。哪種說法正確呢？《阿含經》（Agama，早期佛教經典）中，從無明開始到老死結束，稱為順觀；從老死開始到無明結束，稱為逆觀。荊溪（指湛然，唐代天臺宗僧人）說，如果支佛（Pratyekabuddha，緣覺的另一種稱呼）自己發起觀修，應該如何？《含生滅逆順止觀禪境》中有支在最初。這是在坐禪中，緣于善惡，善惡是存在的，所以先有支。釋簽（《止觀輔行傳弘決》的簡稱）首先以受支（Vedana，感受）開始觀修，這只是順應四聖諦的含義。《輔行》（《止觀輔行傳弘決》的簡稱）判斷說，觀察十二因緣，總共有兩種：一是推果知因，例如先推導受，一直到無明，既然知道無明產生於受等，那麼就不會產生受心等了；二是推因知果，例如推導有支（Bhava，存在），必定招致未來的果報。然而，雖然有因果的先後順序，但緣覺之人大多先推導因，以瞭解果。所以《四念處》（Satipatthanasutta，佛教經典）說，緣覺觀察十二因緣，總共有兩種含義：一是愛（Tanha，渴愛），二是見（Drsti，錯誤的見解）。最初觀察愛，又有兩種含義：一是推尋，二是觀破。最初的推尋，是指此人聽聞正確的因緣生滅之法，相信理解，清楚地知道一切都屬於貪愛煩惱，因此觀察它，進入空性，尋求自然的智慧，通達本源，修習五停心觀（Panca nivarana，五種停止煩惱的方法），獲得各種禪定，知道愛煩惱。推究這種貪愛因何而生，就知道這種貪愛從受而生，受因何而生，因觸（Sparsa，感覺）而生。
【English Translation】 English version: For what reason is the Twelve Nidanas (Dvadasanga-pratityasamutpada, the twelve links of dependent origination) being discussed again?
It is due to the different capacities and inclinations of beings.
(Two) To accommodate beings with different capacities, the explanation is divided into two parts. The first explanation is specifically for those of Sravaka (one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddha (one who attains enlightenment independently, without hearing the Buddha's teachings) capacities. That which can evoke a response appropriate to one's capacity is called 'suitable'. Sravakas have duller faculties and need to comprehensively observe the Four Noble Truths (Aryasatya, the fundamental teachings of Buddhism) to evoke a corresponding awakening; Pratyekabuddhas have sharper faculties and only need to separately observe the Twelve Nidanas to evoke a corresponding awakening. Moreover, the order of cause and effect is different, so their capacities and inclinations are also different. Therefore, explaining the Twelve Nidanas in both expanded and condensed forms is not redundant.
Therefore, the Pratyekabuddha first observes the Samudaya-satya (the truth of the origin of suffering).
(Two) Therefore, under 'the Pratyekabuddha', the object of contemplation is formally elaborated, divided into two parts, the first being the indication.
That is to say, Avidya (ignorance, lack of knowledge of the truth) conditions Samskara (volitional formations, karmic actions), Samskara conditions Vijnana (consciousness), and so on, until Jati (birth) conditions Jara-marana (old age and death), this is the process of arising.
(Two) Under 'That is to say', the explanation is divided into three parts, the first being the forward deduction of the realm.
If one observes from the perspective of cessation, with the cessation of Avidya, Samskara ceases, and so on, with the cessation of birth, old age and death cease.
(Two) Under 'If one observes from the perspective of cessation', the forward deduction of contemplation. However, there are different accounts in various texts regarding the order of forward and reverse observation of the Twelve Nidanas by the Pratyekabuddha. Which account is correct? In the Agamas (early Buddhist scriptures), starting from Avidya and ending with Jara-marana is called forward observation; starting from Jara-marana and ending with Avidya is called reverse observation. Jingxi (referring to Zhanran, a Tang Dynasty Tiantai monk) said, if a Pratyekabuddha initiates contemplation himself, how should he do it? In 'Contemplation of Cessation and Arising, Forward and Reverse, Stillness and Insight, the Realm of Chan', there is a link at the beginning. This is in meditation, conditioned by good and evil, good and evil exist, so there is a link first. The Commentary (short for 'Commentary on the Transmission and Elucidation of the Great Concentration and Insight') first begins contemplation with Vedana (feeling), this is merely in accordance with the meaning of the Four Noble Truths. The 'Elucidation' (short for 'Commentary on the Transmission and Elucidation of the Great Concentration and Insight') judges that there are two types of observing the Twelve Nidanas: one is to infer the cause from the effect, such as first inferring Vedana, all the way to Avidya, since it is known that Avidya arises from Vedana, etc., then the mind of Vedana, etc., will not arise; the other is to infer the effect from the cause, such as inferring Bhava (existence), which will certainly lead to future consequences. However, although there is an order of cause and effect, Pratyekabuddhas mostly infer the cause first to understand the effect. Therefore, the Satipatthanasutta (Buddhist scripture) says that there are two meanings in the Pratyekabuddha's observation of the Twelve Nidanas: one is Tanha (craving), and the other is Drsti (wrong views). Initially observing craving, there are two meanings: one is investigation, and the other is contemplation and breaking through. The initial investigation refers to this person hearing the correct Dharma of the arising and ceasing of conditions, believing and understanding, clearly knowing that everything belongs to craving and afflictions, therefore observing it, entering emptiness, seeking natural wisdom, penetrating to the source, practicing the Five Stoppages of Mind (Panca nivarana, five methods to stop afflictions), obtaining various samadhis, and knowing craving and afflictions. Investigating what causes this craving to arise, one knows that this craving arises from Vedana, what causes Vedana to arise, it arises from Sparsa (contact).
生觸因六入六入因名色名色因行行因無明無明乃因過去煩惱此名逆推若順推者推此貪愛能生於取取能生有有即生生生即生老死如是逆順推尋二世三世十世百千萬世十二因緣了了分明此謂所觀所滅之境二觀破者觀此愛支即是污穢五陰觀受六入及名色等即是果報無記五陰觀于無明即是去過污穢五陰又觀取是污穢煩惱觀有是善不善五陰乃至未來生老死等此名逆順破諸顛倒顛倒滅故無明乃至未來生死悉滅無餘此是逆順推尋觀破愛十二因緣也二破見者亦有二義一推尋二觀破初推尋者若見世間神及世間常無常亦常亦無常非常非無常是則現在生身邊四見見即四取逆尋此四取因四愛四愛因四受四受因四觸乃至四行因四無明若順推者推四取支生四有支乃至未來老死支等二觀破者觀此四取身邊四見如是次第以至無明破過去如去不如去亦如去亦不如去非如去非不如去身邊二見污穢五陰又順觀四取以至未來生老死破有邊無邊亦有邊亦無邊非有邊非無邊身邊二見污穢五陰如此逆順推尋觀破名為破見十二因緣也。
因觀十二因緣覺真諦理故言緣覺。
三因觀下結名四念處問支佛宿世根利自能悟道何須佛說答聞說疾得不說未悟又問支佛何不制果答聲聞根鈍故制果支佛根利不制果聲聞根鈍先觀苦支佛根利先觀集又問支佛何不立方便道答支佛
【現代漢語翻譯】 現代漢語譯本 『生觸』(感覺的產生)的起因是『六入』(六種感官)，『六入』的起因是『名色』(精神和物質)，『名色』的起因是『行』(意志行為)，『行』的起因是『無明』(對真理的無知)。『無明』是過去煩惱的根源。這叫做逆向推導。如果順向推導，推導貪愛能產生執取，執取能產生存在，存在即產生出生，出生即產生衰老和死亡。這樣逆向和順向推導，推尋兩世、三世、十世、百千萬世的十二因緣，清清楚楚地明白，這叫做所觀察和所破滅的境界。 第二，觀破：觀察愛支，它就是污穢的五陰(色、受、想、行、識)。觀察受、六入以及名色等，就是果報無記的五陰。觀察無明，就是過去的污穢五陰。又觀察取是污穢的煩惱，觀察有是善或不善的五陰，乃至未來的生老死等。這叫做逆向和順向破除各種顛倒。顛倒滅除的緣故，無明乃至未來的生死都完全滅除。這是逆向和順向推尋觀察破除愛支的十二因緣。 第二，破見：也有兩種含義。一，推尋；二，觀破。先說推尋：如果認為世間有神，或者世間是常、無常、亦常亦無常、非常非無常，這就是現在生身邊四見，見即是四取。逆向推尋這四取的起因是四愛，四愛的起因是四受，四受的起因是四觸，乃至四行的起因是四無明。如果順向推導，推導四取支產生四有支，乃至未來老死支等。 第二，觀破：觀察這四取、身邊四見，這樣次第以至無明，破除過去如去、不如去、亦如去亦不如去、非如去非不如去身邊二見污穢五陰。又順向觀察四取以至未來生老死，破除有邊、無邊、亦有邊亦無邊、非有邊非無邊身邊二見污穢五陰。這樣逆向和順向推尋觀察破除，叫做破見十二因緣。
因為觀察十二因緣覺悟真諦的道理，所以稱為緣覺(Pratyekabuddha)。
第三，因觀下結名四念處(Four foundations of mindfulness)。問：支佛(Pratyekabuddha)宿世根器銳利，自己能夠悟道，為什麼需要佛說？答：聽聞佛說就能快速證悟，不聽聞佛說就不能證悟。又問：支佛為什麼不制定果位？答：聲聞(Śrāvaka)根器遲鈍，所以制定果位；支佛根器銳利，所以不制定果位。聲聞根器遲鈍，先觀察苦支；支佛根器銳利，先觀察集。又問：支佛為什麼不建立方便道？答：支佛
【English Translation】 English version 'Birth contact' (the arising of sensation) is caused by 'six entrances' (the six sense organs), 'six entrances' are caused by 'name and form' (mind and matter), 'name and form' are caused by 'volitional actions', 'volitional actions' are caused by 'ignorance' (lack of knowledge of the truth). 'Ignorance' is the root of past afflictions. This is called reverse deduction. If deducing in forward order, deducing that craving can produce grasping, grasping can produce existence, existence produces birth, and birth produces aging and death. Thus, by reverse and forward deduction, investigating the twelve links of dependent origination through two lifetimes, three lifetimes, ten lifetimes, hundreds of thousands of lifetimes, clearly understanding, this is called the realm to be observed and eradicated. Second, observing and breaking: observing the link of craving, it is the defiled five aggregates (form, feeling, perception, volition, consciousness). Observing feeling, the six entrances, and name and form, etc., are the five aggregates of neutral retribution. Observing ignorance is the defiled five aggregates of the past. Furthermore, observing grasping is defiled affliction, observing existence is the wholesome or unwholesome five aggregates, and even future birth, aging, and death, etc. This is called reversing and forwarding to break all inversions. Because inversions are extinguished, ignorance and even future birth and death are completely extinguished. This is reversing and forwarding to investigate, observe, and break the twelve links of dependent origination of craving. Second, breaking views: there are also two meanings. First, deduction; second, observing and breaking. First, deduction: if one sees the world as having a god, or the world as permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent, these are the four views arising from the present body, and these views are the four graspings. Reversing to deduce that the cause of these four graspings is four cravings, the cause of four cravings is four feelings, the cause of four feelings is four contacts, and even the cause of four volitional actions is four ignorances. If deducing in forward order, deducing that the four grasping links produce the four existence links, and even future aging and death links, etc. Second, observing and breaking: observing these four graspings, the four views arising from the body, in this order up to ignorance, breaking the defiled five aggregates of the past two views of going as going, not going as not going, both going and not going as both going and not going, and neither going nor not going as neither going nor not going. Furthermore, observing the four graspings in forward order up to future birth, aging, and death, breaking the defiled five aggregates of the two views of having an end, having no end, both having an end and having no end, and neither having an end nor having no end. This reversing and forwarding to investigate, observe, and break is called breaking the twelve links of dependent origination of views.
Because of observing the twelve links of dependent origination and awakening to the truth, it is called Pratyekabuddha (Solitary Buddha).
Third, concluding the name Four Foundations of Mindfulness (Four foundations of mindfulness) below because of observation. Question: Pratyekabuddhas (Pratyekabuddha) have sharp faculties from past lives and can awaken on their own, why do they need the Buddha to speak? Answer: Hearing the Buddha's words allows them to quickly attain enlightenment, not hearing the Buddha's words prevents them from attaining enlightenment. Question: Why don't Pratyekabuddhas establish fruit positions? Answer: Śrāvakas (Śrāvaka) have dull faculties, so fruit positions are established; Pratyekabuddhas have sharp faculties, so fruit positions are not established. Śrāvakas have dull faculties, so they first observe the link of suffering; Pratyekabuddhas have sharp faculties, so they first observe the link of accumulation. Question: Why don't Pratyekabuddhas establish expedient paths? Answer: Pratyekabuddhas
利智未值佛已悟道何須前方便入道耶問支佛自悟還受戒否答若發無作未必更受然般若經明獨覺向獨覺尚自有向緣覺例亦如是大乘同性經明聲聞十地一受三歸地二信地三信法地四內凡夫地五學佛戒地六八人地七須陀洹地乃至第十阿羅漢地支佛十地一昔行具足地二自覺因緣地三覺四諦地四深智地五八聖道地六覺法界虛空界地七證寂滅地八六通地九秘密地十習氣漸薄地菩薩十地與諸經同佛有十地一甚深難知廣明智德地乃至第十智海藏地問聲聞總相支佛別相與前念處總別相念如何分別答聲聞總相支佛別相各具念處總別相念二種總別如向已明是故總別不可一準。
言獨覺者出無佛世獨宿孤峰觀物變易自覺無生故名獨覺。
二明獨覺此不值佛無師自悟未必一向獨宿孤峰但是自悟名獨覺耳故大論云有一國王出園遊戲清旦樹林華果茂盛甚可愛樂時王食已即便息臥王諸女等皆悉采華毀損樹林時王覺已見其如是即自思惟悟一切法悉皆無常無漏心產生支佛果華嚴云菩薩下兜率放光照之覺即捨身不覺徙之徙向何處向無佛處設在此界亦是佛教所不及處其得神通亦乃知之但護物機以是應知世無二佛愿見佛故既不捨身亦不被移如諸文辨。
兩名不同行位無別。
三兩名下辨同異分二初名異位同二人名異俱生滅行位無優降故不
【現代漢語翻譯】 現代漢語譯本： 問：如果利智（指根器銳利的人）在佛陀悟道之前就已經開悟，那麼還需要什麼方便法門才能入道呢？又問：辟支佛（Pratyekabuddha，獨覺佛）是自己覺悟，還需要受戒嗎？ 答：如果已經生起無作戒體（一種自然而然持戒的狀態），未必需要再次受戒。然而，《般若經》中明確指出，獨覺（Pratyekabuddha）趨向于獨覺，尚且有趨向緣覺（Pratyekabuddha）的例子，其他經典也類似。《大乘同性經》中說明，聲聞（Śrāvaka，聽聞佛法而悟道者）有十地：一、受三歸地；二、信地；三、信法地；四、內凡夫地；五、學佛戒地；六、八人地；七、須陀洹地（Srotāpanna，入流果）乃至第十、阿羅漢地（Arhat，無學果）。辟支佛（Pratyekabuddha）也有十地：一、昔行具足地；二、自覺因緣地；三、覺四諦地；四、深智地；五、八聖道地；六、覺法界虛空界地；七、證寂滅地；八、六通地；九、秘密地；十、習氣漸薄地。菩薩（Bodhisattva）的十地與諸經相同。佛（Buddha）有十地：一、甚深難知廣明智德地乃至第十、智海藏地。 問：聲聞（Śrāvaka）的總相和辟支佛（Pratyekabuddha）的別相，與前面所說的念處（smṛtyupasthāna）的總相和別相念，應該如何區分？ 答：聲聞（Śrāvaka）有總相，辟支佛（Pratyekabuddha）有別相，各自具備念處（smṛtyupasthāna）的總相和別相念兩種。總相和別相的區別，如前面已經說明，因此總相和別相不可一概而論。
所謂獨覺（Pratyekabuddha），是指在沒有佛陀出世的時代，獨自居住在偏僻的山峰，觀察萬物的變化，自己覺悟到無生（不生不滅的真理），所以稱為獨覺（Pratyekabuddha）。
第二點說明獨覺（Pratyekabuddha），這種人在沒有佛陀出世、沒有老師指導的情況下自己覺悟，未必一定獨自居住在偏僻的山峰，只要是自己覺悟，就稱為獨覺（Pratyekabuddha）。所以《大智度論》中說，有一個國王出園遊玩，清晨的樹林花果茂盛，非常可愛。當時國王吃完東西就休息睡覺，國王的妃女們都採摘花朵，毀壞樹林。國王醒來后，看到這種情況，就自己思考，領悟到一切法都是無常的，生起無漏的智慧，成就辟支佛（Pratyekabuddha）的果位。《華嚴經》中說，菩薩（Bodhisattva）從兜率天（Tuṣita Heaven）降生時，會放出光明照耀，使獨覺（Pratyekabuddha）覺悟，然後捨棄身體。如果沒有覺悟，就把他遷移到沒有佛陀出世的地方。即使在這個世界，也是佛教教化所不能到達的地方。他們獲得神通，也知道這些事情，只是守護事物的機緣。因此應該知道，世間沒有兩位佛陀。因為希望見到佛陀，所以既不捨棄身體，也不會被遷移，正如各種經文所辨析的那樣。
兩種名稱不同，修行位次沒有區別。
第三點，在兩種名稱下辨別相同和不同，分為兩部分。首先，名稱不同，位次相同。兩種人的名稱不同，都是俱生俱滅的修行，位次沒有高低之分。
【English Translation】 English version: Question: If someone with sharp faculties (referring to those with keen abilities) has already attained enlightenment before the Buddha's enlightenment, what expedient means are still needed to enter the path? Also, does a Pratyekabuddha (Solitary Buddha) who attains enlightenment on their own still need to receive precepts? Answer: If the uncreated precepts (a state of naturally upholding precepts) have already arisen, it is not necessarily required to receive precepts again. However, the Prajnaparamita Sutra clearly states that a Pratyekabuddha (Solitary Buddha) aspiring towards Pratyekabuddhahood still has instances of aspiring towards Pratyekabuddhahood, and other scriptures are similar. The Mahayana Samdhinirmocana Sutra explains that a Śrāvaka (Hearer, one who attains enlightenment by hearing the Buddha's teachings) has ten grounds: 1. Ground of receiving the Three Refuges; 2. Ground of faith; 3. Ground of faith in the Dharma; 4. Ground of inner ordinary person; 5. Ground of learning the Buddha's precepts; 6. Ground of the eight persons; 7. Ground of Srotāpanna (Stream-enterer) up to the tenth, the ground of Arhat (Worthy One). A Pratyekabuddha (Solitary Buddha) also has ten grounds: 1. Ground of complete past practices; 2. Ground of self-awakening to conditions; 3. Ground of awakening to the Four Noble Truths; 4. Ground of profound wisdom; 5. Ground of the Eightfold Noble Path; 6. Ground of awakening to the Dharma Realm and the Realm of Space; 7. Ground of attaining quiescence; 8. Ground of the six supernormal powers; 9. Ground of secrecy; 10. Ground of gradually diminishing habitual tendencies. The ten grounds of a Bodhisattva (Enlightenment Being) are the same as in other scriptures. A Buddha (Enlightened One) has ten grounds: 1. Ground of profoundly deep, difficult to know, vast, bright wisdom and virtue up to the tenth, the ground of the treasury of wisdom. Question: How should the general characteristics of a Śrāvaka (Hearer) and the specific characteristics of a Pratyekabuddha (Solitary Buddha) be distinguished from the general and specific aspects of mindfulness (smṛtyupasthāna) mentioned earlier? Answer: A Śrāvaka (Hearer) has general characteristics, and a Pratyekabuddha (Solitary Buddha) has specific characteristics. Each possesses both the general and specific aspects of mindfulness (smṛtyupasthāna). The differences between the general and specific aspects have already been explained earlier, so the general and specific aspects cannot be uniformly applied.
The so-called Pratyekabuddha (Solitary Buddha) refers to someone who, in an era without a Buddha appearing in the world, dwells alone on a remote peak, observes the changes in phenomena, and self-awakens to non-arising (the truth of non-birth and non-death), hence the name Pratyekabuddha (Solitary Buddha).
The second point explains the Pratyekabuddha (Solitary Buddha). This type of person attains enlightenment on their own without a Buddha appearing in the world and without a teacher's guidance. They do not necessarily dwell alone on a remote peak. As long as they attain enlightenment on their own, they are called a Pratyekabuddha (Solitary Buddha). Therefore, the Mahaprajnaparamita Sastra says that there was a king who went to play in a garden. The trees and flowers in the forest were lush and beautiful in the morning. At that time, the king ate and then rested and slept. The king's concubines all picked flowers and damaged the forest. When the king woke up and saw this situation, he thought to himself and realized that all dharmas are impermanent, and he generated undefiled wisdom and attained the fruit of a Pratyekabuddha (Solitary Buddha). The Avatamsaka Sutra says that when a Bodhisattva (Enlightenment Being) descends from the Tusita Heaven, they emit light to illuminate and awaken the Pratyekabuddha (Solitary Buddha), and then they abandon their body. If they are not awakened, they are moved to a place where no Buddha appears in the world. Even in this world, it is a place that the Buddha's teachings cannot reach. They obtain supernormal powers and also know these things, but they only protect the opportunities of things. Therefore, it should be known that there are no two Buddhas in the world. Because they hope to see the Buddha, they neither abandon their body nor are they moved, as various scriptures explain.
The two names are different, but the stages of practice are not different.
The third point, under the two names, distinguishes between similarities and differences, divided into two parts. First, the names are different, but the stages are the same. The names of the two types of people are different, but they are both practicing with arising and ceasing, and there is no superiority or inferiority in their stages.
別也。
此人斷三界見思與聲聞同。
二此人下與聲聞辨同異分二初斷正使故同。
更侵習氣故居聲聞上。
二更下侵習氣故異習即慣習氣謂氣分即是慣習正使氣分如久鎖腳人卒得解脫行時雖無尚有習在又如香在器中雖除其香餘氣猶有如大經云我衣我缽我去我來即見惑習猶云我故舍利弗嗔畢陵伽慢即思惑習存嗔慢故聲聞於此全在支佛少分除之故云支佛侵習氣也部行化他必斷塵沙豈不侵習學者詳之委明習氣恐煩且止。
次明菩薩位者。
三菩薩位分二初標梵音具云摩訶菩提質帝薩埵又云菩提薩埵摩訶薩埵舊翻大道心眾生上求大道下化眾生故也新譯乃云覺有情矣。
從初發心緣四諦境發四弘願修六度行。
二從初下解釋分二初約行因又二初總標然他宗中所明二乘不分小衍菩薩亦乃不分四教如何消釋經論之文三藏菩薩最初發心緣于生滅四諦之境立四弘願修六度行若無諦境願行何依發心僻越萬行徒施若無弘願何異二乘若無其行心則虛發境愿具矣六度興焉廣普之緣名弘自製其心名誓志求滿足名愿佈施持戒以至智慧六也從生死此岸越煩惱中流到涅槃彼岸度也因中說果所以云耳故此菩薩伏惑行因義同凡夫亦不全如凡夫之人沉沒生死所以然者良由三藏正化二乘斷惑出界傍化菩薩云伏
【現代漢語翻譯】 現代漢語譯本 別也。
此人斷三界（欲界、色界、無色界）見思惑（見惑和思惑），與聲聞（聽聞佛陀教誨而證悟的修行者）相同。
二、此人下文與聲聞辨別同異，分為兩部分，首先是斷除正使（根本煩惱）方面相同。
更進一步侵除習氣（長期薰染形成的習性），所以在聲聞之上。
二、更下文說明侵除習氣方面的不同。習，即是慣習（習慣）。氣，謂氣分，即是慣習正使的氣分。比如長期鎖住腳的人，突然得到解脫，行走時雖然沒有鐐銬，但仍然有習慣性的動作。又如香在器皿中，即使去除香，剩餘的氣味仍然存在。如《大經》（可能是指《大般涅槃經》）所說：『我衣、我缽、我去、我來』，這就是見惑的習氣，仍然執著于『我』。舍利弗（佛陀十大弟子之一）的嗔恨，畢陵伽（佛陀弟子）的傲慢，即是思惑的習氣，仍然存在嗔恨和傲慢。所以聲聞對此完全存在，辟支佛（又稱緣覺，不依師教，觀十二因緣而悟道的修行者）則能少部分去除，所以說辟支佛侵除習氣。部行化他（菩薩的行持是教化他人）必定斷除塵沙惑（菩薩修行過程中所斷的微細煩惱），豈不是侵除習氣？學者詳細考察明白習氣，恐怕繁瑣就此停止。
其次說明菩薩的位次。
三、菩薩位，分為兩部分，首先是標明梵音。具足的說法是摩訶菩提質帝薩埵（Mahābodhisattva），又說菩提薩埵摩訶薩埵（Bodhisattva-Mahāsattva），舊譯為大道心眾生，向上求取大道，向下化度眾生，所以這樣說。新譯則是覺有情（覺悟的有情眾生）。
從最初發心，緣於四諦（苦、集、滅、道）之境，發起四弘願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），修習六度（佈施、持戒、忍辱、精進、禪定、智慧）之行。
二、從最初下文解釋，分為兩部分，首先是約行因（從修行和因地）來說，又分為兩部分，首先是總標。然而他宗中所說的二乘（聲聞乘和緣覺乘）不分小衍（小乘），菩薩也不分四教（藏、通、別、圓四教），如何消釋經論的文句？三藏菩薩（依據三藏教義修行的菩薩）最初發心，緣于生滅的四諦之境，立下四弘願，修習六度之行。如果沒有四諦之境，愿和行依靠什麼？發心偏頗，萬行徒勞。如果沒有弘願，和二乘有什麼區別？如果沒有修行，心就是虛發的。境和愿具備了，六度才能興起。廣普的因緣名為弘，自我剋制其心名為誓，志求滿足名為愿。佈施、持戒以至智慧，是六度。從生死此岸，越過煩惱中流，到達涅槃彼岸，是度。因中說果，所以這樣說。因此，此菩薩伏惑的行因，義同凡夫，也不完全像凡夫之人沉沒生死。所以這樣說，是因為三藏正化二乘，斷惑出界，傍化菩薩，說是伏惑。
【English Translation】 English version Differentiation.
This person severs the 'seeing' and 'thinking' delusions (見思惑, jiàn sī huò) of the Three Realms (三界, sān jiè) [Desire Realm (欲界, yù jiè), Form Realm (色界, sè jiè), and Formless Realm (無色界, wú sè jiè)], similar to the Śrāvakas (聲聞, shēng wén) [disciples who attain enlightenment by hearing the Buddha's teachings].
- The following section differentiates this person from the Śrāvakas, dividing into two parts. First, they are similar in severing the fundamental afflictions (正使, zhèng shǐ).
Further, they encroach upon habitual tendencies (習氣, xí qì), thus residing above the Śrāvakas.
- The following section explains the differences in encroaching upon habitual tendencies. 'Habit' (習, xí) refers to ingrained habits. 'Tendency' (氣, qì) refers to the aspect of habit, which is the aspect of ingrained fundamental afflictions. For example, a person long bound by chains, suddenly freed, still has habitual movements when walking, even without the chains. Or, like fragrance in a vessel, even after the fragrance is removed, residual scent remains. As the 'Great Sutra' (大經, dà jīng) [possibly referring to the Mahāparinirvana Sutra] says: 'My robe, my bowl, I go, I come,' these are the habitual tendencies of 'seeing' delusions, still clinging to 'I.' Śāriputra's (舍利弗, shè lì fú) [one of the Buddha's ten great disciples] anger, Piṇḍola Bharadvāja's (畢陵伽, bì líng qié) [a disciple of the Buddha] arrogance, are the habitual tendencies of 'thinking' delusions, still harboring anger and arrogance. Therefore, Śrāvakas fully possess these, while Pratyekabuddhas (辟支佛, pì zhī fó) [also known as Self-Enlightened Ones, who attain enlightenment by observing the twelve links of dependent origination without a teacher] remove a small portion, hence it is said that Pratyekabuddhas encroach upon habitual tendencies. The Bodhisattva's conduct of teaching others necessarily involves severing the 'dust-like' afflictions (塵沙惑, chén shā huò) [subtle afflictions severed by Bodhisattvas during their practice], wouldn't that be encroaching upon habitual tendencies? Scholars should examine this in detail to understand habitual tendencies. For fear of being tedious, I will stop here.
Next, explaining the positions of Bodhisattvas.
- Bodhisattva positions, divided into two parts. First, indicating the Sanskrit term. Fully stated, it is Mahābodhisattva (摩訶菩提質帝薩埵, mó hē pú tí zhì dì sà duǒ), also Bodhisattva-Mahāsattva (菩提薩埵摩訶薩埵, pú tí sà duǒ mó hē sà duǒ), formerly translated as 'Great Path Mind Being,' seeking the Great Path above and transforming sentient beings below, hence the name. The new translation is 'Enlightened Sentient Being' (覺有情, jué yǒu qíng).
From the initial aspiration, focusing on the realm of the Four Noble Truths (四諦, sì dì) [suffering, cause of suffering, cessation of suffering, and the path to the cessation of suffering], generating the Four Great Vows (四弘願, sì hóng yuàn) [to liberate all sentient beings, to eradicate all afflictions, to learn all Dharma teachings, and to attain supreme Buddhahood], and cultivating the practice of the Six Perfections (六度, liù dù) [generosity, morality, patience, diligence, concentration, and wisdom].
- From the 'initial' section onwards, explaining, divided into two parts. First, speaking from the perspective of practice and cause, again divided into two parts. First, a general statement. However, the other schools do not differentiate the Two Vehicles (二乘, èr shèng) [Śrāvakayāna and Pratyekabuddhayāna] into Lesser Vehicle (小衍, xiǎo yǎn), nor do they divide Bodhisattvas into the Four Teachings (四教, sì jiào) [Tripiṭaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching]. How can we reconcile the words of the sutras and treatises? The Tripiṭaka Bodhisattva (三藏菩薩, sān zàng pú sà) [Bodhisattva who practices according to the teachings of the Tripiṭaka] initially aspires, focusing on the realm of the impermanent Four Noble Truths, establishing the Four Great Vows, and cultivating the practice of the Six Perfections. If there were no realm of the Four Noble Truths, what would the vows and practices rely on? If the aspiration is biased, all practices are in vain. If there were no Great Vows, what would be the difference from the Two Vehicles? If there were no practice, the mind would be falsely generated. With the realm and vows complete, the Six Perfections can arise. The broad and universal causes are called 'Great' (弘, hóng), self-restraint of the mind is called 'Vow' (誓, shì), aspiring to fulfillment is called 'Wish' (願, yuàn). Generosity, morality, up to wisdom, are the Six Perfections. From the shore of birth and death, crossing the stream of afflictions, reaching the shore of Nirvana, is 'Perfection' (度, dù). Speaking of the result in the cause, hence it is said. Therefore, this Bodhisattva's practice of subduing afflictions is similar in meaning to ordinary beings, but not entirely like ordinary beings who are submerged in birth and death. The reason for this is that the Tripiṭaka primarily transforms the Two Vehicles, severing afflictions and exiting the realms, while secondarily transforming Bodhisattvas, saying they subdue afflictions.
惑耳若云斷惑必須出界菩薩慈悲在三界內教化眾生則二乘人必定謂之菩薩斷惑尚在三界我等莫不亦如此耶是則妨於二乘之人所作已辦不受後有所以但云菩薩伏惑若摩訶衍正化菩薩故通教中斷結受生別教法性神通受生圓教所說法身應生凈名疏云三藏菩薩帶結愿生或用神通示五道身教化眾生婆沙論云三僧祇劫在生死中以願力故生惡道內。
一未度者令度即眾生無邊誓願度此緣苦諦境二未解者令解即煩惱無盡誓願斷此緣集諦境三未安者令安即法門無量誓願學此緣道諦境四未得涅槃者令得涅槃即佛道無上誓願成此緣滅諦境。
二一未下別釋分二初釋諦境弘願故須了知三藏菩薩於四門上治其六弊明瞭四諦起四弘願伏惑化他何者且六弊初即是其慳慳弊體即煩惱集諦集招餓鬼生死苦諦菩薩審知自己昔迷又見眾生而今不覺由是發心內觀無常專行佈施破諸慳弊令他及自脫離苦集行於佈施是名道諦慳弊息滅是名滅諦慳弊既爾余亦復然有門我人求不可得唯有實法迷此實法橫起苦集實法不住分分生滅空門我人本來無有雖有實法浮虛不有餘如向說亦有亦無門我人假無與前不別但是實法亦有亦無耳非空非有門但離有無耳餘皆如向是以菩薩折空伏惑遍學四門發心願行故至成佛名正遍知真俗究竟見思塵沙正習咸盡問前列四諦苦集滅道今文那
【現代漢語翻譯】 現代漢語譯本：
如果說爲了斷除迷惑必須超出三界，那麼菩薩的慈悲在三界內教化眾生，二乘人必定會認為菩薩斷除迷惑尚且還在三界，我們豈不也一樣嗎？這樣就會妨礙二乘之人所作已辦、不受後有的修行。所以只說菩薩是『伏惑』。如果是摩訶衍（Mahayana，大乘）正化菩薩，那麼通教中是斷除結縛而受生，別教中是以法性神通而受生，圓教中所說的是法身應化而生。《凈名疏》中說，三藏菩薩帶著煩惱願力而生，或者運用神通示現五道之身來教化眾生。《婆沙論》中說，三僧祇劫（asamkhya-kalpa，無數大劫）在生死中，因為願力的緣故而生於惡道之內。
一、未度者令其得度，即眾生無邊誓願度，這是緣于苦諦之境。二、未解者令其得解，即煩惱無盡誓願斷，這是緣于集諦之境。三、未安者令其得安，即法門無量誓願學，這是緣于道諦之境。四、未得涅槃者令其得涅槃，即佛道無上誓願成，這是緣于滅諦之境。
二、『一未下別釋』分為兩部分，首先解釋諦境弘願，所以必須瞭解三藏菩薩在四門上治理其六種弊病，明瞭四諦，發起四弘願，降伏煩惱，教化他人。這六種弊病是什麼呢？第一種就是慳吝，慳吝的本體就是煩惱集諦，集諦招感餓鬼生死苦諦。菩薩審知自己過去迷惑，又見眾生現在不覺悟，因此發心內觀無常，專心修行佈施，破除各種慳吝弊病，使他人和自己脫離苦集。行於佈施，這是名為道諦；慳吝弊病息滅，這是名為滅諦。慳吝弊病既然如此，其餘的也一樣。有門，我人求之不可得，只有實法，迷惑這個實法，橫生苦集。實法不住，分分生滅。空門，我人本來沒有，雖有實法，也是虛浮不實。其餘的如前面所說。亦有亦無門，我人假無，與前面沒有區別，但是實法亦有亦無罷了。非空非有門，只是離開有無罷了，其餘的都如前面所說。因此菩薩折空伏惑，普遍學習四門，發心願行，所以直至成佛，名為正遍知，真俗究竟，見思塵沙正習全部斷盡。問：前面列舉四諦為苦集滅道，現在文中為什麼……
【English Translation】 English version:
If it is said that to sever delusion, one must transcend the Three Realms, then if a Bodhisattva's compassion teaches sentient beings within the Three Realms, those of the Two Vehicles will surely think, 'If a Bodhisattva still remains in the Three Realms to sever delusion, aren't we the same?' This would hinder the practice of those of the Two Vehicles who have completed their tasks and will not be subject to future existence. Therefore, it is only said that Bodhisattvas 'subdue' delusion. If it is a Mahayana (Great Vehicle) Bodhisattva who truly transforms, then in the Common Teaching (通教), they are born by severing bonds; in the Distinct Teaching (別教), they are born through the supernatural powers of Dharma-nature; and in the Perfect Teaching (圓教), it is said that the Dharma-body manifests in response to conditions. The commentary on the Vimalakirti Sutra states that the Bodhisattvas of the Tripitaka (三藏) are born with afflictions due to their vows, or they use their supernatural powers to manifest in the five paths to teach sentient beings. The Abhidharma-mahāvibhāṣā-śāstra (婆沙論) states that for three asamkhya-kalpas (三僧祇劫) they remain in samsara (生死) and are born in evil realms due to their vows.
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To liberate those who are not yet liberated, which is the vow to liberate limitless sentient beings. This is related to the realm of the Truth of Suffering (苦諦). 2. To enlighten those who are not yet enlightened, which is the vow to extinguish endless afflictions. This is related to the realm of the Truth of Accumulation (集諦). 3. To pacify those who are not yet pacified, which is the vow to learn limitless Dharma-gates. This is related to the realm of the Truth of the Path (道諦). 4. To enable those who have not yet attained Nirvana to attain Nirvana, which is the vow to accomplish the unsurpassed Buddha-path. This is related to the realm of the Truth of Cessation (滅諦).
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'One not yet below separate explanation' is divided into two parts. First, it explains the vows related to the realms of the Four Truths. Therefore, it is necessary to understand that the Bodhisattvas of the Tripitaka (三藏) manage their six faults at the four gates, clearly understand the Four Truths, generate the Four Great Vows, subdue afflictions, and transform others. What are these six faults? The first is stinginess. The essence of stinginess is the afflictions of the Truth of Accumulation (集諦), which leads to the suffering of hungry ghosts and samsara (生死) in the Truth of Suffering (苦諦). Bodhisattvas carefully recognize their past delusions and see that sentient beings are not aware now. Therefore, they generate the mind to internally contemplate impermanence, diligently practice giving, and break through various faults of stinginess, enabling themselves and others to escape suffering and accumulation. Practicing giving is called the Truth of the Path (道諦); the cessation of the fault of stinginess is called the Truth of Cessation (滅諦). Since the fault of stinginess is like this, the others are the same. In the 'existence' gate, 'I' and 'person' cannot be obtained; there is only real Dharma. Deluded about this real Dharma, suffering and accumulation arise horizontally. Real Dharma does not abide, arising and ceasing moment by moment. In the 'emptiness' gate, 'I' and 'person' originally do not exist; although there is real Dharma, it is floating and unreal. The rest is as described before. In the 'both existence and non-existence' gate, 'I' and 'person' are falsely non-existent, which is no different from before, but real Dharma is both existent and non-existent. In the 'neither existence nor non-existence' gate, it is simply leaving existence and non-existence; the rest is as described before. Therefore, Bodhisattvas subdue delusion by negating emptiness, universally learn the four gates, generate the mind of vows and practice, and thus attain Buddhahood, called 'Right and Universal Knowledge,' ultimately understanding the true and conventional, and completely eradicating the habitual tendencies of views and thoughts, dust and sand. Question: The Four Truths listed earlier are suffering, accumulation, cessation, and path. Why does the current text...
云苦集道滅答前是聲聞今約菩薩故荊溪云又復四中苦集皆以苦前集后道滅並以道前滅後者生滅等四巧拙雖異莫不皆先知苦斷集先習道法后取涅槃故與常儀所列稍異又復隨機先後無在如前引文問四諦是聲聞菩薩何故觀答一往分對且在聲聞究論其義實通三乘問十二因緣通三乘耶答如大經云觀因緣智凡有四種下智觀故而得聲聞中智觀故即得支佛上智觀故而得菩薩上上智觀得佛菩提問六度亦可三乘行耶不然豈有慳貪破戒乃至愚癡二乘者哉答二乘為自修行六度菩薩化他而修六度自行化他與奪不同故諦緣度或通或別。
既已發心須行行填愿。
二既已下釋六度行分二初結前生后發心結前行行生后若但發心斯則甚易但其行之乃為難矣填者塞也加也滿也。
於三阿僧祇劫修六度行百劫種相好。
二於三下正釋分二初標。
言三阿僧(無)祇(數)劫(時)者且約釋迦修菩薩道時論分限者。
二言三阿下釋分三初釋三祗六度又三初別舉釋迦俱舍等論二十僧減為一中劫八十增減為一大劫金光明雲梵天三銖衣三年一拂四十里石盡為小劫八十里盡以為中劫百二十里盡為大劫不於此劫而修學者則非菩薩又瓔珞云一里十里方廣之石天三銖衣人中日月歲數三年一拂此石盡名小劫至四十里亦名小劫至八十里梵天中
有百寶光明珠為日月歲數三年一拂此石名為中劫至八百里凈居天衣重三銖者以凈居天千寶光明鏡為日月歲數三年拂盡此石名為一大阿僧祇劫劫有二種菩薩地持經云一者日月晝夜時節歲數無量名阿僧祇二者大劫無量故名阿僧祇菩薩所過大劫僧祇名三阿僧若準俱舍云八十中大劫大劫三無數謂六十數中第五十二數名阿僧祇積此大劫成三無數既積無數何以云三非無數言顯不可數故知其實亦可數矣四解脫經有六十數俱舍論但引五十二其餘八數論云失也五十二數俱舍備矣所言且約釋迦等者三藏菩薩佛佛示為故今別舉釋迦明之良由釋迦已成佛果欲令眾生知果由因故諸教中凡說行因多就釋迦若談佛果多約彌勒欲令眾生知因感果大四教云菩薩初發心乃至不斷結使坐于道場正習俱盡此是佛說故龍樹云菩薩不斷結是佛方便說初僧祇不知作佛二僧祇知而不說三僧祇知而亦說此非佛說乃是羅漢作毗婆沙之所說也龍樹欲明摩訶衍門所以一一彈破斯義若就小乘三藏明義雖非佛說亦可用之法華文句引阿含云菩薩不斷荊溪云既阿含中亦明不斷大論斥權非謂全無論云迦旃延造者從所造論及所計者說言分限者分局定限也。
從古釋迦至尸棄佛值七萬五千佛名初阿僧祇從此常離女身及四惡趣常修六度然自不知當作佛若望聲聞位即五停心總別念處(外凡)。
【現代漢語翻譯】 現代漢語譯本 有百寶光明珠，以其為日月，每三年拂拭一次此石，此石所代表的時間名為中劫。至於重三銖的八百里凈居天衣，以凈居天的千寶光明鏡為日月，每三年拂拭一次此石直至磨盡，此石所代表的時間名為一大阿僧祇劫（asamkhya-kalpa，無數大劫）。劫有兩種，《菩薩地持經》中說：『一是日月晝夜時節歲數無量，名為阿僧祇；二是大劫無量，故名阿僧祇。』菩薩所經歷的大劫僧祇，名為三阿僧祇劫。 如果按照《俱舍論》所說，八十個中劫為一個大劫，而大劫有三無數，即六十個數中的第五十二個數名為阿僧祇。積累這些大劫成為三無數。既然積累了無數，為何又說是三，而非無數呢？這是爲了顯示其不可計數，所以知道其實也是可以計數的。《四解脫經》中有六十個數，《俱舍論》只引用了五十二個，其餘八個數，《俱舍論》中說是遺漏了。五十二個數《俱舍論》已經完備了。所說的且約釋迦等，是因為三藏菩薩佛佛示現，所以現在特別舉出釋迦來說明，這是因為釋迦已經成佛，想要讓眾生知道果由因生，所以在各種教義中，凡是說到修行之因，大多以釋迦為例；如果談論佛果，大多以彌勒為例，想要讓眾生知道因能感果。《大四教》中說，菩薩初發心，乃至不斷結使，坐于道場，正習俱盡，這是佛說的。所以龍樹菩薩說，菩薩不斷結是佛的方便說法，初僧祇不知作佛，二僧祇知而不說，三僧祇知而亦說，這並非佛說，而是羅漢所作的《毗婆沙論》中所說。龍樹菩薩想要闡明摩訶衍（Mahāyāna，大乘）之門，所以一一駁斥這種說法。如果從小乘三藏來闡明義理，即使不是佛說，也可以採用。《法華文句》引用《阿含經》說，菩薩不斷結。荊溪大師說，既然《阿含經》中也說明不斷。《大智度論》斥責權宜之說，並非完全否定，只是說迦旃延（Kātyāyana）所造的論，以及他所計度的說法，有分局和定限。 從古釋迦佛至尸棄佛（Śikhin，七佛之一），值遇七萬五千佛的名號，這是第一個阿僧祇劫。從此常常遠離女身和四惡趣，常常修習六度波羅蜜（pāramitā，到彼岸），然而自己並不知道將會成佛。如果與聲聞（Śrāvaka，小乘弟子）的果位相比，相當於五停心觀和總別念處（屬於外凡位）。
【English Translation】 English version With a jewel of a hundred treasures and bright light, using it as the sun and moon, one wipes this stone every three years. The time represented by this stone is called a middle kalpa (intermediate aeon). As for the garment of the Pure Abode Heaven (Śuddhāvāsa, the heaven of purity), weighing three zhu (a unit of weight), using the thousand-treasure bright mirror of the Pure Abode Heaven as the sun and moon, one wipes this stone every three years until it is completely worn away. The time represented by this stone is called one great asamkhya-kalpa (asamkhya-kalpa, countless great aeons). There are two types of kalpas. The Bodhisattvabhumi Sutra says: 'First, the measureless days and nights, seasons, and years are called asamkhya; second, the measureless great kalpas are called asamkhya.' The asamkhya of great kalpas experienced by a Bodhisattva is called three asamkhya-kalpas. If according to the Abhidharmakośa (Treasury of Metaphysics), eighty middle kalpas make one great kalpa, and there are three countless (asamkhya) great kalpas, that is, the fifty-second number among the sixty numbers is called asamkhya. Accumulating these great kalpas becomes three asamkhyas. Since countless are accumulated, why is it said to be three, and not countless? This is to show that it is uncountable, so know that it can actually be counted. The Four Liberations Sutra has sixty numbers, but the Abhidharmakośa only cites fifty-two, and the Abhidharmakośa says that the remaining eight numbers are omissions. The fifty-two numbers are complete in the Abhidharmakośa. What is said about Shakyamuni (Śākyamuni, the founder of Buddhism) and others is because the Buddhas and Bodhisattvas of the Three Treasures (Tripiṭaka, the three divisions of the Buddhist canon) manifest themselves, so now Shakyamuni is specifically mentioned to illustrate this, because Shakyamuni has already become a Buddha, wanting to let sentient beings know that the fruit comes from the cause, so in various teachings, whenever the cause of practice is mentioned, Shakyamuni is mostly taken as an example; if the fruit of Buddhahood is discussed, Maitreya (Maitreya, the future Buddha) is mostly taken as an example, wanting to let sentient beings know that the cause can bring about the fruit. The Great Four Teachings says that when a Bodhisattva first generates the mind of enlightenment, and even without cutting off the bonds of affliction, sits in the place of enlightenment, and both the correct practice and habitual tendencies are exhausted, this is what the Buddha said. Therefore, Nāgārjuna (Nāgārjuna, an important Buddhist philosopher) said that the Bodhisattva not cutting off the bonds is the Buddha's expedient teaching, not knowing how to become a Buddha in the first asamkhya, knowing but not speaking in the second asamkhya, and knowing and also speaking in the third asamkhya, this is not what the Buddha said, but what the Arhats (Arhat, enlightened disciples) said in the Vibhasa (commentary). Nāgārjuna wanted to clarify the gate of Mahāyāna (Mahāyāna, the Great Vehicle), so he refuted this view one by one. If the meaning is explained from the perspective of the Three Treasures of the Hinayana (Hīnayāna, the Lesser Vehicle), even if it is not what the Buddha said, it can still be adopted. The Annotations on the Lotus Sutra quotes the Agama Sutra (Āgama, early Buddhist texts) as saying that the Bodhisattva does not cut off the bonds. Master Jingxi said that since the Agama Sutra also explains that they are not cut off. The Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) criticizes expedient teachings, not completely denying them, but saying that the treatises created by Kātyāyana (Kātyāyana, a disciple of the Buddha), and his calculated views, have limitations and fixed boundaries. From the ancient Buddha Shakyamuni to the Buddha Śikhin (Śikhin, one of the seven Buddhas), encountering the names of seventy-five thousand Buddhas, this is the first asamkhya-kalpa. From then on, one is always far away from the female body and the four evil destinies, and always cultivates the six perfections (pāramitā, going to the other shore), but one does not know that one will become a Buddha. If compared to the position of a Śrāvaka (Śrāvaka, a disciple of the Lesser Vehicle), it is equivalent to the five stopping-the-mind contemplations and the general and specific mindfulness practices (belonging to the outer ordinary position).
二從古下正釋分三初初僧祇今此釋迦昔作陶師值古釋迦入城乞食相好奇特乃發善心而興供養對於彼佛作是誓云愿我將來成佛之時如今無異大論云釋迦先世曾作瓦師名大光明爾時有佛名釋迦文弟子亦名身子目連佛及弟子至瓦師舍於時瓦師佈施草座燈石蜜漿三事供養便作愿言我于當來五惡之世作佛與今釋迦無異釋迦姓也此云能仁又度沃焦尸棄具云罽那尸棄亦云式棄準俱舍中翻為寶髻又云寶頂亦云持髻準大論中此云火也常離女身及四惡者此文甚簡輔行中雲離於五事一離惡道位不退也二離貧窮三離女身四離形殘行不退也五離喜忘得五功德一生貴家二生人天三得男身四諸根滿五識宿命念不退也至第三祇橫得此三離五障時三義皆得故第三祇通至百劫所以通於三不退也是故至此名上忍焉凈名疏以暖頂忍是三不退也數論乃以下中上忍為三不退成論中以念處為位暖頂為行忍爲念也故大論云菩薩雖有上妙五欲不生貪著以有無常之觀故也然自不知當作佛者以此菩薩位居外凡未有理水沾潤其心雖行六度未知作佛言若望者良以七賢是聲聞位今明菩薩修行時節次第淺深是故乃寄外凡內凡以明其義故云望也菩薩戒疏云菩薩不論階位不斷煩惱唯修六度若論次位只可準望小乘作深淺耳從初發心起慈悲願觀察四諦以道諦為初門專修六度檀破餓鬼尸救
【現代漢語翻譯】 現代漢語譯本 二、從『古下』開始，正式解釋分為三部分。首先是僧祇（asamkhya kalpa，無數大劫），現在所說的釋迦（Sakyamuni，釋迦牟尼佛）過去曾是陶工，遇到過去的釋迦佛入城乞食，對其相貌感到好奇和特別，於是發起善心供養。他在那尊佛前發誓說：『愿我將來成佛之時，如今佛一樣。』《大智度論》中說，釋迦牟尼佛前世曾是瓦工，名叫大光明。當時有佛名叫釋迦文，弟子也叫身子（Sariputra，舍利弗）和目連（Maudgalyayana，目犍連）。佛和弟子來到瓦工的住所，當時瓦工佈施草座、燈和石蜜漿三種物品供養，併發愿說：『我于當來五濁惡世成佛，與現在的釋迦佛一樣。』釋迦是姓，意思是能仁。又度過沃焦（Avici，阿鼻地獄），尸棄（Sikhi，隨葉佛），具云罽那尸棄，也叫式棄，按照《俱舍論》中的翻譯是寶髻，也叫寶頂，也叫持髻。按照《大智度論》中的說法，尸棄的意思是火。常常遠離女身和四種惡事。這段文字非常簡略，輔行中說，遠離五件事：一、遠離惡道，位不退轉；二、遠離貧窮；三、遠離女身；四、遠離形體殘缺，行不退轉；五、遠離喜忘，得到五種功德：一生於富貴之家，二生於人天，三得男身，四諸根圓滿，五識宿命，念不退轉。到第三僧祇時，橫向得到這三種遠離五障，這時三種意義都得到，所以第三僧祇通到百劫，因此通於三不退轉。所以到這裡稱為上忍。 《凈名疏》認為暖位、頂位、忍位是三不退轉。《數論》以下中上忍為三不退轉，《成實論》中以念處為位，暖位、頂位為行，忍位爲念。所以《大智度論》中說，菩薩雖然有上妙五欲，但不生貪著，因為有無常的觀察。然而自己不知道將要成佛，因為這位菩薩位居外凡，沒有理水的滋潤，雖然修行六度，但不知道成佛。如果希望的話，是因為七賢是聲聞的果位，現在說明菩薩修行時節的次第深淺，所以寄託于外凡內凡來闡明其意義，所以說是希望。 《菩薩戒疏》中說，菩薩不論階位，不斷煩惱，只修六度。如果論次第位，只可以參照小乘來作深淺的判斷。從最初發心，生起慈悲願，觀察四諦，以道諦為入門，專修六度，佈施以破餓鬼，屍體救...
【English Translation】 English version 2. Starting from 『Gu Xia』 (古下), the formal explanation is divided into three parts. First is asamkhya kalpa (僧祇, countless great kalpas). The Sakyamuni (釋迦, Sakyamuni Buddha) we are talking about now was a potter in the past. He encountered the past Sakyamuni Buddha entering the city to beg for food and felt curious and special about his appearance, so he developed a kind heart and made offerings. He vowed before that Buddha: 『May I become a Buddha in the future, just like the Buddha now.』 In the Mahaprajnaparamita-sastra (大智度論) it says that Sakyamuni Buddha was a tile maker in his previous life, named Da Guangming (大光明). At that time, there was a Buddha named Sakyamuni, and his disciples were also named Sariputra (身子, Śāriputra) and Maudgalyayana (目連, Maudgalyāyana). The Buddha and his disciples came to the tile maker's residence. At that time, the tile maker offered three items: grass mats, lamps, and rock honey juice, and vowed: 『I will become a Buddha in the future in the evil world of the five turbidities, just like the current Sakyamuni Buddha.』 Sakya (釋迦) is a surname, meaning 『capable of benevolence.』 He also crossed Avici (沃焦, Avīci hell), Sikhi (尸棄, Śikhī Buddha), fully called Krkucchanda-Sikhi (罽那尸棄), also called Sikhi, which is translated as 『Treasure Crest』 according to the Abhidharmakosa (俱舍論), also called 『Treasure Peak,』 also called 『Holding Crest.』 According to the Mahaprajnaparamita-sastra, Sikhi means 『fire.』 He always stays away from female bodies and four evil deeds. This passage is very brief. The Fu Xing Ji (輔行記) says that he stays away from five things: 1. Staying away from evil paths, with no regression in position; 2. Staying away from poverty; 3. Staying away from female bodies; 4. Staying away from physical disabilities, with no regression in practice; 5. Staying away from forgetfulness, gaining five merits: 1. Being born into a wealthy family, 2. Being born in the realms of humans and gods, 3. Obtaining a male body, 4. Having complete faculties, 5. Recognizing past lives, with no regression in mindfulness. By the third asamkhya kalpa, he horizontally obtains these three separations from the five obstacles. At this time, all three meanings are obtained, so the third asamkhya kalpa extends to hundreds of kalpas, thus encompassing the three non-regressions. Therefore, reaching this point is called 『Superior Endurance.』 The Vimalakirti Sutra Commentary (凈名疏) considers the stages of Warmth, Peak, and Endurance to be the three non-regressions. The Samkhya school considers the lower, middle, and upper endurance to be the three non-regressions. The Tattvasiddhi Sastra (成實論) considers the mindfulness of the four foundations of mindfulness to be the position, the stages of Warmth and Peak to be the practice, and the stage of Endurance to be the mindfulness. Therefore, the Mahaprajnaparamita-sastra says that although Bodhisattvas have supreme five desires, they do not develop attachment because they have the contemplation of impermanence. However, they do not know that they will become Buddhas because these Bodhisattvas are in the outer ordinary stage and have not been moistened by the water of reason. Although they practice the six perfections, they do not know about becoming Buddhas. If there is hope, it is because the Seven Worthies are the fruit position of Sravakas (聲聞, disciples who hear the teachings), and now it explains the order of the Bodhisattva's practice, from shallow to deep, so it is entrusted to the outer and inner ordinary stages to clarify its meaning, so it is said to be hope. The Bodhisattva Precept Commentary (菩薩戒疏) says that Bodhisattvas do not discuss stages, do not cut off afflictions, and only practice the six perfections. If discussing the order of positions, one can only refer to the Hinayana (小乘, smaller vehicle) to judge the depth. From the initial aspiration, generating compassion and vows, contemplating the Four Noble Truths, taking the Truth of the Path as the entry point, focusing on practicing the six perfections, giving alms to break the hunger of ghosts, using corpses to save...
地獄忍濟畜生進㧞修羅禪靜人中慧照天眾。
次從尸棄佛至然燈佛值七萬六千佛名第二阿僧祇此時用七莖蓮華供養布發掩泥得受記莂號釋迦文爾時自知作佛口未能說若望聲聞位即暖位。
二次從尸下明第二僧祇然燈佛者大論云太子生時一切身邊光如燈故故云然燈以至成佛亦名然燈亦云錠(丁定切)光有足名錠無足曰燈錠字或作定字非也七莖蓮華布發掩泥得受記者瑞應經云錠光佛時我為菩薩被鹿皮衣見王家女名曰瞿夷持七枚青蓮華菩薩追而呼曰大姊且止即以五百銀錢買其五莖蓮華王女自留二枚女又言曰今我女弱不能得前請以二華寄上于佛菩薩許焉須臾佛到國王臣民各散名華華皆墮地菩薩見佛即時散於五莖蓮華便止空中無墮地者后散二華又乃挾住佛兩肩上佛知其意因記之曰汝后九十一劫當得作佛號釋迦文菩薩即時身升虛空去地七仞從上下來稽首佛足見地濯濕即解皮衣欲以覆之不足掩泥遂乃解發布在地上請佛蹈之莂應作䇷分䇷也分契也釋迦文者亦云釋迦牟尼釋迦文尼梵音不同耳文尼此云寂默也自知作佛口未能說者良以菩薩位居暖法漸有理水故得內心自知作佛然於四諦未至分明故不能說。
次從然燈佛至毗婆尸佛值七萬七千佛名第三阿僧祇滿此時自知亦向人說必當作佛自他不疑若望聲聞位即頂位。
【現代漢語翻譯】 現代漢語譯本 地獄、忍受、濟度畜生、進入、拔除、修羅、禪定、人中、慧照、天眾。
其次，從尸棄佛（Śikhī Buddha）到燃燈佛（Dīpaṃkara Buddha），值遇七萬六千尊佛的名號，這是第二個阿僧祇（asaṃkhya，無數）。此時，用七莖蓮花供養，鋪開頭髮遮蓋泥土，得到授記，號為釋迦文（Śākyamuni）。那時，自己知道將要成佛，但口不能說。如果從聲聞（Śrāvaka）的果位來看，相當於暖位。
其次，從尸棄佛之後，闡明第二個阿僧祇。燃燈佛，《大智度論》中說，太子出生時，一切身邊的光芒如同燈一樣，所以稱為燃燈。乃至成佛，也名為燃燈，也稱為錠光（Dīpaṃkara）。有足的稱為錠，無足的稱為燈。錠字或者寫作定字，是不對的。七莖蓮花，鋪開頭髮遮蓋泥土，得到授記，瑞應經中說，錠光佛時，我為菩薩，披著鹿皮衣，看見王家的女子，名叫瞿夷（Gopā），拿著七枚青蓮花。菩薩追上去呼喚說：『大姐，請停步。』就用五百銀錢買了她的五莖蓮花，王女自己留下兩枚。女又說：『現在我女身弱，不能到前面去，請將這兩朵花寄上供養佛。』菩薩答應了。須臾，佛到，國王臣民各自散花，花都墮地，菩薩見佛，即時散開五莖蓮花，便停在空中，沒有墮地的。后散開兩朵花，又挾住佛的兩肩上。佛知道他的意思，因此授記他說：『你於後九十一劫，當得作佛，號釋迦文。』菩薩即時身升虛空，離地七仞，從上下來，稽首佛足，見地潮濕，就解下皮衣，想要覆蓋，不足以遮蓋泥土，於是解開發布在地上，請佛踩在上面。授記應當寫作『莂』，莂也，分契也。釋迦文，也稱為釋迦牟尼（Śākyamuni），釋迦文尼梵音不同罷了。文尼，這裡的意思是寂默。自己知道將要成佛，但口不能說，是因為菩薩的果位居於暖法，漸漸有了理水，所以內心知道自己將要成佛，然而對於四諦（catvāri āryasatyāni）還沒有完全明白，所以不能說。
其次，從燃燈佛到毗婆尸佛（Vipaśyin Buddha），值遇七萬七千尊佛的名號，這是第三個阿僧祇圓滿。此時，自己知道，也向人說，必定當作佛，自己和他人都不懷疑。如果從聲聞的果位來看，相當於頂位。
【English Translation】 English version Hell, endurance, deliverance of animals, entering, eradication, Asura, meditation, among humans, wisdom illuminating, heavenly beings.
Next, from Śikhī Buddha to Dīpaṃkara Buddha, encountering the names of 76,000 Buddhas, this is the second asaṃkhya (countless). At this time, using seven lotus stalks as offerings, spreading hair to cover the mud, receiving the prediction, named Śākyamuni. At that time, knowing oneself would become a Buddha, but unable to speak it. If viewed from the position of a Śrāvaka (hearer), it is equivalent to the stage of warmth.
Next, after Śikhī Buddha, explaining the second asaṃkhya. Dīpaṃkara Buddha, the Mahaprajnaparamitaśastra says, when the prince was born, all the light around him was like a lamp, hence called Dīpaṃkara. Even until becoming a Buddha, he is also named Dīpaṃkara, also called 錠光 (Dīpaṃkara). That which has feet is called 錠, that which has no feet is called 燈. The character 錠 is sometimes written as 定, which is incorrect. Seven lotus stalks, spreading hair to cover the mud, receiving the prediction, the Auspicious Response Sutra says, at the time of Dīpaṃkara Buddha, I was a Bodhisattva, wearing a deerskin garment, saw a king's daughter named Gopā, holding seven blue lotus flowers. The Bodhisattva chased after her and called out, 'Elder sister, please stop.' Then he used five hundred silver coins to buy five of her lotus stalks, the king's daughter kept two for herself. The woman also said, 'Now I am a weak woman, unable to go forward, please offer these two flowers to the Buddha on my behalf.' The Bodhisattva agreed. In a moment, the Buddha arrived, the king's ministers and people each scattered flowers, the flowers all fell to the ground, the Bodhisattva saw the Buddha, immediately scattered the five lotus stalks, then stopped in the air, none fell to the ground. Later scattering the two flowers, and also holding onto the Buddha's two shoulders. The Buddha knew his intention, therefore predicted to him, 'You in the future ninety-one kalpas, shall attain Buddhahood, named Śākyamuni.' The Bodhisattva immediately rose into the air, seven ren (ancient Chinese unit of length) from the ground, came down from above, prostrated at the Buddha's feet, saw the ground was wet, then took off his leather garment, wanting to cover it, not enough to cover the mud, then he unbound his hair and spread it on the ground, requesting the Buddha to step on it. The prediction should be written as '莂', 莂 also means division and agreement. Śākyamuni, also called Śākyamuni, Śākyamuni, the Sanskrit sounds are different. Muni, here means silence. Knowing oneself would become a Buddha, but unable to speak it, is because the Bodhisattva's position is in the warm dharma, gradually having the principle of water, therefore knowing in the heart that one will become a Buddha, however, regarding the Four Noble Truths (catvāri āryasatyāni), not yet fully understood, therefore unable to speak it.
Next, from Dīpaṃkara Buddha to Vipaśyin Buddha, encountering the names of 77,000 Buddhas, this is the completion of the third asaṃkhya. At this time, knowing oneself, and also saying to others, that one will certainly become a Buddha, oneself and others do not doubt. If viewed from the position of a Śrāvaka, it is equivalent to the stage of the peak.
三次從下明第三僧祇毗婆尸者此云勝觀亦云凈觀又云勝見又云遍見亦向人說必作佛者良以菩薩位在頂法內有理水外了四諦故得自知又向人說若準優婆塞戒經云我于釋迦最初發心於寶頂佛滿初僧祇于然燈佛滿二僧祇于迦葉佛滿三僧祇此與俱舍諸文異者應知正滿在毗婆尸已滿在於迦葉佛所又復或是隨機異耳。
經如許時修六度竟。
三經如許下結此中所明菩薩之義並出大論俱舍婆沙。
更住百劫種相好因修百福成一相。
二更住下明種相好分二初正明種者修也即百劫中修相業也問初種何相答有云初種足下平初安立故有云先種眼先以大悲觀眾生故雖有此義未必全然合時便種何前後耶。
福義多途難可定判有云大千盲人治差為一福等。
二福義下釋福義問幾許為一福答有云輪王於四天下自在為一福也有云帝釋於三十三天自在為一福也有云唯除補處餘一切人有所為者為一福也有云大千眾生共得一福也有云大千盲人治差為一福也有云大千人死救得為一福也有云無可為比良由菩薩入第三祇心思大行種相因緣其福無量唯佛能知況復菩薩修於十善各有五心所謂下中上上上上中上初發五心乃至具足五心如是百心名為百福成於一相福義多途為一福等等此故也然俱舍中與大論明菩薩有異何者俱舍論云道樹
【現代漢語翻譯】 現代漢語譯本： 三次從下明第三僧祇（asaṃkhya，無數劫）毗婆尸（Vipaśyin，過去七佛之一，意為勝觀）者，此云勝觀，亦云凈觀，又云勝見，又云遍見。亦向人說必作佛者，良以菩薩位在頂法內，有理水外了四諦（catvāri āryasatyāni，苦、集、滅、道）故得自知。又向人說，若準《優婆塞戒經》云：『我于釋迦（Śākyamuni，釋迦牟尼佛）最初發心，于寶頂佛滿初僧祇，于然燈佛（Dīpaṃkara，過去佛）滿二僧祇，于迦葉佛（Kāśyapa，過去七佛之一）滿三僧祇。』此與《俱舍論》諸文異者，應知正滿在毗婆尸，已滿在於迦葉佛所，又復或是隨機異耳。
經如許時修六度（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、般若）竟。
三經如許下結此中所明菩薩之義，並出《大智度論》、《俱舍論》、《婆沙論》。
更住百劫種相好因，修百福成一相。
二更住下明種相好，分二，初正明種者，修也，即百劫中修相業也。問：初種何相？答：有云初種足下平，初安立故。有云先種眼，先以大悲觀眾生故。雖有此義，未必全然合時，便種何前後耶？
福義多途，難可定判，有云大千盲人治差為一福等。
二福義下釋福義。問：幾許為一福？答：有云輪王於四天下自在為一福。也有云帝釋（Indra，佛教護法神）於三十三天自在為一福。也有云唯除補處（指彌勒菩薩）餘一切人有所為者為一福。也有云大千眾生共得一福。也有云大千盲人治差為一福。也有云大千人死救得為一福。也有云無可為比，良由菩薩入第三祇，心思大行種相因緣，其福無量，唯佛能知。況復菩薩修於十善（daśa kuśala karmāṇi，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），各有五心，所謂下中上上上上中上初發五心，乃至具足五心，如是百心名為百福成於一相，福義多途為一福等等此故也。然《俱舍論》中與《大智度論》明菩薩有異，何者？《俱舍論》云道樹
【English Translation】 English version: 'Three times from below clarifies the third asaṃkhya (innumerable kalpas). Vipaśyin (one of the past seven Buddhas, meaning 'superior observation') is also called 'superior observation,' 'pure observation,' 'superior seeing,' and 'universal seeing.' It is also said to people that one will surely become a Buddha because the Bodhisattva's position is within the 'peak dharma,' possessing the 'principle water' internally and understanding the Four Noble Truths (catvāri āryasatyāni) externally, thus gaining self-knowledge. It is also said to people that, according to the Upāsaka Precept Sutra, 'I first generated the aspiration for enlightenment with Śākyamuni (釋迦牟尼佛), completed the first asaṃkhya with Ratnaśikhin Buddha, completed the second asaṃkhya with Dīpaṃkara Buddha (燃燈佛), and completed the third asaṃkhya with Kāśyapa Buddha (迦葉佛).' This differs from the texts in the Abhidharmakośa. It should be understood that the proper completion is with Vipaśyin, and the already completed is with Kāśyapa Buddha. Or perhaps it varies according to the individual's capacity.
After such a long time, the six pāramitās (ṣaṭ pāramitā, giving, morality, patience, diligence, meditation, and wisdom) are cultivated completely.
The three sutras below conclude the meaning of Bodhisattva explained here, and they all come from the Mahāprajñāpāramitāśāstra, Abhidharmakośa, and Vibhāṣā.
Further abiding for a hundred kalpas, planting the causes of excellent marks, cultivating a hundred merits to form one mark.
The second part, 'Further abiding,' explains planting the excellent marks, dividing into two. The first part directly clarifies 'planting,' which means cultivation, that is, cultivating the karma of marks during a hundred kalpas. Question: Which mark is planted first? Answer: Some say the first mark planted is the flatness of the soles of the feet, because it is the initial establishment. Some say the eyes are planted first, because one first observes sentient beings with great compassion. Although there is this meaning, it may not entirely coincide with the time. Then, what is planted first and what is planted later?
The meaning of merit is multifaceted and difficult to determine definitively. Some say curing a thousand blind people in the great chiliocosm is one merit, etc.
The second part, 'Meaning of merit,' explains the meaning of merit. Question: How much constitutes one merit? Answer: Some say a Cakravartin (輪王) being at ease in the four continents is one merit. Some say Indra (帝釋) being at ease in the Trayastriṃśa Heaven is one merit. Some say that except for the Bodhisattva in the Tuṣita Heaven (referring to Maitreya Bodhisattva), whatever anyone else does is one merit. Some say that a thousand beings in the great chiliocosm jointly obtain one merit. Some say that curing a thousand blind people in the great chiliocosm is one merit. Some say that saving a thousand people from death in the great chiliocosm is one merit. Some say that there is nothing comparable because the Bodhisattva enters the third asaṃkhya, thinking about great practices and planting the causes and conditions for excellent marks. Their merit is immeasurable, and only the Buddha can know. Moreover, the Bodhisattva cultivates the ten wholesome actions (daśa kuśala karmāṇi, not killing, not stealing, not committing adultery, not lying, not speaking harshly, not gossiping, not speaking frivolously, not being greedy, not being angry, not holding wrong views), each with five minds, namely, lower, middle, upper, upper-upper, upper-middle, upper-lower, initially generating five minds, and then fully possessing five minds. Thus, a hundred minds are called a hundred merits, forming one mark. The meaning of merit is multifaceted, with 'one merit' being just one example. However, the Abhidharmakośa differs from the Mahāprajñāpāramitāśāstra in explaining Bodhisattvas. What is the difference? The Abhidharmakośa says, 'The Bodhi tree'
已前四波羅蜜滿至佛果位二波羅蜜滿由贊底沙佛乃超九劫故從毗娑尸佛九十一劫禪智二波羅蜜滿若大論云三僧祇時六波羅蜜滿如此不同云何和會須知大論三僧祇時六度滿者但是事禪事智滿耳若至樹下亦須緣理禪智故也若俱舍中因時已斷八地惑竟然而有頂惑未斷也所以只用有漏而已故大論沒有漏之名至樹王下方云用於三十四心斷見思也然俱舍中取修禪時已斷惑竟不復更斷大論依餘部雖有漏斷未名為斷故至樹下但斷非想八地皆得名為無漏故知從部不同致令二論有異。
修行六度各有滿時。
三修行下明六度滿相文分二初標。
如尸毗王代鴿檀滿普明王舍國尸滿羼提仙人為歌利王割截無恨忍滿大施太子杼海並七日翹足贊弗沙佛進滿尚阇梨鵲巢頂上禪滿劬嬪大臣分閻浮提七分息諍智滿望初聲聞位是下忍位。
二如尸毗下釋釋迦菩薩本作國王名曰尸毗得歸命救護陀羅尼視諸眾生猶如一子時天帝釋知命將終求佛問疑偏求不得時天巧師毗首羯磨謂天帝曰有大菩薩滿足六度不久成佛天帝乃雲鬚往試之天帝化為鷹毗首變作鴿鷹逐鴿至王之掖下鷹語王言還我鴿來王曰我非汝前而受此鴿我先發愿度諸眾生豈還汝耶鷹言我豈不是一切眾生而奪我食耶王曰汝何食乎鷹言我食血肉王即思惟我此身者恒受老死不久腐爛我當持
【現代漢語翻譯】 現代漢語譯本：關於前四波羅蜜（Purva-paramita，之前的四種圓滿）圓滿至佛果位，以及后二波羅蜜圓滿，是由於贊底沙佛（Candisa Buddha）超越了九劫（kalpa，時間單位），因此從毗娑尸佛（Visvaksi Buddha）九十一劫開始，禪智二波羅蜜才圓滿。如果按照《大智度論》所說，需要三大阿僧祇劫（asamkhya kalpa，極長的時間單位）才能六波羅蜜圓滿，這兩種說法不同，應該如何調和呢？須知《大智度論》所說的三大阿僧祇劫六度圓滿，只是事禪（實踐禪定）和事智（實踐智慧）的圓滿。如果到了菩提樹下，還需要緣理禪智（依附真理的禪定和智慧）才能圓滿。如果按照《俱舍論》的觀點，在因位時就已經斷除了八地（八種禪定境界）的迷惑，然而有頂天（最高的天界）的迷惑尚未斷除，所以只能使用有漏禪定。因此，《大智度論》沒有提到有漏之名。到了菩提樹下方才說用三十四心斷除見思惑（見惑和思惑）。然而《俱舍論》認為在修禪時已經斷除了迷惑，不再需要進一步斷除。而《大智度論》依據其他部派的觀點，認為即使有漏斷除也不能稱為斷除，因此到了菩提樹下才斷除非想非非想處天（既非有想也非無想的禪定境界）的迷惑，八地都可以稱為無漏。由此可知，由於部派不同，才導致兩部論典的說法存在差異。 修行六度（sad-paramita，六種圓滿）各有圓滿的時候。 三修行下，闡明六度圓滿之相，文分兩部分，首先是標示。 例如尸毗王（Sibi Raja）以身代鴿，是檀那波羅蜜（dana-paramita，佈施圓滿）圓滿；普明王（Prabhakara Raja）捨棄國家，是尸羅波羅蜜（sila-paramita，持戒圓滿）圓滿；羼提仙人（Ksanti，忍辱仙人）被歌利王（Kali Raja）割截身體而無怨恨，是羼提波羅蜜（ksanti-paramita，忍辱圓滿）圓滿；大施太子（Mahadana太子）杼海並七日翹足贊弗沙佛（Phussa Buddha），是毗梨耶波羅蜜（virya-paramita，精進圓滿）圓滿；尚阇梨（Sanjali）在鵲巢頂上，是禪那波羅蜜（dhyana-paramita，禪定圓滿）圓滿；劬嬪大臣（Kutumbin大臣）分割閻浮提（Jambudvipa，我們所居住的大陸）為七份，平息爭端，是般若波羅蜜（prajna-paramita，智慧圓滿）圓滿。期望初果聲聞（srotapanna，須陀洹）的果位，是下忍位（最低的忍位）。 二如尸毗下，解釋說明。釋迦菩薩（Sakyamuni Bodhisattva）前世作為國王，名叫尸毗，得到了歸命救護陀羅尼（皈依並救護的陀羅尼），看待所有眾生猶如自己的孩子。當時，天帝釋（Indra，帝釋天）知道自己壽命將盡，想要求佛詢問疑惑，但到處都求不到。當時，天巧師毗首羯磨（Visvakarman，工巧天）對天帝說：『有一位大菩薩（Mahasattva）即將圓滿六度，不久將成佛。』天帝於是說：『必須去試探他。』天帝化作一隻鷹，毗首羯磨化作一隻鴿子。鷹追逐鴿子，鴿子飛到國王的腋下。鷹對國王說：『還我鴿子！』國王說：『我不會在你面前交出這隻鴿子。我先前發願要度化一切眾生，怎麼能還給你呢？』鷹說：『難道我不是一切眾生嗎？你奪走了我的食物！』國王說：『你吃什麼呢？』鷹說：『我吃血肉。』國王於是思惟：『我這身體終將衰老死亡，不久就會腐爛，我應當用
【English Translation】 English version: Regarding the fulfillment of the first four Paramitas (Purva-paramita) leading to the attainment of Buddhahood, and the fulfillment of the latter two Paramitas, it is because Candisa Buddha surpassed nine kalpas (aeons), hence from Visvaksi Buddha ninety-one kalpas ago, the two Paramitas of Dhyana (meditation) and Prajna (wisdom) were fulfilled. If, according to the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), it takes three asamkhya kalpas to fulfill the six Paramitas, how can these two different statements be reconciled? It should be understood that the fulfillment of the six Paramitas in three asamkhya kalpas mentioned in the Mahaprajnaparamita-sastra refers only to the fulfillment of practical Dhyana and practical Prajna. If one reaches under the Bodhi tree, one still needs Dhyana and Prajna based on principle to achieve fulfillment. According to the Abhidharmakosa, in the stage of cause, the delusions of the eight dhyana grounds have already been severed, but the delusions of the Peak of Existence (highest realm of existence) have not yet been severed, so only contaminated meditation can be used. Therefore, the Mahaprajnaparamita-sastra does not mention the name of contamination. Only when one reaches below the Bodhi tree does it say that the thirty-four minds are used to sever the delusions of views and thoughts. However, the Abhidharmakosa believes that when practicing meditation, delusions have already been severed, and there is no need to sever them further. The Mahaprajnaparamita-sastra, based on other schools, believes that even if contamination is severed, it cannot be called severance. Therefore, only when one reaches under the Bodhi tree and severs the delusions of the Realm of Neither Perception Nor Non-Perception can all eight dhyana grounds be called uncontaminated. From this, it can be known that differences in schools lead to differences in the statements of the two treatises. The practice of the six Paramitas (sad-paramita) each has its time of fulfillment. In the section 'Three Practices,' the text elucidates the characteristics of the fulfillment of the six Paramitas, divided into two parts, the first being the indication. For example, King Sibi (Sibi Raja) sacrificed his body for a dove, which is the fulfillment of Dana-paramita (perfection of giving); King Prabhakara (Prabhakara Raja) gave up his kingdom, which is the fulfillment of Sila-paramita (perfection of morality); the Ksanti (patience) ascetic was cut by King Kali (Kali Raja) without resentment, which is the fulfillment of Ksanti-paramita (perfection of patience); Prince Mahadana offered the sea and stood on one foot for seven days praising Buddha Phussa (Phussa Buddha), which is the fulfillment of Virya-paramita (perfection of vigor); Sanjali was on top of a crow's nest, which is the fulfillment of Dhyana-paramita (perfection of meditation); Minister Kutumbin divided Jambudvipa (the continent we live on) into seven parts, pacifying disputes, which is the fulfillment of Prajna-paramita (perfection of wisdom). Aspiring to the fruit of the first Sravaka (srotapanna), is the position of lower patience. The second, 'As King Sibi,' explains. Sakyamuni Bodhisattva in a previous life was a king named Sibi, who obtained the Dharani of Taking Refuge and Saving (a Dharani of refuge and protection), regarding all beings as his own children. At that time, Indra (Indra, the Lord of the Devas) knew that his life was coming to an end and wanted to ask the Buddha about his doubts, but he could not find one anywhere. At that time, the celestial craftsman Visvakarman (Visvakarman, the celestial artisan) said to Indra: 'There is a great Bodhisattva (Mahasattva) who is about to fulfill the six Paramitas and will soon become a Buddha.' Indra then said: 'I must test him.' Indra transformed into a hawk, and Visvakarman transformed into a dove. The hawk chased the dove, and the dove flew to the king's armpit. The hawk said to the king: 'Return my dove!' The king said: 'I will not hand over this dove in front of you. I have previously vowed to liberate all beings, how can I return it to you?' The hawk said: 'Am I not all beings? You have taken my food!' The king said: 'What do you eat?' The hawk said: 'I eat flesh and blood.' The king then thought: 'This body of mine will eventually age and die, and will soon decay, I should use'
刀割肉與之鷹又謂曰須逐道理令輕重等勿見欺也王即稱鴿鴿身轉重王肉漸輕王乃於是以手攀稱盡對於鴿於時諸天嘆云菩薩為此小鴿如是救之當斯時也天地大動海水揚波枯木生華天雨香水鷹語鴿云真是菩薩菩薩都無憂惱之心於是身肉平復如故準西域記尸毗迦者此云與也舊略迦字檀那此云佈施也普明王舍國尸滿者此依仁王經中所說若準大論乃是須陀摩王蓋華梵之異耳此王持戒常依實語不以妄言欲出遊觀始至城門有一凈行來求乞云王是福人愍我貧苦王曰待我還國於是來至園中游戲時有鳥王名曰鹿足與山神誓取一千王唯少一王乃從空來捉王將去時須陀摩涕零如雨鹿足語云汝大剎利何故泣耶須陀摩云我不畏死自恨生來不曾妄語向出城時許凈行施而今失信自負其心鹿足聞已放須陀摩還國七日王行施已詣鹿足所鹿足見來心喜贊曰汝實語人不失其信時須陀摩廣贊實語呵貴妄言鹿足由是信心清凈遂放諸王各還本國仁王經中稍異於此尸羅此云好善持戒行善故也羼提仙人為歌利王割截無恨忍滿者此仙在於林中修忍時歌利王將諸女等入園遊戲飲食訖已王乃息臥時女采華入于林中供養仙人仙人乃為諸女說法女因聽法久而忘歸王臥息已不見諸女持劍尋之遂見諸女在仙人前王問仙曰汝作何事仙答王云我修慈忍時王以劍斬截仙人手足耳鼻而謂仙曰汝若不
【現代漢語翻譯】 現代漢語譯本 刀割肉給老鷹，（釋迦牟尼佛本生故事中，尸毗王（Śibi-ka，意為『給予』）割肉喂鷹的故事）老鷹又說：『必須按照道理，讓輕重相等，不要欺騙我。』國王就說稱量鴿子。（Śakuna，意為『鳥』）鴿子的身體越來越重，國王的肉漸漸變輕。國王於是用手攀住秤，完全用來抵償鴿子的重量。當時諸天讚歎說：『菩薩爲了這隻小鴿子，這樣救護它！』在這個時候，天地大震動，海水揚起波濤，枯木生出花朵，天上降下香水。老鷹和鴿子說：『真是菩薩！菩薩完全沒有憂愁煩惱的心。』於是身體和肉恢復如初。 根據《西域記》記載，尸毗迦（Śibi-ka）的意思是『給予』，舊譯略去了『迦』字。檀那（Dāna）的意思是『佈施』。普明王捨棄國家。尸滿（Śīla，意為『戒』）是根據《仁王經》中所說。如果按照《大智度論》所說，就是須陀摩王（Sudāma-rāja），大概是梵語和漢語的差異罷了。這位國王持戒，常常依據真實的話語，不以虛妄的言語。想要出遊觀賞，剛到城門，有一位凈行者來乞討，說：『大王是福德之人，可憐我貧窮困苦。』國王說：『等我回國。』於是來到園中游戲，當時有一位鳥王名叫鹿足（Krakucchanda），與山神發誓要抓一千個國王，只差一個國王。於是從空中來捉國王將要離去。當時須陀摩（Sudāma）眼淚像雨一樣。鹿足（Krakucchanda）說：『你這位大剎帝利（Kṣatriya，意為『武士』），為什麼哭泣呢？』須陀摩（Sudāma）說：『我不害怕死亡，只是遺憾生來不曾說過妄語，先前出城時答應凈行者佈施，而今失信，對不起自己的心。』鹿足（Krakucchanda）聽了，放須陀摩（Sudāma）回國七天。國王佈施完畢，前往鹿足（Krakucchanda）所在之處。鹿足（Krakucchanda）見到他來，內心歡喜讚歎說：『你真是說話算數，不失信義的人！』當時須陀摩（Sudāma）廣泛讚歎真實的話語，呵斥虛妄的言語。鹿足（Krakucchanda）因此信心清凈，於是放了諸位國王，各自回到自己的國家。《仁王經》中的記載與此稍有不同。 尸羅（Śīla）的意思是『好』，『善』，持戒行善的緣故。羼提仙人（Kṣānti，意為『忍辱』）被歌利王（Kali，意為『爭鬥』）割截身體沒有怨恨，忍辱圓滿。這位仙人在林中修行忍辱時，歌利王（Kali）帶著眾女子等進入園中游戲，飲食完畢后，國王就休息睡覺。當時女子採花進入林中供養仙人，仙人就為眾女子說法。女子因為聽法很久而忘記回去，國王睡醒后，不見眾女子，拿著劍尋找，就看見眾女子在仙人面前。國王問仙人說：『你做什麼事？』仙人回答國王說：『我修慈忍。』當時國王用劍斬斷仙人的手足耳鼻，並且說：『你如果不是...』
【English Translation】 English version Cutting flesh to give to the hawk, the hawk said again: 'You must follow the principle to make the weight equal, do not deceive me.' The king then weighed the dove. The dove's body became heavier and heavier, and the king's flesh gradually became lighter. The king then held the scale with his hands, using all of his flesh to compensate for the weight of the dove. At that time, the devas (gods) exclaimed: 'The Bodhisattva (enlightened being) protects this little dove in this way!' At this time, the heaven and earth shook greatly, the sea water surged, withered trees blossomed, and fragrant water rained from the sky. The hawk and dove said: 'Truly a Bodhisattva! The Bodhisattva has no worries or afflictions.' Then his body and flesh were restored to their original state. According to the Records of the Western Regions, Śibi-ka (尸毗迦) means 'giving,' the old translation omitted the character 'ka'. Dāna (檀那) means 'charity.' King Puming (普明王) abandoned his country. Śīla (尸羅) is according to what is said in the Benevolent Kings Sutra. According to the Mahaprajnaparamita Sastra, it is King Sudāma (須陀摩王), probably a difference between Sanskrit and Chinese. This king upheld the precepts, always based on truthful words, and did not use false words. Wanting to go out for sightseeing, just arriving at the city gate, a pure practitioner came to beg, saying: 'Great King is a blessed person, pity my poverty and suffering.' The king said: 'Wait for me to return to the country.' Then he came to the garden to play, at that time there was a bird king named Krakucchanda (鹿足), who vowed with the mountain god to capture a thousand kings, lacking only one king. Then he came from the sky to capture the king and take him away. At that time, Sudāma (須陀摩) shed tears like rain. Krakucchanda (鹿足) said: 'You great Kshatriya (剎帝利), why are you crying?' Sudāma (須陀摩) said: 'I am not afraid of death, but I regret that I have never lied in my life. When I left the city earlier, I promised to give alms to the pure practitioner, but now I have broken my promise, and I am sorry for my heart.' Krakucchanda (鹿足) heard this and released Sudāma (須陀摩) to return to the country for seven days. After the king finished giving alms, he went to where Krakucchanda (鹿足) was. Krakucchanda (鹿足) was happy to see him and praised him, saying: 'You are truly a truthful person who does not break your promise!' At that time, Sudāma (須陀摩) widely praised truthful words and rebuked false words. Krakucchanda (鹿足) therefore had pure faith, and then released the kings, each returning to their own country. The account in the Benevolent Kings Sutra is slightly different from this. Śīla (尸羅) means 'good,' 'virtuous,' because of upholding the precepts and practicing good deeds. The Kshanti (羼提) ascetic was cut off by King Kali (歌利) without resentment, fulfilling forbearance. This ascetic was practicing forbearance in the forest when King Kali (歌利) brought the women into the garden to play. After eating and drinking, the king rested and slept. At that time, the women picked flowers and entered the forest to offer them to the ascetic, and the ascetic preached to the women. The women forgot to return because they listened to the Dharma (teachings) for a long time. After the king woke up, he could not see the women, so he searched with his sword and saw the women in front of the ascetic. The king asked the ascetic, 'What are you doing?' The ascetic replied to the king, 'I am practicing loving-kindness and forbearance.' At that time, the king cut off the ascetic's hands, feet, ears, and nose with his sword, and said: 'If you are not...'
嗔是名忍也仙人答云我無嗔矣王曰誰信仙云我若實行忍者血變為乳果如所言王遂怖畏將女還宮羼提此云忍辱也歌利此云惡世無道又云斗諍也仙遷也老而不死遷入山也故字從人從山也大施太子杼海並七日翹足贊弗沙佛進滿者大施太子為國人民入海采寶得如意珠海神因其寢臥之時奪珠還海大施發誓抒海求珠以濟眾生諸天問之乃答天云生生不休諸天念其行精進故助其神力抒大海水海水減半龍見水減送珠與之止觀作杼與今文同輔行並諸文作抒杼抒並神與切正用抒字除也酌取也杼橡也亦直呂切並非今意也抒亦徐呂切渫水也婆沙云爾時有佛名曰底沙有二弟子一名釋迦修利他行機緣先熟二名慈氏修自利行機緣后熟彼佛念云回多人就一人則難以一人就多人甚易欲令釋迦先成道故佛乃舍二弟子入山釋迦由是入山尋師正行之次忽然見佛在於龕中入火界定威光赫奕行次於是忘下一足經於七日而說一偈嘆本師雲天地此界多聞室逝宮天處十方無丈夫牛王大沙門尋地山林遍無等因此精進乃超九劫在彌勒前而成佛也若大論云贊弗沙佛天上天下無如佛十方世界亦無比世界所有我盡見一切無有如佛者翹者舉也底沙弗沙梵音不同亦云富沙又云底迦凈名疏云弗沙乃是二十八宿中鬼宿名也菩薩生時與此相應故也清涼觀師云弗沙亦云勃沙此云增盛明達勝義故也底沙
【現代漢語翻譯】 現代漢語譯本 『嗔』（krodha）是名為『忍』（ksanti）也。仙人（仙人，指修行者）回答說：『我沒有嗔恨。』國王（國王，指歌利王）說：『誰相信？』仙人說：『我如果實行忍辱，血會變成乳。』果真如他所說，國王於是感到害怕，將女子送回宮中。『羼提』（ksanti）這裡的意思是『忍辱』。『歌利』（kali）這裡的意思是『惡世無道』，又說是『斗諍』。『仙遷』（仙遷）的意思是『老而不死，遷入山中』，所以字是從『人』從『山』。 大施太子（Mahadanapati）杼海並七日翹足贊弗沙佛（Phussa Buddha）。大施太子爲了國家人民入海采寶，得到如意珠。海神（海洋之神）趁他睡覺的時候奪走寶珠還回大海。大施發誓要疏干大海尋找寶珠來救濟眾生。諸天（天神）問他，他回答諸天說『生生不休』。諸天感念他修行精進，所以幫助他用神力疏干大海的水，海水減少了一半，龍（龍，神話生物）看到水減少了，就把寶珠送給他。止觀（止觀）中『杼』字與現在的文字相同，輔行（輔行記）以及其他文字都作『抒』。『杼』和『抒』都讀作神與切，正用應該是『抒』字，意思是除去、酌取。『杼』是橡樹的意思，也讀作直呂切，並非現在的意思。『抒』也讀作徐呂切，意思是疏浚水。婆沙（毗婆沙論）中說，當時有佛名為底沙（Tissa），有二個弟子，一個名叫釋迦（Sakya），修利他行，機緣先成熟；一個名叫慈氏（Maitreya），修自利行，機緣后成熟。那位佛心想：『回頭多人就一人，則難以成就；一人就多人，則甚容易。』想要讓釋迦先成道，所以佛就捨棄二個弟子入山。釋迦因此入山尋找老師，正行之時，忽然看見佛在龕中入火界定，威光赫奕，行走時於是忘記放下腳，經過七日而說一偈，讚歎本師說：『天地此界多聞室，逝宮天處十方無丈夫，牛王大沙門尋地山林遍無等。』因此精進，乃超越九劫，在彌勒（Maitreya）前而成佛。 若大論（大智度論）說：『贊弗沙佛，天上天下無如佛，十方世界亦無比，世界所有我盡見，一切無有如佛者。』『翹』是舉起的意思。底沙（Tissa）和弗沙（Phussa）是梵音不同，也說富沙（Phussa），又說底迦（Tissa）。凈名疏（維摩經略疏）說：『弗沙（Phussa）乃是二十八宿中鬼宿的名字。菩薩出生時與此相應。』清涼觀師（澄觀）說：『弗沙（Phussa）也說勃沙（Vrsa），這裡的意思是增盛明達勝義。』底沙（Tissa）。
【English Translation】 English version 『Krodha』 (anger) is also called 『ksanti』 (patience). The ascetic (ascetic, referring to a practitioner) replied, 『I have no anger.』 The king (king, referring to King Kali) said, 『Who believes that?』 The ascetic said, 『If I practice patience, my blood will turn into milk.』 As he said, the king was frightened and sent the woman back to the palace. 『Ksanti』 here means 『patience』. 『Kali』 here means 『evil world without morality』, and also 『strife』. 『Sianqian』 (仙遷) means 『old but not dead, moving into the mountains』, so the character is from 『person』 and 『mountain』. Mahadanapati (Great Giving Prince) dredged the sea and stood on one foot for seven days to praise Phussa Buddha. The Great Giving Prince entered the sea to collect treasures for the people of the country and obtained a wish-fulfilling pearl. The sea god (god of the ocean) took the opportunity while he was sleeping to take the pearl back to the sea. The Great Giving Prince vowed to drain the sea to find the pearl to save all beings. The devas (gods) asked him, and he replied to the devas, 『Life after life without end.』 The devas were moved by his diligent practice, so they helped him use his divine power to drain the sea water. The sea water was reduced by half, and the dragon (dragon, a mythical creature) saw that the water was reduced, so he sent the pearl to him. In Zhi Guan (止觀), the character 『zhu』 (杼) is the same as the current text. Fu Xing (輔行) and other texts use 『shu』 (抒). 『Zhu』 (杼) and 『shu』 (抒) are both pronounced as shen yu qie, and the correct usage should be the character 『shu』 (抒), which means to remove or to scoop. 『Zhu』 (杼) means oak, and is also pronounced as zhi lv qie, which is not the current meaning. 『Shu』 (抒) is also pronounced as xu lv qie, which means to dredge water. The Vibhasa (毗婆沙論) says that at that time there was a Buddha named Tissa, who had two disciples, one named Sakya, who practiced altruistic deeds, and whose opportunity matured first; and one named Maitreya, who practiced self-benefiting deeds, and whose opportunity matured later. That Buddha thought, 『Turning many people to one person is difficult to achieve; turning one person to many people is very easy.』 Wanting to let Sakya achieve enlightenment first, the Buddha abandoned the two disciples and entered the mountains. Sakya therefore entered the mountains to find a teacher. During his righteous practice, he suddenly saw the Buddha in a niche entering the fire-element concentration, with majestic light. While walking, he forgot to put down his foot, and after seven days he spoke a verse, praising his original teacher, saying: 『Heaven and earth, this realm is a room of much learning, the palace of the departed is in the heavens, there is no husband in the ten directions, the ox-king great sramana seeks the land, forests, and mountains, and is unparalleled.』 Because of this diligence, he surpassed nine kalpas and became a Buddha before Maitreya. The Mahaprajnaparamita Sastra (大智度論) says: 『Praise Phussa Buddha, there is no Buddha like the Buddha in heaven and earth, and there is no comparison in the ten directions of the world. I have seen all that is in the world, and there is nothing like the Buddha.』 『Qiao』 (翹) means to raise up. Tissa and Phussa are different Sanskrit sounds, also called Phussa, and also called Tissa. Jingming Shu (維摩經略疏) says: 『Phussa is the name of the ghost constellation among the twenty-eight constellations. The Bodhisattva corresponds to this at birth.』 Qingliang Guanshi (澄觀) said: 『Phussa is also called Vrsa, which here means increasing, brightening, and understanding the supreme meaning.』 Tissa.
亦云提舍此云說度說法度人也或云說辯才無礙也超九劫者百劫超九是故但有九十一劫準舊婆沙及俱舍論九劫九十一劫並是大劫也涅槃經云超十二劫緣宜不同佛增減說耳法華文句指大經云超九劫者恐文誤也尚阇梨鵲巢頂上禪滿者螺髻仙人名尚阇梨有人𦘕像作僧形者非也而此仙人得第四禪出入息斷坐一樹下兀然不動鳥見不動謂之是木于頂生卵仙人定起乃覺其鳥生卵頂即思惟曰我若起行鳥母不來卵必破壞乃再入定鳥子飛去方起遊行劬嬪大臣分閻浮提七分息諍智滿者劬(其俱切)嬪(符真切)菩薩大心思惟分別如劬嬪陀婆羅門大臣分閻浮提大地作七分若干大城小城聚落村民盡作七分劬嬪陀者未聞翻譯此事禪智但是伏惑若乃斷惑須是緣理禪智故也問此事六度既未斷惑豈可得名波羅蜜耶答雖未斷惑因中說果豈不得云波羅蜜哉前云三祇修六度竟而今又云修行六度各有滿時應知此釋六度滿時即是前云六度竟相竟即滿也言望聲聞是下忍者菩薩戒疏云若過三僧祇種三十二相業準望此是下忍之位但今所明六度滿時合在前文修六度竟文后示耳。
次入補處生兜率托胎出胎出家降魔安坐不動為中忍位次一剎那入上忍位次一剎那入世第一位。
二次入下約成道釋分四初明前五相前佛既滅而此菩薩即補其處故云補處一從兜率下二托胎三出
【現代漢語翻譯】 現代漢語譯本： 『亦云提舍』，這裡的意思是『說度』，即說法度人，也可以說是『說辯才無礙』。『超九劫者』，是指在百劫中超越了九劫，所以只說了九十一劫。按照舊《婆沙論》和《俱舍論》，九劫和九十一劫都是大劫。而《涅槃經》中說超越十二劫，是因為因緣不同，佛陀根據情況增減說法。法華文句指出，《大經》中說超越九劫，可能是文字錯誤。『尚阇梨鵲巢頂上禪滿者』，螺髻仙人名叫尚阇梨，有人畫他的畫像，把他畫成僧人的形象，這是不對的。這位仙人得到了第四禪，出入息都斷絕了，他坐在一棵樹下，一動不動，鳥以為他是木頭，就在他的頭頂上生了卵。仙人從禪定中起來，才發現鳥在他的頭頂上生了卵，於是他心想：『我如果起身走動，鳥媽媽就不會來了，卵一定會破掉。』於是他又再次入定，等鳥兒飛走後才起身。『劬嬪大臣分閻浮提七分息諍智滿者』，劬嬪(Qú pín)和陀(Tuó)婆羅門大臣，像劬嬪陀婆羅門大臣一樣，將閻浮提(Yán fú tí，Jambudvipa，指我們所居住的這個世界)大地分成七份，若干大城小城、聚落村民，都分成七份。劬嬪陀這件事沒有聽說過翻譯，這件事是禪智，但是是伏惑，如果要斷惑，必須是緣理禪智。問：這件事六度(liù dù，Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧)既然沒有斷惑，怎麼能稱為波羅蜜(bō luó mì，Pāramitā，到彼岸)呢？答：雖然沒有斷惑，但在因中說果，怎麼不能說是波羅蜜呢？前面說三祇(sān qí，asaṃkhya，無數)修六度，現在又說修行六度各有滿時，應該知道這裡解釋的六度滿時，就是前面說的六度竟，相竟就是滿。說到望聲聞是下忍者，菩薩戒疏說，如果過了三僧祇種三十二相業，按照這個標準，這是下忍的地位。但現在所說明的六度滿時，應該放在前面修六度竟的文后說明。
其次進入補處，生於兜率天(Dōushuài tiān，Tuṣita Heaven)，托胎、出胎、出家、降魔、安坐不動，這是中忍的地位。其次在一剎那間進入上忍的地位，其次在一剎那間進入世第一的地位。
其次進入下位，按照成道來解釋，分為四個部分。首先說明前五相，前佛既然滅度，而這位菩薩就補上他的位置，所以說是補處。一是從兜率天下降，二是托胎，三是出胎
【English Translation】 English version: 'Yi Yun Ti She' here means 'Shuo Du', which is explaining the Dharma to liberate people, or it can be said as 'unobstructed eloquence'. 'Chao Jiu Jie Zhe' refers to surpassing nine kalpas (jié bō，aeon) in a hundred kalpas, so only ninety-one kalpas are mentioned. According to the old 'Vibhasa' and 'Abhidharmakośa', both nine kalpas and ninety-one kalpas are great kalpas. However, the 'Nirvana Sutra' says surpassing twelve kalpas because the conditions are different, and the Buddha increases or decreases the teachings accordingly. The 'Fa Hua Wen Ju' points out that the 'Great Sutra' saying surpassing nine kalpas may be a textual error. 'Shang She Li Que Chao Ding Shang Chan Man Zhe', the hermit with a snail-shell-like hair bun is named Shang She Li. Some people draw his image as a monk, which is incorrect. This hermit attained the fourth dhyana (chán，meditation), his breathing stopped, and he sat under a tree, motionless. Birds mistook him for wood and laid eggs on his head. When the hermit emerged from meditation, he realized that birds had laid eggs on his head, so he thought, 'If I get up and move, the mother bird will not come, and the eggs will surely break.' So he re-entered meditation until the birds flew away before getting up. 'Qu Pin Minister Dividing Jambudvipa into Seven Parts to Stop Disputes, Wisdom Fulfills Zhe', Qu Pin (Qú pín) and Tuo (Tuó) Brahman ministers, like Qu Pin Tuo Brahman ministers, divided the Jambudvipa (Yán fú tí，Jambudvipa, the world we live in) land into seven parts, with several large cities, small cities, settlements, and villagers all divided into seven parts. The translation of Qu Pin Tuo has not been heard of. This matter is Chan wisdom, but it is subduing delusion. If one wants to cut off delusion, it must be Chan wisdom based on principle. Question: Since the Six Perfections (liù dù，Six Perfections，dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) have not cut off delusion, how can it be called Paramita (bō luó mì，Pāramitā，perfection)? Answer: Although delusion has not been cut off, speaking of the result in the cause, how can it not be called Paramita? Earlier it was said that three asamkhya (sān qí，asaṃkhya，innumerable) kalpas were spent cultivating the Six Perfections, and now it is said that cultivating the Six Perfections each has a time of fulfillment. It should be known that the time of fulfillment of the Six Perfections explained here is the same as the Six Perfections being completed earlier, and the completion of the aspects is fulfillment. Speaking of hoping for Sravakas (shēng wén，Śrāvaka，voice-hearers) is the lower forbearance, the Bodhisattva Precepts Commentary says that if one has passed three asamkhya kalpas planting the thirty-two marks, according to this standard, this is the position of lower forbearance. But the time of fulfillment of the Six Perfections explained now should be placed after the text of cultivating the Six Perfections earlier.
Next, entering the position of successor, being born in Tushita Heaven (Dōushuài tiān，Tuṣita Heaven), conception, birth, leaving home, subduing Mara, sitting still, this is the position of middle forbearance. Next, in an instant, entering the position of upper forbearance, next, in an instant, entering the position of the first in the world.
Next, entering the lower position, explained according to the attainment of Buddhahood, divided into four parts. First, explaining the previous five aspects, since the previous Buddha has passed away, and this Bodhisattva fills his position, so it is said to be the successor. First, descending from Tushita Heaven, second, conception, third, birth.
胎四出家五降魔若前四相漸初文中已具明之五降魔相此約小教若約大乘如起信論不云降魔但加住胎為八相耳良以大乘體法魔為法界故也若文句記云四教佛皆降魔者此約化儀不可廢也小乘降魔具諸經論故大論云夜半出家六年苦行菩提樹下破萬八千億鬼兵魔眾已成無上道又瑞應雲天魔與佛共相詰難佛云丈夫會當鬥戰死終不身在為他降魔云比丘何求坐樹下樂於林藪毒獸間云起可畏杳冥冥天魔圍繞不以驚佛云古有真道佛所得恬惔為最除不明斯誠最勝法滿藏吾於斯坐快魔王大論又云凈居諸天住三面立看佛共魔難詰鬥戰天魔退走乃至鐵圍猶尚不已佛語魔云我三祇劫修習苦行乃得菩提汝但設一無遮之會報為天主何得與我興斯戰諍魔云此事誰為證之佛手指地云是知我地神出證虛空神傳乃至梵世天魔遂降得不動三昧成無上道也中忍縮觀緣于欲苦故如兜率下生托胎至降魔也剎那此云一念也故降魔已一念之間即是上忍入世第一。
發真無漏三十四心頓斷見思習氣坐木菩提樹下生草為座成劣應丈六身佛。
二發真下明第六相三十四心者八忍八智九無礙九解脫也此依大論因時未斷至樹王下通總斷之云三十四若準俱舍婆沙意云下八地惑初修禪時先已斷竟非想九品見思全在用九無礙及九解脫余如向引具在輔行。
受梵王請三轉法輪
【現代漢語翻譯】 現代漢語譯本： 胎、四出家、五降魔，若前四相在漸初文中已經詳細說明，五降魔相這是從小乘教義來說的。若依大乘教義，如《起信論》中不講降魔，只是將住胎算作八相之一。這是因為大乘認為魔的本體即是法界。若《文句記》中說四教佛都降魔，這是從教化儀式的角度來說，不可廢棄。小乘的降魔在各種經論中都有記載，所以《大智度論》說，『夜半出家，六年苦行，菩提樹下破萬八千億鬼兵魔眾，已成無上道。』又《瑞應經》說，『天魔與佛共同辯論，佛說丈夫應當戰死，終不屈身為人降魔。』魔說：『比丘你為何要坐在樹下，喜歡在林中與毒獸為伴？』魔起可畏的黑暗，天魔圍繞，佛毫不驚懼。佛說：『古有真道，佛所證得，恬淡為最，除去不明，這才是最殊勝的法。我滿懷法藏，在此安坐，快樂無比。』《大智度論》又說，『凈居諸天站在三面觀看佛與魔辯論戰鬥，天魔退走，乃至鐵圍山都震動不已。』佛對魔說：『我三祇劫修習苦行才得菩提，你只是設一次無遮大會，就做了天主，怎麼能與我興起這場戰爭？』魔說：『此事誰能為我作證？』佛手指地，說：『是地神知道。』地神出來作證，虛空神也傳達，乃至梵世諸天都作證，天魔於是降伏，佛得到不動三昧，成就無上道。』中忍是收縮觀看，因為貪戀欲界的苦，所以如從兜率天下降生、托胎，直到降魔。剎那，這裡說的是一念。所以降魔之後，一念之間就是上忍，入世第一。 發真無漏，三十四心頓斷見思習氣，坐木菩提樹下，生草為座，成劣應丈六身佛。 二、發真下，說明第六相。三十四心，指的是八忍、八智、九無礙、九解脫。這是依據《大智度論》，在因地時未斷，到樹王下才全部斷除，所以說三十四。若按照《俱舍論》、《婆沙論》的說法，下八地的惑，在初修禪時就已經斷盡，非想天的九品見思惑，全都在用九無礙及九解脫時斷除。其餘的如前面所引，詳細記載在《輔行記》中。 受梵王請，三轉法輪。
【English Translation】 English version: 'Embryo, Four Leaving Home, Five Subduing Demons.' If the previous four phases have been explained in detail in the initial gradual text, the five phases of subduing demons are from the perspective of the Hinayana (Small Vehicle) teachings. If according to the Mahayana (Great Vehicle) teachings, such as in the 'Awakening of Faith in the Mahayana,' it doesn't mention subduing demons but adds 'dwelling in the womb' as one of the eight phases. This is because Mahayana considers the essence of demons to be the Dharmadhatu (法界, realm of reality). If the 'Commentary on the Words and Phrases' says that Buddhas of the four teachings all subdue demons, this is from the perspective of transformative rituals and cannot be discarded. The subduing of demons in Hinayana is recorded in various sutras and treatises, so the 'Mahaprajnaparamita Shastra' says, 'Leaving home at midnight, practicing asceticism for six years, under the Bodhi tree, destroying 18 billion demon soldiers, and attaining the unsurpassed path.' Also, the 'Auspicious Response Sutra' says, 'The heavenly demon debated with the Buddha, and the Buddha said that a man should die in battle and never submit to subduing demons for others.' The demon said, 'Why do you, a Bhikshu (比丘, monk), sit under the tree, enjoying the forest with poisonous beasts?' The demon raised a terrifying darkness, and the heavenly demons surrounded him, but the Buddha was not afraid. The Buddha said, 'In ancient times, there was a true path, attained by the Buddha, tranquility is the best, removing ignorance is the most supreme Dharma (法, law, teaching). I am full of Dharma treasures, sitting here in great joy.' The 'Mahaprajnaparamita Shastra' also says, 'The Pure Abode Heavens stood on three sides watching the Buddha debate and fight with the demon, the heavenly demon retreated, and even the Iron Ring Mountains shook. The Buddha said to the demon, 'I cultivated ascetic practices for three kalpas (劫, eon) to attain Bodhi (菩提, enlightenment), you only held one unobstructed assembly and became the lord of the heavens, how can you start this war with me?' The demon said, 'Who can testify to this?' The Buddha pointed to the ground and said, 'The earth god knows.' The earth god came out to testify, the space god also conveyed, and even the heavens of the Brahma world testified, so the heavenly demon was subdued, and the Buddha attained the immovable Samadhi (三昧, concentration), achieving the unsurpassed path.' Middle endurance is contracting and observing, because of craving the suffering of the desire realm, so like descending from the Tushita Heaven (兜率天, one of the six heavens of the desire realm), entering the womb, until subduing demons. Kshana (剎那, instant), here refers to a single thought. Therefore, after subduing demons, in a single thought, it is the highest endurance, the first in entering the world. 'Generating True Non-Outflow,' with thirty-four minds, instantly cutting off the habits of view and thought, sitting under the wooden Bodhi tree, using grass as a seat, becoming an inferior response, a sixteen-foot-tall Buddha. Two, 'Generating True Non-Outflow' below, explains the sixth phase. Thirty-four minds refer to the eight acceptances, eight wisdoms, nine unobstructednesses, and nine liberations. This is based on the 'Mahaprajnaparamita Shastra,' which states that what was not cut off in the causal stage is completely cut off under the Tree King, hence the saying 'thirty-four.' If according to the 'Abhidharma-kosa' and 'Mahavibhasa,' the delusions of the lower eight realms were already completely cut off during the initial practice of Dhyana (禪, meditation), and the nine grades of delusions of view and thought in the Heaven of Neither Perception nor Non-Perception are all cut off when using the nine unobstructednesses and nine liberations. The rest, as quoted earlier, is recorded in detail in the 'Commentary on the Auxiliary Conduct.' Receiving the Brahma King's invitation, turning the Dharma wheel three times.
度三根性。
三受梵下明第七相正法念云昔有國王第一夫人生一千子欲試當來成佛次第故俱留孫探得第一籌釋迦第四籌以至樓至得第千籌第二夫人而生二子其第一者愿作梵王請千兄佛而轉法輪其次愿為密跡金剛護千兄教故瑞應云佛放眉光照第七天大梵知佛欲般泥洹乃悲三界悉皆衰苦以不得知度世之法從久遠來今始見佛諸天歡喜欲聞法故故法華云爾時諸梵王及諸天帝釋護世四天王請我轉法輪三轉法輪者維摩詰經云三轉法輪于大千其輪本來常清凈一曰示轉示其相狀也謂此是苦是謂滅道二曰勸轉勸其令修也謂此是苦汝應知之集汝應斷滅汝應證道汝應修三曰證轉引己證彼也謂此是苦我已知不復更知乃至此是道我已修不復更修轉者度也運也輪者摧碾也以此之法度入他心摧彼惑累故一一轉皆生眼智明覺十二行也具如法華化城喻品文句及記度三根者即三乘也。
住世八十年現老比丘相薪盡火滅入無餘涅槃者即三藏佛果也。
四住世下明第八相應知如來示年八十雖約小教然大乘見亦乃無妨故梵網云七歲出家三十成道乃至法華大般涅槃所以亦云父母生身少病惱等及以尊特他受用也既云八十即老比丘比丘此云乞士也薪盡火滅者佛身名薪智慧為火慧依報身身滅智亡此約小乘與今文同若大乘者以機為薪逗應名火眾生機盡佛應
【現代漢語翻譯】 現代漢語譯本
度三根性。
三受梵下明第七相正法念云：『昔有國王第一夫人生一千子，欲試當來成佛次第，故拘留孫（Kakusandha，過去七佛之首）探得第一籌，釋迦（Sakyamuni，現世佛）第四籌，以至樓至得第千籌。第二夫人而生二子，其第一者愿作梵王（Brahma，色界天之主），請千兄佛而轉法輪，其次愿為密跡金剛（Vajrapani，護法神）護千兄教。』故瑞應云：『佛放眉光照第七天，大梵知佛欲般泥洹（Parinirvana，入滅），乃悲三界悉皆衰苦，以不得知度世之法，從久遠來今始見佛，諸天歡喜欲聞法故。』故法華云：『爾時諸梵王及諸天帝釋（Indra，眾神之首），護世四天王請我轉法輪。』三轉法輪者，維摩詰經云：『三轉法輪于大千，其輪本來常清凈。』一曰示轉，示其相狀也，謂此是苦，是謂滅道；二曰勸轉，勸其令修也，謂此是苦，汝應知之，集汝應斷，滅汝應證，道汝應修；三曰證轉，引己證彼也，謂此是苦，我已知不復更知，乃至此是道，我已修不復更修。轉者，度也，運也；輪者，摧碾也。以此之法度入他心，摧彼惑累故。一一轉皆生眼智明覺十二行也，具如法華化城喻品文句及記度三根者，即三乘也。
住世八十年現老比丘相，薪盡火滅入無餘涅槃者，即三藏佛果也。
四住世下明第八相應知如來示年八十，雖約小教，然大乘見亦乃無妨。故梵網云：『七歲出家，三十成道。』乃至法華大般涅槃，所以亦云父母生身少病惱等及以尊特他受用也。既云八十即老比丘，比丘此云乞士也。薪盡火滅者，佛身名薪，智慧為火，慧依報身，身滅智亡，此約小乘與今文同。若大乘者，以機為薪，逗應名火，眾生機盡佛應滅。
【English Translation】 English version
Delivering the Three Roots of Nature.
The seventh aspect of the 'Samvedaniya' (Three Feelings) is clarified in the 'Zheng Fa Nian Jing' (Saddharma-smṛtyupasthāna Sūtra): 'In the past, a king's first queen gave birth to one thousand sons. Wishing to test the order in which they would attain Buddhahood in the future, Kakusandha (the first of the past seven Buddhas) drew the first lot, Sakyamuni (the present Buddha) drew the fourth lot, and Louzhi drew the thousandth lot. The second queen gave birth to two sons. The first of these vowed to become Brahma (the lord of the Form Realm), inviting the thousand brother Buddhas to turn the Dharma wheel. The second vowed to become Vajrapani (a Dharma protector), protecting the teachings of the thousand brothers.' Therefore, the 'Rui Ying Jing' (Auspicious Response Sutra) says: 'The Buddha emitted light from his brow, illuminating the seventh heaven. Brahma knew that the Buddha was about to enter Parinirvana (final liberation), and grieved that the three realms were declining and suffering, because they did not know the Dharma to deliver the world. From a distant past, they now see the Buddha, and the gods rejoice, wishing to hear the Dharma.' Therefore, the 'Lotus Sutra' says: 'At that time, the Brahma kings, Indra (the lord of the gods), and the Four Heavenly Kings who protect the world, requested me to turn the Dharma wheel.' The 'Vimalakirti Sutra' says regarding the three turnings of the Dharma wheel: 'The three turnings of the Dharma wheel pervade the great chiliocosm, and the wheel is inherently pure.' The first is the showing turning, showing its characteristics, saying, 'This is suffering, this is the path to cessation.' The second is the exhorting turning, exhorting them to cultivate, saying, 'This is suffering, you should know it; this is accumulation, you should cut it off; this is cessation, you should realize it; this is the path, you should cultivate it.' The third is the witnessing turning, using one's own realization to witness for others, saying, 'This is suffering, I have already known it and will not know it again,' and so on, 'This is the path, I have already cultivated it and will not cultivate it again.' Turning means delivering and conveying; the wheel means crushing and grinding. Using this Dharma to deliver it into others' hearts, crushing their delusions and burdens. Each turning generates the twelve practices of eye, wisdom, clarity, and awareness. Details are found in the 'Parable of the Magic City' chapter of the 'Lotus Sutra' and its commentaries. Delivering the three roots refers to the Three Vehicles.
Living in the world for eighty years, appearing as an old Bhikkhu (monk), with the fuel exhausted and the fire extinguished, entering Nirvana without remainder, refers to the fruit of the Three Pitakas (Tripitaka) of the Buddha.
The fourth, 'Living in the World,' clarifies the eighth aspect. It should be known that the Tathagata (Buddha) showing the age of eighty years, although according to the Small Vehicle (Hinayana), the view of the Great Vehicle (Mahayana) is also not hindered. Therefore, the 'Brahma Net Sutra' says: 'Leaving home at the age of seven, attaining enlightenment at the age of thirty.' And so on, the 'Lotus Sutra' and the 'Mahaparinirvana Sutra' also say about the physical body born of parents, having few illnesses and troubles, and also about the honored and special others receiving benefits. Since it says eighty, it is an old Bhikkhu, Bhikkhu meaning 'beggar.' 'Fuel exhausted and fire extinguished' means the Buddha's body is called fuel, wisdom is the fire, wisdom relies on the reward body, the body perishes and wisdom vanishes. This is according to the Small Vehicle and is the same as the present text. If it is the Great Vehicle, the potential is the fuel, the corresponding response is the fire, when the potential of sentient beings is exhausted, the Buddha's response ceases.
亦亡是則皆約譬喻立也須知小乘定有生滅圓頓大乘實非生滅示現生滅不滅而滅滅而不滅具如諸文此不多說。
上來所釋三人修行證果雖則不同然同斷見思同出三界同證偏真只行三百由旬入化城耳。
三上來下總結因中說果是故菩薩云斷出等亦是斷竟乃成佛也然真諦理不具諸法故云偏也亦云但空矣由旬亦言逾繕那也此云限量又云合也應也或四十里十六里也如此方之驛焉妙經中說過三百由旬化作一城止觀云此有三義一約生死處謂三界果報為三百也二約煩惱謂見惑為一百五上分為一百五下分為一百成三百也掉舉慢無明色染無色染五上分也身見戒取疑貪嗔五下分也三約觀智空觀知三百所以經云知諸生死煩惱惡道有一導師善知通塞上下五分如文句記及補註中。
略明藏教竟。
三略明下結。
天臺四教集解卷中 卍新續藏第 57 冊 No. 0976 四教儀集解
天臺四教儀科解卷下(會永嘉記入于觀師本文)
永嘉沙門釋 從義 撰
天臺四教集解卷下
次明通教者。
二通教分三初標此教正明無生四諦化三乘人同證真理。
通前藏教通后別圓故名通教。
二通前下釋文為四初略釋名義分二初約通前後釋鈍根證果與藏大同是故通前利根見
【現代漢語翻譯】 現代漢語譯本：
『亦亡是則皆約譬喻立也』，這些都是通過比喻來建立的。須知小乘確實有生滅，而圓頓大乘實際上並非生滅，只是示現生滅。不滅而滅，滅而不滅，這些都詳細地記載在各種經文中，這裡就不多說了。
上面所解釋的三種人修行證果，雖然不同，但都同樣斷除見思惑，同樣超出三界，同樣證得偏真，只是行走了三百由旬（yóu xún，古印度長度單位）進入化城而已。
『三上來下總結因中說果』，這是總結前面所說的，在因地中說果地的事情。所以菩薩說斷除等等，也是斷除到最後才成佛的。然而真諦理不具備諸法，所以說是『偏』，也可以說是『但空』。由旬也叫做逾繕那（yú shàn nà），這裡翻譯為『又』，也翻譯為『合』、『應』，或者說是四十里，或者說是十六里，就像我們這裡的驛站一樣。《妙法蓮華經》中說過三百由旬化作一座城。《止觀》中說這裡有三種含義：一是根據生死處來說，三界的果報為三百；二是根據煩惱來說，見惑為一百，五上分為一百，五下分為一百，合起來成為三百。掉舉、慢、無明、色染、無色染是五上分；身見、戒取、疑、貪、嗔是五下分；三是根據觀智來說，空觀知道三百。所以經中說，知道諸生死煩惱惡道，有一位導師善於知道通塞上下五分，就像《文句記》及補註中所說的那樣。
簡略地說明藏教完畢。
『三略明下結』，這是簡略地說明後作總結。
《天臺四教集解》卷中 卍新續藏第 57 冊 No. 0976 《四教儀集解》
《天臺四教儀科解》卷下（會永嘉記入于觀師本文）
永嘉沙門釋 從義 撰
《天臺四教集解》卷下
『次明通教者』，接下來闡明通教。
『二通教分三初標此教正明無生四諦化三乘人同證真理』，通教分為三部分，首先標明此教，正式闡明無生四諦，教化三乘人共同證得真理。
『通前藏教通后別圓故名通教』，因為通教溝通前面的藏教，溝通後面的別教和圓教，所以叫做通教。
『二通前下釋文為四初略釋名義分二初約通前後釋鈍根證果與藏大同是故通前利根見
【English Translation】 English version:
'亦亡是則皆約譬喻立也 (yì wáng shì zé jiē yuē pìyù lì yě)' - All these are established through metaphors. It should be known that the Hinayana (xiǎo chéng, Lesser Vehicle) indeed has arising and ceasing, while the perfect and sudden Mahayana (yuán dùn dà chéng, Great Vehicle) is actually without arising and ceasing, only manifesting arising and ceasing. Ceasing without ceasing, and not ceasing while ceasing, are all detailed in various scriptures, so I won't elaborate here.
The above explanation of the three types of people cultivating and attaining fruition, although different, all equally sever the delusions of views and thoughts, equally transcend the Three Realms, and equally attain partial truth, only traveling three hundred yojanas (yóu xún, ancient Indian unit of distance) to enter the Transformation City.
'三上來下總結因中說果 (sān shàng lái xià zǒngjié yīn zhōng shuō guǒ)' - This summarizes what was said earlier, speaking of the fruition in the causal stage. Therefore, the Bodhisattva's saying of severing, etc., is also ultimately severing to become a Buddha. However, the truth of reality does not encompass all dharmas, so it is said to be 'partial,' and can also be said to be 'only emptiness.' Yojana is also called Yujana (yú shàn nà), which is translated here as 'also,' and also translated as 'combine,' 'should,' or forty li (lǐ, Chinese unit of distance), or sixteen li, just like the postal stations here. The Lotus Sutra mentions that three hundred yojanas transform into a city. Mohe Zhiguan says that there are three meanings here: first, according to the place of birth and death, the karmic retribution of the Three Realms is three hundred; second, according to afflictions, the delusions of views are one hundred, the five higher fetters are one hundred, and the five lower fetters are one hundred, totaling three hundred. Restlessness, pride, ignorance, attachment to form, and attachment to formlessness are the five higher fetters; self-view, adherence to precepts, doubt, greed, and anger are the five lower fetters; third, according to the wisdom of contemplation, the contemplation of emptiness knows three hundred. Therefore, the sutra says, knowing all the births, deaths, afflictions, and evil paths, there is a guide who is good at knowing the obstructions and openings, the upper and lower five parts, as mentioned in the commentary and annotations.
A brief explanation of the Tripitaka Teaching is completed.
'三略明下結 (sān lüè míng xià jié)' - This is a brief explanation followed by a conclusion.
Tiantai Four Teachings Collected Explanations, Volume Middle 卍 New Continued Collection, Volume 57, No. 0976, Collected Explanations of the Four Teachings
Tiantai Four Teachings Ritual Outline Explanations, Volume Lower (Meeting Yongjia's Notes Entered into the Master Guan's Original Text)
Shramana Shi Congyi (shā mén shì cóng yì) of Yongjia Composed
Tiantai Four Teachings Collected Explanations, Volume Lower
'次明通教者 (cì míng tōng jiào zhě)' - Next, explaining the Shared Teaching.
'二通教分三初標此教正明無生四諦化三乘人同證真理 (èr tōng jiào fēn sān chū biāo cǐ jiào zhèng míng wú shēng sì dì huà sān shèng rén tóng zhèng zhēn lǐ)' - The Shared Teaching is divided into three parts. First, it marks this teaching, formally elucidating the Four Noble Truths of Non-arising, transforming the people of the Three Vehicles to jointly realize the true principle.
'通前藏教通后別圓故名通教 (tōng qián zàng jiào tōng hòu bié yuán gù míng tōng jiào)' - Because the Shared Teaching connects the preceding Tripitaka Teaching and connects the subsequent Distinct and Perfect Teachings, it is called the Shared Teaching.
'二通前下釋文為四初略釋名義分二初約通前後釋鈍根證果與藏大同是故通前利根見 (èr tōng qián xià shì wén wèi sì chū lüè shì míng yì fēn èr chū yuē tōng qián hòu shì dùn gēn zhèng guǒ yǔ zàng dà tóng shì gù tōng qián lì gēn jiàn)' - Next, explaining the text in four parts. First, briefly explaining the name and meaning, dividing into two. First, explaining in terms of connecting the preceding and following, the dull-rooted attain the same fruition as the Tripitaka Teaching, therefore connecting the preceding, and the sharp-rooted see
中不異別圓故云通后四念處云通有三義一因果俱通通當教是亦通前也二因通果不通即受接者三通別通圓即籍通開導人此二是通后也。
又從當教得名謂三人同以無言說道體色入空故名通教。
二又從下就當教釋通者同也所謂聲聞緣覺菩薩三人同以無言說道體色入空言說在事無言是理道即觀智達事即理即理之道無生道也以此之道體解六凡諸法色心如幻如化幻有之俗但有名字名字不在內外中間常自有等所以即空幻有即空真諦也即此三人通同之義約所證同故前文云通前藏也約教有異故今又就無言說道體色空也複次須知教理智斷行位因果此八皆通三乘之人何者同稟無生教通也同緣即色是空理通也諸法不生般若不生智通也須陀洹若智若斷是無生忍斷通也皆乘摩訶衍行通也同行十地位通也同學般若因通也同到薩婆若果通也。
依大品經干慧等十地即是此教位次也。
二依大品下廣釋位次文為二初廣釋前當教位四初通標一家所立通教不定部帙但方等般若中有三人共學即判為通教今大品經干慧十地通義昭著故特標之。
一干慧地未有理水故得其名即外凡位與藏教五停心總別等三位齊。
二一下別釋文分十段初干慧地干有其慧心行理外三藏五停總別等三觀慧雖拙外凡位同。
二性地相似得法
【現代漢語翻譯】 現代漢語譯本： 中不異別圓，所以說『通』。後面的四念處說『通』有三種意義：一是因果都通，通於當教，也通於前面的藏教；二是因通果不通，即是接受教義的人；三是通別通圓，即憑藉通教來開導人，這兩種是通於後面的教義。
又從當教得名，說的是聲聞、緣覺、菩薩三人，都以無言說道，體色入空，所以叫做『通教』。
又從下面就當教來解釋『通』，是共同的意思。所謂聲聞、緣覺、菩薩三人，都以無言說道，體色入空。言說在事相上，無言是理體。道就是觀智，通達事相就是理體，即理之道就是無生道。用這個道來體解六凡諸法，色心如幻如化，幻有的俗諦，但有名字，名字不在內外中間，常自有等，所以即空。幻有即空，是真諦。這就是三人通同的意義，約所證悟相同，所以前面的文字說『通前藏』。約教義有差異，所以現在又就無言說道，體色空來說明。再次要知道教、理、智、斷、行、位、因、果這八個方面，都通於三乘之人。什麼相同呢？共同稟受無生教，這是教通；共同緣于即色是空的道理，這是理通；諸法不生，般若不生，這是智通；須陀洹（Srotapanna，入流果）的若智若斷，是無生忍斷，這是斷通；都乘坐摩訶衍（Mahayana，大乘）行，這是行通；同行十地位，這是位通；同學般若（Prajna，智慧），這是因通；同到薩婆若（Sarvajna，一切智），這是果通。
依據《大品經》（Mahaprajnaparamita Sutra），干慧等十地就是此教的位次。
依據《大品經》以下，廣泛解釋位次，分為兩部分。首先廣泛解釋前面的當教位，分為四部分。首先總標一家所立的通教，沒有固定的部帙，但《方等經》（Vaipulya Sutra）、《般若經》（Prajnaparamita Sutra）中有三人共同學習，就判為通教。現在《大品經》中干慧十地的通義非常明顯，所以特別標出。
干慧地，還沒有理水，所以得到這個名字，即是外凡位，與藏教的五停心、總別等三位齊平。
以下分別解釋，分為十段。首先是干慧地，干有其慧，心行理外，三藏的五停、總別等三觀，慧雖拙劣，但外凡位相同。
性地，相似得法。
【English Translation】 English version: Because it is not different from the separate and the perfect, it is called 'Tong' (Universal). The later Four Foundations of Mindfulness say that 'Tong' has three meanings: first, both cause and effect are universal, universal to the current teaching, and also universal to the preceding Tripitaka teaching; second, the cause is universal but the effect is not, which refers to those who receive the teachings; third, universal, separate, and perfect, which means using the Universal teaching to guide people. These two are universal to the later teachings.
Also, it is named from the current teaching, referring to the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas, who all use wordless speech to realize the emptiness of form, hence it is called the 'Universal Teaching' (Tongjiao).
Furthermore, explaining 'Tong' from the perspective of the current teaching below means 'common'. The so-called Sravakas, Pratyekabuddhas, and Bodhisattvas all use wordless speech to realize the emptiness of form. Speech is in phenomena, while wordlessness is in principle. The path is wisdom, and understanding phenomena is understanding principle. The path of principle is the path of non-origination. Using this path to understand the phenomena of the six realms, form and mind are like illusions and transformations. The illusory mundane truth only has names, and these names are not inside, outside, or in between, but are always self-existent, and therefore are empty. The illusory existence is emptiness, which is the ultimate truth. This is the meaning of the three vehicles being universal and common. Because the realization is the same, the previous text says 'universal to the Tripitaka'. Because the teachings are different, now it is explained from the perspective of wordless speech and the emptiness of form. Furthermore, it is necessary to know that the eight aspects of teaching, principle, wisdom, cessation, practice, stage, cause, and effect are all universal to the people of the three vehicles. What is the same? They all receive the teaching of non-origination, which is the universality of teaching. They all contemplate the principle that form is emptiness, which is the universality of principle. All dharmas are not born, Prajna (wisdom) is not born, which is the universality of wisdom. The Srotapanna's (Stream-enterer) wisdom and cessation are the cessation of non-origination, which is the universality of cessation. They all ride the Mahayana (Great Vehicle), which is the universality of practice. They all practice the ten stages together, which is the universality of stage. They all study Prajna (wisdom) together, which is the universality of cause. They all arrive at Sarvajna (all-knowing), which is the universality of effect.
According to the Mahaprajnaparamita Sutra (Great Wisdom Sutra), the ten grounds of Dry Wisdom are the stages of this teaching.
Based on the Mahaprajnaparamita Sutra below, the explanation of the stages is divided into two parts. First, the current teaching stage is explained in detail, divided into four parts. First, the Universal Teaching established by this school does not have a fixed canon, but if there are three people studying together in the Vaipulya Sutra (Extensive Sutra) and the Prajnaparamita Sutra (Wisdom Sutra), it is judged as the Universal Teaching. Now, the universality of the ten grounds of Dry Wisdom in the Mahaprajnaparamita Sutra is very clear, so it is specially marked.
The Dry Wisdom Ground does not yet have the water of principle, hence the name. It is the outer ordinary position, equivalent to the three positions of the Tripitaka teaching: the Five Stopping Points, the General, and the Separate.
Below, the explanation is divided into ten sections. First is the Dry Wisdom Ground. Dry has its wisdom, the mind practices outside the principle, the three contemplations of the Tripitaka's Five Stopping Points, General, and Separate, although the wisdom is clumsy, the outer ordinary position is the same.
The Ground of Nature, similar attainment of Dharma.
性水伏見思惑即內凡位與藏教四善根齊。
二性地法謂幻有性謂即空心遊理內性水沾潤然雖如此若望聖位如鍮比金故云相似見思不動故云伏惑約教雖異內凡伏惑莫不皆然故與三藏四善根齊。
三八人地。
三八人地言八人者即八忍也八忍具足智少一分是故云耳欲界四諦四忍四智色無色界亦復如是欲界忍智名之為法色無色界名之為比八忍八智從苦諦起一忍一智如其次第至道諦時初生一忍名十五心次生一智名十六心今八忍是十五心也。
四見地此二位入無間三昧斷三界八十八使見盡發真無漏見真諦理與藏教初果齊。
四見地見真理也無生觀慧無有間斷故云無間言此二位入無間者玄義止觀及大四教皆云三地入無間也。
言與藏教初果齊者準妙玄中明七聖位聖者正也苦忍明發舍凡性入聖性釋簽解云舍凡入聖者至苦忍已次第無間必入初果今從后說通云聖人輔行雲忍者因也請觀此文故知三地名為聖者從后說之約通論也從初而說別而論之猶在無間尚名為因將舍凡性而向聖性未全聖也故輔行雲如十五心雖已有於七智八忍未入果位故道比忍猶名為因準止觀明通位有三一者三乘共十地位如今四教所列是也二借別名以名通教三乘共位三借別名單名通教菩薩之位此之二義如下所引若妙玄中乃以借別名通共
【現代漢語翻譯】 現代漢語譯本
性水伏見思惑，即內凡位，與藏教四善根齊等。
二性地法，指的是幻有之性，即空心遊于理內，如性水沾潤。雖然如此，若與聖位相比，猶如鍮石比之於黃金，所以說是相似。見思惑不動，所以說是伏惑。從教義上來說雖然有所不同，但內凡位伏惑都是一樣的，所以與三藏教的四善根齊等。
三八人地。
三八人地，所說的『八人』，就是指八忍。八忍具足，智慧少一分，所以這樣說。欲界四諦的四忍四智，色界和無色界也是如此。欲界的忍智稱為法，色界和無色界稱為比。八忍八智從苦諦開始，一忍一智依次遞進，到道諦時，初生一忍名為十五心，次生一智名為十六心。現在的八忍就是十五心。
四見地，這兩個位次進入無間三昧，斷除三界八十八使見惑，證得真正的無漏智慧，見到真諦之理，與藏教的初果相等。
四見地，指的是見到真理。以無生觀的智慧沒有間斷，所以稱為無間。說到這兩個位次進入無間，玄義、止觀以及大四教都說是在三地進入無間。
說到與藏教初果相等，根據《妙玄》中說明的七聖位，聖者是正的意思，苦忍明發，捨棄凡夫之性，進入聖人之性。《釋簽》解釋說，捨棄凡夫進入聖人，到苦忍時，次第無間，必定進入初果。現在從後來說，通稱為聖人。《輔行》說，忍者是因。請看這段文字，就知道三地被稱為聖人，是從後來說的，是約通教而論的。如果從初而說，是別教而論的，仍然在無間，尚且稱為因，將要捨棄凡夫之性而趨向聖人之性，還沒有完全成為聖人。所以《輔行》說，如十五心，雖然已經有了七智八忍，但還沒有進入果位，所以道比忍仍然稱為因。根據《止觀》所說，通位有三種：一是三乘共十地位，就像現在四教所列出的那樣；二是借用別教的名義來稱呼通教三乘共位；三是借用別教的名義來稱呼通教菩薩的位次。這兩種含義如下文所引用。如果《妙玄》中是用借用別教的名義來稱呼通教共位。
【English Translation】 English version
The 'sexual water' (性水) subdues the delusions of thought and views (見思惑), which is the position of the Inner Ordinary (內凡位), equivalent to the Four Roots of Goodness (四善根) in the Tripitaka Teaching (藏教).
The Dharma of the Two Natures (二性地法) refers to the nature of illusory existence (幻有性), which is the mind of emptiness wandering within the principle (空心遊理內), like the 'sexual water' moistening. Although this is the case, compared to the position of a Sage, it is like brass compared to gold, hence it is said to be similar. The delusions of thought and views are not moving, hence it is said to be subdued delusions (伏惑). Although there are differences in teachings, the subduing of delusions in the Inner Ordinary position is all the same, hence it is equivalent to the Four Roots of Goodness in the Tripitaka Teaching.
The Third: The Ground of the Eight Persons (八人地).
The Ground of the Eight Persons, the 'Eight Persons' refers to the Eight Acceptances (八忍). When the Eight Acceptances are complete, wisdom is lacking by one part, hence it is said this way. The Four Acceptances and Four Wisdoms of the Four Noble Truths (四諦) in the Desire Realm (欲界), are also the same in the Form Realm (色界) and Formless Realm (無色界). The Acceptances and Wisdoms of the Desire Realm are called Dharma (法), and those of the Form and Formless Realms are called Comparison (比). The Eight Acceptances and Eight Wisdoms start from the Truth of Suffering (苦諦), one Acceptance and one Wisdom in sequence, until the Truth of the Path (道諦), when the first Acceptance arises, it is called the Fifteenth Moment of Mind (十五心), and the next Wisdom that arises is called the Sixteenth Moment of Mind (十六心). The current Eight Acceptances are the Fifteenth Moment of Mind.
The Fourth: The Ground of Seeing (見地). These two positions enter the Samadhi of No Interruption (無間三昧), severing the eighty-eight delusive views (八十八使見惑) of the Three Realms (三界), realizing true non-outflow wisdom (無漏), seeing the principle of the Truth of Cessation (真諦), equivalent to the First Fruit (初果) in the Tripitaka Teaching.
The Ground of Seeing refers to seeing the Truth. The wisdom of the Unborn Contemplation (無生觀) is without interruption, hence it is called No Interruption. Regarding these two positions entering No Interruption, the Profound Meaning (玄義), Cessation and Contemplation (止觀), and the Great Four Teachings (大四教) all say that entering No Interruption is in the Third Ground.
Regarding being equivalent to the First Fruit in the Tripitaka Teaching, according to the explanation of the Seven Sage Positions (七聖位) in the Wonderful Profound (妙玄), 'Sage' means correct. When the Acceptance of Suffering (苦忍) clearly arises, one abandons the nature of an ordinary person and enters the nature of a Sage. The Commentary on the Explanation (釋簽) explains that abandoning the ordinary and entering the Sage means that upon reaching the Acceptance of Suffering, in sequential non-interruption, one will certainly enter the First Fruit. Now, speaking from the latter, it is generally called a Sage. The Supplement to the Practice (輔行) says that Acceptance is the cause. Please observe this text, and you will know that the Third Ground is called a Sage, speaking from the latter, discussing it in terms of the Common Teaching (通教). If speaking from the beginning, discussing it in terms of the Distinct Teaching (別教), one is still in No Interruption, and is still called the cause, about to abandon the nature of an ordinary person and move towards the nature of a Sage, not yet fully a Sage. Therefore, the Supplement to the Practice says that like the Fifteenth Moment of Mind, although one already has the Seven Wisdoms and Eight Acceptances, one has not yet entered the Fruit position, so the Acceptance of the Path by Comparison is still called the cause. According to what is explained in Cessation and Contemplation, there are three types of Common Positions: first, the Ten Grounds common to the Three Vehicles (三乘), like what is listed in the Four Teachings now; second, borrowing the names of the Distinct Teaching to name the common positions of the Three Vehicles in the Common Teaching; third, borrowing the names of the Distinct Teaching to name the positions of the Bodhisattvas in the Common Teaching. These two meanings are quoted below. If in the Wonderful Profound, it is using the names of the Distinct Teaching to name the common positions in the Common Teaching.
位謂之別名名別義通又以借別單名菩薩謂之三乘共位菩薩別立忍名名目雖異大旨是同以準大論干慧地是菩薩伏忍名雖借別義必依通故止觀云若三地斷見四地應斷思若四地斷見三地應未斷若用兩地斷見為出入觀不出入觀若不出入則無兩地若出入者非斷見位人師救云經說如此今言經借別顯通耳別見義長云三四地通見義短不出入觀若言三地約斷見初若言四地約斷見后此乃借別而名通也近人盛說三地四地名為開前十地菩薩名為合後三四不分名之合前佛菩薩異名之開后未知何文有茲開合。
五薄地斷欲界九品思前六品與藏教二果齊。
五薄地欲惑稍輕故名為薄。
六離欲地斷欲界九品思盡與藏教三果齊。
六離欲地欲惑全亡故名為離。
七已辦地斷三界見思惑盡但斷正使不能侵習如燒木成炭與藏教四果齊聲聞位齊此。
七已辦地智斷功畢故名已辨見思二惑非傍曰正驅役名使久習氣分全在故云不能侵也觀智如燒正使如木習氣如炭。
八辟支佛地更侵習氣如燒炭成灰。
八辟支佛地能侵習氣名為燒炭而未全盡如有灰存所以共地而高下者論云三人同斷正使同入涅槃故名為共喻如燒木有炭有灰故名高下故輔行雲通教二乘七地已前與菩薩共名共聲聞若爾八地已上過二乘地何故亦名共菩薩
【現代漢語翻譯】 現代漢語譯本 位，指的是別名，名和別義相通，又可以借用別名。單稱菩薩，指的是三乘共有的果位。菩薩特別設立忍位這個名稱，名稱雖然不同，但主要宗旨是相同的。依照《大智度論》，干慧地是菩薩的伏忍位，名稱雖然是借用別名，但意義必定依據通義。因此，《止觀》中說，如果三地斷見惑，四地應該斷思惑；如果四地斷見惑，三地應該還沒有斷。如果用兩地斷見惑作為出入觀，就沒有不出入觀；如果不出入，就沒有兩地。如果出入，就不是斷見惑的果位。人師解釋說，經書是這樣說的，現在說經書是借用別名來顯示通義。別見義長，說三四地通見義短，不出入觀。如果說三地，是約斷見惑的開始；如果說四地，是約斷見惑的結束。這乃是借用別名而稱通義。近來有人盛行說三地四地名為開前十地，菩薩名為合後，三四不分，稱之為合前，佛菩薩異名，稱之為開后，不知道哪部經文有這樣的開合之說。
五、薄地，斷欲界九品思惑中的前六品，與藏教的二果阿那含果位相同。
五、薄地，因為欲界的惑業稍微減輕，所以稱為薄。
六、離欲地，斷欲界九品思惑全部斷盡，與藏教的三果阿那含果位相同。
六、離欲地，因為欲界的惑業完全滅亡，所以稱為離。
七、已辦地，斷三界見思惑全部斷盡，但是斷除正使后，不能侵犯習氣，如同燒木頭成為炭，與藏教的四果阿羅漢果位相同，聲聞的果位與此相同。
七、已辦地，智慧斷除的功夫完畢，所以稱為已辦。見思二惑不是傍，而是正。驅役名為使，長久的習氣全部存在，所以說不能侵犯。觀智如同燒，正使如同木頭，習氣如同炭。
八、辟支佛地，進一步侵除習氣，如同燒炭成為灰。
八、辟支佛地，能夠侵除習氣，稱為燒炭而沒有完全燒盡，如同有灰存在。所以說共同的果位有高下之分，論中說，三人共同斷除正使，共同進入涅槃，所以稱為共同，比喻如同燒木頭，有炭有灰，所以說有高下之分。因此，輔行中說，通教的二乘在七地之前，與菩薩共同，名稱與聲聞相同。如果這樣，八地以上超過二乘的果位，為什麼也稱為與菩薩共同呢？
【English Translation】 English version 'Position' refers to an alias, where the name and the meaning of the alias are interconnected and can be borrowed. 'Bodhisattva' alone refers to the shared position of the Three Vehicles. The Bodhisattva specifically establishes the name 'Kshanti (Forbearance) Position'. Although the names differ, the main purpose is the same. According to the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), the Dry Wisdom Ground is the Bodhisattva's position of Subduing Forbearance. Although the name is borrowed as an alias, the meaning must be based on the common meaning. Therefore, the Mohe Zhiguan (Great Calming and Contemplation) says, 'If the Third Ground cuts off the delusions of views, the Fourth Ground should cut off the delusions of thought; if the Fourth Ground cuts off the delusions of views, the Third Ground should not have cut them off yet. If the delusions of views are cut off in two grounds as a contemplation of entering and exiting, there is no non-entering and exiting contemplation; if there is no entering and exiting, there are no two grounds. If there is entering and exiting, it is not the position of someone who has cut off the delusions of views.' A teacher explains, 'The scriptures say so, but now it is said that the scriptures borrow the alias to reveal the common meaning. The meaning of separate views is long, saying that the Third and Fourth Grounds share the meaning of short views, without entering and exiting contemplation. If it is said to be the Third Ground, it is about the beginning of cutting off the delusions of views; if it is said to be the Fourth Ground, it is about the end of cutting off the delusions of views.' This is borrowing the alias to name the common meaning. Recently, some people have been saying that the Third and Fourth Grounds are called opening the previous Ten Grounds, and the Bodhisattva is called combining the later. The Third and Fourth are not separated, called combining the previous, and the different names of Buddhas and Bodhisattvas are called opening the later. It is not known which scripture has such opening and combining.
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The Thin Ground (Fifth Ground): Cuts off the first six of the nine grades of desire realm thought-delusions, equivalent to the Second Fruit (Sakradagamin) of the Hinayana Teaching.
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The Thin Ground is called 'Thin' because the afflictions of the desire realm are slightly lessened.
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The Ground of Detachment from Desire (Sixth Ground): Cuts off all nine grades of desire realm thought-delusions, equivalent to the Third Fruit (Anagamin) of the Hinayana Teaching.
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The Ground of Detachment from Desire is called 'Detachment' because the afflictions of the desire realm are completely extinguished.
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The Ground of Accomplishment (Seventh Ground): Cuts off all delusions of views and thoughts in the three realms, but after cutting off the primary afflictions, the habitual energies cannot be overcome, like burning wood into charcoal, equivalent to the Fourth Fruit (Arhat) of the Hinayana Teaching. The position of the Sravaka (Hearer) is equivalent to this.
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The Ground of Accomplishment is called 'Accomplishment' because the work of wisdom cutting off is completed. The delusions of views and thoughts are not secondary, but primary. The driving force is called 'affliction', and the long-standing habitual energies are all present, so it is said that they cannot be overcome. Contemplative wisdom is like burning, primary afflictions are like wood, and habitual energies are like charcoal.
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The Ground of Pratyekabuddha (Eighth Ground): Further overcomes habitual energies, like burning charcoal into ashes.
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The Ground of Pratyekabuddha is able to overcome habitual energies, called burning charcoal but not completely burning it, like there is ash remaining. Therefore, the common position has high and low distinctions. The treatise says that the three share the cutting off of primary afflictions and enter Nirvana together, so it is called common, like burning wood, there is charcoal and ash, so it is said to have high and low distinctions. Therefore, the Fuxing (Commentary on Mohe Zhiguan) says that the Two Vehicles of the Common Teaching before the Seventh Ground are common with the Bodhisattva, and the name is the same as the Sravaka. If so, why is the Eighth Ground and above, which exceeds the position of the Two Vehicles, also called common with the Bodhisattva?
耶答以初名后從本立名不同別圓始終別故問七地思盡何故六地名共聲聞八名支佛何故七地名共支佛答通義從容具如后揀請讀止觀則知揀文。
九菩薩地正使斷盡與二乘同扶習潤生道觀雙流遊戲神通凈佛國土。
九菩薩地見思已亡名正使盡此約自行故同二乘若欲利他則須扶習扶謂扶持習即見思之氣分也潤謂潤益生即分段之形生也所謂扶持見思之氣分而潤益故受生焉良以通教不明中道應本何能稱物施為是故菩薩雖斷正使不專證空慈悲愍物慾濟含生其如見思先已斷訖更無惑業而致受生所所以扶持正使氣分作利生本仍須先時故留余習方可扶持更加帶空之心及以四弘之愿潤生三界利樂有情當此之時深觀二諦進斷習氣色心無知塵沙劣慧既亦斷之法眼種智於是明矣應知習氣不能潤生今此但是故留而已又復扶習唯在通教言道觀者道謂化導觀即空觀帶空出假此二俱行故曰雙流出假化物游諸世間譬如兒戲故云遊戲大論中問神通所作何名遊戲答猶如幻師種種變現菩薩亦爾是故名戲又三三昧中空為上諸餘行法皆名為下下如兒戲問菩薩但當出生三昧何須遊戲答菩薩心已出生三昧欣樂出入亦名遊戲神名天心通名慧性天然之慧徹照無礙故名神通因中說果名凈佛土若諸眾生見心熾盛慳貪蔽重菩薩化之令生正見無所吝惜愿成佛時國土清凈一切
【現代漢語翻譯】 現代漢語譯本 問：為什麼耶答（Yadapi，一種修行方式）最初的名字和後來根據根本建立的名字不同，而且別教（一種佛教教義）是圓教（另一種佛教教義）的開始和結束的區分？為什麼七地菩薩（菩薩修行的第七個階段）的思惑斷盡了，而六地菩薩（菩薩修行的第六個階段）的名字卻和聲聞（Sravaka，聽聞佛法而修行的弟子）一樣？為什麼八地菩薩（菩薩修行的第八個階段）的名字卻和緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）一樣？為什麼七地菩薩的名字卻和緣覺一樣？ 答：這些都是通教（一種佛教教義）的權宜之計，具體內容在後面的《止觀》（Zhi Guan，天臺宗的重要著作）中會有詳細的辨析，請閱讀《止觀》來了解這些辨析。
九地菩薩（菩薩修行的第九個階段）的正使（根本煩惱）已經斷盡，和二乘（聲聞和緣覺）一樣。但他們會扶持習氣（煩惱的殘餘力量）來潤益受生之道，空觀（對空性的觀照）和假觀（對現象的觀照）同時運用，以神通遊戲世間，凈化佛國國土。
九地菩薩的見惑和思惑已經斷盡，所以說正使已經斷盡。這是從菩薩自身修行的角度來說，所以和二乘一樣。如果菩薩想要利益他人，就需要扶持習氣。『扶』是扶持，『習』是見惑和思惑的氣分（殘餘力量）。『潤』是潤益，『生』是分段生死的形體。所謂扶持見惑和思惑的氣分，並潤益它，所以才會受生。這是因為通教不明中道（不落兩邊的真理），應化之身如何能應合衆生的根性而施設教化？所以菩薩雖然斷了正使，但不專于證悟空性，而是以慈悲心憐憫眾生，想要救濟一切有情。但如果見惑和思惑已經斷盡，就沒有惑業（煩惱和業力）導致受生。所以要扶持正使的氣分，作為利益眾生的根本。仍然需要先前的因緣，所以要留下余習，才能扶持。再加上帶空的智慧和四弘誓願（四種廣大的誓願），潤益三界，利益安樂一切有情。在這個時候，深入觀照二諦（真諦和俗諦），進一步斷除習氣，以及色心無知（對色法和心法的無知）、塵沙惑（像塵沙一樣多的煩惱）、劣慧（低劣的智慧），這些也都要斷除。法眼（菩薩的智慧之眼）和種智（佛的智慧）就會顯現出來。應該知道習氣本身不能導致受生，現在扶持習氣只是爲了這個目的。而且扶持習氣只在通教中才有。『道觀』中的『道』是指化導，『觀』是指空觀，帶空出假（以空性的智慧進入世間）。這二者同時進行，所以說是『雙流』。以出假來教化眾生，在世間遊戲，就像小孩子玩遊戲一樣，所以說是『遊戲』。《大智度論》（Mahaprajnaparamita Sastra）中問：神通所作的事情為什麼叫遊戲？答：就像幻術師變現各種事物一樣，菩薩也是如此，所以叫遊戲。又在三三昧（三種禪定）中，空三昧是最高的，其餘的行法都比較低，就像小孩子玩遊戲一樣。問：菩薩只要出生三昧（禪定）就可以了，為什麼還要遊戲？答：菩薩的心已經出生三昧，欣然樂於出入三昧，這也叫遊戲。『神』是指天心，『通』是指慧性（智慧的本性），天然的智慧徹照無礙，所以叫神通。在因地（修行階段）說果地（證悟階段）的事情，所以說『凈佛土』。如果眾生看到內心充滿強烈的慳貪和吝嗇，菩薩就教化他們，讓他們生起正見，不再吝惜。發願成佛的時候，國土清凈，一切……
【English Translation】 English version Question: Why are the initial name of Yadapi (a type of practice) and the name established later based on the fundamental principle different? And why is the distinction between the Separate Teaching (a Buddhist doctrine) as the beginning and end of the Perfect Teaching (another Buddhist doctrine)? Why is it that the seventh Bhumi (seventh stage of Bodhisattva practice) has exhausted its delusions of thought, while the name of the sixth Bhumi (sixth stage of Bodhisattva practice) is the same as Sravaka (disciples who practice by hearing the Buddha's teachings)? Why is the name of the eighth Bhumi (eighth stage of Bodhisattva practice) the same as Pratyekabuddha (those who attain enlightenment on their own, without a teacher)? Why is the name of the seventh Bhumi the same as Pratyekabuddha? Answer: These are expedient means of the Common Teaching (a Buddhist doctrine). The specifics will be detailed in the later Zhi Guan (important work of the Tiantai school). Please read Zhi Guan to understand these distinctions.
The Bodhisattva of the ninth Bhumi (ninth stage of Bodhisattva practice) has exhausted the fundamental afflictions (principal defilements), just like the Two Vehicles (Sravakas and Pratyekabuddhas). However, they support the residual habits (remaining force of afflictions) to benefit the path of rebirth, simultaneously employing the contemplation of emptiness (sunyata) and the contemplation of provisional existence (phenomena), playing with supernatural powers, and purifying the Buddha-land.
The Bodhisattva of the ninth Bhumi has exhausted the delusions of views and thoughts, so it is said that the fundamental afflictions have been exhausted. This is from the perspective of the Bodhisattva's own practice, so it is the same as the Two Vehicles. If the Bodhisattva wants to benefit others, they need to support the residual habits. 'Support' means to uphold, and 'habits' are the remaining force of the delusions of views and thoughts. 'Benefit' means to enrich, and 'birth' is the physical form of segmented existence. The so-called supporting and enriching the remaining force of the delusions of views and thoughts is why they receive rebirth. This is because the Common Teaching does not clarify the Middle Way (the truth that does not fall into extremes), so how can the manifested body respond to the dispositions of beings and provide teachings? Therefore, although the Bodhisattva has cut off the fundamental afflictions, they do not focus solely on realizing emptiness, but rather have compassion for beings and want to save all sentient beings. But if the delusions of views and thoughts have already been cut off, there would be no afflictions and karma leading to rebirth. Therefore, they support the remaining force of the fundamental afflictions as the basis for benefiting beings. It is still necessary to have the previous causes, so they must leave behind residual habits in order to support them. In addition, they add the wisdom of emptiness and the Four Great Vows (four vast vows), enriching the Three Realms and benefiting and bringing happiness to all sentient beings. At this time, they deeply contemplate the Two Truths (ultimate truth and conventional truth), further cutting off residual habits, as well as ignorance of form and mind, afflictions like dust and sand, and inferior wisdom. The Dharma Eye (Bodhisattva's eye of wisdom) and the Buddha's wisdom will then manifest. It should be known that residual habits themselves cannot cause rebirth; now, supporting residual habits is only for this purpose. Moreover, supporting residual habits is only found in the Common Teaching. 'Path and Contemplation' ('Dao Guan') refers to 'path' as guiding and 'contemplation' as the contemplation of emptiness, entering the world with the wisdom of emptiness. These two proceed simultaneously, so it is said to be 'flowing together'. Using provisional existence to teach beings, playing in the world, is like children playing games, so it is said to be 'playing'. The Mahaprajnaparamita Sastra asks: Why are the actions of supernatural powers called playing? The answer is: Just as a magician transforms various things, so too does the Bodhisattva, so it is called playing. Also, in the Three Samadhis (three types of meditation), the emptiness samadhi is the highest, and the remaining practices are lower, like children playing games. Question: The Bodhisattva only needs to give rise to samadhi (meditative absorption), why do they need to play? Answer: The Bodhisattva's mind has already given rise to samadhi, and they are happy to enter and exit samadhi, which is also called playing. 'Divine' ('Shen') refers to the mind of heaven, 'penetration' ('Tong') refers to the nature of wisdom, and natural wisdom illuminates without obstruction, so it is called supernatural power. Speaking of the result (stage of enlightenment) in the cause (stage of practice), so it is said to 'purify the Buddha-land'. If beings see their minds filled with intense stinginess and miserliness, the Bodhisattva teaches them, causing them to generate right views and no longer be stingy. Vowing to become a Buddha, the Buddha-land will be pure, and all...
正見能捨眾生來至其國是名因中凈果佛土此一既然破戒嗔恚懈怠散亂愚癡等蔽亦皆準說凈名記云三藏教中無凈土教但以煩惱潤業而生故於穢土成佛無爽有六度行無凈土教教無行缺終無成佛無凈土因無行之佛有教無人六度之行有因無果行既無果反成無行通人亦云修凈土行若任當教雖有其文乃寄利人堪被接者通教菩薩有凈土行知十方佛二乘道理不合知之自鄙不發永不求故菩薩雖知佛猶永滅永滅乃與取土義乖故知此佛無人有教教既權施不稱因行故於權教不須苦窮準支佛見百佛世界亦合應知有十方佛只恐見處不知有佛又只一界唯一佛化知亦無妨故二十部亦有許知十方佛者此亦宜為大教梯漸故二乘人亦知亦不知通教菩薩修凈土因若依跨節是則凈土義通諸教故有四土橫豎攝物由攝生時有五差故所謂人天及四教也。
十佛地機緣若熟以一念相應慧頓斷殘習坐七寶菩提樹下以天衣為座現帶劣勝應身成佛。
十佛地分三初成佛案妙玄中共位菩薩別立忍名第十佛地成佛之相誓扶余習生閻浮提八相成道前之五相與三藏同唯成佛相於道樹下得一念相應慧與無生諦理相應斷煩惱習名為佛也故此一念相應之慧不可謂之三十四心應知只是空慧念耳斷殘習者以菩薩時斷正使竟留餘氣分故分但斷殘習成佛殘即正使之餘氣也準大論中金銀琉璃車
【現代漢語翻譯】 現代漢語譯本： 正見能夠使眾生捨棄（輪迴）來到佛國，這被稱為因地清凈的果報佛土。既然如此，那麼破戒、嗔恚、懈怠、散亂、愚癡等遮蔽（佛性）也都可以這樣理解。《凈名記》中說，三藏教中沒有凈土教，只是因為煩惱滋潤了業力而產生（輪迴），所以在穢土成佛沒有差別。有六度之行，沒有凈土教，教義存在而修行缺失，最終無法成佛。沒有凈土的因，沒有修行的佛，有教義卻沒有人去實踐。六度之行，有因卻沒有果。修行既然沒有結果，反而變成沒有修行。通教的人也說修凈土行，如果按照當教（的說法），即使有這樣的文字，也是寄託于能夠被接引的利根之人。通教菩薩有凈土行，知道十方佛和二乘的道理，（但）不認同，自輕自賤，永遠不發（菩提心），所以菩薩雖然知道佛，卻永遠想著寂滅。永遠寂滅就與取凈土的意義相悖。所以知道這種佛只有教義而沒有人去修行，教義既然是權宜之計，就不符合因地的修行。所以在權教中不必苦苦追究。按照支佛所見，見到百佛世界也應該這樣理解。有十方佛，只是恐怕見到的地方不知道有佛，又只認為一界只有一佛化現，知道（這些）也沒有妨礙。所以二十部（派）也有允許知道十方佛的，這也適宜作為通向大乘教義的階梯。所以二乘人也是既知道又不知道。通教菩薩修凈土的因，如果依據跨節（的說法），那麼凈土的意義就貫通各個教派。所以有四土橫豎攝受眾生，由於攝受眾生時有五種差別，就是所謂的人天和四教。 十佛地（第十地的佛果）的機緣成熟時，以一念相應慧（與真如理相應之智慧）頓然斷除殘餘的習氣，坐在七寶菩提樹下，以天衣為座，示現帶劣勝應身（爲了適應不同根器的眾生而示現的應化身）成佛。 十佛地分為三部分，最初是成佛。按照《妙玄》中的說法，共位菩薩特別設立忍位，第十佛地是成佛的相。發誓扶助殘餘的習氣，在閻浮提（我們所居住的娑婆世界）以八相成道。前面的五相與三藏教相同，只有成佛之相是在道樹下得到一念相應慧，與無生諦理相應，斷除煩惱習氣，稱為佛。所以這一念相應之慧不能說是三十四心，應該知道只是空慧之念。斷除殘餘習氣，是因為菩薩時斷除了正使（根本煩惱），還留下餘氣，所以（成佛時）只是斷除殘餘習氣。成佛的殘餘就是正使的餘氣。按照《大論》中的說法，金銀琉璃車（比喻）
【English Translation】 English version: Right view enables sentient beings to abandon (saṃsāra) and come to the Buddha-land. This is called the pure fruit Buddha-land resulting from pure causes. Since this is the case, then breaking precepts, anger, laziness, distraction, ignorance, and other obscurations (of Buddha-nature) can also be understood in this way. The 'Jingming Ji' (Vimalakīrti Commentary) says that there is no Pure Land teaching in the Tripiṭaka teaching. It is only because afflictions nourish karma that (rebirth) arises, so there is no difference in attaining Buddhahood in a defiled land. Having the practice of the Six Perfections but lacking the Pure Land teaching, having the doctrine but lacking practice, one ultimately cannot attain Buddhahood. Without the cause of the Pure Land, without the practice of the Buddha, there is doctrine but no one to practice it. Having the practice of the Six Perfections, there is cause but no fruit. Since practice has no result, it turns into no practice. Those of the Common Teaching also say to cultivate Pure Land practice. If according to the current teaching (of the Tripiṭaka), even if there are such texts, they are entrusted to those with sharp faculties who can be received. Bodhisattvas of the Common Teaching have Pure Land practice, knowing the Buddhas of the ten directions and the doctrines of the Two Vehicles, (but) they do not agree, belittling themselves, and never generate (bodhicitta). Therefore, although Bodhisattvas know the Buddha, they always think of extinction. Eternal extinction contradicts the meaning of taking the Pure Land. Therefore, know that this Buddha only has doctrine but no one to practice it. Since the doctrine is expedient, it does not match the cause of practice. So, there is no need to painstakingly investigate in the expedient teaching. According to what Pratyekabuddhas see, seeing hundreds of Buddha-worlds should also be understood in this way. There are Buddhas in the ten directions, but it is only feared that the place where they are seen does not know there are Buddhas, and only thinks that one realm has only one Buddha manifestation. Knowing (these things) does not hinder. Therefore, the twenty schools also allow knowing the Buddhas of the ten directions, which is also suitable as a ladder to the Great Vehicle doctrine. Therefore, people of the Two Vehicles both know and do not know. Bodhisattvas of the Common Teaching cultivate the cause of the Pure Land. If according to the cross-sectional (interpretation), then the meaning of the Pure Land pervades all teachings. Therefore, there are Four Lands horizontally and vertically embracing sentient beings, because there are five differences when embracing sentient beings, which are the so-called humans, devas, and the Four Teachings. When the opportunity for the Tenth Buddha-ground (the fruit of the tenth bhūmi) is ripe, with the wisdom of one thought in accordance (with Suchness), one suddenly cuts off the remaining habits, sits under the seven-jeweled Bodhi tree, uses heavenly robes as a seat, and manifests a responsive body (nirmāṇakāya) with relative superiority to become a Buddha. The Tenth Buddha-ground is divided into three parts, the first being the initial attainment of Buddhahood. According to the 'Miaoxuan' (Profound Meaning) commentary, the Bodhisattvas in the common position specially establish the forbearance position, and the Tenth Buddha-ground is the aspect of attaining Buddhahood. Vowing to support the remaining habits, in Jambudvīpa (the Sahā world where we live), one attains the Way with the Eight Aspects. The first five aspects are the same as the Tripiṭaka teaching, only the aspect of attaining Buddhahood is that under the Bodhi tree, one obtains the wisdom of one thought in accordance, corresponding to the principle of non-arising, cutting off the afflictive habits, and is called Buddha. Therefore, this wisdom of one thought in accordance cannot be said to be the thirty-four minds, but should be known as just a thought of emptiness-wisdom. Cutting off the remaining habits is because the Bodhisattva has cut off the fundamental afflictions (kleśas) but still leaves residual energy, so (at the time of attaining Buddhahood) one only cuts off the remaining habits. The remaining of attaining Buddhahood is the residual energy of the fundamental afflictions. According to the 'Mahāprajñāpāramitāśāstra', the gold, silver, and lapis lazuli chariot (is a metaphor).
渠頗梨赤珠碼瑙是名七寶木樹是劣七寶是勝表通教法勝過三藏天衣化生表一切法皆如幻故與三藏佛所證是同名現帶劣本通教佛所現身量十里百億放光巍巍異於三藏丈六一里故云勝應或云但空名為帶劣不空中道名為勝應以通教有合身義故華嚴成道其唯別圓鹿苑所明三藏丈六兩處初成不云通佛方等般若乃論八相故知聖應隨順物機若云秘密二處不無。
為三乘根性轉無生四諦法輪。
二為下轉法輪。
緣盡入滅正習俱除如炭灰俱盡。
三緣盡下入涅槃妙玄亦云娑羅雙樹入般涅槃留舍利為天人福田佛地只是斷習成道望因總舉正習俱除習氣全在如炭少分侵之如灰佛地俱無炭灰咸盡在菩薩時已燒木故。
經云三獸度河謂象馬兔也諭斷惑不同故又經云諸法實相三乘皆得亦不名佛即此教也。
三經云下引證經云即是涅槃經也像喻菩薩馬譬支佛兔如聲聞河水喻于即空之理三獸渡河而像力大馬力次之兔力最劣河水是一以象馬兔腳有長短所以渡河有淺深異是故三乘雖同即空而聲聞人只除正使支佛侵習菩薩斷正扶習潤生當知入空不無優降須了約法所以三乘因果是同約人而辨是則三乘因果有殊幻有之俗名為諸法即空之理名為實相幻有即空三乘皆得二乘非佛其意可知菩薩在因故不名佛若論至果名佛何疑然今且
【現代漢語翻譯】 現代漢語譯本： 渠頗梨（Sphatika，水晶）、赤珠（red pearl，紅色的珍珠）、碼瑙（agate，瑪瑙）是名為七寶的木樹。這是劣七寶，而勝七寶是表通教的教法，勝過三藏教法。天衣化生，表示一切法都如幻，所以與三藏佛所證悟的是相同的。這被稱為現帶劣，本通教佛所顯現的身量有十里，放出百億光明，巍峨不同於三藏丈六（一丈六尺）和一里，所以說是勝應。或者說，但空被稱為帶劣，不空中道被稱為勝應，因為通教有合身義。華嚴成道，只有別教和圓教。鹿苑所明的三藏丈六，是兩處初成，不說是通佛。方等般若才論八相成道，所以知道聖應是隨順眾生的根機。如果說是秘密，這兩處並非沒有。 為三乘根性轉無生四諦法輪。 二為下轉法輪。 緣盡入滅，正使和習氣都已消除，就像木炭和灰燼都已燒盡一樣。 三緣盡下入涅槃，妙玄也說在娑羅雙樹入般涅槃，留下舍利作為天人的福田。佛地只是斷除習氣而成道，從因上來說，正使和習氣都已消除。習氣完全存在，就像木炭少部分侵蝕一樣，就像灰燼。佛地完全沒有木炭和灰燼，都已燒盡，在菩薩時就已經燒木了。 經中說三獸渡河，指的是象、馬、兔。比喻斷惑的不同。又有經中說諸法實相，三乘都可得到，但不名為佛，說的就是這個教法。 三經中說，下面引證經文，就是《涅槃經》。像比喻菩薩，馬比喻辟支佛，兔比喻聲聞。河水比喻即空的道理。三獸渡河，像的力量大，馬的力量次之，兔子的力量最弱。河水是一樣的，但因為象、馬、兔的腳有長短，所以渡河有深淺不同。因此，三乘雖然都證悟空性，但聲聞只除正使，辟支佛侵除習氣，菩薩斷除正使而扶助習氣來潤生。應當知道入空是有優劣高下的，必須瞭解約法，所以三乘的因果是相同的。約人來辨別，那麼三乘的因果就有差別。幻有的俗諦名為諸法，即空的真諦名為實相。幻有即空，三乘都可得到，二乘不是佛，其中的意思是可以知道的。菩薩在因地，所以不名為佛，如果說到至果，名為佛有什麼疑問呢？然而現在且...
【English Translation】 English version: Sphatika (crystal), red pearl, and agate are the jeweled trees named the seven treasures. These are the inferior seven treasures, while the superior seven treasures represent the teachings of the shared teaching (Tongjiao), surpassing the teachings of the Tripitaka. The transformation of heavenly garments signifies that all dharmas are like illusions, thus being the same as what the Buddhas of the Tripitaka realize. This is called 'manifesting with inferiority.' The body manifested by the Buddha of the fundamental shared teaching is ten li in size, emitting hundreds of billions of rays of light, majestic and different from the sixteen-foot (one zhang six chi) and one li of the Tripitaka, hence it is said to be a superior response. Alternatively, it is said that 'only emptiness' is called 'manifesting with inferiority,' while 'non-empty middle way' is called 'superior response,' because the shared teaching has the meaning of a combined body. The enlightenment of the Avatamsaka (Huayan) only belongs to the distinct (Biejiao) and perfect (Yuanjiao) teachings. The sixteen-foot Buddha of the Tripitaka explained in the Deer Park (Mrigadava) is the initial attainment in two places, not referring to the shared Buddha. The Vaipulya (Fangdeng) and Prajna discuss the eight aspects of enlightenment, so it is known that the holy response follows the faculties of beings. If it is said to be secret, these two places are not without it. Turning the wheel of the Dharma of the Four Noble Truths of non-origination for the dispositions of the three vehicles. Secondly, turning the lower wheel of the Dharma. When conditions are exhausted, entering extinction, both the fundamental afflictions and habitual tendencies are eliminated, just like charcoal and ashes are completely burned away. Thirdly, when conditions are exhausted, entering Nirvana below. Miaoxuan also says that entering Parinirvana in the Sala twin trees, leaving behind relics as fields of merit for gods and humans. The Buddha-ground is simply attaining enlightenment by cutting off habitual tendencies. From the perspective of the cause, both fundamental afflictions and habitual tendencies are eliminated. Habitual tendencies are fully present, like a small portion of charcoal eroding, like ashes. The Buddha-ground completely lacks charcoal and ashes, all burned away, having already burned the wood when one was a Bodhisattva. The sutra says that three animals cross the river, referring to the elephant, horse, and rabbit. This is a metaphor for the different ways of cutting off delusions. Also, the sutra says that the true aspect of all dharmas can be attained by the three vehicles, but it is not called Buddhahood, which refers to this teaching. Thirdly, the sutra says, quoting the sutra below, which is the Nirvana Sutra. The elephant is a metaphor for Bodhisattvas, the horse for Pratyekabuddhas, and the rabbit for Sravakas. The river water is a metaphor for the principle of emptiness. The three animals cross the river, with the elephant having great strength, the horse having the next strongest, and the rabbit having the weakest strength. The river water is the same, but because the feet of the elephant, horse, and rabbit have different lengths, the depth of crossing the river is different. Therefore, although the three vehicles all realize emptiness, Sravakas only eliminate fundamental afflictions, Pratyekabuddhas erode habitual tendencies, and Bodhisattvas cut off fundamental afflictions while supporting habitual tendencies to nourish life. It should be known that entering emptiness has superiority and inferiority, and one must understand the agreement with the Dharma, so the causes and effects of the three vehicles are the same. Discriminating based on people, then the causes and effects of the three vehicles are different. The conventional truth of illusory existence is called all dharmas, and the ultimate truth of emptiness is called the true aspect. Illusory existence is emptiness, which can be attained by the three vehicles, but the two vehicles are not Buddhas, the meaning of which can be known. Bodhisattvas are on the causal ground, so they are not called Buddhas. If one speaks of reaching the ultimate result, what doubt is there that they are called Buddhas? However, for now...
約在因而說故中論云諸法實相三人共得妙玄判之即偏真也文在中論言經云者或恐誤矣然論引佛說豈非經云耶然華嚴經云諸法實性相二乘亦皆得而不名為佛然但云二乘部中無通教更待檢尋大品等經。
此教三乘因同果異證果雖異同斷見思同出分段同證偏真。
四此教下結示同異三因大同三果小異大同故同學般若小異故習盡不等雖異而同同斷同證如前所引八義咸同若三藏教諦緣度殊三因大異三乘微別三果小同雖同而異如中卷引八三不同言分段者分段生死三界六道支分形段。
然于菩薩中有二種謂利鈍。
二然于下廣釋通前後位文分為二初雙標欲明前後是故云然二乘滅想復置不論所以但云于菩薩中自分利鈍二種不同然通二乘於法華前得二味益亦可前進顯露不接秘密咸通。
鈍則但見偏空不見不空止成當教果頭佛行因雖殊果與藏教齊故言通前。
二鈍則下雙釋分二初釋通前但見偏空成當教佛即前共位第十地也榮茂華因克獲實果果位居上是故云頭斯皆約喻以立其名行因雖殊約教而說果與藏齊就證而辨因果且舉一教一證通前之義釋在於此不其然者何謂故言如何點示次文通后故今分科敢言符契。
若利根菩薩非但見空兼見不空不空即中道分二種謂但不但若見但中別教來接若見不但中圓教
來接故言通后。
二若利下釋通后二初正釋非但見空先暫同鈍兼見不空后彰于利一人先後不同故云非但兼見既云不空正當中道中道即是別圓所詮別詮但中不具諸法如雲外月似出水華圓詮不但即具二邊然一家明中道復二一離斷常屬前二教二約佛性為后二教教權故但理實名中斯是別教佛性之中圓教稱實寂而常照一切無非遮那中道雖但不但皆名利根通后別圓其義如是問四教釋義罄無不盡何須更明受接之說答豈聞受接非四教乎是故須知初后咸同故云四教始終殊異故云受接三接雖分大乘攝盡何須難於更明接耶故大品經八地聞中九地修中如此說者非通非別通教始終不觀常住別人初地已證中道豈可八地方聞中耶故須約接以銷此文經從下根云八九地準義合有中上二根是故即有三根受接仍分三種謂圓接通圓接別別接通也所云接者中道接真如金接鍮二物相接是故云耳從下根者為欲示于真內中故故待證空方為點示令深觀空即見不空中上二根亦見真已方示中空但由中上真空既淺是故說教多附下根問接義為在法華之前亦通法華答五時皆有何須定之然則須知交際之接在法華前名會之接在於法華鹿苑密論涅槃追說是故五時通皆有接問接唯菩薩亦通二乘答法華前接則唯菩薩密通二乘法華中接非但二乘亦兼菩薩故法華中接三乘者皆約顯露法華已前接
于菩薩亦復如是問受接被接此二何別答一往分之受接約機被接約應究而論之亦何隔別問接獨機然在應亦爾答感應道交不可偏矣問接已為在通第十地為居別圓初地初住答從舊從本是第十地從教從證在於地住略如向說廣在諸文。
問何位受接進入何位。
二料揀文為二初問通教為是何位受接為復進入別圓何位。
答受接人三根不同若上根三地四地被接中根之人五地六地下根之人七地八地。
二答分二初約通教定三根斯乃答向何位受接之問也上根三地四地者三地雖在無間三昧在因非果未全是聖將向而已是則三地未可受接故荊溪云始從四地終至九地咸受接名四地為上六七為中八九居下故知四地方論受接若接通教必須聖位然荊溪云干慧性地觀慧猶劣是故亦復不受接名故知三地次第無間必至四地從后而說通云聖人所以且云上根三地克定而言須至四地文義從容善自斟酌然受接位通圓接別今但約通分三根者良以今文正明通教也中下二根分對地位亦與向引荊溪文異準上根意思之可知。
所接之教真似不同若似位被接別十回向圓十信位若真位受接別初地圓初住。
二所接下約別圓分真似即是答向進入別圓何位之問也凈名記云若從接邊通是所接別圓是能只緣所有可接之理則令能有能接之功況義在通並含
【現代漢語翻譯】 現代漢語譯本：有人問：『菩薩也是這樣，問受接（受持和接引）和被接（被受持和被接引）這二者有什麼區別？』回答說：『從一方面來說，受接是針對根機，被接是針對迴應。如果深入研究，又有什麼區別呢？』又問：『接引只是針對根機，但在迴應方面也是這樣嗎？』回答說：『感應道交，不可偏廢。』又問：『接引已經在通教第十地，是住在別教還是圓教的初地初住？』回答說：『從舊說和根本來說，是第十地；從教義和證悟來說，是在別教的初地和圓教的初住。』大概就像前面所說的，詳細的在其他經文中。
問：『什麼位次的菩薩接受接引，進入什麼位次？』
二、料揀文分為兩部分，首先問通教是什麼位次的菩薩接受接引，還是進入別教或圓教的什麼位次？
答：『接受接引的人，三根不同。如果是上根之人，在三地、四地被接引；中根之人，在五地、六地被接引；下根之人，在七地、八地被接引。』
二、回答分為兩部分，首先根據通教確定三根，這是回答前面『什麼位次接受接引』的問題。上根在三地、四地被接引，三地雖然在無間三昧中，但還在因位，不是果位，還沒有完全是聖人，將要成為聖人而已。因此，三地還不能接受接引。所以荊溪大師說：『從四地開始，到九地結束，都稱為接受接引。』四地是上根，六地、七地是中根，八地、九地是下根。所以知道四地才談論接受接引。如果要接引通教的菩薩，必須是聖位。然而荊溪大師說：『干慧地、性地、觀慧地還很差，所以也不能接受接引。』因此知道三地次第無間，必定到達四地。從後面來說，通教的聖人，所以暫且說上根在三地，確切地說，必須到達四地。文義從容，好好斟酌。然而接受接引的位次，通於圓教，接于別教，現在只是根據通教來分三根，是因為本文正是說明通教。中根、下根分對地位，也與前面引用的荊溪大師的說法不同，參照上根的意思就可以知道。
所接引的教法，真和似不同。如果是相似位被接引，是別教十回向位、圓教十信位；如果是真位接受接引，是別教初地、圓教初住。
二、所接引的教法，下面根據別教、圓教來分真似，也就是回答前面『進入別教、圓教什麼位次』的問題。《凈名記》說：『如果從接引的方面來說，通教是所接引的，別教、圓教是能接引的。只是因為有可以接引的道理，才能使能接引的具有能接引的功用。』況且義理在於通教，並且包含別教、圓教。
【English Translation】 English version: Someone asked: 'For Bodhisattvas, is it also the case that there is a difference between 'receiving and guiding' (shou jie) and 'being received and guided' (bei jie)?' The answer is: 'From one perspective, 'receiving and guiding' is directed towards the potential of the individual, while 'being received and guided' is directed towards the response. If we investigate further, what difference is there?' Another question: 'Is guiding only directed towards the potential of the individual, or is it also the case in terms of response?' The answer is: 'The interaction of feeling and response is indispensable.' Another question: 'Guiding is already in the tenth ground of the Shared Teaching (Tongjiao), is it residing in the initial ground or initial dwelling of the Distinct Teaching (Biejiao) or the Perfect Teaching (Yuanjiao)?' The answer is: 'According to the old teachings and the fundamental basis, it is the tenth ground; according to the doctrine and realization, it is in the initial ground of the Distinct Teaching and the initial dwelling of the Perfect Teaching.' It is roughly as described earlier, and detailed in other scriptures.
Question: 'What level of Bodhisattva receives guidance and enters what level?'
Two, the analysis is divided into two parts. First, it asks whether the Shared Teaching is at what level of Bodhisattva receiving guidance, or entering what level of the Distinct Teaching or the Perfect Teaching?
Answer: 'Those who receive guidance have different capacities. If they are of superior capacity, they are guided in the third or fourth ground; those of medium capacity are guided in the fifth or sixth ground; those of inferior capacity are guided in the seventh or eighth ground.'
Two, the answer is divided into two parts. First, based on the Shared Teaching, determine the three capacities. This answers the previous question of 'what level receives guidance'. The superior capacity is guided in the third and fourth grounds. Although the third ground is in the Samadhi of No Interval, it is still in the causal stage, not the result stage, and is not yet fully a sage, but is about to become a sage. Therefore, the third ground cannot yet receive guidance. Therefore, Master Jingxi said: 'Starting from the fourth ground and ending at the ninth ground, all are called receiving guidance.' The fourth ground is for the superior capacity, the sixth and seventh are for the medium capacity, and the eighth and ninth are for the inferior capacity. Therefore, it is known that only the fourth ground discusses receiving guidance. If one wants to guide Bodhisattvas of the Shared Teaching, they must be at the level of a sage. However, Master Jingxi said: 'The Dry Wisdom Ground (Ganhuidi), the Nature Ground (Xingdi), and the Contemplative Wisdom Ground (Guanhuidi) are still inferior, so they cannot receive guidance.' Therefore, it is known that the third ground sequentially and without interval must reach the fourth ground. From the latter perspective, the sages of the Shared Teaching, so it is temporarily said that the superior capacity is in the third ground, but to be precise, it must reach the fourth ground. The meaning of the text is flexible, so consider it carefully. However, the level of receiving guidance is common to the Perfect Teaching and connected to the Distinct Teaching. Now, it is only based on the Shared Teaching to divide the three capacities, because this text is precisely explaining the Shared Teaching. The division of the medium and inferior capacities corresponds to the levels, which is also different from the previously cited statement of Master Jingxi. The meaning can be understood by referring to the meaning of the superior capacity.
The teachings that are guided are different in terms of true and similar. If it is a similar level that is guided, it is the ten dedications of the Distinct Teaching and the ten faiths of the Perfect Teaching; if it is a true level that receives guidance, it is the initial ground of the Distinct Teaching and the initial dwelling of the Perfect Teaching.
Two, the teachings that are guided, below, are divided into true and similar based on the Distinct Teaching and the Perfect Teaching, which answers the previous question of 'entering what level of the Distinct Teaching and the Perfect Teaching'. The 'Vimalakirti Sutra Commentary' says: 'If from the aspect of guiding, the Shared Teaching is what is guided, and the Distinct Teaching and the Perfect Teaching are what can guide. It is only because there is a principle that can be guided that the one who can guide has the function of being able to guide.' Moreover, the meaning lies in the Shared Teaching and includes the Distinct Teaching and the Perfect Teaching.
能所若其不以接義釋者何以明於通中利根根生待接接俟機成此乃以應望機故通是所接也若以機望應則別圓為所接焉今云所接之教真似不同正是以機望應也亦可謂之所接之教是通真似不同是別圓則符記文之能所也真謂實道真證似謂方便相似受謂容受機堪受應應可受機皆云受也被(平義切)覆也說別圓之中道被而覆之以接通故云被也亦可謂之通教利根而被別圓來接也則機應皆有被義也故真位接亦名勝進似位亦名案位接也此約下根下根勝進多至地住真位接也中上入者此則不定按其位次若接入別七地已前入別十住八地已去入別十行及十回向入別既爾入圓準思圓若接別位接賢位輔行又云謂用前教有始無終已用七八不至九十即用后教有終無始但用向地不須住行亦下根也八九進退準三四思之妙玄約教故分三接止觀就理但言一接三接一接開合之殊義亦相攝然約教理三一須分然圓接別上根十住中根十行下根十向問十向修中雲何圓中接但中耶答別十回向義有多途自有教道說修但中實無人也自有修假而受接者自有三觀圓修之者所言圓中接但中者別教通論皆曰但中故云圓中接但中耳其實但接修假觀人以由無人修但中故縱接但中亦約說矣問下根受接別向圓修同耶異耶答此須分別何者下根受接約圓接別圓修乃是正修于圓又圓接別通於住行圓修之人別
【現代漢語翻譯】 現代漢語譯本：如果用『接』來解釋能所，而不以義理來解釋，那麼如何才能明白『通』（指三乘通教）是所接之教呢？因為利根的眾生，需要等待『接』，而『接』則等待時機成熟，這才是應機施教。所以，『通』是所接之教。如果從時機來期望應機，那麼別教和圓教就是所接之教。現在說『所接之教，真和似不同』，正是從時機來期望應機。也可以說，『所接之教』，『通』的真和似不同，而別教和圓教則符合符記文的能所關係。『真』指的是真實之道，真實的證悟；『似』指的是方便，相似的教法。『受』指的是容受，根機堪能接受應機，應機可以接受根機，都叫做『受』。『被』（覆蓋），指的是在宣說別教和圓教的中道時，用『通』來覆蓋它，所以叫做『被』。也可以說，『通教』的利根，被別教和圓教來接引。那麼，根機和應機都有『被』的含義。所以，真位的接引也叫做『勝進』，似位的接引也叫做『案位』。這是指下根器的人，下根器的人勝進，大多到達地住的真位接引。中上根器的人進入，那麼就不一定按照其位次了。如果接入別教，七地以前接入別教的十住位，八地以後接入別教的十行和十回向位。既然如此，接入圓教也應該這樣考慮。圓教如果接引別教的位次，接引賢位。《輔行》又說，用前教有始無終，已經用了七八地，卻不能到達九十地，就用后教有終無始，只用向地，不需要住行，這也是下根器的人。八九地的進退，可以參照三四地來思考。妙玄是從教的角度來分三種接引，止觀是從理的角度來說一種接引。三種接引和一種接引，有開合的不同，義理互相包含。然而從教理來說，三種和一種必須分開。然而圓教接引別教，上根器的人接引十住位，中根器的人接引十行位，下根器的人接引十向位。問：十向位的修行中，為什麼圓教中接引但中呢？答：別教和通教都說但中，所以說圓教中接引但中。其實只是接引修假觀的人，因為沒有人修但中，所以即使接引但中，也只是說說而已。問：下根器的人接受別教的接引，和圓修的人相同還是不同呢？答：這需要分別。下根器的人接受接引，如果是圓教接引別教，圓修才是正修圓教。圓教接引別教，通於住行。圓修的人，別教……
【English Translation】 English version: If 'connecting' (接) is used to explain the 'knower' (能) and the 'known' (所), instead of explaining it through principles, how can it be understood that the 'common' (通) teaching (referring to the Three Vehicles Common Teaching) is the teaching being connected? Because beings with sharp faculties need to wait for 'connection' (接), and 'connection' waits for the opportune moment to mature. This is teaching according to the capacity of the audience. Therefore, the 'common' teaching is the teaching being connected. If one expects the response based on the opportunity, then the Distinct Teaching (別教) and the Perfect Teaching (圓教) are the teachings being connected. Now, saying 'the teachings being connected, the true and the similar are different' is precisely expecting the response based on the opportunity. It can also be said that 'the teachings being connected,' the true and similar of the 'common' are different, while the Distinct and Perfect teachings correspond to the relationship of the 'knower' and the 'known' in the symbolic texts. 'True' (真) refers to the true path, true realization; 'similar' (似) refers to expedient, similar teachings. 'Receiving' (受) refers to acceptance, the capacity of the faculties to receive the response, and the response can receive the faculties, all are called 'receiving.' 'Covered' (被) refers to when explaining the Middle Way of the Distinct and Perfect teachings, it is covered by the 'common,' hence it is called 'covered.' It can also be said that the sharp faculties of the 'common' teaching are being connected by the Distinct and Perfect teachings. Then, both the faculties and the response have the meaning of 'covered.' Therefore, the connection in the true position is also called 'advancing,' and the connection in the similar position is also called 'settling.' This refers to people with lower faculties; people with lower faculties advance, mostly reaching the true position connection of the Earth Dwelling. People with medium and upper faculties entering, then it is not necessarily according to their position. If entering the Distinct Teaching, before the Seventh Ground entering the Ten Dwellings of the Distinct Teaching, after the Eighth Ground entering the Ten Practices and Ten Dedications of the Distinct Teaching. Since it is so, entering the Perfect Teaching should also be considered in this way. If the Perfect Teaching connects the positions of the Distinct Teaching, it connects the positions of the Worthies. Auxiliary Practice (輔行) also says, using the former teaching has a beginning but no end, having already used the Seventh and Eighth Grounds, but unable to reach the Ninth and Tenth Grounds, then using the latter teaching has an end but no beginning, only using the Dedication Ground, not needing the Dwelling and Practice, this is also for people with lower faculties. The advancement and retreat of the Eighth and Ninth Grounds can be considered in reference to the Third and Fourth Grounds. Profound Meaning (妙玄) divides the three connections from the perspective of teaching, while Stopping and Observing (止觀) speaks of one connection from the perspective of principle. The three connections and one connection have different openings and closings, and the meanings are mutually inclusive. However, from the perspective of teaching and principle, the three and one must be separated. However, the Perfect Teaching connects the Distinct Teaching, people with upper faculties connect the Ten Dwellings, people with medium faculties connect the Ten Practices, and people with lower faculties connect the Ten Dedications. Question: In the practice of the Ten Dedications, why does the Perfect Teaching connect the 'only middle' (但中)? Answer: Both the Distinct and Common teachings speak of the 'only middle,' so it is said that the Perfect Teaching connects the 'only middle.' In reality, it only connects people who practice provisional contemplation, because no one practices the 'only middle,' so even if it connects the 'only middle,' it is just talk. Question: Is it the same or different for people with lower faculties to receive the connection of the Distinct Teaching and for people who cultivate the Perfect Teaching? Answer: This needs to be distinguished. If people with lower faculties receive connection, if the Perfect Teaching connects the Distinct Teaching, then cultivating the Perfect Teaching is the correct cultivation of the Perfect Teaching. The Perfect Teaching connects the Distinct Teaching, connecting to the Dwelling and Practice. People who cultivate the Perfect Teaching, the Distinct Teaching...
在十向又復受接自接修假圓修自是次第二觀若入中道與圓不異是則受接必須圓修圓修未必全同受接以有通局不同假中之異故也。
問此藏通二教同是三乘同斷四住止出三界同證偏真同行三百由旬同入化城何故分二。
三總揀藏通文為二初問三乘斷證既乃不殊何故分為二教之異當知此以斷證之同而難約教折體之異。
答誠如所問。
二答文分二初許所問實如所問斷證既同何故教二。
然同而不同所證雖同大小巧拙永異此之二教是界內教。
二然下正答同異分二初答雖同而異斷證雖同何妨教異約教雖異何妨證同雖異而同雖同而異別圓既云方便等土名為界外藏通只云三界六道名為界內藏通雖云斷惑出界此乃理在正習事外及以事理波水相即非謂界外別有國土別圓判之方云外耳。
藏是界內小拙不通於大故小折色入空故拙此教三人雖當教內有上中下異望通三人則一概鈍根故須折破也。
二藏是下別釋異義分二初釋小拙不通於大故小者三藏菩薩伏惑而已二乘滅想根敗不生此皆約於法華前說是故三藏不通於大又約二乘不通於大菩薩復轉成衍中人又二乘至方等般若得通別益非今文意且從設教不通大論折色入空故拙者謂法實有折盡見空境觀若此豈非拙歟故大論云譬如有醫用於針藥名之
【現代漢語翻譯】 現代漢語譯本：在十個方向上又反覆地接受和接引，自己修行，假借方便而圓滿修行。自己修行是次第的第二種觀法。如果進入中道，就與圓融沒有差別。因此，接受和接引必須圓滿修行，而圓滿修行未必完全等同於接受和接引，因為有通達和侷限的不同，這是假觀和中觀的差異。
問：為什麼藏教（Sravakayana，聲聞乘）和通教（Pratyekabuddhayana，緣覺乘）這兩種教法，同樣是三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），同樣斷除四住地煩惱（Caturvidha-avasthika-klesa，見惑、思惑、有漏習氣惑、無明惑），同樣超出三界（Trailokya，欲界、色界、無色界），同樣證得偏真涅槃（Eka-satya-nirvana，不究竟的真如），同樣修行三百由旬（Yojana，古印度長度單位），同樣進入化城（Nirmita-nagara，比喻涅槃），卻要分為兩種教法？
三、總括藏教和通教的文義分為兩部分。首先提問：三乘的斷惑和證悟既然沒有差別，為什麼分為兩種教法？這種差異應當理解為，以斷惑和證悟的相同來質疑教法和體性的差異。
答：確實如你所問。
二、回答分為兩部分。首先承認所問確實如此，斷惑和證悟既然相同，為什麼教法分為兩種？
然而，相同之中又有不同。所證悟的境界雖然相同，但大小、巧妙和笨拙卻永遠不同。這兩種教法是界內教（Trailokya-dhatu，三界之內）的教法。
二、下面正式回答相同和不同的問題，分為兩部分。首先回答雖然相同但有差異，斷惑和證悟雖然相同，不妨礙教法不同。從教法的角度來說雖然不同，不妨礙證悟相同。雖然不同但又相同，雖然相同但又不同。別教和圓教既然說是方便，其國土名為界外（Trailokya-bahya，三界之外）。藏教和通教只說是三界六道（Tris-dhatu-sad-gati，欲界、色界、無色界和地獄、餓鬼、畜生、阿修羅、人、天），名為界內。藏教和通教雖然說斷惑出離三界，這只是理上存在，在正習的事相之外，以及事和理如波和水相互依存，並非說在三界之外別有國土。別教和圓教的判別才說是界外。
藏教是界內的小巧而笨拙的教法，不能通達于大乘，所以說是小。折色入空（Rupa-skandha-sunyata，將色蘊分析為空性）所以說是笨拙。此教的三人（聲聞乘、緣覺乘、菩薩乘）雖然在教內有上中下之分，但相對於通教的三人來說，則一概是鈍根，所以必須折破。
二、藏教是下面分別解釋異義，分為兩部分。首先解釋小巧而笨拙，不能通達于大乘所以說是小，三藏菩薩（Tri-pitaka-bodhisattva，修習三藏的菩薩）只是伏住煩惱而已，二乘（聲聞乘、緣覺乘）滅盡想念，根機敗壞不再生起。這些都是在《法華經》（Saddharma Pundarika Sutra）之前所說的，所以三藏教不能通達于大乘。又從二乘不能通達于大乘來說，菩薩又轉變成方等般若（Vaipulya-prajna，廣大的智慧）中的人。又二乘到了方等般若得到通教和別教的利益，不是本文的意思，且從設立教法的角度來說，不能通達大乘。論述折色入空所以說是笨拙，意思是說諸法實有，折盡才能見到空的境界，這樣的觀法難道不是很笨拙嗎？所以《大智度論》（Mahaprajnaparamita-sastra）說，譬如有醫生使用針藥，名為……
【English Translation】 English version: In the ten directions, again and again, receiving and guiding, cultivating oneself, using expedient means to perfect cultivation. Self-cultivation is the second type of contemplation in order. If one enters the Middle Way, there is no difference from the perfect and harmonious. Therefore, receiving and guiding must be perfect cultivation, but perfect cultivation is not necessarily entirely the same as receiving and guiding, because there are differences in thoroughness and limitation. This is the difference between provisional contemplation and the contemplation of the Middle Way.
Question: Why are the Sravakayana (Teaching of the Hearers) and Pratyekabuddhayana (Teaching of the Solitary Buddhas) teachings, both being the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), both eradicating the Four Abodes of Afflictions (Caturvidha-avasthika-klesa: afflictions of views, afflictions of thought, afflictions of habitual tendencies with outflows, and afflictions of ignorance), both transcending the Three Realms (Trailokya: Desire Realm, Form Realm, Formless Realm), both attaining the Partial Truth Nirvana (Eka-satya-nirvana: incomplete True Thusness), both practicing three hundred yojanas (Yojana: ancient Indian unit of distance), both entering the Transformation City (Nirmita-nagara: metaphor for Nirvana), divided into two teachings?
Three, the general summary of the Sravakayana and Pratyekabuddhayana texts is divided into two parts. First, the question: Since the eradication of afflictions and the attainment of enlightenment of the Three Vehicles are not different, why are they divided into two teachings? This difference should be understood as using the sameness of eradicating afflictions and attaining enlightenment to question the difference in teachings and essence.
Answer: Indeed, as you ask.
Two, the answer is divided into two parts. First, acknowledge that the question is indeed as asked. Since the eradication of afflictions and the attainment of enlightenment are the same, why are the teachings divided into two?
However, there are differences within the sameness. Although the realms attained are the same, the size, skillfulness, and clumsiness are eternally different. These two teachings are teachings within the Three Realms (Trailokya-dhatu).
Two, below is the formal answer to the question of sameness and difference, divided into two parts. First, answer that although they are the same, there are differences. Although the eradication of afflictions and the attainment of enlightenment are the same, it does not hinder the teachings from being different. From the perspective of the teachings, although they are different, it does not hinder the attainment of enlightenment from being the same. Although they are different, they are also the same. Although they are the same, they are also different. Since the Separate Teaching and the Perfect Teaching are said to be expedient, their lands are called outside the Three Realms (Trailokya-bahya). The Sravakayana and Pratyekabuddhayana only speak of the Three Realms and Six Paths (Tris-dhatu-sad-gati: Desire Realm, Form Realm, Formless Realm, and hells, hungry ghosts, animals, asuras, humans, and heavens), which are called within the Three Realms. Although the Sravakayana and Pratyekabuddhayana say that they eradicate afflictions and leave the Three Realms, this only exists in principle, outside of the phenomena of correct practice and habit, and that phenomena and principle are interdependent like waves and water. It is not to say that there are separate lands outside the Three Realms. Only the distinction of the Separate Teaching and the Perfect Teaching is called outside the Three Realms.
The Sravakayana is a small and clumsy teaching within the Three Realms, unable to penetrate to the Mahayana, so it is called small. 'Breaking form to enter emptiness' (Rupa-skandha-sunyata: analyzing the form aggregate into emptiness) is why it is called clumsy. Although the three types of people (Sravakas, Pratyekabuddhas, Bodhisattvas) in this teaching have upper, middle, and lower levels within the teaching, they are all dull-rooted compared to the three types of people in the Pratyekabuddhayana, so they must be broken down.
Two, the Sravakayana is below, separately explaining the different meanings, divided into two parts. First, explain that it is small and clumsy, unable to penetrate to the Mahayana, so it is called small. The Tri-pitaka Bodhisattvas (Tri-pitaka-bodhisattva: Bodhisattvas who practice the Three Baskets) only subdue afflictions. The Two Vehicles (Sravakas, Pratyekabuddhas) extinguish thoughts, and their roots are ruined and no longer arise. These are all spoken of before the 'Lotus Sutra' (Saddharma Pundarika Sutra), so the Tri-pitaka teaching cannot penetrate to the Mahayana. Also, from the perspective that the Two Vehicles cannot penetrate to the Mahayana, the Bodhisattvas transform into people in the Vaipulya-prajna (Vast Wisdom). Furthermore, the Two Vehicles attain the benefits of the Pratyekabuddhayana and Separate Teachings when they reach the Vaipulya-prajna, which is not the meaning of this text. Moreover, from the perspective of establishing the teaching, it cannot penetrate to the Mahayana. Discussing 'breaking form to enter emptiness' is why it is called clumsy, meaning that dharmas are truly existent, and only by breaking them completely can one see the realm of emptiness. Is such a contemplation not clumsy? Therefore, the 'Great Perfection of Wisdom Treatise' (Mahaprajnaparamita-sastra) says, 'For example, a doctor uses needles and medicine, called...'
為拙亦如有渡用於草筏名之為拙所言折者折謂折破此之折名本乎外道觀一極微若盡不盡今三藏教觀無常等亦名折者對破外道折非正也故破實俗而見空理名正折焉三乘次第對上中下平斗斛木謂之概也以小望衍一概鈍矣。
通教則界內大巧大謂大乘初門故巧謂體色入空故雖當教中三人上中下異若望藏教則一概為利。
二通下釋大巧分二初正釋。
大謂大乘初門者問大乘初門為在當教為通別圓答妙玄之中正有此問彼答文中約通別圓為初門也此是三根受接義矣且云菩薩二乘置之巧謂體色入空者且約當教三乘故也謂法幻有體達即空如是境觀灼然巧矣故大論云譬如有醫用於咒術名之為巧亦如有渡用於方舟名之為巧以衍望小咸名利焉。
問教既大乘何故有二乘之人。
二料揀分二初問應知但云大乘則通當教亦是若云大乘初門則取通后別圓今既大乘何以卻有二乘中下。
答朱雀門中何妨庶民出入故人雖有小教定是大大乘兼小漸引入實豈不巧哉。
二答問中但云大乘答中仍取法華意說故云漸引入實教雖大乘不妨二人一往通以二乘為小密論二乘亦可入實今準漸引故如向云帝王南門名為朱雀門下百姓往還無礙。
般若方等部內共般若等即此教也。
四般若下結示通當教義是共般若今
【現代漢語翻譯】 現代漢語譯本： 『拙』（Zhuo，笨拙）也像用簡陋的草筏渡河一樣，稱之為『拙』。所說的『折』（Zhe，折斷）是指折破。這個『折』（Zhe）字，本源於外道的觀點，認為將一個極微細的物質分析到最終，要麼徹底消失，要麼無法窮盡。現在三藏教（Sancang Jiao，聲聞藏、菩薩藏、佛藏）的觀法，如觀無常等，也稱為『折』，是用來對破外道的。但外道的『折』並非正道。因此，破除實在的世俗觀念而證悟空性的道理，才稱為『正折』。三乘（Sancheng，聲聞乘、緣覺乘、菩薩乘）的次第，就像用不標準的斗斛木來衡量一樣，用小的去衡量大的，終究是遲鈍的。
通教（Tongjiao，三乘通用的教法）則是界內的大巧。『大』是指大乘（Dacheng，Mahayana）的初門，所以『巧』是指體色入空。因此，雖然在這個教法中，三根（sangen，上根、中根、下根）之人有上中下之分，但如果與藏教（Zangjiao，小乘教法）相比，則都可算作是銳利的。
二、通教下解釋『大巧』，分為兩部分，首先是正式解釋。
『大謂大乘初門者』，問：大乘的初門是在當教（Dangjiao，通教）中，還是在別教（Biejiao，獨立的教法）和圓教（Yuanjiao，圓滿的教法）中？答：在《妙玄》（Miaoxuan）中，正好有這個問題，那個回答是根據通教、別教和圓教來作為初門的。這就是三種根器的人都能接受的意思。暫且說菩薩和二乘（Ercheng，聲聞乘和緣覺乘）之人，可以放在一邊。『巧謂體色入空者』，暫且是根據當教的三乘來說的。意思是說，法是幻有的，體性是空的，像這樣的境界和觀法，是非常明確巧妙的。所以《大論》（Dalun）中說，譬如醫生使用咒術，稱之為『巧』，也像用方舟渡河，稱之為『巧』。用大的去衡量小的，都可以稱之為銳利。
問：教法既然是大乘，為什麼會有二乘之人？
二、料揀，分為兩部分，首先是提問。應該知道，只說『大乘』，則通於當教，也是大乘。如果說『大乘初門』，則是指通教之後的別教和圓教。現在既然是大乘，為什麼反而有二乘的中下根器之人？
答：朱雀門（Zhuquemen，皇宮正門）中，不妨礙平民百姓出入。所以人雖然有小乘的根性，但必定是大乘兼小乘，逐漸引入實相，豈不是很巧妙嗎？
二、回答問題。問題中只說『大乘』，回答中仍然採用《法華經》（Fahua Jing，Lotus Sutra）的意義來說，所以說逐漸引入實相。教法雖然是大乘，不妨礙二乘之人。一般而言，將二乘作為小乘，秘密地認為二乘也可以進入實相。現在根據逐漸引導的說法，就像前面所說，帝王的南門稱為朱雀門，下面的百姓往來沒有阻礙。
般若（Bore，Prajna）方等（Fangdeng，Vaipulya）部內，共同的般若等，就是這個教法。
四、般若下總結說明通教和當教的意義，是共同的般若。
【English Translation】 English version: 'Clumsiness' (Zhuo) is like using a crude grass raft to cross a river, which is called 'clumsiness.' The 'breaking' (Zhe) that is spoken of refers to breaking apart. This word 'breaking' (Zhe) originates from the views of externalists, who believe that analyzing an extremely minute substance to the end will either lead to its complete disappearance or to its inexhaustibility. Now, the contemplations of the Three Storehouse Teachings (Sancang Jiao), such as contemplating impermanence, are also called 'breaking,' and are used to counter the externalists. However, the 'breaking' of the externalists is not the correct path. Therefore, breaking through the substantial worldly views and realizing the principle of emptiness is called 'correct breaking.' The sequence of the Three Vehicles (Sancheng) is like using non-standard measures to measure things; using the small to measure the large is ultimately dull.
The Common Teaching (Tongjiao) is the great skill within the realms. 'Great' refers to the initial gate of the Great Vehicle (Dacheng, Mahayana), so 'skill' refers to the embodiment of form entering emptiness. Therefore, although within this teaching, the three types of individuals (sangen: superior, intermediate, and inferior) differ in their capacities, compared to the Storehouse Teaching (Zangjiao, Hinayana teachings), they can all be considered sharp.
Second, the explanation of 'great skill' under the Common Teaching is divided into two parts, the first being the formal explanation.
'Great refers to the initial gate of the Great Vehicle': Question: Is the initial gate of the Great Vehicle within this teaching (Dangjiao, Common Teaching), or within the Separate Teaching (Biejiao) and the Perfect Teaching (Yuanjiao)? Answer: In the Miaoxuan, there is precisely this question, and the answer is based on the Common, Separate, and Perfect Teachings as the initial gate. This is the meaning that all three types of individuals can receive. For now, let's set aside the Bodhisattvas and the Two Vehicles (Ercheng: Hearer Vehicle and Solitary Realizer Vehicle). 'Skill refers to the embodiment of form entering emptiness': this is temporarily based on the Three Vehicles of this teaching. It means that phenomena are illusory, and their essence is empty. Such a state and contemplation are very clear and skillful. Therefore, the Dalun says, 'For example, a doctor using incantations is called 'skillful,' just as crossing a river with a raft is called 'skillful.' Using the great to measure the small can all be called sharp.
Question: Since the teaching is the Great Vehicle, why are there individuals of the Two Vehicles?
Second, the analysis is divided into two parts, the first being the question. It should be known that simply saying 'Great Vehicle' encompasses this teaching and is also the Great Vehicle. If it is said 'initial gate of the Great Vehicle,' then it refers to the Separate and Perfect Teachings after the Common Teaching. Now that it is the Great Vehicle, why are there individuals of the Two Vehicles with intermediate and inferior capacities?
Answer: In the Vermillion Bird Gate (Zhuquemen, the main gate of the imperial palace), common people are not prevented from entering and exiting. Therefore, although people may have the nature of the Small Vehicle, it is certainly the Great Vehicle combined with the Small Vehicle, gradually leading them into reality. Isn't that very skillful?
Second, answering the question. The question only mentions 'Great Vehicle,' but the answer still uses the meaning of the Lotus Sutra (Fahua Jing) to say that it gradually leads into reality. Although the teaching is the Great Vehicle, it does not hinder individuals of the Two Vehicles. Generally speaking, the Two Vehicles are regarded as the Small Vehicle, and it is secretly believed that the Two Vehicles can also enter reality. Now, according to the gradual guidance, just as it was said earlier, the southern gate of the emperor is called the Vermillion Bird Gate, and the common people below can come and go without hindrance.
Within the Prajna (Bore, Prajna) and Vaipulya (Fangdeng, Vaipulya) sections, the common Prajna, etc., is this teaching.
Fourth, the Prajna below concludes and explains the meaning of the Common Teaching and this teaching, which is the common Prajna.
云等者等取通后不共之義故略廣釋及以結示二意無虧。
略明通教竟。
三略明下總結。
次明別教者。
三別教三初標。
此教明界外獨菩薩法教理智斷行位因果別前二教別後圓教故名別也。
二此教下釋三初釋名義二初正釋方便等土故云界外非二乘佛名獨菩薩別名不共不云不共但云別者不共二乘但在華嚴今欲收於二酥中別是故但立別教之名以由此法通二乘聞但是法別在菩薩耳故共不共約人而辨通別之語約法而言四念處云教別者佛日先照菩薩也理別者三諦隔歷也智別者三智次第也斷別者三惑前後也行別者五行差殊也位別者不相攝也因別者一因迥出也果別者一果不融也故此八義皆約界外故云別前悉菩薩法故別後圓。
涅槃云四諦因緣有無量相非聲聞緣覺所知。
二涅槃下引證四諦無量如前已辨二乘不知約不共說二酥縱聞亦所不達故非所知如涅槃中我於一時在耆阇崛共彌勒說世諦舍利弗等不識亦如凈名中須菩提不知以何答。
諸大乘經廣明菩薩歷劫修行行位次第互不相攝此並別教之相也。
二諸大下正示別教行位文分二初略示三藏則三祇百劫通教乃扶習潤生圓則不起于座別乃塵沙劫海故諸大乘委明斯義。
華嚴明十住十行十回向為賢十地為聖妙覺
【現代漢語翻譯】 云等者，'等'取通后不共之義，故略廣釋及以結示，二意無虧。
略明通教竟。
三略明下總結。
次明別教者。
三別教三初標。
此教明界外獨菩薩法，教理智斷行位因果，別前二教，別後圓教，故名別也。
二此教下釋三初釋名義二初正釋，方便等土故云界外，非二乘佛名獨菩薩，別名不共，不云不共但云別者，不共二乘但在華嚴，今欲收於二酥中別，是故但立別教之名，以由此法通二乘聞，但是法別在菩薩耳，故共不共約人而辨，通別之語約法而言，四念處云教別者，佛日先照菩薩也，理別者三諦隔歷也，智別者三智次第也，斷別者三惑前後也，行別者五行差殊也，位別者不相攝也，因別者一因迥出也，果別者一果不融也，故此八義皆約界外，故云別前悉菩薩法，故別後圓。
涅槃云四諦因緣有無量相，非聲聞緣覺所知。
二涅槃下引證，四諦無量如前已辨，二乘不知約不共說，二酥縱聞亦所不達，故非所知，如涅槃中我於一時在耆阇崛（Grdhrakuta，靈鷲山）共彌勒（Maitreya，慈氏菩薩）說世諦，舍利弗（Sariputra，舍利子）等不識，亦如凈名中須菩提（Subhuti，解空第一）不知以何答。
諸大乘經廣明菩薩歷劫修行，行位次第互不相攝，此並別教之相也。
二諸大下正示別教行位文分二初略示，三藏則三祇百劫，通教乃扶習潤生，圓則不起于座，別乃塵沙劫海，故諸大乘委明斯義。
華嚴明十住十行十回向為賢，十地為聖，妙覺
【English Translation】 The term 'cloud' and others indicate the meaning of being both common and uncommon. Therefore, the explanation is briefly expanded and concluded, without losing either meaning.
The brief explanation of the Shared Teaching is complete.
The third section, 'brief explanation,' summarizes.
Next is the explanation of the Distinct Teaching.
The third section on the Distinct Teaching begins with an introduction.
This teaching elucidates the unique Bodhisattva Dharma beyond the Three Realms, including its doctrines, principles, wisdom, severance, practices, stages, causes, and effects. It is distinct from the previous two teachings and distinct from the subsequent Perfect Teaching, hence it is called 'Distinct'.
The second section, 'This teaching,' explains in three parts. The first part explains the meaning of the name. The first sub-part directly explains that because it involves lands of expedient means, it is said to be beyond the Three Realms. It is not a teaching for the Two Vehicles or Buddhas. The name 'unique Bodhisattva' means 'distinct' or 'uncommon.' It is not called 'uncommon,' but simply 'distinct,' because it is uncommon to the Two Vehicles, but is present in the Avatamsaka Sutra (Flower Garland Sutra). Now, it is intended to include it within the two 'curds' (referring to earlier teachings), hence only the name 'Distinct Teaching' is established. Because this Dharma is heard by those of the Two Vehicles, but this Dharma is distinct to the ears of Bodhisattvas, the common and uncommon aspects are distinguished based on the person, while the terms 'shared' and 'distinct' are discussed in terms of the Dharma. The Four Foundations of Mindfulness state that the teaching is distinct because the Buddha's sun first shines on Bodhisattvas. The principle is distinct because the Three Truths are separate and distinct. The wisdom is distinct because the Three Wisdoms are sequential. The severance is distinct because the Three Delusions are sequential. The practices are distinct because the Five Practices are different. The stages are distinct because they do not encompass each other. The cause is distinct because one cause stands out. The effect is distinct because one effect does not merge. Therefore, these eight aspects all pertain to beyond the Three Realms, hence it is said to be distinct from the previous teachings, which are all Bodhisattva Dharmas, and distinct from the subsequent Perfect Teaching.
The Nirvana Sutra says, 'The Four Noble Truths have immeasurable aspects due to conditions, which are not known by Sravakas (voice-hearers) or Pratyekabuddhas (solitary realizers).'
The second section, 'The Nirvana Sutra,' cites evidence. The immeasurable aspects of the Four Noble Truths have been explained previously. The Two Vehicles do not know them, which is spoken of in terms of being uncommon. Even if the two 'curds' hear them, they cannot understand them, hence they are not known. As in the Nirvana Sutra, 'At one time, I was on Grdhrakuta (Vulture Peak) with Maitreya (the future Buddha) explaining worldly truths, and Sariputra (the foremost in wisdom) and others did not understand.' Similarly, in the Vimalakirti Sutra, Subhuti (the foremost in understanding emptiness) did not know how to answer.
The various Mahayana Sutras extensively explain the Bodhisattva's practice through kalpas (eons), the sequential order of practices and stages that do not encompass each other. These are all characteristics of the Distinct Teaching.
The second section, 'The various Mahayana,' directly indicates the practices and stages of the Distinct Teaching. The text is divided into two parts. The first part briefly indicates that in the Tripitaka (Three Baskets), it takes three asamkhya kalpas (incalculable eons) and a hundred kalpas. The Shared Teaching supports habitual tendencies and nourishes life. The Perfect Teaching does not arise from the seat. The Distinct Teaching involves kalpas like dust and sand. Therefore, the various Mahayana Sutras thoroughly explain this meaning.
The Avatamsaka Sutra explains the Ten Dwellings, Ten Practices, and Ten Dedications as virtuous, the Ten Grounds as holy, and Wonderful Enlightenment.
為佛瓔珞明五十二位金光明但出十地佛果勝天王明十地涅槃明五行。
二華嚴下廣明分二初總列諸經二初正列華嚴等者華嚴經中不云十信若十住前有十梵行自古講者指為十信然經文中無十信名四念處雲華嚴初無十信后無等覺於十住中多明圓義于登地中多明別義又從住前至登住來全是圓義從第二住至第七住又似別義於七住中又明相即次行向地又是差別又一一位皆有普賢行布二門故華嚴中位有圓別今文且示別教之位故云住行迴向為賢十地為聖妙覺佛也言瓔珞者菩薩本業瓔珞經明六輪六忍等莊嚴法身故云瓔珞也金光明但出十地佛果者真諦譯金光明帝王經三身份別品明十地已又云入如來地如來地者為三種凈一者煩惱凈二者苦凈三者相凈也故云十地佛果也。
勝天王明十地者勝天王般若經云爾時眾中有一天王名缽婆羅故勝天王即是名也涅槃五行者聖行梵行天行病行嬰兒行次第五行在別教矣。
如是諸經增減不同者界外菩薩隨機利益豈得定說。
二如是下辨意四念處云方等前分對緣散說亦未有階次但散說得道而已未論地位至瓔珞中總結階級乃明五十二地若諸般若前分亦對緣散說未有階次至勝天王但明十地前無三十心后無等覺妙玄雲仁王般若明五十一位結諸般若推其意者譬如軍師蕩寇已竟乃敘功勛定其爵祿
【現代漢語翻譯】 現代漢語譯本：佛瓔珞經闡明了五十二個位次，金光明經只闡明了十地和佛果，勝天王般若經闡明了十地，涅槃經闡明了五行。
華嚴經下文廣泛闡明，分為兩部分。第一部分總括列舉各經，第二部分正式列舉華嚴經等。華嚴經中沒有提到十信，如果在十住之前有十梵行，自古以來的講解者將其指為十信，然而經文中沒有十信的名稱。四念處經說，華嚴經最初沒有十信，最後沒有等覺。在十住中多闡明圓融的意義，在登地中多闡明差別的意義。又從住前到登住，全部是圓融的意義；從第二住到第七住，又像是差別的意義。在七住中又闡明相即。次序是行、向、地，又是差別。又每一位都有普賢行布二門，所以華嚴經中的位次有圓融和差別。本文且示差別教的位次，所以說住、行、迴向為賢位，十地為聖位，妙覺為佛位。說到瓔珞經，菩薩本業瓔珞經闡明六輪、六忍等莊嚴法身，所以說是瓔珞。
金光明經只闡明十地佛果，真諦翻譯的金光明帝王經三身份別品闡明了十地，又說進入如來地。如來地有三種清凈：一是煩惱清凈，二是苦清凈，三是相清凈。所以說十地佛果。
勝天王般若經闡明十地，勝天王般若經說，當時大眾中有一天王名叫缽婆羅（Bolo），所以勝天王就是他的名字。
涅槃經五行，聖行、梵行、天行、病行、嬰兒行，依次是五行，屬於差別教。
像這些經典，增減不同，界外的菩薩隨機利益眾生，怎麼能有定論呢？
四念處經說，方等經之前的部分是對機說法，比較散亂，也沒有階次，只是散說得道而已，沒有論及地位。到瓔珞經中總結階級，才闡明五十二地。如果諸般若經之前的部分也是對機說法，比較散亂，沒有階次，到勝天王般若經才闡明十地，前面沒有三十心，後面沒有等覺。妙玄說，仁王般若經闡明五十一個位次，總結諸般若經，推究其意，譬如軍師蕩平寇賊之後，才敘述功勛，確定爵位。
【English Translation】 English version: The Fo Yingluo Jing elucidates the fifty-two stages, the Jin Guangming Jing only elucidates the ten grounds and the Buddhahood, the Sheng Tianwang Prajna Jing elucidates the ten grounds, and the Nirvana Sutra elucidates the five conducts.
The Huayan Sutra is extensively elaborated below, divided into two parts. The first part summarizes and lists the various sutras, and the second part formally lists the Huayan Sutra and others. The Huayan Sutra does not mention the ten faiths. If there are ten brahmacarya before the ten abodes, lecturers since ancient times have referred to them as the ten faiths, but the sutra does not contain the name of the ten faiths. The Si Nianchu Jing says that the Huayan Sutra initially did not have the ten faiths and finally did not have equal enlightenment. In the ten abodes, it mostly elucidates the meaning of perfect fusion, and in the stages of ascending the grounds, it mostly elucidates the meaning of differentiation. Moreover, from before the abodes to ascending the abodes, all of it is the meaning of perfect fusion; from the second abode to the seventh abode, it is again like the meaning of differentiation. In the seven abodes, it also elucidates mutual identity. The order is practice, direction, and ground, which is again differentiation. Moreover, each stage has the two gates of universal conduct and arrangement of the Samantabhadra practice, so the stages in the Huayan Sutra have perfect fusion and differentiation. This text shows the stages of the differentiated teaching, so it says that abode, practice, and dedication are the positions of the worthy, the ten grounds are the positions of the sage, and wonderful enlightenment is the position of the Buddha. Speaking of the Yingluo Jing, the Bodhisattva's Fundamental Karma Yingluo Sutra elucidates the six wheels, six patiences, and other adornments of the Dharma body, so it is called Yingluo (garland).
The Jin Guangming Jing only elucidates the ten grounds of Buddhahood. The Jin Guangming Diwang Jing, translated by Zhen諦 (Paramārtha), in the chapter on distinguishing the three bodies, elucidates the ten grounds and also says to enter the Tathāgata ground. The Tathāgata ground has three kinds of purity: first, the purity of afflictions; second, the purity of suffering; and third, the purity of characteristics. Therefore, it is said to be the ten grounds of Buddhahood.
The Sheng Tianwang Prajna Jing elucidates the ten grounds. The Sheng Tianwang Prajna Jing says that at that time, there was a deva king in the assembly named Bolo (Bowl Bowl), so Sheng Tianwang (Victorious Heavenly King) is his name.
The five conducts of the Nirvana Sutra, the holy conduct, the brahmacarya conduct, the heavenly conduct, the sick conduct, and the infant conduct, are in order the five conducts, belonging to the differentiated teaching.
Like these sutras, the additions and subtractions are different. How can the bodhisattvas outside the realm, who benefit beings according to their capacity, have a fixed conclusion?
The Si Nianchu Jing says that the part before the Fangdeng Jing speaks to the occasion, is relatively scattered, and does not have a hierarchy, only speaking of attaining the path in a scattered way, without discussing the stages. In the Yingluo Jing, the stages are summarized, and the fifty-two grounds are elucidated. If the part before the various Prajna Sutras also speaks to the occasion, is relatively scattered, and does not have a hierarchy, then the Sheng Tianwang Prajna Jing elucidates the ten grounds, without the thirty minds before and without equal enlightenment after. Miaoxuan says that the Renwang Prajna Jing elucidates the fifty-one stages, summarizing the various Prajna Sutras, and investigating its meaning, it is like a military strategist who, after pacifying the bandits, then narrates the merits and determines the ranks.
經明地位亦復如是所以諸位不同皆是隨機之說問法華何不明位答瓔珞結諸方等仁王結諸般若法華但決諸權以入于實耳。
然位次周足莫過瓔珞經故今依彼略明菩薩歷位斷證之相。
二然下別依瓔珞文分二初述意為二初立義依經四念處云一期教門諸大乘經門門不同位位各別行人採用其意亦殊位次具足須依瓔珞妙玄雲須依瓔珞仁王兩經若論斷伏高下須依大品三觀若對法門須依涅槃五行十功德用眾經意共成初心教觀耳。
以五十二位束為七科謂信住行向地等妙又合七為二初凡二聖就凡又二信為外凡住行向為內凡亦名為賢約聖亦二十地等覺為因妙覺為果大分如此自下細釋。
二以五下分文可見。
初言十信者一信二念三精進四慧五定六不退七回向八護法九戒十愿此十位伏三界見思煩惱故名伏忍位(外凡)與藏教七賢位通教干慧性地齊。
二初言下釋分二初凡分二初外凡十信別教地位既準瓔珞今亦依彼消釋名義彼經上卷敬首菩薩問一切賢聖名字何等佛答乃說十住十行十向十地無垢地妙覺地又十住前明十恒沙名字菩薩常行十心即十信也彼經又以十信列在四十二位后其間名目與今所列頗有不同至下臨文一一點示彼經下卷釋義品中但釋住行向地等妙而十信名亦不消釋今引瓔珞解釋住行向地等妙且
【現代漢語翻譯】 現代漢語譯本： 經文闡明地位也是如此，所以各位菩薩的果位不同，都是隨機應化的說法。問：《法華經》（Fahua Jing）為何不明說菩薩的果位？答：《瓔珞經》（Yingluo Jing）總結了諸方等經典，《仁王經》（Renwang Jing）總結了諸般若經典，《法華經》只是決斷諸權巧方便，使之歸入真實之道。
然而，果位次第周全完備，沒有超過《瓔珞經》的，所以現在依據它略微闡明菩薩經歷果位斷除煩惱、證得真理的相狀。
『二然下』分別依據《瓔珞經》的文句分為兩部分，首先陳述意旨，分為兩點：第一，確立義理，依據經文四念處說，一期教門，諸大乘經典門門不同，果位各不相同，修行人採用其中的意旨也不同，果位次第具足，必須依據《瓔珞經》。《妙玄》（Miaoxuan）說，必須依據《瓔珞經》和《仁王經》兩部經典，如果論斷除和降伏煩惱的高下，必須依據《大品般若經》（Dapin Banruo Jing）的三觀，如果針對法門，必須依據《涅槃經》（Nirvana Jing）的五行十功德，運用眾經的意旨，共同成就初心者的教觀。
將五十二個果位歸納為七科，即信、住、行、向、地、等覺、妙覺。又將七科合為二類，首先是凡夫和聖人。就凡夫而言，又分為兩類：信為外凡，住、行、向為內凡，也稱為賢位。就聖人而言，也是二十個果位：地、等覺為因，妙覺為果。大體劃分就是這樣，下面詳細解釋。
『二以五下』，分文可見。
首先說十信位，即一、信，二、念，三、精進，四、慧，五、定，六、不退，七、迴向，八、護法，九、戒，十、愿。這十個果位降伏三界見思煩惱，所以稱為伏忍位（外凡），與藏教的七賢位、通教的干慧性地相同。
『二初言下』解釋分為兩部分，首先是凡夫，分為兩類，首先是外凡十信。別教的地位既然以《瓔珞經》為準，現在也依據它來消釋名義。該經上卷，敬首菩薩問一切賢聖的名字是什麼，佛回答說，於是說了十住、十行、十向、十地、無垢地、妙覺地，又在十住之前說明十恒沙名字，菩薩常行十心，即是十信。該經又將十信列在四十二位之後，其間名目與現在所列頗有不同，到下面臨文時一點一點地指出來。該經下卷《釋義品》中，只解釋了住、行、向、地、等覺、妙覺，而十信的名字也沒有消釋，現在引用《瓔珞經》解釋住、行、向、地、等覺、妙覺。
【English Translation】 English version: The sutra clarifies that the status is also like this, so the different positions of all Bodhisattvas are all expedient teachings according to the occasion. Question: Why doesn't the Lotus Sutra (Fahua Jing) clearly state the positions? Answer: The Yingluo Sutra (Yingluo Jing) summarizes all the Vaipulya sutras, the Renwang Sutra (Renwang Jing) summarizes all the Prajna sutras, and the Lotus Sutra only resolves all expedient means to enter into reality.
However, no sutra surpasses the Yingluo Sutra in the completeness of the sequence of positions, so now I will briefly explain the aspects of Bodhisattvas' experiences of positions, cutting off afflictions, and attaining realization based on it.
'The second, below' separately divides according to the text of the Yingluo Sutra into two parts. First, it states the intention, divided into two points: First, establish the meaning, according to the Four Foundations of Mindfulness in the sutra, the teaching gate of a period, the various Mahayana sutras have different gates, and the positions are different. Practitioners adopt their meanings differently, and the sequence of positions must be based on the Yingluo Sutra. Miaoxuan says that it is necessary to rely on the two sutras of Yingluo and Renwang. If discussing the height of cutting off and subduing afflictions, it is necessary to rely on the Three Contemplations of the Large Prajna Sutra (Dapin Banruo Jing). If addressing the Dharma gate, it is necessary to rely on the Five Practices and Ten Merits of the Nirvana Sutra (Nirvana Jing), using the meanings of various sutras to jointly accomplish the teaching and contemplation of the initial mind.
Summarize the fifty-two positions into seven categories, namely Faith, Abiding, Practice, Dedication, Ground, Equal Enlightenment, and Wonderful Enlightenment. Also combine the seven into two categories, first ordinary and saintly. Regarding ordinary, there are two categories: Faith is outer ordinary, Abiding, Practice, and Dedication are inner ordinary, also called virtuous positions. Regarding saintly, there are also twenty positions: Ground and Equal Enlightenment are the cause, and Wonderful Enlightenment is the result. The general division is like this, and the detailed explanation is below.
'The second, with five below', the division of the text can be seen.
First, the Ten Faiths are: 1. Faith, 2. Mindfulness, 3. Diligence, 4. Wisdom, 5. Concentration, 6. Non-retrogression, 7. Dedication, 8. Protection of the Dharma, 9. Precepts, 10. Vows. These ten positions subdue the afflictions of views and thoughts in the Three Realms, so they are called the Subduing Endurance Position (outer ordinary), which is the same as the Seven Worthies of the Tripitaka teaching and the Dry Wisdom Nature Ground of the Common teaching.
'The second, the first word below' explains the division into two parts, first ordinary, divided into two categories, first the outer ordinary Ten Faiths. Since the positions of the Separate Teaching are based on the Yingluo Sutra, now we also rely on it to interpret the names and meanings. In the upper volume of that sutra, the Bodhisattva Reverent Head asks what the names of all the virtuous and holy ones are, and the Buddha answers, and then speaks of the Ten Abidings, Ten Practices, Ten Dedications, Ten Grounds, Immaculate Ground, and Wonderful Enlightenment Ground, and before the Ten Abidings, he explains the names of the Ten Hengsha, and the Bodhisattvas constantly practice the Ten Minds, which are the Ten Faiths. That sutra also lists the Ten Faiths after the forty-two positions, and the names in between are quite different from those listed now, and they will be pointed out one by one when facing the text below. In the Explanation of Meaning chapter in the lower volume of that sutra, only Abiding, Practice, Dedication, Ground, Equal Enlightenment, and Wonderful Enlightenment are explained, and the names of the Ten Faiths are not explained either. Now, the Yingluo Sutra is cited to explain Abiding, Practice, Dedication, Ground, Equal Enlightenment, and Wonderful Enlightenment.
準楞嚴消十信名然楞嚴中位正在圓信常住理名曰信心憶念無忘名曰念心真精進趣名精進心心精智慧名曰慧心周遍湛寂名曰定心定光無退名不退心保持不失名護法心迴向佛地名迴向心今文迴向在護法前此依舊譯瓔珞經說安住無失名為戒心十方隨愿名曰願心故此十心以信為本名十信也別信既爾圓信準思但即不即具不具異下去諸位亦復如是然則又有凡聖之位進退異焉瓔珞六忍初名伏忍良以見思忍伏故也教門雖異外凡伏同故齊藏通下去準此。
次明十住者一發心住(斷三界見惑盡與藏教初果通教八人見地齊)二治地三修行四生貴五具足方便六正心七不退(已上六住斷三界思惑盡得位不退與藏通二佛齊)八童真九法王子十灌頂(已上三住斷界內塵沙伏界外塵沙前二不知名目)亦名習種性用從假入空觀見真諦理開慧眼成一切智行三百由旬。
二內凡三初十住此十皆住真空之理故云住也于諸劫中行十信心不作邪見廣求智慧名發心住常隨空心凈諸法門名治地住長養眾行名修行住生在佛家種性清凈名生貴住多習無量善根名方便具足住今云具足方便此依新翻而說成就第六般若法門名正心住入于無生畢竟空界名不退住不生邪倒破菩提心名童真住從佛王教而生於解當紹佛位名法王子住觀空無相得無生心名灌頂住首楞嚴云如國大王以
【現代漢語翻譯】 現代漢語譯本 準楞嚴經所說的十信位，實際上是楞嚴經中處於圓信位的常住真理，被稱為信心。憶念而不遺忘，被稱爲念心。真正精進地趨向目標，被稱為精進心。心精純而智慧明瞭，被稱為慧心。周遍而湛然寂靜，被稱為定心。定光不退失，被稱為不退心。保持而不失落，被稱為護法心。將功德迴向于佛地，被稱為迴向心。現在文中的迴向在護法之前，這仍然依照《瓔珞經》的說法，安住而不失落被稱為戒心。十方隨順願望，被稱為願心。因此這十心以信為根本，所以稱為十信。別教的信如此，圓教的信可以類推思考，但即非完全相同，具足也非完全具足，差異在接下來的各個位次也是如此。然而又有凡夫和聖人的位次，進退也有不同。《瓔珞經》中的六忍，最初稱為伏忍，是因為見惑和思惑被忍伏的緣故。教門雖然不同，外凡的忍伏是相同的，所以與藏教和通教相同。以下可以依此類推。
接下來闡明十住位：一、發心住（斷除三界見惑，與藏教初果和通教八人的見地相同）。二、治地住。三、修行住。四、生貴住。五、具足方便住。六、正心住。七、不退住（以上六住斷除三界思惑，得到不退轉的果位，與藏教和通教的二乘佛相同）。八、童真住。九、法王子住。十、灌頂住（以上三住斷除界內塵沙惑，伏住界外塵沙惑，前兩種不知名稱和內容）。也稱為習種性，運用從假入空的觀想，見到真諦之理，開啟慧眼，成就一切智，修行三百由旬（yojana，古印度長度單位）。
二、內凡位。三、初十住位。這十個位次都安住于真空之理，所以稱為『住』。在諸劫之中修行十信心，不產生邪見，廣泛尋求智慧，稱為發心住。常常隨順空心，清凈各種法門，稱為治地住。增長和培養各種修行，稱為修行住。生在佛家，種性清凈，稱為生貴住。多次修習無量善根，稱為方便具足住。現在所說的具足方便，是依據新譯本而說的。成就第六般若（prajna，智慧）法門，稱為正心住。進入無生畢竟空的境界，稱為不退住。不產生邪見顛倒，破除菩提（bodhi，覺悟）心，稱為童真住。從佛王教化而生，對於解脫應當繼承佛位，稱為法王子住。觀空無相，得到無生心，稱為灌頂住。《首楞嚴經》說，如同國王以...
【English Translation】 English version The ten faiths mentioned in the Shurangama Sutra are actually the permanent truth in the round faith position of the Shurangama Sutra, which is called the Faith Mind (信心, xìnxīn). Remembering without forgetting is called the Mindfulness Mind (念心, niànxīn). Truly and diligently moving towards the goal is called the Diligence Mind (精進心, jīngjìn xīn). The mind being pure and wisdom being clear is called the Wisdom Mind (慧心, huìxīn). Being pervasive and serenely tranquil is called the Samadhi Mind (定心, dìngxīn). The light of samadhi not receding is called the Non-Regression Mind (不退心, bù tuì xīn). Maintaining without losing is called the Dharma-Protecting Mind (護法心, hùfǎ xīn). Dedicating merit to the Buddha-land is called the Dedication Mind (迴向心, huíxiàng xīn). Now the dedication in the text is before Dharma-Protecting, which still follows the saying in the '瓔珞經' (Yīngluò jīng, Garland Sutra), that abiding without losing is called the Precept Mind (戒心, jiè xīn). Following wishes in the ten directions is called the Vow Mind (願心, yuàn xīn). Therefore, these ten minds take faith as their root, so they are called the Ten Faiths. The separate teaching's faith is like this, the round teaching's faith can be inferred by analogy, but it is not exactly the same, complete is also not exactly complete, the difference is in the following positions as well. However, there are also the positions of ordinary people and sages, and there are also differences in progress and retreat. The six forbearances in the '瓔珞經' (Yīngluò jīng, Garland Sutra) are initially called Subduing Forbearance, because the delusions of views and delusions of thought are subdued. Although the teachings are different, the subduing of ordinary people is the same, so it is the same as the Tripitaka teaching and the Shared teaching. The following can be inferred by analogy.
Next, explaining the Ten Abodes: 1. Aspiration Abode (斷三界見惑盡, duàn sānjiè jiàn huò jǐn, cutting off all delusions of views in the Three Realms, the same as the first fruit of the Tripitaka teaching and the view of the eight people of the Shared teaching). 2. Ground Preparation Abode. 3. Practice Abode. 4. Noble Birth Abode. 5. Complete Expedient Abode. 6. Right Mind Abode. 7. Non-Regression Abode (已上六住斷三界思惑盡, yǐ shàng liù zhù duàn sānjiè sī huò jǐn, the above six abodes cut off all delusions of thought in the Three Realms, attaining the state of non-regression, the same as the two vehicles of the Tripitaka teaching and the Shared teaching). 8. Virgin Abode. 9. Dharma Prince Abode. 10. Consecration Abode (已上三住斷界內塵沙惑, yǐ shàng sān zhù duàn jiè nèi chénshā huò, the above three abodes cut off the delusions of dust and sand within the realm, subduing the delusions of dust and sand outside the realm, the first two do not know the names and contents). Also called Habitual Nature, using the contemplation of entering emptiness from the provisional, seeing the truth of reality, opening the eye of wisdom, accomplishing all wisdom, practicing three hundred yojanas (由旬, yóuxún, ancient Indian unit of length).
- Inner Ordinary Position. 3. Initial Ten Abodes. These ten positions all abide in the truth of emptiness, so they are called 'Abodes'. Practicing the ten faiths in kalpas, not producing wrong views, widely seeking wisdom, is called the Aspiration Abode. Constantly following the empty mind, purifying various Dharma gates, is called the Ground Preparation Abode. Increasing and cultivating various practices is called the Practice Abode. Being born in a Buddha family, the nature being pure, is called the Noble Birth Abode. Repeatedly practicing immeasurable good roots is called the Complete Expedient Abode. The Complete Expedient now spoken of is based on the newly translated version. Accomplishing the sixth Prajna (般若, bōrě, wisdom) Dharma gate is called the Right Mind Abode. Entering the realm of no-birth and ultimate emptiness is called the Non-Regression Abode. Not producing wrong views and inversions, breaking the Bodhi (菩提, pútí, enlightenment) mind, is called the Virgin Abode. Being born from the Buddha King's teachings, one should inherit the Buddha position for liberation, is called the Dharma Prince Abode. Contemplating emptiness and no-form, obtaining the no-birth mind, is called the Consecration Abode. The 'Shurangama Sutra' says, like a king with...
諸國事分委太子彼剎利王世子長成陳列灌頂名為灌頂取四海水置金瓶內灌太子頂今亦如是法水灌頂是故云也塵沙者譬法門之數多也能化六凡分段三界故云斷界內也而能修學四聖變易等法故云伏界外也前藏通二不知界外之名言習種性者六種性名出瓔珞經習謂修習種即能生性名不改由修習故所以能生無有改變戒疏中說能生報佛從假入空者此次第三觀出瓔珞經上卷從生死之虛假以四性而推尋即見真空之理故云從假入空觀亦名二諦觀也無偽名真非虛曰諦異事為理照見真空名為慧眼知一切法空寂一相名一切智三智具如大品三智品中三諦具如仁王瓔珞兩經經云一有諦二無諦三中道第一義諦有諦亦名俗諦無諦亦名真諦新譯仁王只云二諦慈恩不立三諦棄于舊譯也誤哉誤哉。
次明十行者一歡喜二饒益三無違逆四無屈撓五無癡亂六善現七無著八難得九善法十真實(斷界外塵沙惑)亦云性種性用從空入假觀見俗諦開法眼成道種智。
二明十行此十皆有化他之行故云行也始入法空不為邪動名歡喜行常化眾生使得法利名饒益行得法忍心無我我所名無嗔恨行今文中雲無違逆者亦依新翻常修忍法謙下恭敬名無違逆行常住功德現化眾生名無盡行今文中雲無屈撓(奴教切曲也從手者非)者亦依新翻行大精進令一切至究竟涅槃名無屈撓行不為
無明之所失亂名無癡亂行生生常在佛國中生名善現行於我我所一切皆空名無著行三世佛中常行敬順名尊重行今文中雲難得行者亦依新翻菩薩成就難得善根名難得行說法授人成物軌則名善法行二諦非如亦非非相名真實行斷界外塵沙且在方便土耳因前習性以成此效能生法佛名性種性通教帶空出假別教破空出假以別教有中道應本所以破空而入假也此假即是建立之假此觀亦名平等觀也於差別法審而非虛名見俗諦問俗在於事何名諦耶答摩訶止觀有此料揀彼引地持明二法性俗諦既得名事法性豈非諦耶又復應知緣于俗諦恒沙三昧名為俗理緣眾生病及神通等利生之事名為俗事照見諸法一一無謬名為法眼知十法界諸種差別化道功成名道種智。
次明十回曏者一救護眾生離眾生相二不壞三等一切諸佛四至一切處五無盡功德藏六入一切平等善根七等隨順一切眾生八真如相九無縛無著解脫十入法界無量(伏無明習中觀)亦名道種性行四百由旬居方便有餘士(已上三十位為三賢亦名內凡從八住至此為行不退位)。
三十回向此十皆悉回因向果回事向理故云迴向以無想心常行六道而入果報不受而受名救護眾生離眾生相觀一切法有受有用唸唸不住名為不壞三世佛法一切時行名等一切諸佛以大願力入一切佛士供養一切佛名至一切處以常住法
【現代漢語翻譯】 現代漢語譯本 『無明』（avidyā，無知）所導致的迷失和錯亂被稱為『無癡亂行』，在這種狀態下，眾生不斷在佛國中轉生，這被稱為『善現行』。對於『我』（ātman，自我）和『我所』（ātmanīya，屬於自我的事物）的一切都視為空性（śūnyatā），這被稱為『無著行』。在過去、現在、未來三世諸佛中，始終保持恭敬順從，這被稱為『尊重行』。經文中提到的『難得行』，是依據新譯，指菩薩成就難得的善根，這被稱為『難得行』。通過說法來教導他人，使他們遵循正道，這被稱為『善法行』。對於『二諦』（dve satye，真諦和俗諦）既不認為是『如』（tathatā，真如），也不認為是非『如』，這被稱為『真實行』。斷除界外的塵沙煩惱，這只是在方便土（upāya-kṣetra，方便凈土）中進行。由於之前的習性，成就了這種能夠產生法佛（dharma-buddha，法身佛）的效能，這被稱為『性種性』。『通教』（ekayāna，通教）帶有空性而出假觀，『別教』（pṛthag-yāna，別教）破除空性而出假觀。因為『別教』具有中道（madhyamā-pratipad，中道），所以破除空性而進入假觀。這個『假』就是建立的假，這種觀也被稱為『平等觀』。對於差別之法進行審視，並且不是虛假的，這被稱為『見俗諦』。問：『俗諦』（saṃvṛti-satya，世俗諦）在於事物，為什麼被稱為『諦』（satya，真理）呢？答：《摩訶止觀》（Mahā-śamatha-vipassanā，天臺宗重要著作）中有這樣的解釋，它引用《地持經》（Bodhisattvabhūmi，菩薩地持經）來說明二法性俗諦。既然俗諦可以被稱為事物，那麼法性怎麼就不是真理呢？還應該知道，緣于俗諦的恒河沙數三昧（samādhi，三昧），被稱為『俗理』。緣于眾生的疾病以及神通等利益眾生的事情，被稱為『俗事』。照見諸法一一沒有謬誤，這被稱為『法眼』。知道十法界（daśa-dhātu，十法界）中各種差別的化導，功德圓滿，這被稱為『道種智』。 接下來闡明『十回向』（daśa pariṇāmanā，十回向）：一、救護眾生，遠離眾生相；二、不壞三世一切諸佛；三、到達一切處；四、無盡功德藏；五、進入一切平等善根；六、平等隨順一切眾生；七、真如相；八、無縛無著解脫；九、進入法界無量（調伏無明習氣的中觀）。這也稱為『道種性行』。四百由旬（yojana，古印度長度單位）的居所，是方便有餘土（upāya-kṣetra，方便有餘土）的聖者所居住。（以上三十個位次是『三賢』，也稱為『內凡』，從八住到這裡是『行不退位』）。 三十回向，這十種迴向都是將因迴向于果，將事迴向于理，所以稱為『迴向』。以無想心常行於六道（ṣaṭ gati，六道），而進入果報，不受果報而受果報，這稱為『救護眾生離眾生相』。觀察一切法有受用，唸唸不住，這被稱為『不壞三世佛法』。一切時行，稱為『等一切諸佛』。以大願力進入一切佛土，供養一切佛，這稱為『至一切處』。以常住法
【English Translation】 English version The bewilderment and confusion caused by 『Avidyā』 (ignorance) is called 『Avicāra-caryā』 (non-discriminating conduct), in which beings are constantly reborn in Buddha-lands, which is called 『Subhāva-caryā』 (conduct of good manifestation). Regarding everything of 『Ātman』 (self) and 『Ātmanīya』 (belonging to self) as emptiness (Śūnyatā), this is called 『Anāsakti-caryā』 (non-attachment conduct). In the Buddhas of the past, present, and future, always maintaining reverence and obedience, this is called 『Adhigama-caryā』 (conduct of respect). The 『difficult-to-obtain conduct』 mentioned in the scripture, according to the new translation, refers to the Bodhisattva achieving rare good roots, which is called 『Durāpa-caryā』 (difficult-to-obtain conduct). Teaching others through Dharma, guiding them to follow the right path, this is called 『Saddharma-caryā』 (conduct of good Dharma). Regarding the 『Two Truths』 (Dve Satye, the conventional truth and the ultimate truth) as neither 『Tathatā』 (suchness) nor non-『Tathatā』, this is called 『Tattva-caryā』 (conduct of reality). Eradicating the dust-like afflictions beyond the realms is only done in the Upāya-kṣetra (expedient land). Due to previous habits, this ability to generate Dharma-Buddhas (Dharma-kāya Buddha) is achieved, which is called 『Gotra-prakṛti』 (nature of lineage). The 『Ekāyana』 (common vehicle) carries the view of emerging from emptiness, while the 『Pṛthag-yāna』 (distinct vehicle) breaks through emptiness to emerge from the provisional. Because the 『Pṛthag-yāna』 possesses the 『Madhyamā-pratipad』 (Middle Way), it breaks through emptiness to enter the provisional. This 『provisional』 is the established provisional, and this contemplation is also called 『equal contemplation』. Examining the differentiated Dharmas and not being false, this is called 『seeing the Saṃvṛti-satya』 (conventional truth). Question: 『Saṃvṛti-satya』 (conventional truth) lies in things, why is it called 『Satya』 (truth)? Answer: The 『Mahā-śamatha-vipassanā』 (Great Calming and Insight, an important work of the Tiantai school) has such an explanation, citing the 『Bodhisattvabhūmi』 (Stages of a Bodhisattva) to explain the two Dharma-nature conventional truths. Since the conventional truth can be called things, how can Dharma-nature not be truth? It should also be known that the countless Samādhis (meditative absorptions) based on the conventional truth are called 『conventional principles』. Matters related to the diseases of sentient beings and the benefit of sentient beings through supernatural powers are called 『conventional affairs』. Seeing all Dharmas without error is called 『Dharma-cakṣu』 (Dharma eye). Knowing the various differentiated transformations in the 『Daśa-dhātu』 (ten realms), and the merit is complete, this is called 『Dharmadhātu-jñāna』 (knowledge of the Dharma realm). Next, the 『Daśa Pariṇāmanā』 (Ten Transferences) are explained: 1. Saving sentient beings, being apart from the appearance of sentient beings; 2. Not destroying all Buddhas of the three times; 3. Reaching all places; 4. Inexhaustible treasury of merit; 5. Entering all equal good roots; 6. Equally according with all sentient beings; 7. Suchness; 8. Unbound and unattached liberation; 9. Entering the immeasurable Dharma realm (the Middle Way that subdues the habits of ignorance). This is also called 『Gotra-prakṛti-caryā』 (conduct of lineage nature). The dwelling of four hundred 『Yojana』 (an ancient Indian unit of length) is inhabited by the saints of the Upāya-kṣetra (expedient land). (The above thirty positions are the 『Three Sages』, also called 『inner ordinary beings』, from the eighth stage of dwelling to here is the 『stage of non-regression in conduct』.) The thirty transferences, all ten of these transferences are transferring the cause to the effect, transferring the matter to the principle, so it is called 『transference』. Constantly practicing in the 『Ṣaṭ Gati』 (six realms) with a mind without thought, and entering the fruition, receiving the fruition without receiving the fruition, this is called 『saving sentient beings, being apart from the appearance of sentient beings』. Observing all Dharmas with reception and use, with thoughts constantly ceasing, this is called 『not destroying the Dharma of the Buddhas of the three times』. Practicing at all times is called 『equaling all Buddhas』. Entering all Buddha-lands with great vows and making offerings to all Buddhas is called 『reaching all places』. With the permanent Dharma
授與前人名無盡功德藏行無漏善善惡不二名隨順平等善根今文中雲入一切者亦依新翻新翻釋義亦云隨順由隨順故能入一切以觀善惡無二一相名隨順觀一切眾生今文之中上有等字無觀字者亦依新翻等故隨順隨順故觀心得自在等三世佛常照有無名真如相以般若照三世諸法是一合相名無縛無著解脫覺一切法中道無相名入法界無量空假之心既已滿足正修中道第一義觀無明不起忍伏故也由伏無明則成相似中道種性當分之中如觀道立故名為道望后佛果能生名種不改名性三百由旬如前已辨約生死處加方便土若約煩惱更加塵沙若約觀智更加假觀以此增前為四百也中觀為實空觀為權權名方便五住已斷見思四住更有餘一無明住在名為有餘須知四上所出之文如思益云日月光佛命其梵天來此土云汝當用十法游彼世界娑婆世界名染凈世界即凡聖同居土也如法華云我于余國作佛大論云二乘雖不生三界界外有凈土受法性身即方便有餘土也如仁王云三賢十聖住果報即實報土也如普賢觀云其佛住處名常寂光即常寂光土也七住已還名位不退由斷見思證真如空自己之位不退轉也八住至此名行不退由斷塵沙化他行滿化他之行無退轉也若至初地名念不退二邊之念不能退也須知三藏三果通教六地別教六住圓教六信殘思未盡猶在同居四果七地七住七信思惟既盡生方便土
【現代漢語翻譯】 現代漢語譯本 授予前人名號，能獲得無盡功德藏，所行皆為無漏之善，善與惡不二，名為隨順平等善根。如今經文中說『入一切』，也是依據新譯本。新譯本解釋說，隨順一切法，因為隨順的緣故，能夠進入一切法。以觀察善惡無二的同一體性，名為隨順。觀察一切眾生，如今經文中有『等』字，沒有『觀』字，也是依據新譯本。因為『等』的緣故，所以隨順；因為隨順的緣故，所以觀察心得自在等。三世諸佛常照有無，名為真如相。以般若智慧照見三世諸法是一個整體，名為無縛無著解脫。覺悟一切法中道無相，名為入法界。無量空假之心既然已經滿足，正是修習中道第一義觀的時候，無明不起，忍伏的緣故。由於伏住無明，則成就相似中道種性。在當分之中，如觀道建立，所以名為道。期望後來的佛果能夠產生，名為種，不改變名為性。三百由旬，如前已經辨明，約生死處，加上方便土；如果約煩惱，更加塵沙；如果約觀智，更加假觀。以此增加之前的三百由旬，為四百由旬。中觀為實，空觀為權，權名為方便。五住煩惱已經斷除見思二惑，四住煩惱更有餘一無明住在，名為有餘。須知四土之上所出的經文，如《思益經》說，日月光佛命令他的梵天來到此土，說：『你應當用十法遊歷那個世界。』娑婆世界，名為染凈世界，即凡聖同居土。如《法華經》說：『我于余國作佛。』《大智度論》說：『二乘雖然不生三界，界外有凈土，受法性身。』即方便有餘土。如《仁王經》說：『三賢十聖住果報。』即實報土。如《普賢觀經》說：『其佛住處名常寂光。』即常寂光土。七住位之前，名為位不退，由於斷見思二惑，證真如空，自己的位次不退轉。八住位到此，名為行不退，由於斷塵沙惑，化他之行圓滿，化他之行沒有退轉。如果到初地，名爲念不退，二邊的念頭不能退轉。須知三藏教的三果，通教的六地，別教的六住，圓教的六信，殘餘的思惑沒有斷盡，仍然在同居土。四果，七地，七住，七信，思惟既然窮盡，生方便土。
【English Translation】 English version Bestowing names on predecessors results in an inexhaustible treasury of merit. Actions are flawlessly virtuous, and the non-duality of good and evil is termed 'following and according with equal good roots'. The phrase 'entering all' in the current text also relies on the new translation. The new translation explains that it means according with all dharmas; because of this accordance, one can enter all dharmas. Observing the non-duality of good and evil as a single essence is called 'following and according'. Observing all sentient beings—the current text includes the word 'equal' but lacks the word 'observe', also based on the new translation. Because of 'equal', there is accordance; because of accordance, one observes and the mind attains freedom, and so on. The Buddhas of the three times constantly illuminate existence and non-existence, which is called the 'Suchness' (Tathata) aspect. Using prajna (wisdom) to illuminate the dharmas of the three times as a unified whole is called 'unbound, unattached, and liberated'. Realizing the Middle Way without characteristics in all dharmas is called 'entering the Dharma Realm'. The immeasurable minds of emptiness and provisionality having been fulfilled, one is precisely cultivating the First Meaning of the Middle Way. Ignorance does not arise because of forbearance and subjugation. Due to subduing ignorance, one achieves a semblance of the Middle Way nature. Within one's own capacity, the path is established through observation, hence it is called 'path'. The expectation that the future Buddha-fruit can arise is called 'seed', and not changing is called 'nature'. Three hundred yojanas, as previously explained, refer to the realm of birth and death, plus the expedient land. If related to afflictions, it includes dust-like sands; if related to wisdom, it includes provisional observation. Adding this to the previous three hundred yojanas makes four hundred yojanas. The Middle Way is real, while the Empty Way is expedient; 'expedient' means skillful means. The five abodes of affliction have already severed the delusions of views and thoughts. The remaining one ignorance resides in the four abodes, called 'remaining'. It should be known that the texts emerging from the four lands, such as the Sutra on Thinking of the Inconceivable, state that Sunlight Light Buddha commanded his Brahma to come to this land, saying, 'You should use the ten dharmas to travel to that world.' The Saha world is called the defiled and pure world, which is the Land of Co-dwelling of Ordinary Beings and Sages. As the Lotus Sutra says, 'I become a Buddha in other lands.' The Mahaprajnaparamita Sastra says, 'Although the Two Vehicles are not born in the Three Realms, there is a pure land outside the realms where they receive the Dharma-body.' This is the Land of Expedient Remaining. As the Benevolent Kings Sutra says, 'The Three Sages and Ten Saints reside in the reward body.' This is the Land of Real Reward. As the Universal Worthy Contemplation Sutra says, 'The place where the Buddha resides is called the Eternally Tranquil Light.' This is the Land of Eternally Tranquil Light. Before the Seventh Stage, it is called 'non-retrogressive in position', because one has severed the delusions of views and thoughts, realized the emptiness of Suchness, and one's own position does not regress. From the Eighth Stage onwards, it is called 'non-retrogressive in practice', because one has severed the dust-like sands of delusion, and the practice of transforming others is complete, with no regression in the practice of transforming others. If one reaches the First Ground, it is called 'non-retrogressive in thought', because thoughts of the two extremes cannot regress. It should be known that the Three Vehicles' Third Fruit, the Sixth Ground of the Common Teaching, the Sixth Abode of the Separate Teaching, and the Sixth Faith of the Perfect Teaching—residual delusions of thought have not been exhausted and still reside in the Land of Co-dwelling. The Fourth Fruit, the Seventh Ground, the Seventh Abode, and the Seventh Faith—thinking having been exhausted, one is born in the Land of Expediency.
八地八住八信已上雖破塵沙及伏無明塵沙既不潤界外生牽報並由無漏為因是故亦在方便土中唯有別圓初地初住獲妙果報居實報土生身得忍未入滅者但名華報也。
次明十地者一歡喜(從此用中道觀破一分無明顯一分三德乃至等覺俱名聖種性)此是見道位又無功用位百界作佛八相成道利益眾生行五百由旬初入實報無障閡土初入寶所二離垢地三發光地四𦦨慧地五難勝地六現前地七遠行地八不動地九善慧地十法雲地(已上九地地地各斷一品無明證一分中道)。
二聖位分二初因又二初十地地名能持證中道地能持眾善故名地焉舍凡入聖四魔不動到有無邊平等雙照名歡喜地法身般若解脫謂之三常樂我凈謂之德縱橫之三德也聖位能生不改變故名聖種性也見中道故名見道也不加功力任運流入名無功用也分身橫應百界度生名百界作佛也若至二地千界作佛三地已去莫不皆悉十倍增之一生兜率二詫胎三住胎四出胎五出家六成道七轉法輪八入涅槃名八相也若約生死處加實報土若約煩惱更加無明若約觀智更加中道以此增前名五百也修中道因稱實感報依正不隔色心無礙故名實報無障礙土也分證寂光名初入寶所也以正無相入眾生界同於虛空名離垢地光慧信忍習佛之道極凈明生名發光地此新譯也舊翻第三謂之明地發光即明也順無生忍觀一
【現代漢語翻譯】 現代漢語譯本 八地（指菩薩八地）八住（指菩薩八住）八信（指八信位的菩薩）以上，雖然破除了塵沙惑以及降伏了無明，但塵沙惑不能滋潤界外之生，牽引果報都是由於無漏業為因，因此也還在方便土中。只有別教和圓教的初地、初住菩薩，才能獲得妙果報，居住在實報土中，生身獲得忍位，但還未入滅，只能稱為華報。
接下來闡明十地：一、歡喜地（從此地開始用中道觀破除一分無明，顯現一分三德，乃至等覺，都稱為聖種性）。這是見道位，又是無功用位。在百界示現作佛，八相成道，利益眾生，行五百由旬，初入實報無障礙土，初入寶所。二、離垢地。三、發光地。四、焰慧地。五、難勝地。六、現前地。七、遠行地。八、不動地。九、善慧地。十、法雲地（以上九地，每一地各斷一品無明，證一分中道）。
二、聖位分為二：初因，又分為二：初、十地。地名能持證中道，地能持一切善法，所以名為地。捨棄凡夫身份進入聖位，四魔不能動搖，達到有無邊平等雙照的境界，名為歡喜地。法身、般若、解脫，稱為三常；樂、我、凈，稱為德，縱橫交織的三德也。聖位能夠生出不改變的功德，所以名為聖種性。見到中道，所以名為見道。不加功力，任運流入，名為無功用。分身橫應百界度化眾生，名為百界作佛。如果到了二地，則在千界示現作佛，三地以後，無不以十倍遞增。一生兜率天，二、托胎，三、住胎，四、出胎，五、出家，六、成道，七、轉法輪，八、入涅槃，名為八相。如果就生死處所而言，加上實報土；如果就煩惱而言，加上無明；如果就觀智而言，加上中道，以此來增加前面的五百由旬。修中道因，感得稱實的果報，依報和正報不相隔離，色法和心法沒有障礙，所以名為實報無障礙土。分證寂光，名為初入寶所。以正無相進入眾生界，如同虛空一樣，名為離垢地。光慧信忍，修習佛道，極其清凈光明，名為發光地。這是新譯的名稱，舊譯的第三地稱為明地，發光即是明。順應無生法忍，觀察一切法
【English Translation】 English version Those above the Eighth Bhumi (eighth stage of Bodhisattva), Eighth Abode (eighth stage of Bodhisattva), and Eighth Faith (eighth stage of Bodhisattva), although they have broken through the dust and sand delusions and subdued ignorance, the dust and sand delusions cannot nourish the births beyond the realms. The karmic retributions are caused by non-outflow (anāsrava) karma. Therefore, they are still in the expedient land (upāya-bhūmi). Only the Bodhisattvas of the initial Bhumi and initial Abode in the Distinct and Perfect Teachings attain the wonderful fruit and retribution, residing in the Real Reward Land (satya-phala-bhūmi), and their physical bodies attain the stage of acceptance (kṣānti). However, since they have not yet entered extinction, it is only called the 'flower reward'.
Next, explaining the Ten Bhumis: 1. Joyful Bhumi (Pramudita-bhūmi) (From this point onwards, using the Middle Way contemplation to break through a portion of ignorance and reveal a portion of the Three Virtues, up to the stage of Equal Enlightenment (Samantabhadra), all are called the 'holy lineage'). This is the stage of seeing the Path (darśana-mārga), and also the stage of no effort (anābhoga-bhūmi). Manifesting as Buddhas in a hundred worlds, accomplishing the Eight Aspects of Enlightenment, benefiting sentient beings, traveling five hundred yojanas, initially entering the Real Reward Land without obstacles, and initially entering the Treasure Place. 2. Immaculate Bhumi (Vimala-bhūmi). 3. Luminous Bhumi (Prabhākarī-bhūmi). 4. Flaming Wisdom Bhumi (Arciṣmatī-bhūmi). 5. Difficult to Conquer Bhumi (Sudurjayā-bhūmi). 6. Manifest Bhumi (Abhimukhī-bhūmi). 7. Far Reaching Bhumi (Dūraṅgamā-bhūmi). 8. Immovable Bhumi (Acalā-bhūmi). 9. Good Wisdom Bhumi (Sādhumatī-bhūmi). 10. Cloud of Dharma Bhumi (Dharmameghā-bhūmi) (Above these nine Bhumis, each Bhumi breaks through one grade of ignorance and realizes a portion of the Middle Way).
- The Holy Stages are divided into two: the initial cause, which is further divided into two: first, the Ten Bhumis. The name 'Bhumi' signifies the ability to uphold and realize the Middle Way. The Bhumi can uphold all good dharmas, therefore it is called Bhumi. Abandoning the status of an ordinary being and entering the holy stage, the Four Maras cannot shake one, reaching the state of boundless equality and dual illumination, is called the Joyful Bhumi. Dharmakāya (法身), Prajñā (般若), and Liberation (解脫) are called the Three Constant Virtues; Bliss (樂), Self (我), Purity (淨), are called the Virtues, the vertically and horizontally interwoven Three Virtues. The holy stage can generate unchanging merits, therefore it is called the 'holy lineage'. Seeing the Middle Way is called 'seeing the Path'. Without adding effort, naturally flowing in, is called 'no effort'. Manifesting bodies horizontally in a hundred worlds to liberate sentient beings is called 'manifesting as Buddhas in a hundred worlds'. If one reaches the Second Bhumi, then one manifests as Buddhas in a thousand worlds; from the Third Bhumi onwards, it invariably increases tenfold. 1. Born in the Tuṣita Heaven (兜率天), 2. Entering the womb, 3. Residing in the womb, 4. Emerging from the womb, 5. Leaving home, 6. Attaining enlightenment, 7. Turning the Wheel of Dharma, 8. Entering Nirvana, are called the Eight Aspects. If considering the place of birth and death, add the Real Reward Land; if considering afflictions, add ignorance; if considering wisdom, add the Middle Way, thereby increasing the preceding five hundred yojanas. Cultivating the cause of the Middle Way, one experiences the corresponding retribution. The environment and the self are not separated, form and mind are without obstruction, therefore it is called the Real Reward Land without obstacles. Partially realizing the Still Light (寂光), is called initially entering the Treasure Place. Entering the realm of sentient beings with correct non-appearance, like empty space, is called the Immaculate Bhumi. Light, wisdom, faith, and forbearance, cultivating the Buddha's path, extremely pure and bright, is called the Luminous Bhumi. This is the new translation; the old translation calls the Third Bhumi the 'Bright Bhumi'; luminous is bright. Conforming to the acceptance of non-origination, contemplating all dharmas
切法名𦦨慧地順忍修道三界無明莫不皆空名難勝地上順諸法觀於三世寂滅無二名現前地觀諸煩惱不有不無常向上地念念寂滅名遠行地以無生觀舍於三界名不動地入于上觀光光佛化無生忍道名善慧地瓔珞經中雲妙慧地妙即善也入中道觀受佛職位既同真如亦等法界妙云普覆名法雲地一分中道一點在上縱也般若解脫二點在下橫也前云三德今雲中道縱橫互現耳。
更斷一品入等覺位亦名金剛心亦名一生補處亦名有上士。
二等覺位亦名無垢地過十地解入百千三昧照一相無相寂滅無為望于妙覺猶有一等比下名覺故名等覺更有一品無明塵垢雖有如無故名無垢所修觀智純一堅利喻若金剛名金剛心有一生在未全損之名為一生過此之後即補果佛妙覺之處名為補處更有妙覺上位可登名有上士問為用金剛智斷無明為用妙覺智斷無明答涅槃云有所斷者名有上士無所斷者名無上士問何故勝鬘云無明住地其力最大佛菩提智之所能斷答別圓地住乃至等覺莫不皆用佛菩提智斷無明垢是故云耳諸文中說佛上上智斷下下惑又下下智斷上上惑準向之義思之可知。
更破一品無明入妙覺位坐蓮華藏世界七寶菩提樹下大寶華王座現圓滿報身。
二果位分二初成佛妙觀上忍大寂無相名為妙覺華藏世界如華嚴經華藏世界品中所說寶華王座亦如
華嚴又梵網云于寂滅道場坐金剛華王座舊攝論云大蓮華王清凈世界新攝論云大寶華王清凈佛土圓滿報身如前已辨七寶眾多表無量故與前通教表法異焉。
為鈍根菩薩眾轉無量四諦法輪即此佛也。
二為下說法不知理具名為鈍根迷中重故為說無量偏圓對辨但中名鈍真中而分別圓咸利。
有經論說七地已前名有功用道八地已上名無功用道妙覺位但破一品無明者總是約教道說。
三有經論下隨機不定文分二初正明為三初點示教道七地已前等者如華嚴云菩薩未至第八地時如人乘船欲渡大海未至大海多用功力若至八地從大方便近佛智慧無功用心不加功力華嚴又云第五地中習學世法經書文章算數占相吉兇等事又無等覺當知皆是教道之義言妙覺位破一品者未知出在何經論中輔行但云破十二品稱為妙覺故前所明始自十信至於妙覺無非教道何獨今文云七地等耶然前初地云入寶所無障礙土輔行既雲實報說別是約教道證道必無今亦例之教道必無無障礙土言無障礙約證道耳初地既乃所證同圓二地已去誰證隔歷故十二品皆教道也問為是約行教道約說教道答約行教道約行人論但在地前約說教道約如來說通於始終約行證道在於初地約行人證與圓無殊約說證道約如來說已證之法應知別教論證道者非是別教當分之談乃是點示行人
【現代漢語翻譯】 現代漢語譯本： 《華嚴經》和《梵網經》都記載，佛在寂滅道場坐在金剛華王座上。《舊攝論》記載為大蓮華王清凈世界，《新攝論》記載為大寶華王清凈佛土。圓滿報身佛如前所述，用眾多七寶來表示無量，因此與前文通教的表法有所不同。 為鈍根菩薩眾轉無量四諦法輪，說的就是這位佛。 二、為下根說法，不瞭解理體具足，稱為鈍根。因為迷惑深重，所以為他們宣說無量的偏圓對辨，但于中道之名，鈍根者于真中而分別圓融，實則都可得利益。 有些經論說，七地菩薩之前名為有功用道，八地菩薩及以上名為無功用道，妙覺位的菩薩只是破除一品無明，這些都是就教道而言的。 三、有些經論下，隨機不定。文分二，初正明為三，初點示教道。七地已前者，如《華嚴經》所說，菩薩未到第八地時，就像人乘船要渡大海，未到大海時要多用功力。如果到了八地，從大方便接近佛的智慧，不用功用心，不加功力。《華嚴經》又說，第五地中學習世間法，經書文章算數占相吉兇等事。又無等覺，應當知道都是教道的意義。說妙覺位破一品無明，不知道出自哪部經論中。《輔行記》只說破十二品稱為妙覺。所以前面所說從十信到妙覺，無非是教道，為什麼單單本文說七地等呢？然而前面初地說是入寶所無障礙土，《輔行記》既然說是實報，說別教是就教道證道而言，必定沒有。現在也以此為例，教道必定沒有無障礙土，說無障礙是就證道而言。初地既然是所證，同於圓教，二地以後誰來證？隔歷。所以十二品都是教道。問：是就行教道說，還是就說教道說？答：就行教道是就修行人而言，只在地前。就說教道是就如來說，貫通始終。就修行證道而言，在於初地，就修行人證而言，與圓教沒有區別。就說證道而言，是就如來說已證之法，應當知道別教論證道，不是別教當分的談論，而是點示修行人。
【English Translation】 English version: The Avatamsaka Sutra (Hua Yan) and the Brahma Net Sutra (Fan Wang) both state that the Buddha sat on the Vajra Flower King Throne (Jingang Hua Wang Zuo) in the Bodhimanda of Nirvana. The old She Lun states it as the Pure Land of the Great Lotus Flower King (Da Lian Hua Wang Qingjing Shijie), and the new She Lun states it as the Pure Buddha Land of the Great Treasure Flower King (Da Bao Hua Wang Qingjing Fotu). The perfect Sambhogakaya (Yuanman Baoshen) Buddha, as mentioned before, uses numerous seven treasures to represent the immeasurable, thus differing from the Dharma representation of the previous Common Teaching (Tong Jiao). Turning the immeasurable Four Noble Truths (Si Di) Wheel of Dharma for the Bodhisattvas of dull faculties refers to this Buddha. Secondly, teaching the Dharma to those of lower faculties, who do not understand the completeness of the principle, is called 'dull faculties'. Because their delusion is deep, the immeasurable partial and complete comparisons are explained to them. Although the name of the Middle Way (Zhong Dao) is used, those with dull faculties distinguish between the true Middle Way and the perfect, but all can benefit. Some sutras and treatises say that the stage before the Seventh Ground (Qi Di) is called the Path of Effort (You Gongyong Dao), and the Eighth Ground (Ba Di) and above is called the Path of No Effort (Wu Gongyong Dao). The Bodhisattva in the Wonderful Enlightenment (Miao Jue) position only breaks one fragment of ignorance (Wu Ming). All of these are discussed in terms of the Teaching Path (Jiao Dao). Thirdly, 'Some sutras and treatises below' refers to adapting to the occasion and being indefinite. The text is divided into two parts. The first part is the correct explanation in three sections, and the first section points out the Teaching Path. 'Those before the Seventh Ground' is like what the Avatamsaka Sutra says: 'When a Bodhisattva has not reached the Eighth Ground, it is like a person taking a boat to cross the great ocean. Before reaching the great ocean, much effort is needed. If one reaches the Eighth Ground, approaching the Buddha's wisdom from great skillful means, one does not use effort of mind and does not add effort.' The Avatamsaka Sutra also says that in the Fifth Ground, one learns worldly dharmas, scriptures, writings, arithmetic, divination, auspicious and inauspicious matters, etc. Also, there is no Equal Enlightenment (Deng Jue). It should be known that all of these are the meaning of the Teaching Path. As for saying that the Wonderful Enlightenment position breaks one fragment of ignorance, it is not known which sutra or treatise it comes from. The 'Supplement to Practice' (Fu Xing Ji) only says that breaking twelve fragments is called Wonderful Enlightenment. Therefore, what was said earlier, from the Ten Faiths (Shi Xin) to Wonderful Enlightenment, is nothing but the Teaching Path. Why does this text alone say the Seventh Ground, etc.? However, the First Ground earlier said that it enters the treasure place of unobstructed land. Since the 'Supplement to Practice' says it is the Real Reward (Shi Bao), saying that the Separate Teaching (Bie Jiao) is in terms of the Teaching Path's attainment of the Path, it certainly does not exist. Now, taking this as an example, the Teaching Path certainly does not have unobstructed land. Saying 'unobstructed' is in terms of attaining the Path. Since the First Ground is what is attained, it is the same as the Perfect Teaching (Yuan Jiao). Who will attain it after the Second Ground? Separated. Therefore, the twelve fragments are all the Teaching Path. Question: Is it discussed in terms of the practice of the Teaching Path, or in terms of the explanation of the Teaching Path? Answer: The practice of the Teaching Path is discussed in terms of the practitioner, only before the Ground. The explanation of the Teaching Path is discussed in terms of the Tathagata (Ru Lai), penetrating from beginning to end. In terms of the practice of attaining the Path, it is in the First Ground. In terms of the practitioner's attainment, there is no difference from the Perfect Teaching. In terms of the explanation of attaining the Path, it is in terms of the Tathagata explaining the Dharma that has already been attained. It should be known that the Separate Teaching's discussion of attaining the Path is not a discussion of the Separate Teaching's own share, but rather a pointing out to the practitioner.
親證不存隔歷及以聖人已證圓融耳故約說證道非隔歷也約行尚自同圓約說豈不爾耶故約行證道所修之因即是迴向圓修人也約說證道即是被于圓修人耳何者別向圓修諦觀不二若無聖人說于已證融妙之法而赴應之則成有感而無應矣約行證道若非別向圓修之因是則有果而無因矣或謂地上圓融地前隔歷別人初心聞地上圓融約說證道被別人初心等無稽之談不可用也問別向圓修為初回向為第十耶答瓔珞經中第十回向始修中道第一義觀且從下根若論中上實通前九故十回向次第三觀若入中道與圓無異別有義章分別此也。
有處說初地斷見從二地至六地斷思與羅漢齊者此乃借別教位名名通教位耳。
二有處下借別名通止觀兩文一借別名名通家三乘共位二借別名單名通家菩薩位今此一文該彼兩說彼初文者外凡十信即是干慧內凡三賢即是性地八人見是初歡喜地薄地有向即離垢地薄地有果即是明地離欲地向即是炎地離欲有果即難勝地已辦地向即現前地已辦地果即遠行地八支佛地是不動地九菩薩地是善慧地第十佛地是法雲地藉此別名判共位者是則初地名為斷見二地斷欲一兩品思乃至七地斷殘思盡彼第二文引舊人云六地思盡與羅漢齊或云七地與羅漢齊今家意者約十度義第六般若空慧惑盡與羅漢齊若約諸地來對向果七地正與第四果位已辦
【現代漢語翻譯】 現代漢語譯本：親身證悟是不存在隔閡和經歷的，因為聖人已經證得了圓滿融合的境界。因此，從言語上來說，證道是沒有隔閡的。從修行上來說，尚且能夠達到相同和圓融，從言語上來說，難道不是這樣嗎？所以，從修行上來說，證道所修的因，就是迴向圓滿修行的修行人。從言語上來說，證道就是被圓滿修行的修行人所接受的。為什麼呢？因為別向圓修（指區別于其他宗派，趨向圓滿修行的修行方法）諦觀不二（指真諦和俗諦不二）。如果沒有聖人宣說已經證得的圓融微妙之法來應機施教，就會變成有感應而沒有迴應了。從修行上來說，證道如果不是區別于其他宗派，趨向圓滿修行的因，那就是有果而無因了。或者有人說，地上是圓融的，地前是有隔閡和經歷的，別人剛開始修行聽到地上圓融的說法，從言語上來說證道，會被別人剛開始修行的人接受等等，這些都是沒有根據的說法，不可採信。有人問，別向圓修，是初回向還是第十回向呢？回答是，《瓔珞經》（菩薩瓔珞本業經）中，第十回向才開始修習中道第一義觀（不落兩邊的中道觀），而且是從下根器的人開始。如果從中上根器的人來說，實際上是貫通前九個迴向的。所以，十回向的次第，三觀（空觀、假觀、中道觀）如果進入中道，就和圓融沒有區別了。其中另有義章來分別說明這些。 有的地方說，初地斷見惑，從二地到六地斷思惑，和阿羅漢（小乘佛教修行證果者）一樣，這乃是借用別教（藏教之外的三個教派，即通教、別教、圓教）的位次名稱來命名通教（三乘共修的教法）的位次罷了。 還有的地方，下面借用別教的名稱來解釋天臺止觀（天臺宗的禪修方法）的兩段文字。一段是借用別教的名稱來命名通教的三乘（聲聞乘、緣覺乘、菩薩乘）共修的位次，另一段是借用別教的名稱來單獨命名通教的菩薩位。現在這一段文字包含了前面兩種說法。前面一段文字說的是，外凡位的十信（十種信心）就是干慧地（三十心位之一），內凡位的三賢（十住、十行、十回向）就是性地八人（八種體悟本性的人），見地就是初歡喜地（菩薩修行階位的第一階位），薄地有向就是離垢地（菩薩修行階位的第二階位），薄地有果就是明地（菩薩修行階位的第三階位），離欲地向就是炎地（菩薩修行階位的第四階位），離欲有果就是難勝地（菩薩修行階位的第五階位），已辦地向就是現前地（菩薩修行階位的第六階位），已辦地果就是遠行地（菩薩修行階位的第七階位），八支佛地是不動地（菩薩修行階位的第八階位），九菩薩地是善慧地（菩薩修行階位的第九階位），第十佛地是法雲地（菩薩修行階位的第十階位）。借用別教的名稱來判斷共修的位次，那就是初地名為斷見惑，二地斷欲界一兩品思惑，乃至七地斷盡殘餘的思惑。後面第二段文字引用舊人的說法，說六地思惑斷盡和阿羅漢一樣，或者說七地和阿羅漢一樣。現在天臺宗的意思是，從十度（佈施、持戒、忍辱、精進、禪定、般若、方便、愿、力、智）的意義來說，第六般若（智慧）空慧（體悟空性的智慧）惑盡和阿羅漢一樣。如果從諸地來對應向果，七地正好和第四果位已辦一樣。
【English Translation】 English version: Personal realization does not involve separation or stages, because sages have already realized the state of perfect integration. Therefore, in terms of speech, the path to enlightenment is without separation. In terms of practice, it can still achieve sameness and integration, so in terms of speech, isn't it the same? Therefore, in terms of practice, the cause cultivated on the path to enlightenment is the practitioner who dedicates themselves to perfect cultivation. In terms of speech, the path to enlightenment is accepted by the practitioner who dedicates themselves to perfect cultivation. Why? Because 'Bie Xiang Yuan Xiu' (referring to a practice method that distinguishes itself from other schools and tends towards perfect cultivation) contemplates the non-duality of 'Di Guan Bu Er' (referring to the non-duality of truth and convention). If there were no sages to proclaim the perfectly integrated and subtle Dharma that has already been realized to respond to the occasion, it would become a feeling without a response. In terms of practice, if the path to enlightenment is not a cause that distinguishes itself from other schools and tends towards perfect cultivation, then it would be a result without a cause. Or someone might say that the ground is perfectly integrated, while before the ground there are separations and stages. When beginners hear about the perfect integration of the ground, in terms of speech, the path to enlightenment will be accepted by beginners, etc. These are all unfounded statements and should not be adopted. Someone asks, is 'Bie Xiang Yuan Xiu' the initial dedication or the tenth dedication? The answer is, in the 'Yingluo Sutra' (Bodhisattva Yingluo Benye Sutra), the tenth dedication is when one begins to cultivate the first meaning of the Middle Way (the Middle Way view that does not fall into either extreme), and it starts from people with lower faculties. If we talk about people with middle and upper faculties, it actually connects the previous nine dedications. Therefore, the order of the ten dedications, if the three contemplations (emptiness, provisional existence, and the Middle Way) enter the Middle Way, there is no difference from perfect integration. There are separate meanings and chapters to explain these. Some places say that the first ground cuts off the view of delusion, and from the second ground to the sixth ground cuts off the thought of delusion, which is the same as an Arhat (one who has attained enlightenment in Theravada Buddhism). This is just borrowing the name of the 'Bie Jiao' (the three teachings besides the Zang teaching, namely Tong Jiao, Bie Jiao, and Yuan Jiao) position to name the 'Tong Jiao' (the teaching of shared cultivation of the Three Vehicles) position. There are also places where the name of 'Bie Jiao' is borrowed below to explain the two passages of Tiantai Zhi Guan (the meditation method of the Tiantai school). One passage borrows the name of 'Bie Jiao' to name the shared position of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) of 'Tong Jiao', and the other passage borrows the name of 'Bie Jiao' to name the Bodhisattva position of 'Tong Jiao' alone. Now this passage contains the previous two statements. The previous passage says that the ten faiths of the outer ordinary position (ten kinds of faith) are the 'Gan Hui Di' (one of the thirty mental states), and the three sages of the inner ordinary position (ten abodes, ten practices, ten dedications) are the eight people of the nature ground (eight kinds of people who realize their inherent nature). Seeing the ground is the first 'Joyful Ground' (the first stage of Bodhisattva practice), the 'Thin Ground' with direction is the 'Immaculate Ground' (the second stage of Bodhisattva practice), the 'Thin Ground' with result is the 'Bright Ground' (the third stage of Bodhisattva practice), the 'Desire-Free Ground' with direction is the 'Flame Ground' (the fourth stage of Bodhisattva practice), the 'Desire-Free Ground' with result is the 'Difficult to Overcome Ground' (the fifth stage of Bodhisattva practice), the 'Accomplished Ground' with direction is the 'Present Ground' (the sixth stage of Bodhisattva practice), the 'Accomplished Ground' with result is the 'Far-Reaching Ground' (the seventh stage of Bodhisattva practice), the eight-branched Buddha Ground is the 'Immovable Ground' (the eighth stage of Bodhisattva practice), the nine Bodhisattva Ground is the 'Good Wisdom Ground' (the ninth stage of Bodhisattva practice), and the tenth Buddha Ground is the 'Dharma Cloud Ground' (the tenth stage of Bodhisattva practice). Borrowing the name of 'Bie Jiao' to judge the position of shared cultivation means that the first ground is named the cutting off of the view of delusion, the second ground cuts off one or two grades of thought of delusion in the desire realm, and even the seventh ground cuts off all the remaining thoughts of delusion. The second passage quotes the old saying that the sixth ground cuts off all thoughts of delusion and is the same as an Arhat, or that the seventh ground is the same as an Arhat. Now, the meaning of the Tiantai school is that, in terms of the meaning of the ten perfections (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, knowledge), the sixth 'Prajna' (wisdom) emptiness wisdom (wisdom that realizes emptiness) delusion is exhausted and is the same as an Arhat. If we correspond the grounds to the direction and result, the seventh ground is exactly the same as the fourth fruit position that has been accomplished.
地齊故知此文該彼兩說總而言之皆是借別而名通也名可借別義必依通妙玄所說如前已明言十度者合但六度開則成十何者禪有願力開出愿度有神通力開出力度根本定者守本禪度般若度中有道種智開方便度有一切種智開出智度一切智守本般若度此借別義具如大品大論楞伽故云有處說也。
有云三賢十聖住果報唯佛一人居凈土此借別教名明圓教位也。
三有云下借別明圓有云即是仁王般若波斯匿王說偈文也三賢十聖即是別位住果報者即是圓義以別三賢未破無明不住果報圓住果報無三賢名由是觀之借別三賢十聖之位以明於圓住果報義非虛立也。
如此流類甚眾須細知當教斷證之位至何位斷何惑證何理往判諸教諸位無不通達。
二如此下結勸。
略明別教竟。
三略明下總結。
次明圓教者。
四圓教文為三初標。
圓名圓妙圓滿圓足圓頓故名圓教也。
二圓名下釋分二初釋名義二初正釋名三諦圓融不可思議名為圓妙三一相即無有缺減名為圓滿三一自在悉皆互具名為圓足三一無差不從漸次名為圓頓。
所謂圓伏圓信圓斷圓行圓位圓自在莊嚴圓建立眾生。
二所謂下示法體上釋名云妙滿足頓何等是耶故今示云三觀圓修五住皆伏名為圓伏信一切法即空假
【現代漢語翻譯】 現代漢語譯本：因此可知，此文所說的兩種說法，總而言之，都是借用不同的名稱來表達相通的含義。名稱可以借用不同的，但意義必須依據相通的道理。《妙玄》中所說的，如前面已經明白地說過，說十度，是合併了但六度，展開則成為十度。為什麼呢？因為禪定中有願力，展開就有了愿度；有神通力，展開就有了力度。根本的禪定，是守護根本的禪度；般若度中，有道種智，展開就有了方便度；有一切種智，展開就有了智度；一切智，是守護根本的般若度。這種借用不同名稱表達相同意義的例子，詳細地記載在《大品般若經》、《大智度論》、《楞伽經》中，所以說在不同的地方有不同的說法。
有人說，三賢（Three Worthies）十聖（Ten Saints）住在果報中，只有佛（Buddha）一人居住在凈土（Pure Land）。這是借用別教（Distinct Teaching）的名稱來闡明圓教（Perfect Teaching）的位次。
『三有云下』是借用別教來闡明圓教，所說的就是《仁王般若經》（Benevolent Kings Sutra）中波斯匿王（King Prasenajit）所說的偈文。三賢十聖是別教的位次，住在果報中是圓教的含義。因為別教的三賢沒有破除無明（ignorance），所以不住在果報中；圓教住在果報中，沒有三賢的名稱。由此看來，是借用別教的三賢十聖的位次，來闡明圓教住在果報的意義，並非虛構。
像這樣的例子非常多，必須仔細瞭解當教的斷證位次，到什麼位次斷什麼惑，證什麼理，這樣才能判斷諸教的各個位次，無不通達。
『二如此下』是總結勸勉。
略微闡明別教完畢。
『三略明下』是總結。
接下來闡明圓教。
『四圓教文為三』是圓教的文分為三個部分，這是最初的標示。
圓，名為圓妙、圓滿、圓足、圓頓，所以稱為圓教。
『二圓名下釋分二』是解釋，分為兩個部分，首先是解釋名義。『二初正釋名』，三諦（Three Truths）圓融，不可思議，名為圓妙；三一相即，沒有缺少減少，名為圓滿；三一自在，全部互相具備，名為圓足；三一沒有差別，不從漸次，名為圓頓。
所謂圓伏、圓信、圓斷、圓行、圓位、圓自在莊嚴、圓建立眾生。
『二所謂下示法體』，上面解釋名稱，說妙、滿足、頓，是什麼呢？所以現在顯示說，三觀（Three Contemplations）圓修，五住（Five Dwellings）都伏，名為圓伏，相信一切法即空（emptiness）、假（provisional existence）
【English Translation】 English version: Therefore, it can be known that these two statements in this text, in summary, both borrow different names to express the same meaning. Names can be borrowed differently, but the meaning must be based on the principle of commonality. As stated in the 'Profound Meaning' (妙玄), as has been clearly stated before, saying the Ten Perfections (十度, Ten Pāramitās) is combining the Six Perfections (六度, Six Pāramitās), and expanding them into Ten Perfections. Why? Because in Dhyana (禪, meditation) there is the power of Vow (願力, Praṇidhāna), and expanding it creates the Perfection of Vow (愿度, Praṇidhāna-pāramitā); there is the power of Supernormal Abilities (神通力, Abhijñā-bala), and expanding it creates the Perfection of Power (力度, Bala-pāramitā). The fundamental Dhyana (根本定) is guarding the fundamental Perfection of Dhyana (禪度, Dhyāna-pāramitā); in the Perfection of Prajna (般若度, Prajñā-pāramitā), there is the Wisdom of the Path (道種智, Mārga-jñāna), and expanding it creates the Perfection of Skillful Means (方便度, Upāya-pāramitā); there is the All-Knowing Wisdom (一切種智, Sarva-jñāna), and expanding it creates the Perfection of Wisdom (智度, Jñāna-pāramitā); the All-Knowing Wisdom (一切智, Sarvajñatā) is guarding the fundamental Perfection of Prajna (般若度, Prajñā-pāramitā). This example of borrowing different names to express the same meaning is recorded in detail in the 'Large Perfection of Wisdom Sutra' (大品般若經, Mahāprajñāpāramitā Sūtra), the 'Great Treatise on the Perfection of Wisdom' (大智度論, Mahāprajñāpāramitopadeśa), and the 'Laṅkāvatāra Sūtra' (楞伽經), so it is said that there are different statements in different places.
Some say that the Three Worthies (三賢, Three Worthies) and Ten Saints (十聖, Ten Saints) reside in the retribution of karma (果報, Vipāka), and only the Buddha (佛, Buddha) resides in the Pure Land (凈土, Sukhāvatī). This is borrowing the name of the Distinct Teaching (別教, Separate Teaching) to clarify the position of the Perfect Teaching (圓教, Perfect Teaching).
'The 'Three Existences Below' (三有云下)' is borrowing the Distinct Teaching to clarify the Perfect Teaching, which is the verse spoken by King Prasenajit (波斯匿王, King Prasenajit) in the 'Benevolent Kings Sutra' (仁王般若經, Benevolent Kings Sūtra). The Three Worthies and Ten Saints are the positions of the Distinct Teaching, and residing in the retribution of karma is the meaning of the Perfect Teaching. Because the Three Worthies of the Distinct Teaching have not broken through ignorance (無明, Avidyā), they do not reside in the retribution of karma; the Perfect Teaching resides in the retribution of karma, without the name of the Three Worthies. From this, it can be seen that it is borrowing the positions of the Three Worthies and Ten Saints of the Distinct Teaching to clarify the meaning of the Perfect Teaching residing in the retribution of karma, and it is not fabricated.
There are many examples like this, and it is necessary to carefully understand the positions of severance and realization in the teaching, at what position to sever what delusion, and to realize what principle, so that you can judge the various positions of the teachings, and be thoroughly versed in them all.
'The 'Two Such Below' (二如此下)' is a concluding exhortation.
Briefly explaining the Distinct Teaching is complete.
'The 'Three Briefly Explaining Below' (三略明下)' is a summary.
Next, explaining the Perfect Teaching.
'The 'Four Perfect Teaching Texts in Three' (四圓教文為三)' means that the text of the Perfect Teaching is divided into three parts, and this is the initial indication.
Perfect (圓, Perfect) is named Perfect Mystery (圓妙, Perfect Mystery), Perfect Completeness (圓滿, Perfect Completeness), Perfect Sufficiency (圓足, Perfect Sufficiency), and Perfect Suddenness (圓頓, Perfect Suddenness), so it is called the Perfect Teaching.
'The 'Two Perfect Names Below Explain in Two' (二圓名下釋分二)' is an explanation, divided into two parts, the first is to explain the meaning of the name. 'The 'Two First Correctly Explain the Name' (二初正釋名)', the Three Truths (三諦, Three Truths) are perfectly integrated and inconceivable, called Perfect Mystery; the Three-in-One are identical, without lack or reduction, called Perfect Completeness; the Three-in-One are at ease, all mutually possessing, called Perfect Sufficiency; the Three-in-One are without difference, not from gradual stages, called Perfect Suddenness.
So-called Perfect Subduing (圓伏, Perfect Subduing), Perfect Faith (圓信, Perfect Faith), Perfect Severance (圓斷, Perfect Severance), Perfect Practice (圓行, Perfect Practice), Perfect Position (圓位, Perfect Position), Perfect Self-Mastery Adornment (圓自在莊嚴, Perfect Self-Mastery Adornment), Perfect Establishing Sentient Beings (圓建立眾生, Perfect Establishing Sentient Beings).
'The 'Two So-Called Below Show the Dharma Body' (二所謂下示法體)', the above explains the name, saying Mystery, Completeness, Suddenness, what are they? Therefore, it is now shown that the Three Contemplations (三觀, Three Contemplations) are perfectly cultivated, and the Five Dwellings (五住, Five Dwellings) are all subdued, called Perfect Subduing, believing that all dharmas are emptiness (空, Śūnyatā), provisional existence (假, temporary existence)
中名為圓信三惑俱斷名為圓斷一行具足一切諸行名為圓行一位具足一切諸位名為圓位理為所嚴觀為能嚴能所內嚴外用自在六根六塵莫不一一皆入正受無不一一咸起出說雙示入出依正相即根塵互遍名圓自在莊嚴行住坐臥語默作作莫不一一皆令眾生得空假中四悉之益名圓建立眾生此等具如華嚴經說。
諸大乘經論說佛境界不共三乘位次總屬此教也。
二諸大乘下釋位次文分二初總明今家所判諸大乘中談佛法者悉是圓教不同他宗偏計一經一論而已。
法華中開示悟入四字對圓教住行向地此四十位華嚴云初發心時便成正覺所有慧身不由他悟清凈妙法身湛然應一切此明圓四十二位維摩經云薝蔔林中不嗅餘香入此室者唯聞諸佛功德之香又云入不二法門般若明最上乘涅槃明一心五行又經云有人入大海浴已用一切諸河之水又娑伽羅龍澍車軸雨唯大海能受餘地不堪又搗萬種香為丸若燒一塵具足眾氣。
二法華下別示分二初正明位次二初通列諸經二初正列開示悟入四字以對住行向地在文可見引華嚴云初發等者意將初住開發三身例二住去至於妙覺無不皆然故云此明圓四十二位也維摩詰經觀眾生品天女彈訶舍利弗云瞻卜林等瞻卜林者喻圓教也不嗅餘香比三教也凈名空室表常寂光十方如來咸住其中故入室者名入寂光與諸
【現代漢語翻譯】 現代漢語譯本： 圓信（對佛法的完全信任）中，斷除三種迷惑，稱為圓斷；一次修行就具備所有修行，稱為圓行；一個位次就具備所有位次，稱為圓位。真理作為所莊嚴的對象，觀照作為能莊嚴的主體，能莊嚴和所莊嚴內外自在。六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）無不一一進入正受（正確的感受），無不一一發起說法，雙重顯示進入和出來，依據和主體相互融合，根和塵互相遍佈，稱為圓自在莊嚴。行住坐臥、言語沉默、一切作為，無不一一使眾生得到空、假、中四悉檀（四種利益）的利益，稱為圓建立眾生。這些都如《華嚴經》所說。
諸大乘經論所說的佛境界，不與聲聞、緣覺、菩薩三乘的位次相同，總屬於此圓教。
二、諸大乘下，解釋位次，分為兩部分。首先總明今家所判，諸大乘中談論佛法者，都是圓教，不同於其他宗派偏執一經一論。
《法華經》中開、示、悟、入四個字，對應圓教的住、行、向、地這四十個位次。《華嚴經》說：『初發心時，便成正覺，所有慧身，不由他悟，清凈妙法身，湛然應一切。』這說明圓教的四十二個位次。《維摩經》說：『薝蔔林中，不嗅餘香，入此室者，唯聞諸佛功德之香。』又說：『入不二法門。』《般若經》明最上乘，《涅槃經》明一心五行。又有經說：『有人入大海，浴已，用一切諸河之水。』又如娑伽羅龍王降下車軸般的雨，只有大海能夠承受，其他地方不能承受。又如搗碎萬種香料製成丸，如果燒掉一塵，就具備所有香氣。
二、法華下，分別顯示，分為兩部分。首先正式說明位次，二、首先通列諸經，二、首先正式列出開、示、悟、入四個字，用來對應住、行、向、地，在文中可以見到。引用《華嚴經》說『初發』等，意思是將初住開發三身，作為例子，從二住開始，直到妙覺，無不如此，所以說這說明圓教的四十二個位次。《維摩詰經·觀眾生品》中，天女呵斥舍利弗說『瞻卜林』等，瞻卜林比喻圓教，不嗅餘香比喻三教。凈名空室，表示常寂光，十方如來都住在其中，所以進入空室，名為進入寂光，與諸佛同在。
【English Translation】 English version: In perfect faith (complete trust in the Buddha's teachings), the severance of the three confusions is called 'perfect severance'; one practice embodies all practices, called 'perfect practice'; one position embodies all positions, called 'perfect position'. Truth is the object to be adorned, contemplation is the subject that adorns; the adorner and the adorned are internally and externally free. The six senses (eye, ear, nose, tongue, body, and mind) and the six sense objects (form, sound, smell, taste, touch, and dharma) all enter into right reception (correct perception), and all initiate the teaching of the Dharma, doubly showing entering and exiting. The basis and the subject merge, and the senses and sense objects pervade each other, called 'perfectly free adornment'. Walking, standing, sitting, lying down, speaking, being silent, and all actions, all enable sentient beings to obtain the benefits of the four siddhantas (four kinds of benefits) of emptiness, provisionality, and the Middle Way, called 'perfectly establishing sentient beings'. These are all as described in the Avatamsaka Sutra.
The realm of the Buddha described in the Great Vehicle sutras and treatises, which is not shared by the three vehicles of Sravakas (voice-hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas, belongs entirely to this Perfect Teaching.
- 'The Great Vehicle' below explains the stages, divided into two parts. First, it generally clarifies that those who discuss the Buddha's Dharma in the Great Vehicle, as judged by our school, all belong to the Perfect Teaching, unlike other schools that cling to one sutra or one treatise.
The four words 'opening, showing, awakening, and entering' in the Lotus Sutra correspond to the forty stages of dwelling, practice, direction, and ground in the Perfect Teaching. The Avatamsaka Sutra says: 'At the moment of first aspiration, one attains perfect enlightenment; all wisdom bodies are not awakened by others; the pure and wonderful Dharma body is serene and responds to everything.' This explains the forty-two stages of the Perfect Teaching. The Vimalakirti Sutra says: 'In the champak forest, one does not smell other fragrances; those who enter this room only smell the fragrance of the Buddhas' merits.' It also says: 'Entering the non-dual Dharma gate.' The Prajna Sutra clarifies the supreme vehicle, and the Nirvana Sutra clarifies the one mind and five practices. Another sutra says: 'Someone enters the great ocean, bathes, and then uses the water of all the rivers.' Also, like the Sagara Dragon King raining down axle-like rain, only the great ocean can receive it, and other places cannot bear it. Also, like grinding ten thousand kinds of incense into a ball, if one burns a speck of dust, it contains all fragrances.
- 'The Lotus Sutra' below separately shows, divided into two parts. First, it formally explains the stages; second, it first generally lists the sutras; second, it first formally lists the four words 'opening, showing, awakening, and entering' to correspond to dwelling, practice, direction, and ground, which can be seen in the text. Quoting the Avatamsaka Sutra saying 'first aspiration' etc., the meaning is to take the initial dwelling developing the three bodies as an example, starting from the second dwelling until wonderful enlightenment, all are like this, so it is said that this explains the forty-two stages of the Perfect Teaching. In the Vimalakirti Sutra, chapter on 'Observing Sentient Beings', the heavenly maiden scolds Sariputra saying 'champak forest' etc., the champak forest is a metaphor for the Perfect Teaching, not smelling other fragrances is a metaphor for the three teachings. The empty room of Vimalakirti represents the constant light of tranquility, where the Tathagatas of the ten directions all reside, so entering the empty room is called entering the light of tranquility, being with all the Buddhas.
如來法身大士一體無異功德妙香普薰一切無非中道根塵法界其在茲乎瞻卜此翻黃華樹也薝(丁敢切)字誤也應作瞻字維摩經不二法門品三十一菩薩各各宣說不二法門蓋以有言言于無言是名別教若一一門能攝諸門是名圓教文殊乃以無言言于無言凈名則以無言無言是名不二在圓教也是乘微妙無有過者名最上乘復有一行是如來行所謂大乘大般涅槃佛性之理是名涅槃一心五行又經云者亦涅槃也理具諸法如大海水依理修觀如在海浴此行遍攝一切諸行譬如已用諸河之水又娑伽等華嚴云也娑伽羅者此翻鹹海從所居處以立名焉龍譬如來雨喻圓教海譬圓機餘地喻三教之人車軸之雨雨之大也澍時雨也又搗萬種香為丸等文出楞嚴三昧經中理具諸法如萬種香諸法即理如搗為丸隨觀理性所具一法如燒一塵理具一法遍攝諸法如眾氣具足。
如是等類並屬圓教。
二如下結。
今且依法華瓔珞略明位次有八一五品弟子位(外凡出法華經)二十信位(內凡)三十住位(聖初)四十行五十回向六十地七等覺(是因位末)八妙覺(是果位)。
二今下別依法華瓔珞分二初標列五品名目法華顯然八界發心至一生在四方道場開示悟入如此即是十信等位若瓔珞經位次昭然具足列釋法華純圓瓔珞兼別今須取圓。
初五品位者。
【現代漢語翻譯】 現代漢語譯本 如來的法身大士一體無二，功德妙香普遍薰染一切，無不符合中道，根、塵、法界都在其中。瞻卜，這裡翻譯為黃華樹，『薝』（丁敢切）字是錯誤的，應該寫作『瞻』字。《維摩經·不二法門品》中，三十一位菩薩各自宣說不二法門，用言語來表達無言，這叫做別教。如果一個法門能夠包含所有法門，這叫做圓教。文殊菩薩用無言來表達無言，維摩詰則用無言的無言來表達，這叫做不二，屬於圓教，是乘中微妙沒有超過它的，叫做最上乘。還有一種行是如來的行，就是所謂的大乘大般涅槃佛性的道理，這叫做涅槃，一心五行。經中說的『者』也是涅槃，理體具備諸法，如同大海水，依照理體修觀，如同在大海中沐浴，這種修行遍攝一切修行，譬如已經用了諸河的水。還有娑伽等，《華嚴經》中也有提到。娑伽羅，這裡翻譯為鹹海，從所居住的地方來立名。龍譬如如來，雨比喻圓教，海比喻圓機，其餘的土地比喻三教的人，車軸的雨是雨中最大的。『澍』是及時雨的意思。還有搗萬種香為丸等文，出自《楞嚴三昧經》中，理體具備諸法，如同萬種香，諸法就是理體，如同搗成丸，隨著觀照理性所具備的一法，如同燒一塵，理體具備一法，遍攝諸法，如同眾氣具足。 像這些等等都屬於圓教。 下面是總結。 現在暫且依照《法華經》、《瓔珞經》略微說明位次，有八個：一是五品弟子位（外凡，出自《法華經》），二是十信位（內凡），三是十住位（聖位之初），四是十行位，五是十回向位，六是十地位，七是等覺位（是因位之末），八是妙覺位（是果位）。 現在下面分別依照《法華經》、《瓔珞經》來分，分為兩部分，首先標列五品名目，《法華經》顯然，八界發心到一生，在四方道場開示悟入，像這樣就是十信等位，如果《瓔珞經》位次明顯，具足列出解釋，《法華經》純粹是圓教，《瓔珞經》兼有別教，現在需要取圓教。 首先是五品位。
【English Translation】 English version The Tathagata's Dharmakaya (Dharma body) Great Beings are one and undifferentiated, their meritorious and wondrous fragrance universally pervades everything, all in accordance with the Middle Way. The roots, dust, and Dharma realms are all contained within it. Champak (a type of flower), here translated as 'Yellow Flower Tree,' the character 'Zhan' (pronounced Ding Gan) is incorrect and should be written as 'Zhan.' In the 'Inconceivable Liberation' chapter of the Vimalakirti Sutra, thirty-one Bodhisattvas each expound the Dharma gate of non-duality, using words to express the wordless, which is called the Separate Teaching (Distinct Teaching). If one Dharma gate can encompass all Dharma gates, it is called the Perfect Teaching (Complete Teaching). Manjushri Bodhisattva uses the wordless to express the wordless, while Vimalakirti uses the wordless of the wordless to express it, which is called non-duality, belonging to the Perfect Teaching. It is the most subtle of vehicles, unsurpassed, and called the Supreme Vehicle. There is also a practice that is the practice of the Tathagata, which is the so-called Great Vehicle, the principle of Great Nirvana and Buddha-nature, which is called Nirvana, the One Mind and Five Practices. The 'that' mentioned in the sutra is also Nirvana. The principle embodies all Dharmas, like the water of the great ocean. Cultivating contemplation according to the principle is like bathing in the ocean. This practice encompasses all practices, like having already used the water of all rivers. Also, 'Sagara' etc., are mentioned in the Avatamsaka Sutra. Sagara, here translated as 'Salt Sea,' is named from the place where it is located. The dragon is like the Tathagata, the rain is a metaphor for the Perfect Teaching, the sea is a metaphor for the perfect opportunity, and the remaining land is a metaphor for the people of the Three Teachings. The rain from the axle of a wheel is the greatest of rains. 'Shu' means timely rain. Also, the text 'grinding ten thousand kinds of incense into pills' etc., comes from the Surangama Samadhi Sutra. The principle embodies all Dharmas, like ten thousand kinds of incense. All Dharmas are the principle, like grinding them into pills. Following the contemplation of one Dharma possessed by the principle, it is like burning a speck of dust. The principle embodies one Dharma, encompassing all Dharmas, like all energies being complete. These and similar things all belong to the Perfect Teaching. The following is a conclusion. Now, let's briefly explain the stages according to the Lotus Sutra and the Inga-loka Sutra, there are eight: First, the stage of the Five Grades of Disciples (outer ordinary, from the Lotus Sutra), second, the stage of the Ten Faiths (inner ordinary), third, the stage of the Ten Dwellings (the beginning of the holy stage), fourth, the stage of the Ten Practices, fifth, the stage of the Ten Dedications, sixth, the stage of the Ten Grounds, seventh, the stage of Equal Enlightenment (the end of the causal stage), and eighth, the stage of Wonderful Enlightenment (the stage of fruition). Now, below, we will separately divide according to the Lotus Sutra and the Inga-loka Sutra, dividing into two parts. First, we will mark and list the names of the Five Grades. The Lotus Sutra is clear, from the arising of the mind in the Eight Realms to one lifetime, in the four-directional dojo, revealing, instructing, awakening, and entering. Like this, it is the stage of the Ten Faiths, etc. If the stages of the Inga-loka Sutra are clear, fully listing the explanations, the Lotus Sutra is purely the Perfect Teaching, while the Inga-loka Sutra combines both the Separate and Perfect Teachings. Now, we need to take the Perfect Teaching. First is the stage of the Five Grades.
二初五品下釋文分二初凡二初外凡三初標。
一隨喜品。
二一下釋為五初隨喜品分二初標。
經云若聞是經而不毀訾起隨喜心。
二經下釋二初引經即分別功德品十九行偈后先明現在四信次說滅后五品下去引經準此應知。
問隨喜何法。
二料揀分二初問。
答妙法。
二答為二初總示圓融三諦名妙法也文句云隨是隨順隨順事理無二無別喜是欣慶欣慶己他慶己有智慧慶人有慈悲故事理等即妙法矣。
妙法即是心也。
二妙法者下別釋分三初心法又三初示法即心三法妙義此心法也心法在因眾生法一往通因果二往局在因佛法定在果經云閑處攝心即心法妙為令眾生眾生法妙唯佛與佛究竟實相即佛法妙心佛眾生待絕二妙經題妙法斯之謂矣。
妙心體具。
二示體德即妙心體具一句是也應知在因一念之心無一異相達此無相具一切心三千具足是則名為妙心體具所以體具方彰妙心妙心良由體具故也何者一念之心無一異相無相則是空中實體實體任運具足三千故知體具方是妙心體若不具何殊小乘偏空之理具若不空何異世間質礙之物是故應知具即是假假即空中別教已還尚不識具況識空中具是體德空是體量非德非量名為性體體即中道量即是真具即是俗混而不
【現代漢語翻譯】 現代漢語譯本 二、初五品下釋文，分為兩部分。初，凡二。初，標。 一、隨喜品。 二、一下釋文，分為五部分。初，隨喜品，分為兩部分。初，標。 經文說：『如果聽聞此經而不詆譭，生起隨喜之心。』 二、經下釋文，分為兩部分。初，引用經文，即《分別功德品》十九行偈頌之後，先說明現在的四種信心，其次說明滅度后的五品。下文引用經文，依此應知。 問：隨喜的是什麼法？ 二、料揀，分為兩部分。初，提問。 答：妙法。 二、回答，分為兩部分。初，總示圓融三諦，名為妙法。文句中說：『隨，是隨順，隨順事理，無二無別。喜，是欣慶，欣慶自己和他人，慶幸自己有智慧，慶幸他人有慈悲。』所以事理等同於妙法。 妙法即是心。 二、妙法者，下文分別解釋，分為三部分。初，心法，又分為三部分。初，示法，即心，三法妙義，此為心法。心法在因位，眾生法一概貫通因果，二概侷限在因位，佛法一定在果位。經文說：『閑處攝心』，即心法妙。爲了令眾生，眾生法妙。唯有佛與佛才能究竟實相，即佛法妙。心、佛、眾生，待到斷絕二元對立，才是妙。經題《妙法》說的就是這個。 妙心體具。 二、示體德，即『妙心體具』一句。應當知道，在因位，一念之心沒有一絲一毫的差異之相。通達此無相，具足一切心，三千具足，這便名為妙心體具。所以體具才能彰顯妙心，妙心正是因為體具的緣故。為什麼呢？一念之心沒有一絲一毫的差異之相，無相則是空中實體，實體任運具足三千。所以知道體具才是妙心體。如果不具足，和聲聞乘的偏空之理有什麼區別？具足而不空，和世間有質礙之物有什麼不同？因此應當知道，具足即是假，假即是空中的別。別教尚且不認識具足，更何況認識空中的具足？這是體德，空是體量，非德非量，名為性體。體即是中道，量即是真，具即是俗，混而不雜。
【English Translation】 English version II. The Lower Explanation of the Initial Five Chapters is divided into two parts. First, generally two. First, the title. I. Chapter on Rejoicing. II. The following explanation is divided into five parts. First, the Chapter on Rejoicing is divided into two parts. First, the title. The Sutra says: 'If one hears this Sutra and does not slander it, but generates a mind of rejoicing.' II. The following explanation is divided into two parts. First, quoting the Sutra, that is, after the nineteen lines of verses in the 'Chapter on Distinguishing Merits', first explain the four kinds of faith in the present, and then explain the five chapters after extinction. The following quotes the Sutra, and it should be known accordingly. Question: What Dharma is rejoiced in? II. Selection and Differentiation is divided into two parts. First, the question. Answer: The Wonderful Dharma (妙法, Miàofǎ). II. The answer is divided into two parts. First, a general indication of the perfect fusion of the Three Truths is called the Wonderful Dharma. The text says: 'Rejoicing is in accordance with, in accordance with the principle of things, without two or difference. Joy is rejoicing, rejoicing in oneself and others, rejoicing that oneself has wisdom, rejoicing that others have compassion.' Therefore, the principle of things is equal to the Wonderful Dharma. The Wonderful Dharma is the mind. II. The Wonderful Dharma, the following explanation is divided into three parts. First, the Mind Dharma is further divided into three parts. First, the indication of the Dharma, that is, the mind, the wonderful meaning of the Three Dharmas, this is the Mind Dharma. The Mind Dharma is in the causal position, the Dharma of Sentient Beings generally penetrates cause and effect, the second generally limits it to the causal position, and the Buddha Dharma is definitely in the fruit position. The Sutra says: 'Gathering the mind in a quiet place' is the wonderfulness of the Mind Dharma. In order to make sentient beings, the Dharma of Sentient Beings is wonderful. Only the Buddha and the Buddha can ultimately realize the true reality, which is the wonderfulness of the Buddha Dharma. Mind, Buddha, and Sentient Beings, when the duality is cut off, it is wonderful. The title of the Sutra 'Wonderful Dharma' refers to this. The Wonderful Mind is inherently complete. II. Showing the essence and virtue, that is, the sentence 'The Wonderful Mind is inherently complete'. It should be known that in the causal position, the mind of a single thought has not the slightest difference in appearance. Understanding this non-appearance, fully possessing all minds, the three thousand are fully possessed, this is called the Wonderful Mind is inherently complete. Therefore, inherent completeness can manifest the Wonderful Mind, and the Wonderful Mind is precisely because of inherent completeness. Why? The mind of a single thought has not the slightest difference in appearance, non-appearance is the substantial entity in emptiness, and the substantial entity naturally possesses the three thousand. Therefore, it is known that inherent completeness is the Wonderful Mind. If it is not complete, what is the difference from the partial emptiness of the Hearer Vehicle (聲聞乘, Shēngwén Chéng)? If it is complete and not empty, what is the difference from the material objects of the world? Therefore, it should be known that completeness is provisional, and the provisional is the distinction in emptiness. The Separate Teaching (別教, Biéjiào) does not even recognize completeness, let alone recognize completeness in emptiness? This is the essence and virtue, emptiness is the measure of the essence, neither virtue nor measure, is called the nature essence. The essence is the Middle Way (中道, Zhōngdào), the measure is the Truth, completeness is the mundane, mixed and not mixed.
雜離亦不分雖一一遍亦無所在鏡體光像方之可知器之與飯類之同矣妙心既爾妙色亦然色心一體咸具三千豈得偏計心具三千色不具耶色即心故既具三千心即色故豈不具哉由性具故色心乃具色心之具約事而辨性具體具就理而論性具修具心具性具心遍性遍心變性變準而思之不能委說然須了知即具所以即乃為彰不二具則顯于體德由體具故即方不二斯並圓乘皆非偏小他宗亦談法性之理猶如虛空此同今家體性體量但他不立體具三千失於體德圓理徒施是故荊溪頻將具義以斥他宗未善談性今家學者不知此由專執性具不許亡絕是則失於性體性量所以或聞空中泯絕三千便謂同於小乘太虛空理若聞本具十界宛然乃謂大乘究竟圓極而不思惟若無性體性量泯絕何能顯于德具三千故諸文中性具理具性理無出空中具法咸皆是假空中體本亡泯故能具足三千譬明鏡之空凈故現大小之形性理既具那謂斷無具即是假何謂空中空中若存諸相俗假如何說之況妙經中諸法實相標權實章諸法是標俗假權也實相是標空中實也所謂已下乃是釋于權實章也如是則是釋于空中性相等是釋于諸法所以一家三轉讀文良由於此故諸法即實相三千亡絕實相即諸法十界宛然故荊溪云如是相等即是轉釋諸法實相以諸法故故有相等以實相故相等皆是實相無相相等皆如皆如皆是豈非空中空中是理
假等為事況復實相必具諸法諸法法爾即空即中況復實智無有若干權智乃有差別之法地具桃李實有權耳是故四眼二智萬像宛然佛眼種智真空冥寂況常寂光端丑斯亡寂光所對咸有凈穢諸文所談其意咸爾有眼諸賢幸垂觀察近來學者執計紛紜或唯談空寂或但論體具互相排毀形於筆舌豈非皆是邊見者哉請讀金錍三義明性方曉一家圓頓妙說但專在有龍樹所謂聞諸法空如刀傷心唯欣空寂中論所謂佛所不度若好雙非是則名為愚癡戲論無說無示啞者應是得道人乎邪見稠林何由可出是以聖人悉檀赴物或有或無以至雙非若乃自行照了根源空有雙非寧當可得是故應知第一義中一法尚不可得何況三千世諦之中尚具無量豈但三千耶不達此旨徒費精神龍鬚牛皮喻意可識人尚不知三千之法名為幻有豈解即空空尚驚心中必惑耳於此尚乃迷倒無知何況聖人說教大體自行知見利他因緣嗚呼研習積年猶迷闇托況談世論孰能體之。
如如意珠。
三舉喻即是如如意珠一句也如意珠者大論云出舍利中法滅之時一切舍利皆為如意珠止觀雲天上勝寶狀如芥粟七寶琳瑯非內畜非外入稱意豐儉降雨穰穰色法尚爾況心神靈妙而不具耶如意珠體喻空中理也七寶等喻理具也降雨等喻事用也並由理具方有事用是故借喻妙心體具焉又如三毒惑心心起尚具八十八使又如眠夢尚
見百千之事況妙心者哉斯等三喻如止觀中喻不思議之三境也得前文旨三喻可知錯解之人其亦多矣。
心佛及眾生是三無差別。
二心佛下例生佛心法之妙既乃如此眾生諸佛無不咸然三法之妙良在茲焉故華嚴云心如工𦘕師造種種五陰一切世界中無法而不造如心佛亦爾如佛眾生然心佛及眾生是三無差別言心造者不出二意一者約理造即是具二者約事不出三世三世又三一者過造于現過現造當二者現造于現三者聖人變化所造並由理具方有事用心法既爾生佛亦然心佛眾生三無差別但須了知理是空中理實具足三千俗權在理則本具在事則起用性具修具三法無差性理既具具亦即理故達理具即空即中若但約具名三無差是則失於空中理也唯論空中名三無差是則失於體德事矣若能理事俱明則無有過焉故心生佛三則名差一一即理無不具事名三無差輔行因釋心造故論理具事用三法各具名為無差既以具事名為無差具必即理故達理具即空即中釋簽因辨三法高下事用差殊故示理體名為無差然而理體非不具事故金錍云眾生有迷中事理諸佛有悟中事理迷悟雖殊事理體一生佛既爾心豈不然是則三法咸有理具及以空中名無差矣況復俗假名為差別真空無差中道雙非差與無差而復雙照差與無差故差無差用與不同如其偏執誠難會通。
此心即空即假即
中常境無相常智無緣。
三此心下明諦觀文分二初正明又二初即照而遮此心即空假中照也無相無緣遮也此心者即向妙心也依理生解故名妙心依解而觀即是陰境望觀屬事斯之謂矣故一念因心以三觀觀之即見一念無相謂之空無法不備謂之假不一不異謂之中能觀既是三觀所觀乃名三諦諦境常故觀智亦常諦觀名別其體本同以心為境心亦能照能所俱心心心相照四句分別如義例中是以妙心體具全性起修了性為行全是諦觀不二故也故瓔珞經下卷中說敬首菩薩問佛三觀法界凈道佛令大眾皆應修學如是法門是以此心因緣所生法即空假中龍樹心印良由於此所照之境即遮故云常境無相也即一心三諦皆不可得也能照之觀即遮故云常智無緣也即一心三觀皆不可得也況復無相及以無緣尚自叵得諦觀相照安可存乎。
無緣而緣無非三觀無相而相三諦宛然。
二無緣下即遮而照雖皆不得終自炳然能觀之智即遮而照故云無緣而緣無非三觀也所觀之境即遮而照故云無相而相三諦宛然也終日雙遮終日雙照悉檀假立所以如此自行推尋瞭然冥寂閑處攝心其在此矣。
初心知此慶己慶人故名隨喜。
二初心下結示文分二初結名即是結成隨喜品名也。
初心者五品之初品也知此者指向諦觀也初心知此結成隨也隨順事理無二無別即
【現代漢語翻譯】 現代漢語譯本： 中常境（始終如一的境界）是無相（沒有具體形態）的，常智（始終如一的智慧）是無緣（沒有攀緣）的。 三、此心下文闡明諦觀，分為兩部分。首先是正面闡明，又分為兩部分。首先是即照而遮，此心即是空、假、中三諦之照。無相、無緣是遮。此心，即是前文所說的妙心。依理而生解，所以名為妙心。依解而觀，即是陰境，望觀屬於事。這就是說，一念因心，以三觀觀之，即見一念無相，謂之空；無法不備，謂之假；不一不異，謂之中。能觀既是三觀，所觀乃名三諦。諦境常故，觀智亦常。諦觀名別，其體本同。以心為境，心亦能照，能所俱心，心心相照。四句分別，如義例中所說。因此，妙心體具全性，起修了性為行，全是諦觀不二的緣故。所以《瓔珞經》下卷中說，敬首菩薩問佛三觀法界凈道，佛令大眾皆應修學如是法門。因此，此心因緣所生法，即是空、假、中。龍樹心印，良由於此。所照之境即遮，所以說常境無相。即一心三諦皆不可得。能照之觀即遮，所以說常智無緣。即一心三觀皆不可得。何況無相以及無緣尚且不可得，諦觀相照，又怎麼可以存在呢？ 無緣而緣，無非三觀；無相而相，三諦宛然。 二、無緣下文是即遮而照，雖然都不可得，最終還是炳然顯現。能觀之智，即遮而照，所以說無緣而緣，無非三觀。所觀之境，即遮而照，所以說無相而相，三諦宛然。終日雙遮，終日雙照，悉檀假立，所以如此。自行推尋，瞭然冥寂，閑處攝心，就在這裡了。 初心知此，慶己慶人，故名隨喜。 二、初心下文是結示文，分為兩部分。首先是結名，即是結成隨喜品名。 初心，是五品之初品。知此，是指向諦觀。初心知此，結成隨。隨順事理，無二無別，即
【English Translation】 English version: The Middle Constant Realm (the ever-unchanging state) is without characteristics (no specific form), and Constant Wisdom (the ever-unchanging wisdom) is without conditions (no clinging). 3. The following text elucidates the contemplation of truth (諦觀, dì guān), divided into two parts. The first is the direct elucidation, which is further divided into two parts. The first is 'illuminating while negating'. This mind is the illumination of emptiness, provisionality, and the middle way (空假中, kōng jiǎ zhōng). 'Without characteristics' (無相, wú xiàng) and 'without conditions' (無緣, wú yuán) are negations. This mind is the 'wonderful mind' (妙心, miào xīn) mentioned earlier. Arising from understanding based on principle, it is called 'wonderful mind'. Contemplating based on understanding is the realm of the skandhas (陰境, yīn jìng), and contemplation belongs to the realm of phenomena. Therefore, a single thought-moment of the causal mind, when contemplated with the three contemplations (三觀, sān guān), reveals that the single thought-moment is without characteristics, which is called emptiness; nothing is lacking, which is called provisionality; neither one nor different, which is called the middle way. Since the contemplator is the three contemplations, the contemplated is called the three truths (三諦, sān dì). Because the realm of truth is constant, the wisdom of contemplation is also constant. 'Contemplation of truth' is a different name, but its essence is the same. Taking the mind as the object, the mind can also illuminate. The illuminator and the illuminated are both the mind, mind illuminating mind. The four phrases are distinguished as described in the 'Examples of Meaning'. Therefore, the wonderful mind fully embodies the complete nature, and cultivating and realizing the nature is the practice, which is entirely the non-duality of the contemplation of truth. Therefore, in the lower volume of the 瓔珞經 (Yingluo Jing, Garland Sutra), it is said that Bodhisattva Jing Shou (敬首菩薩, Jìng shǒu Púsà) asked the Buddha about the pure path of the Dharma Realm through the three contemplations, and the Buddha instructed the assembly to cultivate and learn this Dharma gate. Therefore, the Dharma produced by the conditions of this mind is emptiness, provisionality, and the middle way. The heart-seal of Nagarjuna (龍樹, Lóngshù) is truly based on this. The illuminated realm is negated, so it is said that the constant realm is without characteristics. That is, the three truths of the one mind are all unattainable. The illuminating contemplation is negated, so it is said that the constant wisdom is without conditions. That is, the three contemplations of the one mind are all unattainable. Moreover, if even 'without characteristics' and 'without conditions' are unattainable, how can the mutual illumination of the contemplation of truth exist? Conditioning without conditions is none other than the three contemplations; manifesting without characteristics, the three truths are clearly present. 2. The following text, 'without conditions', is 'negating while illuminating'. Although all are unattainable, they ultimately appear clearly. The wisdom of contemplation, 'negating while illuminating', is why it is said that 'conditioning without conditions is none other than the three contemplations'. The contemplated realm, 'negating while illuminating', is why it is said that 'manifesting without characteristics, the three truths are clearly present'. Negating both all day long, illuminating both all day long, provisional establishment of the four siddhantas (悉檀, xī tán), is why it is so. Practicing and exploring oneself, clearly and silently, calming the mind in a quiet place, is right here. The initial mind knowing this, rejoicing for oneself and rejoicing for others, is therefore called 'rejoicing'. 2. The following text, 'the initial mind', is the concluding text, divided into two parts. The first is concluding the name, which is concluding the name of the chapter on rejoicing (隨喜品, suí xǐ pǐn). The initial mind is the initial stage of the five stages. 'Knowing this' refers to the contemplation of truth. The initial mind knowing this concludes 'rejoicing'. Following the principle and phenomena, without duality or difference, is
是諦觀空中之理俗假事也慶己慶人結成喜也隨順妙法有事有理所以慶己有其智慧兼乃慶人有于慈悲事即理故名為慶己理即事故名為慶人是故初心專立自行亦以願力而慶人焉自行化他良由此也能如此者名隨喜矣不其然者名毀訾焉。
內以三觀觀三諦境外以五悔勤加精進助成理解。
二內以下明內須外助文分三初結前生后內以三觀觀三諦境結前也外以五悔助成理解生后也所謂前來雖以三觀觀三諦境三惑未伏初品未明外障紛然須加事行而修五悔外障不生內觀可發理解即向理觀故也。
言五悔者有二一理二事。
二言下釋分二初理事雙標理即前來內觀之義而今標者相對來耳。
理懺者若欲懺悔者端坐念實相眾罪如霜露慧日能消除即此義也。
二理懺下理事各釋分二初引文重示理觀五悔標既相對而來釋亦相帶故也此文出自普賢觀經所言端坐是約身儀身儀通四且云坐耳自行空中名念實相化他妙假諸法三千總而言之自他不二三觀圓修理事融泯能了妄念無一異相名念實相若達無相無相而相三千宛然無一異故眾罪不生霜露慧日法喻可知前既標云五悔有二故知理懺須具五種良由懺悔以至發願皆須念于空中實相無相而相三千宛然故得理懺該於五種五種通皆悔除眾罪是以但云理懺故也不作此釋豈可理懺與
【現代漢語翻譯】 現代漢語譯本： 這是以諦觀（Dìguān，通過觀察來理解真理）空性的道理來看待世俗的虛假之事，慶賀自己也慶賀他人，從而結成喜悅。隨順於妙法（Miàofǎ，精妙的佛法），既有事相也有理體，所以慶賀自己是因為有了智慧，同時也慶賀他人是因為有了慈悲。事相即是理體，所以稱為慶賀自己；理體即是事相，所以稱為慶賀他人。因此，初學者應當專注于自行（zìxíng，自我修行），也以願力來慶賀他人。自行化他（zìxíng huà tā，自我修行並教化他人）的良好結果由此而來，能夠這樣做的就叫做隨喜（suíxǐ，隨喜功德），不這樣做的就叫做毀訾（huǐzǐ，誹謗）。
內在以三觀（sānguān，空觀、假觀、中觀）來觀察三諦（sāndì，空諦、假諦、中諦）境界，外在以五悔（wǔhuǐ，懺悔罪業的五種方法）勤加精進，幫助成就理解。
下面解釋『二內以下明內須外助』，這段文字分為三部分，首先是總結前文並引出後文。『內以三觀觀三諦境』是總結前文，『外以五悔助成理解』是引出後文。也就是說，雖然前面用三觀來觀察三諦境界，但三惑（sānhuò，貪嗔癡）沒有降伏，初品（chūpǐn，初步的證悟）沒有明瞭，外在的障礙紛繁複雜，必須加上事相上的修行，修習五悔，外在的障礙就不會產生，內在的觀照可以生髮，理解就是趨向于理體的觀照。
所說的五悔，有理和事兩種。
下面解釋『二言下釋分二』，分為兩部分，首先是理事雙標，理就是前面所說的內觀之義，現在標出理，是爲了相對而言。
理懺（lǐchàn，從理上懺悔）就是說，如果想要懺悔，就端正坐姿，唸誦實相（shíxiàng，事物的真實面貌），眾罪就像霜露一樣，慧日（huìrì，智慧之日）能夠消除，就是這個意思。 下面解釋『二理懺下理事各釋』，分為兩部分，首先是引用經文，再次闡述理觀。五悔的標立既然是相對而來，解釋也相互關聯。這段文字出自《普賢觀經》，所說的『端坐』是約束身體的儀態，身體的儀態貫通四種（行住坐臥），這裡只說是坐。自行是空中，名爲念實相；化他是妙假，諸法三千，總而言之，自他不二，三觀圓修，理事融泯，能夠了達妄念沒有一絲一毫的差異，就叫做念實相。如果通達無相，無相而相，三千宛然，沒有一絲一毫的差異，所以眾罪不生。霜露慧日，法喻可知。前面已經標明五悔有二，所以知道理懺必須具備五種，這是因為懺悔乃至發願，都必須唸誦空中的實相，無相而相，三千宛然，所以理懺涵蓋五種，五種都能夠悔除眾罪，因此只說是理懺。如果不這樣解釋，怎麼能讓理懺與
【English Translation】 English version: This is observing the principle of emptiness (Śūnyatā) through true contemplation (Dìguān), regarding mundane and illusory matters. It is rejoicing for oneself and others, thus forming joy. Following the wonderful Dharma (Miàofǎ), there are both phenomena and principle. Therefore, rejoicing for oneself is due to having wisdom, and rejoicing for others is due to having compassion. Phenomena are identical to principle, hence it is called rejoicing for oneself; principle is identical to phenomena, hence it is called rejoicing for others. Therefore, beginners should focus on self-cultivation (zìxíng), and also use the power of vows to rejoice for others. The good results of self-cultivation and benefiting others (zìxíng huà tā) come from this. Those who can do this are called rejoicing in others' merits (suíxǐ), and those who do not are called criticizing (huǐzǐ).
Internally, use the Three Contemplations (sānguān: contemplation of emptiness, provisional existence, and the middle way) to observe the Three Truths (sāndì: truth of emptiness, provisional existence, and the middle way). Externally, diligently practice the Five Repentances (wǔhuǐ: five methods of repenting sins) to help achieve understanding.
The following explains 'Two Inwards, below, clarifying that inward practice requires outward assistance.' This passage is divided into three parts. First, it summarizes the previous text and introduces the following text. 'Internally, use the Three Contemplations to observe the Three Truths' is a summary of the previous text. 'Externally, use the Five Repentances to help achieve understanding' introduces the following text. That is to say, although the Three Contemplations are used to observe the Three Truths, the Three Poisons (sānhuò: greed, hatred, and delusion) have not been subdued, the initial stage (chūpǐn: initial realization) has not been clarified, and external obstacles are complex. It is necessary to add practice in phenomena, cultivate the Five Repentances, so that external obstacles will not arise, and internal contemplation can be developed. Understanding is the contemplation that tends towards principle.
The so-called Five Repentances have two aspects: principle and phenomena.
The following explains 'Two Words, below, explaining the division into two parts.' It is divided into two parts. First, principle and phenomena are both indicated. Principle is the meaning of internal contemplation mentioned earlier. Now, principle is indicated for the sake of contrast.
Principle Repentance (lǐchàn) means that if one wants to repent, one should sit upright and recite the Real Mark (shíxiàng: the true nature of things). The multitude of sins are like frost and dew, and the sun of wisdom (huìrì) can eliminate them. This is the meaning. The following explains 'Two Principle Repentances, below, explaining the principle and phenomena separately.' It is divided into two parts. First, quote the scripture and reiterate the contemplation of principle. Since the indication of the Five Repentances is relative, the explanation is also related. This passage comes from the Samantabhadra Contemplation Sutra. The 'sitting upright' mentioned is to restrain the posture of the body. The posture of the body permeates the four (walking, standing, sitting, and lying down), but here it only says sitting. Self-cultivation is emptiness, called reciting the Real Mark; benefiting others is wonderful existence, the Three Thousand Dharmas. In short, self and others are not two, the Three Contemplations are cultivated perfectly, principle and phenomena are fused and extinguished. Being able to understand that there is not a single difference in deluded thoughts is called reciting the Real Mark. If one understands non-form, non-form and form, the Three Thousand are clearly present, without a single difference, so the multitude of sins do not arise. Frost and dew, sun of wisdom, the analogy of Dharma is knowable. It has already been indicated earlier that there are two aspects of the Five Repentances, so it is known that Principle Repentance must have five aspects. This is because repentance and even making vows must recite the Real Mark in emptiness, non-form and form, the Three Thousand are clearly present, so Principle Repentance covers five aspects, and all five can repent and eliminate the multitude of sins. Therefore, it is only called Principle Repentance. If it is not explained in this way, how can Principle Repentance be compared with
前諦觀而有異乎梵云懺摩此云悔過華梵雙舉故云懺悔釋懺悔名示懺悔處辨懺悔法明懺悔位無生取相作法等三真如唯識四種三昧十境十乘託事附法約行等義廣如諸部此難具陳。
言事懺者晝夜六時三業清凈對於尊像披陳過罪無始已來至於今身凡所造作殺父殺母殺阿羅漢破和合僧出佛身血邪淫偷盜妄言綺語兩舌惡口貪瞋癡等如是五逆十惡及餘一切隨意發露更不覆藏畢故不造新。
二言事懺者下正明外助事行五悔文自分二初正明二結初又分五初懺悔分二初正釋分二初方法首伏晝夜六時等方法也披陳罪等即首伏也如法華中三七方法及以諸經行法一科綺側語詞言乖道理名綺語也構斗之言間他令致得失分乖名兩舌也惡言加彼令他受惱名惡口也優婆塞五戒經加說無義語而為五惡普賢觀云舌根起五種惡口不善業斯之謂也人不知此乃謂譯家誤云五種然今十惡文略一殺生耳餘如前釋須知懺悔正為滅除破戒罪矣。
若如是則外障漸除內觀增明。
二若如下結成為三初內由外助若如是則指向方法外障漸除指逆惡等內觀增明指前諦觀事行有力外障不生內觀得明外助之力也。
如順流舟更加㯭棹豈不速疾到于所止。
二舉喻依理修觀如順流船事行首伏如加㯭棹圓伏圓斷始自五品終於妙覺異乎偏漸次第修證故云
【現代漢語翻譯】 現代漢語譯本：
前諦觀與梵語『懺摩』（Kshama，意為寬恕、請求原諒）有所不同，此地所說的『懺摩』，漢譯為『悔過』。『華梵雙舉』，因此稱為『懺悔』。解釋懺悔的名稱，指示懺悔的處所，辨明懺悔的方法，闡明懺悔的位次，包括無生懺、取相懺、作法懺等三種。以及真如懺、唯識懺四種三昧，十境十乘，託事附法，約行等意義，廣泛地記載在各部經典中，這裡難以一一陳述。 所說的事懺，是指晝夜六時，身口意三業清凈，面對佛像，坦誠地陳述自己的過錯罪行。從無始以來，直到今生，凡所造作的殺父、殺母、殺阿羅漢（Arhat，已證得涅槃的聖者）、破壞僧團的和合、使佛陀身體出血、邪淫、偷盜、妄語、綺語、兩舌、惡口、貪、嗔、癡等，像這樣的五逆十惡以及其他一切罪過，隨意地發露懺悔，不再隱瞞覆蓋，決心不再重犯。 第二段所說的『事懺』，是正式闡明外在助緣的事相修行。五悔文自身分為兩部分，首先是正式闡明，其次是總結。正式闡明又分為五部分，首先是懺悔，懺悔又分為兩部分，首先是正式解釋，其次是方法。『晝夜六時』等是方法，『披陳罪』等是首伏。如《法華經》中的三七日方法，以及各經中的修行方法。『綺側語詞言乖道理』，指言語不合道理，稱為綺語。『構斗之言間他令致得失分乖』，指挑撥離間，使他人產生得失，關係破裂，稱為兩舌。『惡言加彼令他受惱』，指用惡毒的言語加害他人，使他人感到惱怒，稱為惡口。《優婆塞五戒經》中增加了無意義的言語，作為五種惡行。普賢觀中說，舌根會產生五種惡口不善業，說的就是這個意思。人們不瞭解這一點，就認為譯者誤譯為五種，然而現在十惡文中只省略了殺生一條，其餘與前文解釋相同。須知懺悔正是爲了滅除破戒的罪過。 如果能夠這樣做，那麼外在的障礙就會逐漸消除，內在的觀照就會日益增明。 第二段的『若如下』是總結，分為三部分，首先是內在由外在的幫助而產生。『若如是則』指向方法，『外障漸除』指向逆惡等，『內觀增明』指向前文的諦觀。事相修行有力，外在的障礙就不會產生，內在的觀照就能得到增明，這就是外在助力的作用。 就像順水行舟，再加上船槳，豈不是能夠更快地到達目的地嗎？ 第二段是舉例說明依理修行觀照。順水行船，事相上的首伏，就像加上船槳。圓伏圓斷，始於五品位，終於妙覺位，不同於偏頗或漸進的次第修證，所以說。
【English Translation】 English version:
The prior contemplation of truth differs from the Sanskrit term 'Kshama' (meaning forgiveness, asking for pardon). The 'Kshama' mentioned here is translated into Chinese as 'repentance'. 'Both Chinese and Sanskrit are mentioned', hence it is called 'repentance'. Explaining the name of repentance, indicating the place of repentance, distinguishing the methods of repentance, clarifying the stages of repentance, including the three types of non-origination repentance, appearance-taking repentance, and ritual repentance. As well as the True Thusness repentance, the Consciousness-Only repentance, the four types of Samadhi, the ten realms and ten vehicles, relying on events and attaching to the Dharma, and the meanings related to practice, etc., are extensively recorded in various scriptures, which are difficult to fully describe here. The so-called 'event repentance' refers to being pure in body, speech, and mind during the six periods of day and night, facing the Buddha image, and sincerely confessing one's faults and sins. From beginningless time until this life, all actions committed, such as killing one's father, killing one's mother, killing an Arhat (a saint who has attained Nirvana), disrupting the harmony of the Sangha, causing a Buddha to bleed, engaging in sexual misconduct, stealing, lying, engaging in frivolous speech, divisive speech, harsh speech, greed, hatred, delusion, etc., such as the five rebellious acts, the ten evil deeds, and all other sins, freely confess and repent, no longer concealing or covering them up, and resolving not to repeat them. The 'event repentance' mentioned in the second paragraph is a formal explanation of the external auxiliary practices. The Five Repentances text itself is divided into two parts, the first is the formal explanation, and the second is the conclusion. The formal explanation is further divided into five parts, the first is repentance, and repentance is further divided into two parts, the first is the formal explanation, and the second is the method. 'Six periods of day and night' etc. are the methods, 'confessing sins' etc. is the submission. Such as the three seven-day method in the Lotus Sutra, and the practice methods in various scriptures. 'Frivolous and deceitful words that violate reason' refers to words that do not conform to reason, called frivolous speech. 'Words of instigation that cause others to gain or lose, causing division' refers to inciting discord, causing others to gain or lose, and breaking relationships, called divisive speech. 'Harsh words that inflict suffering on others' refers to using malicious words to harm others, causing them to feel annoyed, called harsh speech. The Upasaka Five Precepts Sutra adds meaningless speech as the five evil deeds. The Universal Worthy Contemplation says that the root of the tongue produces five kinds of evil speech and unwholesome karma, which is what it means. People do not understand this and think that the translator mistranslated it as five kinds, but now the ten evil deeds only omit the killing of living beings, and the rest are the same as the previous explanation. It should be known that repentance is precisely to eliminate the sins of breaking precepts. If one can do this, then external obstacles will gradually be eliminated, and internal contemplation will become increasingly clear. The 'if below' in the second paragraph is a summary, divided into three parts, the first is that the internal arises from external help. 'If so, then' points to the method, 'external obstacles are gradually eliminated' points to rebellious evils, etc., 'internal contemplation becomes clearer' points to the prior contemplation of truth. If the event practice is powerful, external obstacles will not arise, and internal contemplation can be clarified, which is the effect of external assistance. Just like sailing downstream, adding oars, wouldn't it be able to reach the destination faster? The second paragraph is an example of cultivating contemplation according to reason. Sailing downstream, the submission in events is like adding oars. Complete subjugation and complete severance, starting from the fifth stage and ending at the stage of wonderful enlightenment, is different from biased or gradual sequential cultivation and realization, so it is said.
速疾到于所止。
修圓行者亦復如是正觀圓理事行相助豈不速至妙覺彼岸。
三合其文皎然。
莫見此說便謂漸行謂圓頓無如是行謬之甚矣。
二莫見下斥非文分二初舉謬總斥上來所明理觀事懺斯是依準諸大乘經凡愚不知或聞此說便謂漸次小乘之意而圓頓中都不如是所以有云若未頓超方便且於教法留心等良由世人迷於大乘修行法門偏計理性無說無示而廢修得解行二門端拱無為不禮聖容不讀經教乃言我是大乘頓機直入若諸經論蓋被中下漸次之流一家所斥闇證之徒良在斯矣。
何處天然彌勒自然釋迦。
二何處下別斥文分二初以無因而有果斥彌勒釋迦既是果人果必由因今不修于理事之因是無因矣無因謂之天然自然也豈可無因而感果哉所以斥雲天然彌勒自然釋迦矣菩薩大人萬行楞嚴便為無用也永嘉那謂多劫修乎然華嚴云如貧窮人數他珍寶於法不修亦復如是故佛垂教欲人依之而修證耳因指見月不其然歟是則經論何傷人乎文字解脫何必畏哉所作無非何謂漸行耶教外將何而別傳乎討疏尋經分別名相自不達耳非經論之過焉不知討誰疏耶若慈恩等疏此則可爾若天臺疏皆有方軌攝法入心觀與經合非數他寶豈是分別名相而已哉誤無量人棄嫌經論所損至大彌須慎之清涼觀師云撮臺衡三觀之玄趣使教合亡
【現代漢語翻譯】 現代漢語譯本：迅速到達所要到達的地方。
修習圓融行的人也是這樣，正確地觀察圓融的理和事，以及修行的方法互相輔助，難道不能迅速到達妙覺的彼岸嗎？
三者合在一起，道理就非常明顯了。
不要因為見到這種說法，就認為這是漸修的法門，認為圓頓法門沒有這樣的修行，那就大錯特錯了。
第二部分，『莫見下』是駁斥錯誤的說法，分為兩部分。首先，舉出謬誤並總的駁斥：上面所闡明的理觀和事懺，是依據各大乘經典的。愚昧的人不知道，或者聽到這種說法，就認為是漸次小乘的意思，而圓頓法門中根本不是這樣。所以有人說，如果不能立刻超越，那麼暫時在教法上留心等等。這實在是由於世人迷惑于大乘的修行法門，偏執于理性，認為沒有說教和指示，從而廢棄了修持，只求理解和實行，雙手合抱無所作為，不禮拜佛像，不讀誦經教，卻說『我是大乘頓悟的根機，可以直接進入』。如果各種經論都被認為是針對中下漸次根機的人，被一家所排斥，那麼那些暗中證悟的人就在這裡了。
哪裡有天然的彌勒（Maitreya，未來佛），自然而然的釋迦（Sakyamuni，現世佛）？
第二部分，『何處下』是分別駁斥，分為兩部分。首先，用沒有因而有果來駁斥：彌勒和釋迦既然是果位的人，果必定有因。現在不修習理和事的因，就是沒有因了。沒有因就說是天然的、自然的，難道可以沒有因而感得果嗎？所以駁斥說，『天然的彌勒，自然而然的釋迦』。菩薩大人所修的萬行，在《楞嚴經》（Surangama Sutra）中就變得沒有用了。永嘉（Yongjia，唐代禪師）所說的多劫修行又算什麼呢？《華嚴經》（Avatamsaka Sutra）說，如同貧窮的人數他人的珍寶，對於佛法不修習也是這樣。所以佛陀垂教，是希望人們依據教法來修證。通過手指看到月亮，不就是這樣嗎？這樣說來，經論有什麼害處呢？文字解脫又有什麼可怕的呢？所作所為沒有不是圓頓的，又怎麼能說是漸修呢？不在教法之外，又用什麼來特別傳授呢？探討疏鈔，尋繹經典，分別名相，是自己沒有通達罷了，不是經論的過錯啊。不知道探討誰的疏鈔呢？如果是慈恩（Ci'en，玄奘法師的弟子窺基大師）等人的疏鈔，那還可以這樣說。如果是天臺（Tiantai，智者大師）的疏鈔，都有一定的方法和途徑，能夠把佛法攝入心中，觀行與經典相合，不是數他人的珍寶，又怎麼能說是分別名相呢？錯誤地引導無數人拋棄和厭惡經論，所造成的損害非常大，必須謹慎啊。清涼觀師（Qingliang Guanshi，華嚴宗四祖清涼澄觀大師）說，摘取天臺宗三觀的玄妙趣味，使教理與觀行相合，消除執著。
【English Translation】 English version: Quickly arrive at the place where one needs to arrive.
The practitioner of perfect and comprehensive practice is also like this, correctly observing the perfect and comprehensive principle and phenomena, and the aspects of practice assisting each other, how can one not quickly reach the other shore of wonderful enlightenment?
The three combined, the meaning is very clear.
Do not see this saying and then think it is a gradual practice, thinking that the perfect and sudden teaching does not have such practice, that is greatly mistaken.
The second part, 'Do not see below' refutes the wrong views, divided into two parts. First, it points out the fallacy and generally refutes: The principle contemplation and repentance of deeds explained above are based on the major Mahayana sutras. Ignorant people do not know, or hear this saying, and then think it is the meaning of gradual Hinayana, but it is not like this at all in the perfect and sudden teaching. Therefore, some say, if one cannot immediately transcend, then temporarily pay attention to the teachings, etc. This is really because people are confused about the Mahayana practice methods, clinging to rationality, thinking that there is no teaching or instruction, thereby abandoning practice, only seeking understanding and practice, folding their hands and doing nothing, not bowing to the Buddha image, not reading the scriptures, but saying 'I am a Mahayana sudden enlightenment root, I can directly enter'. If all kinds of sutras and treatises are considered to be for people of middle and lower gradual roots, and are rejected by one school, then those who secretly attain enlightenment are here.
Where is the natural Maitreya (future Buddha), the naturally occurring Sakyamuni (present Buddha)?
The second part, 'Where below' is a separate refutation, divided into two parts. First, it refutes with the idea of having a result without a cause: Since Maitreya and Sakyamuni are people of fruition, the result must have a cause. Now, not practicing the cause of principle and phenomena is having no cause. Having no cause is called natural, spontaneous. How can one feel the result without a cause? Therefore, it is refuted by saying, 'Natural Maitreya, naturally occurring Sakyamuni'. The myriad practices cultivated by Bodhisattvas and great beings become useless in the Surangama Sutra. What about Yongjia's (Zen master of the Tang Dynasty) cultivation over many kalpas? The Avatamsaka Sutra says, like a poor person counting the treasures of others, it is the same for not practicing the Dharma. Therefore, the Buddha taught to guide people to practice and attain enlightenment according to the teachings. Isn't it like seeing the moon through the finger? In this case, what harm do the sutras and treatises do? What is there to fear about liberation through words? What is done is all perfect and sudden, so how can it be said to be gradual practice? Outside of the teachings, what else is there to specially transmit? Exploring commentaries, studying scriptures, and distinguishing names and appearances is simply not understanding, not the fault of the sutras and treatises. Who's commentary are you exploring? If it is the commentary of Ci'en (Kuei-chi, a disciple of Xuanzang), then it can be said like that. If it is the commentary of Tiantai (Zhiyi), there are certain methods and ways to incorporate the Dharma into the heart, and the contemplation is in accordance with the scriptures, not counting the treasures of others, so how can it be said to be distinguishing names and appearances? Misleading countless people to abandon and dislike the sutras and treatises causes great harm, and must be cautious. Qingliang Guanshi (Qingliang Chengguan, the fourth patriarch of the Huayan school) said, extracting the profound interest of the three contemplations of the Tiantai school, so that the teachings and practice are in harmony, eliminating attachments.
言之旨心同諸佛之心不假更看他面謂別有亡機之門昔人不參善友但尚尋文年事稍衰便欲廢教求禪豈唯抑乎佛心亦乃翻誤後學是以不能依教修行故為如來苦訶責耳人之罪矣經論何愆故吾祖斥于修心不達者云隨逐積年看心稍久遂不知研核問心是以不染內法著外文字偷記注而奔走負經論而浪行斯皆斥于不了者耳與數寶者無以異焉今之庸鄙于知識處才聞句偈便謂教外而別傳者以由不知吾佛法藏如來教海含融一切諸法故也遂以禪高於教知他何謂教乎何謂禪乎悲哉悲哉余如大部補註中辨。
若才聞生死即涅槃煩惱即菩提即心是佛不動便到不加修習便成正覺者。
二若才聞下舉謬執法門斥文分二初舉執計又二初舉所執法才者僅也少也生死涅槃煩惱菩提即心是佛無上正法付迦葉等皆出佛教昏昧謂之教外別傳非欺天乎聞斯教法而生計著當知皆是大乘上慢謂證真如大妄居首須知即者以顯于離如冰不離水理須融冰義同於離方乃顯即汝今具足生死煩惱何曾悟入菩提涅槃若已悟入須齊上聖何不放光升虛空耶然汝所計似虛其情諒汝觀道猶為岡像也。
十方世界儘是凈土觸向對面無非覺者。
二十方下舉能計情由執向法生此計情便謂無非凈土覺等。
今雖然即佛此是理即亦是素法身無其莊嚴何關修證者也。
二
【現代漢語翻譯】 現代漢語譯本： 說的話的要旨與諸佛的心意相同，不需要再看其他人的臉色，說另外有什麼離開根本的門徑。過去的人不參訪善知識，只崇尚尋找文字，年紀稍微衰老，便想廢棄教法去求禪，這豈止是違背佛心，也是反而耽誤了後來的學習者。因此不能依照教法修行，所以被如來嚴厲地呵責。這是人的罪過啊，經論有什麼過錯呢？所以我的祖師斥責那些修心不通達的人，說他們跟隨積累多年看心，時間稍長，就不知道研究考察自己的心，因此不沾染內在的佛法，執著于外在的文字，偷偷地記憶註釋，卻奔波勞碌，揹負經論而隨意行動，這些都是斥責那些不明白的人啊，與數寶的人沒有什麼不同。現在那些庸俗鄙陋的人，在知識見解方面，才聽到一句偈語，便說這是教外別傳，這是因為不知道我們佛的法藏，如來的教海，包含容納一切諸法啊。於是認為禪高於教，要知道他說的教是什麼呢？他說的禪又是什麼呢？可悲啊可悲！其餘的如同大部補註中辨析的那樣。
如果才聽到『生死』（Samsara）就是『涅槃』（Nirvana），『煩惱』（Kleshas）就是『菩提』（Bodhi），『即心是佛』（The mind itself is Buddha），不需動搖就能到達，不需加以修習就能成就正覺的人。
二、如果才聽到，下面是舉出錯誤執法的門徑，斥責文字，分為兩部分，首先是舉出執著計較，又分為兩部分，首先是舉出所執著的法。『才』是僅僅、少許的意思。『生死』（Samsara）、『涅槃』（Nirvana）、『煩惱』（Kleshas）、『菩提』（Bodhi）、『即心是佛』（The mind itself is Buddha），無上正法付與『迦葉』（Kasyapa）等，都出自佛教，昏昧的人卻說這是教外別傳，這不是欺騙上天嗎？聽到這些教法而產生執著，應當知道都是大乘增上慢，認為自己證得了真如，大妄語居於首位。要知道『即』是爲了顯示不離，如同冰不離水，理應融化冰，義同於離開才顯現『即』。你現在具足生死煩惱，何曾領悟進入菩提涅槃？如果已經領悟進入，須要與上聖齊等，為什麼不放光升到虛空呢？然而你所計較的，看似虛幻，其實是你的情意，諒你觀道的境界還只是山岡土堆的形象啊。
十方世界都是凈土，接觸到的對面沒有不是覺悟的人。
二、十方，下面是舉出能計較的情由，執著于向法產生這種計較的情感，便認為沒有不是凈土覺悟等等。
現在雖然『即佛』（Is Buddha），這只是理上的『即佛』（Is Buddha），也是素法身，沒有那些莊嚴，與修證有什麼關係呢？
二
【English Translation】 English version: The essence of speech aligns with the minds of all Buddhas, requiring no further observation of others' expressions, claiming there's another path separate from the fundamental. People of the past didn't consult virtuous friends, only valuing the search for texts. As they aged, they wanted to abandon teachings to seek Zen. This not only contradicts the Buddha's mind but also misleads later learners. Therefore, they couldn't practice according to the teachings, and thus were severely rebuked by the Tathagata. This is humanity's fault; what fault do the scriptures and treatises have? Therefore, my ancestor rebuked those who didn't understand mind cultivation, saying they followed and accumulated years of observing the mind, and after a while, didn't know to examine and investigate their own minds. Thus, they didn't absorb the inner Dharma, clinging to external words, secretly memorizing annotations, yet running around busily, carrying scriptures and treatises but acting arbitrarily. All these are rebukes to those who don't understand, no different from those who count treasures without using them. Now, those vulgar and lowly people, in terms of knowledge and understanding, upon hearing a single verse, claim it's a separate transmission outside the teachings. This is because they don't know that our Buddha's Dharma treasury, the Tathagata's ocean of teachings, contains and encompasses all Dharmas. Thus, they consider Zen to be superior to teachings. Does he even know what he means by 'teachings'? What does he mean by 'Zen'? Alas, alas! The rest is as analyzed in the supplementary notes of the great section.
If one hears that 'Samsara' (生死) is 'Nirvana' (涅槃), 'Kleshas' (煩惱) are 'Bodhi' (菩提), 'the mind itself is Buddha' (即心是佛), one can arrive without moving, and achieve perfect enlightenment without further practice.
Two, 'If one hears' below, it raises the erroneous clinging to Dharma, rebuking the text, divided into two parts. First, it raises the clinging and calculation, further divided into two parts. First, it raises the Dharma being clung to. 'Just' means merely, a little. 'Samsara' (生死), 'Nirvana' (涅槃), 'Kleshas' (煩惱), 'Bodhi' (菩提), 'the mind itself is Buddha' (即心是佛), the unsurpassed Dharma entrusted to 'Kasyapa' (迦葉) and others, all come from Buddhism. Those who are confused say it's a separate transmission outside the teachings. Isn't this deceiving heaven? Hearing these teachings and developing attachment, know that all are arrogant in the Great Vehicle, thinking they have realized Suchness, with great lies taking the lead. Know that 'is' is to show non-separation, like ice not separate from water, it should melt the ice, the meaning is the same as separation to reveal 'is'. Now you are full of Samsara and Kleshas, have you ever realized and entered Bodhi and Nirvana? If you have already realized and entered, you must be equal to the upper sages, why don't you emit light and ascend into the void? However, what you calculate seems illusory, but it's actually your intention. I understand that your view of the path is still just an image of hills and mounds.
All worlds in the ten directions are pure lands, and those you encounter face-to-face are none other than enlightened beings.
Two, 'Ten directions' below, it raises the reasons for being able to calculate, clinging to the Dharma and producing this calculating emotion, then thinking that there is nothing that is not a pure land, enlightenment, etc.
Now, although 'is Buddha' (即佛), this is only 'is Buddha' (即佛) in principle, and also the pure Dharmakaya, without those adornments, what does it have to do with cultivation and realization?
Two
今雖下判屬重斥文分二初判屬理即雖已聞名謂無修證故與理即無以異焉即心是佛其誰不然但未修于定慧莊嚴法身體素天龍忽劣豈得齊于大覺果人萬行所嚴凈法身耶故闇禪者多增上慢文字法師多推上位並由不學天臺法門六而復即。
我等愚輩才聞即空便廢修行不知即之所由鼠唧鳥空廣在經論尋之思之。
二我等下牒計重斥鼠唧鳥空者斥其闇證不達諦理謬說即名何殊怪鼠作唧唧聲即聲無旨濫擬生死即是涅槃亦如怪鳥作空空聲空聲無旨豈得濫同空空三昧是以天臺約理即一法叵存約修則萬行圓足全修在性全性起修性無所移修常宛爾若得此意聞眾怪說情慮坥然圓頓妙乘投心有地良由了知本性空寂故修眾行無有滯焉。
二勸請者勸請十方諸如來留身久住濟含識。
二勸請者正為破其謗法之罪以我等輩無始已來或為邪徒請佛入滅斷正法輪欲除此罪故須勸請十方如來久住利物。
三隨喜者隨喜稱讚諸善根。
三隨喜者正為滅除嫉妒之罪以由昔日嫉他善根故今翻破乃生隨喜。
四迴向者所有稱讚善盡回回菩提。
四迴向者回自功德回他眾生同會無上佛菩提果如回聲入角響必遠聞此乃正破有漏之罪以昔有善不回回向無生妙智所以流浪又謂之破著有罪也。
五發愿者若無發心萬事不
成故鬚髮心以導前四。
五發愿者雖行前四無愿多退如牛無御不能所至如畫無膠如壞未火故鬚髮愿要制其心正為破其退轉之罪。
是為五悔。
二是為五悔一句結也五法雖異莫非悔罪故云五悔焉。
下去諸位直至等覺總用五悔更不再出例此可知。
三下去諸位下舉一例諸初品既爾四品十信以至等覺諸位咸然是以五十校計經云始自凡夫終至等覺皆行五悔等覺尚修闇證之流那忽見棄。
二讀誦品者。
二讀誦品分二初標。
經云何況讀誦受持之者。
二釋分二初引經言何況者隨喜尚爾況讀誦乎。
謂內以圓觀更加讀誦。
二謂內下釋為二初正釋內以圓觀如前所明更加讀誦如大師示誦經方法今不錄也。
如膏助火。
二舉喻膏者脂也膏喻外誦火喻內觀。
三說法品者。
三說法品分二初標。
經云若有受持讀誦為他人說。
二釋又二初引經為他人說即說法也。
內解轉勝導利前人化功歸己心陪勝前。
二內解下釋化他功德歸於自己其心明瞭勝過初二文中陪字誤應作倍字故止觀云倍助觀心倍即等倍而增勝也。
四兼行六度。
四兼行品分二初標。
經云況復有人能持是經兼行佈施
【現代漢語翻譯】 現代漢語譯本： 成就前四項（懺悔、勸請、隨喜、迴向）需要發起願心來引導。
第五，發願。即使修行了前四項，如果沒有願力，也容易退轉，就像牛沒有駕馭就無法到達目的地，像畫沒有膠水，像陶器沒有燒製一樣容易損壞。所以必須發愿，用以約束自己的心，正是爲了破除退轉的罪過。
以上就是五悔。
這是對『五悔』一句的總結。這五種方法雖然不同，但沒有哪一種不是爲了懺悔罪過，所以稱為『五悔』。
從下方的各個位次，直到等覺（Samantabhadra，普賢菩薩的果位），都使用五悔，不再有其他方法，依此類推即可知。
從下方的各個位次開始舉例說明，既然最初的品位是這樣，那麼四品、十信，乃至等覺的各個位次也都是如此。因此，《五十校計經》說，從凡夫開始，直到等覺，都要修行五悔。等覺尚且要修，那些暗中證悟的人怎麼可以輕易放棄呢？
二是讀誦品。
讀誦品分為兩部分，首先是標示。
經文說：『何況讀誦受持之者。』
二是解釋，分為兩部分，首先引用經文，『何況』是說隨喜尚且如此，更何況是讀誦呢？
指的是內在以圓觀（Yuan Guan，一種觀修方法）為基礎，再加上讀誦。
二是解釋，分為兩部分，首先是正式解釋，內在以圓觀如前面所說的那樣，再加上讀誦，如智者大師（Zhiyi，隋代天臺宗的實際創始人）所示的誦經方法，這裡就不再贅述了。
就像膏油幫助火焰。
二是舉例說明，膏油指的是油脂，膏油比喻外在的讀誦，火焰比喻內在的觀修。
三是說法品。
說法品分為兩部分，首先是標示。
經文說：『若有受持讀誦為他人說。』
二是解釋，又分為兩部分，首先引用經文，『為他人說』就是說法。
內在的理解更加殊勝，引導利益他人，教化的功德歸於自己，心境的提升勝過之前。
二是解釋教化他人的功德歸於自己，自己的心更加明瞭，勝過前面的兩種。文中的『陪』字是錯誤的，應該作『倍』字，所以《止觀》中說，『倍助觀心』，『倍』就是等倍而增加殊勝的意思。
四是兼行六度（Paramita，菩薩的六種主要修行）。
兼行品分為兩部分，首先是標示。
經文說：『況復有人能持是經兼行佈施』
【English Translation】 English version: To accomplish the preceding four (Repentance, Encouragement, Rejoicing, and Dedication), it is necessary to generate the aspiration to guide them.
Fifth, making vows. Even if one practices the preceding four, without vows, it is easy to regress, like an ox without a driver cannot reach its destination, like a painting without glue, like pottery that has not been fired and is easily damaged. Therefore, it is necessary to make vows to restrain one's mind, precisely to break the sin of regression.
These are the Five Repentances.
This is a summary of the phrase 'Five Repentances.' Although these five methods are different, none of them is not for repenting of sins, so they are called 'Five Repentances.'
From the positions below, up to Samantabhadra (Samantabhadra, the state of fruition of Bodhisattva Samantabhadra), all use the Five Repentances, and there are no other methods. This can be known by analogy.
Starting from the positions below, let's give an example. Since the initial stages are like this, then the four stages, the ten faiths, and even the positions up to Samantabhadra are all the same. Therefore, the Fifty Calculations Sutra says that from ordinary people to Samantabhadra, all practice the Five Repentances. If Samantabhadra still needs to cultivate, how can those who attain enlightenment in secret easily abandon it?
Second is the Chapter on Reading and Reciting.
The Chapter on Reading and Reciting is divided into two parts, the first is the indication.
The sutra says: 'How much more so those who read, recite, and uphold it.'
Second is the explanation, divided into two parts, first quoting the sutra, 'How much more so' means that rejoicing is already like this, how much more so is reading and reciting?
It refers to internally using Yuan Guan (Yuan Guan, a method of contemplation) as a foundation, plus reading and reciting.
Second is the explanation, divided into two parts, first the formal explanation, internally using Yuan Guan as mentioned before, plus reading and reciting, as the method of reciting sutras shown by Great Master Zhiyi (Zhiyi, the actual founder of the Tiantai school in the Sui Dynasty), which will not be repeated here.
Like grease helping a flame.
Second is the analogy, grease refers to oil, grease is a metaphor for external reading and reciting, and flame is a metaphor for internal contemplation.
Third is the Chapter on Speaking the Dharma.
The Chapter on Speaking the Dharma is divided into two parts, the first is the indication.
The sutra says: 'If there are those who receive, uphold, read, and recite it for others.'
Second is the explanation, again divided into two parts, first quoting the sutra, 'speaking for others' is speaking the Dharma.
Internal understanding is even more superior, guiding and benefiting others, the merit of teaching returns to oneself, and the improvement of the mind surpasses the previous two.
Second is the explanation that the merit of teaching others returns to oneself, and one's own mind is clearer, surpassing the previous two. The word '陪' (péi) in the text is wrong and should be '倍' (bèi), so the Zhi Guan says, '倍助觀心' ('bèi zhù guān xīn'), '倍' (bèi) means equally increasing and surpassing.
Fourth is the concurrent practice of the Six Paramitas (Paramita, the six main practices of a Bodhisattva).
The Chapter on Concurrent Practice is divided into two parts, the first is the indication.
The sutra says: 'How much more so if someone can uphold this sutra and concurrently practice giving.'
等。
二釋又二初引經兼謂相兼未能正行兼用而已菩薩戒疏云上來觀心未遑涉事今正觀稍明即傍兼利物能以少施與虛空等理觀為正事行為傍傍即兼義故云兼也佈施等下五度故也。
福德力故陪增觀心。
二福德下釋行佈施等即福德也以福資慧勝前可知文中陪字亦誤也。
五正行六度者。
五正行品亦二初標。
經云若人讀誦為他人說復能持戒等。
二釋分二初引經。
謂自行化他事理具足觀心無閡轉勝於前不可比喻。
二謂自下釋自行常觀空中之理化他恒用三千之事自他不二理事含融正行六度不礙空中既勝前四不可喻矣。
此五品位圓伏五住煩惱外凡位也。
三此五下結分二初正結應知觀成方入五品勿謂五品始修觀行。
與別十信位同。
二與別下例同須了圓教五品六根諸文有異若以五品在十信前如今文說若以五品在十信內此如普賢觀經中明具在大部補註分別。
次進六根清凈位即是十信。
二內凡分二初總標六根清凈如法華經法師功德品中明之此即相似六根清凈所以即是圓十信位他師於此卻將仁王十善菩薩長別苦海以為漸圓法華六根名為頓頓荊溪喻曰山門諸部並將仁王以證法華但有因果為小異耳云何於此而分二頓真
【現代漢語翻譯】 現代漢語譯本 二釋又二，初引經兼謂相兼未能正行兼用而已。《菩薩戒疏》云：『上來觀心未遑涉事，今正觀稍明，即傍兼利物，能以少施與虛空等理觀為正，事行為傍，傍即兼義，故云兼也。』佈施等下五度故也。
福德力故陪增觀心。
二福德下釋行佈施等即福德也，以福資慧勝前可知，文中陪字亦誤也。
五正行六度者。
五正行品亦二，初標。
經云：『若人讀誦為他人說，復能持戒等。』
二釋分二，初引經。
謂自行化他，事理具足，觀心無閡，轉勝於前，不可比喻。
二謂自下釋自行常觀空中之理，化他恒用三千之事，自他不二，理事含融，正行六度，不礙空中，既勝前四，不可喻矣。
此五品位圓伏五住煩惱（指見惑、思惑、塵沙惑、根本無明惑、隨眠無明惑）外凡位也。
三此五下結分二，初正結應知觀成方入五品，勿謂五品始修觀行。
與別十信位同。
二與別下例同，須了圓教五品六根諸文有異，若以五品在十信前，如今文說，若以五品在十信內，此如《普賢觀經》中明，具在大部補註分別。
次進六根清凈位即是十信。
二內凡分二，初總標六根清凈如《法華經·法師功德品》中明之，此即相似六根清凈，所以即是圓十信位，他師於此卻將《仁王經》十善菩薩長別苦海以為漸圓，《法華經》六根名為頓頓，荊溪喻曰：『山門諸部，將《仁王經》以證《法華經》，但有因果為小異耳，云何於此而分二頓真』
【English Translation】 English version Second explanation, also in two parts. The first part cites the scripture and states that 'also' means 'concurrently', indicating that one cannot properly practice solely by combining practices; it is only for concurrent use. The Bodhisattva Precepts Commentary says: 'Previously, contemplation of the mind did not involve engaging in affairs. Now that correct contemplation is slightly clearer, it concurrently benefits beings. One can use the contemplation of the principle that a small offering is equal to emptiness as the primary practice, and engaging in affairs as secondary. 'Concurrent' means 'also', hence the term 'concurrent'.' The five perfections (佈施, 持戒, 忍辱, 精進, 禪定) are mentioned below.
Due to the power of merit, one additionally cultivates contemplation of the mind.
The second part, 'Due to merit', explains that practicing giving, etc., is merit. Using merit to support wisdom is superior, as previously known. The word 'additionally' in the text is also a mistake.
Fifth, those who correctly practice the six perfections (佈施, 持戒, 忍辱, 精進, 禪定, 般若).
The fifth, 'Correct Practice' section, is also in two parts. The first part is a heading.
The scripture says: 'If a person reads and recites [this sutra] and explains it to others, and is also able to uphold the precepts, etc.'
The second part is an explanation in two parts. The first part cites the scripture.
It means that one practices for oneself and transforms others, with both principle and practice complete. Contemplation of the mind is without obstruction, surpassing the previous [stages] and beyond comparison.
The second part, 'It means', explains that one constantly contemplates the principle of emptiness for oneself, and constantly uses the three thousand realms to transform others. Self and other are not two, principle and practice are harmoniously integrated, and correct practice of the six perfections does not obstruct emptiness. Since it surpasses the previous four, it is beyond comparison.
These five stages are the position of the outer ordinary person, who has subdued the five types of affliction (五住煩惱 wǔ zhù fánnǎo: afflictions of views, afflictions of thought, afflictions like dust and sand, fundamental ignorance, and dormant ignorance).
The third part, 'These five', is a conclusion in two parts. The first part is the correct conclusion: one should know that one enters the five stages only after contemplation is accomplished; do not think that one begins to cultivate contemplation in the five stages.
It is the same as the separate ten faiths position.
The second part, 'It is the same', gives an analogy. One must understand that the texts on the five stages and six roots of the perfect teaching differ. If the five stages are before the ten faiths, as the current text says, if the five stages are within the ten faiths, this is explained in the Universal Worthy Contemplation Sutra, detailed in the commentary and annotations of the great collection.
Next, advancing to the position of purity of the six roots is the ten faiths.
The second, inner ordinary person, is in two parts. The first part is a general heading: purity of the six roots, as explained in the Chapter on the Merits of a Dharma Master in the Lotus Sutra. This is similar purity of the six roots, so it is the perfect ten faiths position. Other teachers here take the ten good bodhisattvas of the Benevolent Kings Sutra as permanently separated from the sea of suffering, considering it gradual and complete. The six roots of the Lotus Sutra are called sudden and sudden. Jingxi (荊溪) uses the analogy: 'The various sections of the mountain gate use the Benevolent Kings Sutra to prove the Lotus Sutra, but there is only a small difference in cause and effect. Why divide the two sudden truths here?'
位六根如華嚴說。
初信斷見惑顯真理與藏教初果通教八人見地別教初住齊證位不退也。
二初下別釋為二初釋初信至七信分三初正釋二初釋初信。
次從二信至七信斷思惑盡與藏通二佛別教七住齊三界苦集斷盡無餘。
二釋二信至七信文皆可見。
故仁王云十善菩薩發大心長別三界苦輪海。
二引仁王證分二初引經即仁王經波斯匿王說偈中文。
解曰十善者各具十善也。
二解釋分二初正釋又二初釋十善彼經亦不列釋十善不殺不盜不淫不妄不兩舌不惡口不綺語不貪不瞋不邪見此十一一各有止行皆能順理名為十善是則十信各具十善非謂專以人天不殺不盜等次第而對十信位也。
若別十信即伏而不斷故定屬圓信。
二釋別苦經文既云長別苦海故知即是圓十信位斷見思已方別苦海自非今家準法華文寧判十信斷三界苦仁王經意何由可消如何可判華嚴初住為聖位耶。
然圓人本期不斷見思塵沙意在入住斷無明見佛性。
二然下明非本期分三初正明藏通入空正意為斷見思二惑別教出假正斷塵沙圓教入中正斷無明今斷見思及以塵沙非本期也雖非本期自然先落。
然譬如冶鐵粗垢先去非本所期意在成器器未成時自然先落雖見先去其人無一念欣心所
【現代漢語翻譯】 現代漢語譯本
位同《華嚴經》所說的六根功用。
初信位斷除見惑，顯現真理，與藏教的初果、通教的八人見地、別教的初住位相同，都證得位不退轉。
第二部分，首先從下面分別解釋，分為兩部分，首先解釋初信位到七信位，分為三部分，首先是正式解釋，第二部分解釋初信位。
其次，從二信位到七信位，斷盡思惑，與藏教、通教的二乘佛，別教的七住位相同，三界的苦集滅道都斷盡無餘。
第二部分，解釋二信位到七信位，文義都很明顯。
所以《仁王經》說，十善菩薩發大心，永遠告別三界苦輪海。
第二部分，引用《仁王經》來證明，分為兩部分，首先引用經文，即《仁王經》波斯匿王所說的偈文。
解釋說，十善是指每一項都具備十善。
第二部分，解釋，分為兩部分，首先是正式解釋，又分為兩部分，首先解釋十善，該經也沒有列出解釋十善，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪婪、不嗔恚、不邪見，這十一項，每一項都有止和行，都能順應道理，稱為十善。因此，十信位各自具備十善，不是說專門以人天的不殺生、不偷盜等次第來對應十信位。
如果區別十信位，就是伏住而沒有斷除，所以必定屬於圓教的信位。
第二部分，解釋別苦，經文既然說『永遠告別苦海』，所以知道這就是圓教十信位斷除見思惑之後，才告別苦海。如果不是今家根據《法華經》的文義，怎麼能判說十信位斷除三界苦？《仁王經》的意義又怎麼能夠消除？又怎麼能夠判說《華嚴經》的初住位是聖位呢？
然而，圓教修行人原本期望不斷除見思惑和塵沙惑，意在進入住位斷除無明，見到佛性。
第二部分，然而下面說明並非原本期望，分為三部分，首先說明藏教和通教入空的真正目的是斷除見思二惑，別教出假的真正目的是斷除塵沙惑，圓教入中的真正目的是斷除無明惑。現在斷除見思惑以及塵沙惑，不是原本的期望。雖然不是原本的期望，自然會先脫落。
然而，譬如冶煉鋼鐵，粗糙的污垢先去除，不是原本所期望的，意在製成器物，器物未成之時，自然會先脫落，雖然見到先去除，那人沒有一絲一毫的歡喜心。
【English Translation】 English version
The position is like the function of the six roots as described in the Avatamsaka Sutra (Huayan Jing).
The initial faith position (初信位) severs the delusions of views (見惑), reveals the true principle, and is the same as the first fruit of the Tripitaka teaching (藏教初果), the vision of the eightfold path of the shared teaching (通教八人見地), and the initial dwelling of the differentiated teaching (別教初住). All of these attain the non-retrogressive position (位不退也).
Secondly, the following separately explains, divided into two parts. First, it explains the initial faith to the seventh faith, divided into three parts. First, the formal explanation, and second, the explanation of the initial faith.
Next, from the second faith to the seventh faith, the delusions of thought (思惑) are completely severed, which is the same as the two vehicles of the Tripitaka and Shared teachings (藏通二佛), and the seventh dwelling of the differentiated teaching (別教七住). The suffering, accumulation, cessation, and path of the three realms (三界苦集滅道) are completely severed without remainder.
Secondly, the explanation of the second faith to the seventh faith, the meaning of the text is very clear.
Therefore, the Benevolent Kings Sutra (Renwang Jing) says, 'Bodhisattvas of the ten good deeds generate great aspiration, forever bidding farewell to the sea of suffering of the three realms.'
Secondly, quoting the Benevolent Kings Sutra to prove, divided into two parts. First, quoting the sutra text, which is the verse spoken by King Prasenajit in the Benevolent Kings Sutra (Renwang Jing).
The explanation says that the ten good deeds (十善) means that each item possesses the ten good deeds.
Secondly, the explanation, divided into two parts. First, the formal explanation, and further divided into two parts. First, explaining the ten good deeds. This sutra does not list the explanation of the ten good deeds: not killing, not stealing, not engaging in sexual misconduct, not lying, not using divisive speech, not using harsh speech, not using frivolous speech, not being greedy, not being angry, not holding wrong views. These eleven items, each has cessation and practice, and can accord with reason, called the ten good deeds. Therefore, each of the ten faith positions possesses the ten good deeds, not that they are specifically corresponding to the ten faith positions in the order of not killing, not stealing, etc., of humans and devas.
If the ten faith positions are distinguished, they are subdued but not severed, so they must belong to the faith position of the perfect teaching (圓信).
Secondly, explaining the separation from suffering, since the sutra text says 'forever bidding farewell to the sea of suffering,' it is known that this is the perfect teaching's ten faith positions after severing the delusions of views and thoughts (見思惑), then bidding farewell to the sea of suffering. If it were not for the present school basing it on the meaning of the Lotus Sutra (Fahua Jing), how could it be judged that the ten faith positions sever the suffering of the three realms? How could the meaning of the Benevolent Kings Sutra (Renwang Jing) be eliminated? And how could it be judged that the initial dwelling of the Avatamsaka Sutra (Huayan Jing) is a holy position?
However, practitioners of the perfect teaching originally expect to not sever the delusions of views and thoughts and the delusions like dust and sand (塵沙惑), intending to enter the dwelling position to sever ignorance and see the Buddha-nature.
Secondly, however, the following explains that it is not the original expectation, divided into three parts. First, explaining that the true purpose of the Tripitaka and Shared teachings entering emptiness is to sever the two delusions of views and thoughts. The true purpose of the differentiated teaching emerging from the provisional is to sever the delusions like dust and sand. The true purpose of the perfect teaching entering the middle way is to sever ignorance. Now, severing the delusions of views and thoughts and the delusions like dust and sand is not the original expectation. Although it is not the original expectation, it will naturally fall off first.
However, like smelting iron, the rough dirt is removed first, which is not the original expectation. The intention is to make a vessel. When the vessel is not yet made, it will naturally fall off first. Although seeing it removed first, that person does not have a single thought of joy.
以者何未遂所期故。
二然下喻冶(羊者切)銷也爐冶也冶鐵成器喻斷無明成八相器粗垢先落喻除見思及以塵沙證真俗理然此猶是且順次第其實應須三觀圓修寧容三惑先後落耶故今猶順教道次第。
圓教行人亦復如是雖非本所望自然先落。
三圓下合其文易見。
永嘉大師云同除四住此處為齊若伏無明三藏即劣即此位也。
三引永嘉證分二初引文此一段文字出天臺妙玄位妙永嘉大師但是引用天臺而已觀師豈可不知此耶而今特言永嘉云者蓋欲顯示永嘉元學天臺故也故永嘉集多用天臺永嘉既用天臺法門今之禪人何得謂之教家所談非宗門耶然永嘉集多依天臺而不顯言天臺者何但云認得曹溪者何。
解曰四住者只是見思謂見為一名見一切處住地思惑分三一欲愛住地欲界九品思二色愛住地色界四地各九品思三無色愛住地無色界四地各九品思此之四住三藏佛與六根清凈人同斷故言同除四住也。
二解釋分二初釋同齊見為一者見惑瀾漫觸意生著斷則俱斷故合為一。
一切處者我見為本計著無量名一切處思分三者約次第斷先欲次色次無色也思惑三住皆云愛者即貪愛也思惑實通貪瞋癡慢今文且示貪一種耳凈名疏云欲貪即是欲愛住地色無色貪亦復如是數人謂之慾界名貪上界名愛成論人難
【現代漢語翻譯】 現代漢語譯本：
『以者何未遂所期故。』——因為什麼沒有達到預期的目標呢？ 『二然下喻冶(yě)銷也爐冶也冶鐵成器喻斷無明成八相器粗垢先落喻除見思及以塵沙證真俗理然此猶是且順次第其實應須三觀圓修寧容三惑先後落耶故今猶順教道次第。』——其次，用冶煉來比喻。冶，是銷熔的意思，指爐冶。冶煉鋼鐵成為器物，比喻斷除無明，成就佛的八相成道之器。粗糙的污垢先脫落，比喻去除見惑、思惑以及塵沙惑，從而證悟真諦和俗諦的道理。然而，這仍然是順應次第漸修的方法。實際上，應該圓融地修習空、假、中三觀，怎麼能容許見惑、思惑、無明惑先後脫落呢？所以現在仍然順應教法的次第。 『圓教行人亦復如是雖非本所望自然先落。』——圓教的修行人也是這樣，即使不是原本期望的，（這些惑）也會自然先脫落。 『三圓下合其文易見。』——第三，圓融地理解下文，文義容易明白。 『永嘉大師云同除四住此處為齊若伏無明三藏即劣即此位也。』——永嘉大師說，（三藏教的修行人）與（圓教的修行人）一同斷除四住煩惱，在這個地方才算齊等。如果只是降伏無明，那麼三藏教就顯得低劣了，說的就是這個位次。 『三引永嘉證分二初引文此一段文字出天臺妙玄位妙永嘉大師但是引用天臺而已觀師豈可不知此耶而今特言永嘉云者蓋欲顯示永嘉元學天臺故也故永嘉集多用天臺永嘉既用天臺法門今之禪人何得謂之教家所談非宗門耶然永嘉集多依天臺而不顯言天臺者何但云認得曹溪者何。』——第三，引用永嘉大師的話來證明，分為兩部分。首先是引文，這一段文字出自天臺宗的《妙玄》的位妙部分。永嘉大師只是引用了天臺宗的觀點而已，觀師怎麼可能不知道這一點呢？而現在特別提到永嘉大師，大概是爲了顯示永嘉大師原本學習的是天臺宗。所以永嘉大師的著作中多處運用了天臺宗的觀點。永嘉大師既然運用了天臺宗的法門，那麼現在的禪宗修行人怎麼能說這是教家所談論的，而不是宗門的呢？然而，永嘉大師的著作大多依據天臺宗的觀點，卻不明顯地說出是天臺宗的觀點，這是為什麼呢？只是說『認得曹溪』罷了。 『解曰四住者只是見思謂見為一名見一切處住地思惑分三一欲愛住地欲界九品思二色愛住地四地各九品思三無色愛住地無四地各九品思此之四住三藏佛與六根清凈人同斷故言同除四住也。』——解釋說，四住指的就是見惑和思惑。見惑算作一個，名為見一切處住地。思惑分為三：一是欲愛住地，指欲界的九品思惑；二是色愛住地，指色界的四禪天每一禪天各有九品思惑；三是無色愛住地，指無色界的四空天每一空天各有九品思惑。這四住煩惱，三藏教的佛和六根清凈的人一同斷除，所以說『同除四住』。 『二解釋分二初釋同齊見為一者見惑瀾漫觸意生著斷則俱斷故合為一。』——第二，解釋分為兩部分。首先解釋『同齊』，見惑算作一個，是因為見惑廣泛蔓延，觸及意根就產生執著，斷除的時候就一起斷除，所以合為一個。 『一切處者我見為本計著無量名一切處思分三者約次第斷先欲次色次無色也思惑三住皆云愛者即貪愛也思惑實通貪瞋癡慢今文且示貪一種耳凈名疏云欲貪即是欲愛住地色無色貪亦復如是數人謂之慾界名貪上界名愛成論人難』——『一切處』，是指以我見為根本，計著無量，名為一切處。思惑分為三，是按照次第斷除，先斷欲界，再斷色界，最後斷無色界。思惑的三住都說『愛』，指的是貪愛。思惑實際上包括貪、嗔、癡、慢，這裡只顯示了貪這一種。凈名疏中說，欲界的貪就是欲愛住地，色界和無色界的貪也是如此。有些人認為欲界名為貪，上界名為愛，《成論》的人對此提出疑問。
【English Translation】 English version:
'What is the reason for not achieving the expected goal?' 'Secondly, the analogy of smelting is used. Smelting (yě) means melting, referring to a furnace. Smelting iron into tools is an analogy for cutting off ignorance and achieving the Buddha's eight-phased enlightenment vessel. The rough dirt falls off first, which is an analogy for removing the delusions of views, thoughts, and dust-like delusions, thereby realizing the truth of reality and conventional truth. However, this is still a method of gradual cultivation in accordance with the sequence. In reality, one should cultivate the three contemplations of emptiness, provisionality, and the middle way in a harmonious manner. How can one allow the delusions of views, thoughts, and ignorance to fall off one after another? Therefore, now we still follow the sequence of the teachings.' 'The practitioners of the perfect teaching are also like this; even if it is not what was originally expected, (these delusions) will naturally fall off first.' 'Thirdly, understanding the following text in a comprehensive manner makes the meaning easy to understand.' 'Great Master Yongjia said that the practitioners of the Three Vehicles and the perfect teaching are equal at the point of eliminating the four abodes of affliction. If one only subdues ignorance, then the Three Vehicles teaching appears inferior; this refers to this level.' 'Thirdly, quoting Great Master Yongjia's words to prove, divided into two parts. First is the quotation; this passage comes from the 'Position of Subtlety' section of the Tiantai school's 'Profound Meaning'. Great Master Yongjia only quoted the views of the Tiantai school; how could Master Guan not know this? The special mention of Great Master Yongjia now is probably to show that Great Master Yongjia originally studied the Tiantai school. Therefore, Great Master Yongjia's works often use the views of the Tiantai school. Since Great Master Yongjia used the Tiantai school's teachings, how can the current Chan practitioners say that this is what the teaching school discusses, and not the Zen school? However, Great Master Yongjia's works mostly rely on the views of the Tiantai school, but do not explicitly state that it is the Tiantai school. Why is this? It only says 'Recognizing Caoxi'.' 'Explanation: The four abodes refer to the delusions of views and thoughts. The delusion of views is counted as one, called the abode of dwelling in all places of views. The delusion of thoughts is divided into three: first, the abode of desire-love, referring to the nine grades of thought-delusions in the desire realm; second, the abode of form-love, referring to the nine grades of thought-delusions in each of the four dhyana heavens of the form realm; third, the abode of formless-love, referring to the nine grades of thought-delusions in each of the four emptiness heavens of the formless realm. These four abodes of affliction are eliminated together by the Buddha of the Three Vehicles teaching and those who have purified the six senses, so it is said 'eliminating the four abodes together'.' 'Secondly, the explanation is divided into two parts. First, explain 'equal together'. The delusion of views is counted as one because the delusion of views spreads widely, and attachment arises when it touches the root of mind. When it is eliminated, it is eliminated together, so it is combined into one.' 'All places' refers to taking the view of self as the root, clinging to countless things, called all places. The delusion of thoughts is divided into three, which is eliminated according to the sequence: first eliminating the desire realm, then the form realm, and finally the formless realm. The three abodes of thought-delusions all say 'love', referring to greed-love. The delusion of thoughts actually includes greed, hatred, ignorance, and pride, but here only greed is shown. The Vimalakirti Sutra commentary says that the greed of the desire realm is the abode of desire-love, and the greed of the form and formless realms is also the same. Some people think that the desire realm is called greed, and the upper realms are called love. The people of the Satyasiddhi school question this.'
此是偏判皆云住者住著為義以有此惑則住生死凈名疏云無住即是無明住地故知無住即第五住雖云無住還成住義有住無住委在彼文。
言若伏無明三藏即劣者無明即界外障中道之別惑三藏教止論界內通惑無明名字尚不能知況復伏斷故言三藏即劣也。
二釋伏劣言別惑者且置塵沙云無明耳。
次從八信至十信斷界內外塵沙惑盡假觀現前見俗諦理開法眼成道種智行四百由旬與別教八九十住及行向位齊行不退也。
二釋八信至十信。
次入初住斷一品無明證一分三德謂解脫般若法身此之三德不縱不橫如世伊三點若天主三目。
二聖位分二初因位三初別釋十住二初別釋初住分三初正釋又二初明內證無明三德亦何一品一分之殊約人斷證名智淺深云品分耳對破縱橫名不縱橫故別教明性德三法而不互融名之為橫修德三法前後而得名之為縱此約修性對論縱橫又有前法次報后應名之為縱此約一性二修論縱縱謂點水之縱橫謂列火之橫既皆縱橫則非圓妙今圓頓教初住位中所證三德則不如是故非縱橫是則圓家性三非橫修三非縱一性二修亦是非縱此約相對故作是說其實圓家三德微妙皆非縱橫何者法身一點雖然在上即二為一是故非縱般若解脫二雖在下即一為二是故非橫故圓三德名非縱橫若性若修悉皆如是性中三
【現代漢語翻譯】 現代漢語譯本：這裡所說的『偏判』都說『住』的意思是執著，因為有這種迷惑，所以就住在生死之中。《凈名疏》說，『無住』就是無明住地。因此可知，『無住』就是第五住。雖然說是『無住』，仍然成了『住』的意思。有住無住的詳細解釋在那篇文章里。
如果說伏斷無明是三藏教的修行者，那就是低劣的。無明是界外障，是中道觀所破的別惑。三藏教只討論界內的通惑，連無明的名字都不知道，更何況是伏斷呢？所以說三藏教是低劣的。
第二種解釋，伏斷低劣，說『別惑』，暫且放下塵沙惑，只說無明。
從八信位到十信位，斷盡界內外的塵沙惑，假觀現前，見到俗諦之理，開啟法眼，成就道種智，所行的路程有四百由旬，與別教的八住、九住、十住以及行位、向位齊等，都是行不退轉的。
第二種解釋，八信位到十信位。
其次進入初住位，斷一品無明，證一分三德，即解脫德、般若德、法身德。這三種德不縱不橫，就像世間伊字的三點，又像天主的三隻眼睛。
二、聖位分的解釋，分為兩部分。第一部分，因位，分為三部分。第一部分，分別解釋十住位。第二部分，分別解釋初住位，分為三部分。第一部分，正式解釋，又分為兩部分。第一部分，說明內證的無明和三德，為什麼有一品一分的差別？這是從修行者斷證的智慧深淺來命名的。爲了破除縱橫的偏見，所以說不縱不橫。所以別教說明性德的三法，但不互相融合，稱之為橫。修德的三法，前後次第而得，稱之為縱。這是從修性和性德相對而言的縱橫。還有前法、次報、后應，稱之為縱。這是從一性二修的角度來論縱。所謂點水的縱，列火的橫，既然都是縱橫，就不是圓妙。現在圓頓教初住位中所證的三德，就不是這樣，所以不是縱橫。因此圓教的性德三法不是橫，修德三法不是縱，一性二修也不是縱。這是相對而言的說法。其實圓教的三德微妙，都不是縱橫。為什麼呢？法身一點雖然在上，即二為一，所以不是縱。般若和解脫二者雖然在下，即一為二，所以不是橫。所以圓教的三德名為非縱橫。無論是性德還是修德，都像這樣。性中的三德
【English Translation】 English version: Here, 'partial judgment' all say that 'dwelling' means attachment, because of this delusion, one dwells in birth and death. The Vimalakirti Sutra Commentary says that 'non-dwelling' is the ground of ignorance. Therefore, it can be known that 'non-dwelling' is the fifth dwelling. Although it is said to be 'non-dwelling', it still becomes the meaning of 'dwelling'. The details of dwelling and non-dwelling are in that text.
If it is said that subduing ignorance is the practitioner of the Tripitaka teaching, then that is inferior. Ignorance is the barrier outside the realm, the separate delusion that the Middle Way contemplation breaks through. The Tripitaka teaching only discusses the common delusions within the realm, and does not even know the name of ignorance, let alone subduing and cutting it off. Therefore, it is said that the Tripitaka teaching is inferior.
The second explanation, subduing inferiority, says 'separate delusion', temporarily putting aside the dust and sand delusions, and only speaking of ignorance.
From the eighth faith position to the tenth faith position, all the dust and sand delusions inside and outside the realm are cut off, the provisional contemplation appears, the truth of the mundane truth is seen, the Dharma eye is opened, the wisdom of the path seed is achieved, and the distance traveled is four hundred yojanas, which is equal to the eighth, ninth, and tenth dwellings of the separate teaching, as well as the practice and approaching positions, all of which are non-retrogressive.
The second explanation, the eighth faith position to the tenth faith position.
Next, entering the initial dwelling position, one cuts off one grade of ignorance and realizes one share of the three virtues, namely the virtue of liberation (vimukti), the virtue of wisdom (prajna), and the virtue of the Dharma body (dharmakaya). These three virtues are neither vertical nor horizontal, like the three dots of the letter 'i' in the world, or like the three eyes of the heavenly lord.
Two, the explanation of the division of the holy positions, divided into two parts. The first part, the cause position, divided into three parts. The first part, separately explaining the ten dwelling positions. The second part, separately explaining the initial dwelling position, divided into three parts. The first part, the formal explanation, again divided into two parts. The first part, explaining the inner realization of ignorance and the three virtues, why is there a difference between one grade and one share? This is named from the depth of the wisdom of the practitioner's cutting off and realization. In order to break through the prejudice of vertical and horizontal, it is said to be neither vertical nor horizontal. Therefore, the separate teaching explains the three dharmas of inherent virtue, but they do not merge with each other, which is called horizontal. The three dharmas of cultivated virtue are obtained in sequence, which is called vertical. This is the vertical and horizontal discussed from the perspective of cultivated nature and inherent virtue. There are also the former dharma, the subsequent retribution, and the later response, which are called vertical. This is the vertical discussed from the perspective of one nature and two cultivations. The so-called vertical of dripping water, the horizontal of arranging fire, since they are all vertical and horizontal, they are not perfect and wonderful. Now, the three virtues realized in the initial dwelling position of the perfect and sudden teaching are not like this, so they are not vertical and horizontal. Therefore, the three dharmas of inherent virtue of the perfect teaching are not horizontal, the three dharmas of cultivated virtue are not vertical, and one nature and two cultivations are also not vertical. This is a relative statement. In fact, the three virtues of the perfect teaching are subtle and not vertical and horizontal. Why? Although the point of the Dharma body is above, it is two as one, so it is not vertical. Although wisdom and liberation are below, they are one as two, so they are not horizontal. Therefore, the three virtues of the perfect teaching are called non-vertical and non-horizontal. Whether it is inherent virtue or cultivated virtue, it is like this. The three virtues in inherent nature
法非縱非橫且以非橫對破別家性三之橫修中三法非縱非橫且以非縱對破別家修三之縱此約離為性修各三若乃合為修二性一亦非縱橫且以非縱對破別家先法次報后應之縱故妙玄雲性德三軌不縱不橫修德三軌不縱不橫又云三點上下而不縱表裡而不橫釋簽云雖一點在上不同點水之縱三德亦爾雖法身本有不同別教為惑所覆雖二點居下不同列火之橫三德亦爾雖三德修成不同別人理體具足互不相收是則今文就上一點名為非縱就下二點名為非橫非縱必全二為一非橫必全一為二當知此約一性二修論非縱橫一性非無緣了性本具三二修非無一性修三宛爾一性二修既非縱橫性三修三豈可不然是故三德若離若合併非縱橫又文句云別家三法在因在果悉皆縱橫故知圓法在因在果名非縱橫世伊等者此舉喻也大涅槃經哀嘆品云云何名為秘密之藏猶如伊字三點若並則不成伊縱亦不成如摩醯首羅面上三目乃得成伊三點若別亦不成伊我亦如是解脫之法亦非涅槃如來之身亦非涅槃摩訶般若亦非涅槃三法各異亦非涅槃我今安住如是三法為眾生故而入涅槃涅槃疏云西方有新舊兩伊舊伊縱橫如橫川走火點水等可譬他經新伊如此方草書下字而有細畫相連不縱不橫是故借喻圓融三德法身即照亦即自在名一為三三無別體是故非橫非前非后是故非縱一即三如大點三即一如細畫只
【現代漢語翻譯】 現代漢語譯本 法身並非縱向也非橫向，而是以非橫向來對破其他宗派所說的性三（指法身、般若、解脫三種佛性）之橫向。修德之三法也並非縱向也非橫向，而是以非縱向來對破其他宗派所說的修三（指修習法身、般若、解脫三種功德）之縱向。這是就法身、般若、解脫各自的性三和修三而言。如果將性三和修三合起來，成為修二性一，也並非縱橫，而是以非縱向來對破其他宗派所說的先有法身，次有報身，後有應身之縱向。所以《妙玄》中說：『性德三軌不縱不橫，修德三軌不縱不橫。』又說：『三點上下而不縱，表裡而不橫。』《釋簽》中解釋說：『雖然一點在上，不同於點水之縱向，三德也是如此；雖然法身本有，不同於別教認為被迷惑所覆蓋；雖然二點在下，不同於排列的火之橫向，三德也是如此；雖然三德修成，不同於別人認為理體具足，互不相收。』因此，本文就上面一點名為非縱，就下面二點名為非橫。非縱必然是全二為一，非橫必然是全一為二。應當知道這是就一性二修而言，論非縱橫。一性並非無緣了性，本具三。二修並非無一性，修三宛然。一性二修既然非縱橫，性三修三怎麼可能不是這樣呢？所以三德無論是分離還是合併，都是非縱橫。另外，《文句》中說：『別家三法在因在果，全部都是縱橫。』所以知道圓法在因在果，名為非縱橫。『世伊等者』，這是舉例子說明。《大涅槃經·哀嘆品》中說：『什麼叫做秘密之藏？猶如伊字三點，如果並在一起就不能成為伊字，縱向排列也不能成為伊字，如同摩醯首羅（Maheśvara，大自在天）面上三目才能成為伊字。三點如果分離也不能成為伊字。我（ātman）也是如此，解脫之法也非涅槃，如來之身也非涅槃，摩訶般若（Mahā-prajñā，大智慧）也非涅槃，三法各異也非涅槃。我現在安住于這三法，爲了眾生的緣故而入涅槃。』《涅槃疏》中說：『西方有新舊兩種伊字，舊伊字縱橫，如同橫川走火、點水等，可以比喻其他經典。新伊字如同這邊的草書下字，而有細畫相連，不縱不橫。』因此借用伊字來比喻圓融三德，法身即是照，也是自在，名為一即是三，三無別體，所以是非橫；非前非后，所以是非縱。一即是三，如大點；三即是一，如細畫而已。
【English Translation】 English version The Dharmakāya (法身, Dharmakāya) is neither vertical nor horizontal; instead, it uses the non-horizontal to counteract the horizontal aspect of the 'three natures' (性三) as described by other schools (referring to the three aspects of Buddha-nature: Dharmakāya, Prajñā (般若, wisdom), and Liberation (解脫, vimukti)). The three practices of cultivation (修三) are also neither vertical nor horizontal; instead, it uses the non-vertical to counteract the vertical aspect of the 'three cultivations' as described by other schools (referring to the cultivation of Dharmakāya, Prajñā, and Liberation). This refers to the distinct three natures and three cultivations of Dharmakāya, Prajñā, and Liberation. If the three natures and three cultivations are combined, becoming two cultivations and one nature, it is also neither vertical nor horizontal; instead, it uses the non-vertical to counteract the vertical aspect of other schools' view that the Dharmakāya comes first, followed by the Reward Body (報身, Sambhogakāya), and then the Manifestation Body (應身, Nirmāṇakāya). Therefore, the Profound Meaning (妙玄) says: 'The three aspects of inherent virtue are neither vertical nor horizontal; the three aspects of cultivated virtue are neither vertical nor horizontal.' It also says: 'The three dots are arranged vertically without being vertical, and they are inside and outside without being horizontal.' The Commentary on the Profound Meaning (釋簽) explains: 'Although one dot is above, it is different from the vertical arrangement of water droplets; the three virtues are also like this. Although the Dharmakāya is inherent, it is different from the other schools' view that it is covered by delusion. Although two dots are below, it is different from the horizontal arrangement of fire; the three virtues are also like this. Although the three virtues are cultivated, it is different from others' view that the principle is fully present, and they do not mutually include each other.' Therefore, this text refers to the top dot as non-vertical, and the bottom two dots as non-horizontal. Non-vertical necessarily means that the whole two are one, and non-horizontal necessarily means that the whole one is two. It should be understood that this is discussing non-verticality and non-horizontality in terms of one nature and two cultivations. One nature is not without the nature of enlightenment, inherently possessing the three. Two cultivations are not without one nature, cultivating the three distinctly. Since one nature and two cultivations are non-vertical and non-horizontal, how could the three natures and three cultivations be otherwise? Therefore, whether the three virtues are separate or combined, they are non-vertical and non-horizontal. Furthermore, the Words and Phrases (文句) says: 'The three dharmas of other schools are all vertical and horizontal in both cause and effect.' Therefore, it is known that the perfect dharma is called non-vertical and non-horizontal in both cause and effect. 'The example of the Siddham letter 'I' (世伊等者)' is used here to illustrate. The Mahāparinirvāṇa Sūtra, in the Lamentations Chapter (大涅槃經·哀嘆品), says: 'What is called the secret treasure? It is like the three dots of the Siddham letter 'I'. If they are joined together, they cannot form the letter 'I'; if they are arranged vertically, they also cannot form the letter 'I', just as the three eyes on the face of Maheśvara (摩醯首羅, the Great Lord) are needed to form the letter 'I'. If the three dots are separated, they also cannot form the letter 'I'. The Self (ātman) is also like this; the dharma of liberation is not Nirvana, the body of the Tathagata (如來, Thus Come One) is not Nirvana, Mahā-prajñā (摩訶般若, Great Wisdom) is not Nirvana, and the three dharmas are different and not Nirvana. I now abide in these three dharmas and enter Nirvana for the sake of sentient beings.' The Nirvāṇa Commentary (涅槃疏) says: 'In the West, there are two forms of the Siddham letter 'I', old and new. The old 'I' is vertical and horizontal, like fire running across a river, water droplets, etc., which can be used to illustrate other sutras. The new 'I' is like the cursive script of the character '下' (xià, down) in this land, with fine strokes connecting them, neither vertical nor horizontal.' Therefore, the Siddham letter 'I' is used as a metaphor for the perfect and harmonious three virtues: the Dharmakāya is both illumination and freedom, called one is three, and the three have no separate substance, so it is non-horizontal; it is neither before nor after, so it is non-vertical. One is three, like a large dot; three is one, like a fine stroke only.
一伊字而有三點就三而說名為即一而三不橫雖是三點只是一伊就一而說名為即三而一不縱故一不為縱三不為橫與釋簽意無有差殊但云二三為小異耳三則總舉二乃別言故亦可云即一而二而二不橫即二而一而一不縱非三而三名為不一非一而一名為不異故止觀中大小乘師六義縱橫今家三釋一者約理二者約行三約字用並非縱橫大小六義在偏小故今家三釋在圓融故摩醯首羅翻大自在色天之主三目八臂常騎白牛一面三目三目一面不可單言單言則成縱橫故也故此等喻諸文或將三點以喻三解脫者良以點是文字故也三目以喻三般若者良以目能照明故也此乃依順大經之喻若止觀中復取鏡喻所謂鏡體以喻法身鏡明以喻般若映象以喻解脫輔行記云夫以事喻法皆是分喻于中鏡喻其意最親何者遍鏡是明遍明是像非並非別不縱不橫異乎伊字及天目也請思此喻則三千三諦其義皎然矣。
現身百界八相成道廣濟群生。
二現下明外化現身百界如向已明八相成道如華嚴云或有見佛說法或見入胎或見出胎或見人涅槃或見出家等一一相中皆云或者皆具八相故問內證外現所以者何答內證三德自他不二自行唯在空中法身般若化他三千赴物解脫隨機空中之性本具三千由性本具方有外用如鏡發明則能現像鏡明性十界像生修十界是故外用全由內證所以三德自他
【現代漢語翻譯】 現代漢語譯本： 一個『伊』字有三個點，就這三個點來說，可以稱為即一而三；不橫向排列，雖然是三個點，但只是一個『伊』字，就一個『伊』字來說，可以稱為即三而一；不縱向排列，所以一不成為縱向，三不成為橫向。這與《釋簽》的意義沒有差別，只是說二和三略有不同罷了。『三』是總括地舉出，『二』是分別地說明，所以也可以說即一而二，而二不橫向；即二而一，而一不縱向。非三而三，名為不一；非一而一，名為不異。所以在《止觀》中，大小乘師的六義有縱橫之分，而我們天臺宗的三種解釋是圓融的。第一種是約理，第二種是約行，第三種是約字用。並非像大小乘的縱橫六義那樣有所偏頗，所以我們天臺宗的三種解釋是圓融的。摩醯首羅（Maheśvara，大自在天）是色界天之主，有三隻眼睛和八隻手臂，常騎著白牛。一面三目，三目一面，不可單獨地說，單獨地說就成了縱橫之分。所以這些比喻，在各種經文中，有的用三個點來比喻三解脫，是因為點是文字的緣故；用三隻眼睛來比喻三般若，是因為眼睛能夠照明的緣故。這都是依照《大經》的比喻。如果在《止觀》中，又取鏡子的比喻，所謂鏡體用來比喻法身，鏡明用來比喻般若，映象用來比喻解脫。《輔行記》說，用事物來比喻佛法，都是部分的譬喻，其中鏡子的比喻意義最為貼切。為什麼呢？因為遍照的鏡體就是光明，遍照的光明就是影像，非一非異，不縱不橫，不同於『伊』字和天目的比喻。請仔細思考這個比喻，那麼三千和三諦的意義就非常清楚了。 現身於百界，以八相成道，廣泛地救濟眾生。 第二部分說明外在的化現，現身於百界，如前面已經說明的。以八相成道，如《華嚴經》所說：『或者看見佛說法，或者看見佛入胎，或者看見佛出胎，或者看見佛入涅槃，或者看見佛出家等。』每一個相中都說『或者』，都具備八相。所以問：內在的證悟和外在的示現是什麼關係呢？回答：內在證悟的是法身、般若、解脫三德，自他不二，自行唯在空中，法身和般若化他三千，應和事物而解脫，隨機應化。空中之性本來就具備三千，因為性本來就具備，所以才有外在的作用。如鏡子發明，就能顯現影像，鏡子的光明之性顯現十界，影像產生於修習十界。所以外在的作用完全由內在的證悟而來，所以三德自他不二。
【English Translation】 English version: The character 『伊』 (I) has three dots. Speaking of these three dots, it can be called 『one is three』. Without horizontal arrangement, although there are three dots, it is just one 『伊』 (I). Speaking of one 『伊』 (I), it can be called 『three is one』. Without vertical arrangement, so one does not become vertical, and three does not become horizontal. This is no different from the meaning of 『Shi Qian』 (釋簽). It just says that two and three are slightly different. 『Three』 is a general summary, and 『two』 is a separate explanation. So it can also be said that 『one is two』, and two is not horizontal; 『two is one』, and one is not vertical. Non-three is three, called not one; non-one is one, called not different. Therefore, in 『Zhi Guan』 (止觀), the six meanings of the Mahayana and Hinayana teachers have vertical and horizontal distinctions, while our Tiantai (天臺) school's three explanations are harmonious and integrated. The first is about principle, the second is about practice, and the third is about the use of characters. It is not biased like the vertical and horizontal six meanings of Mahayana and Hinayana, so our Tiantai school's three explanations are harmonious and integrated. Maheśvara (摩醯首羅, Great自在Heaven) is the lord of the Form Realm heaven, with three eyes and eight arms, often riding a white bull. One face with three eyes, three eyes with one face, cannot be said separately, saying it separately becomes vertical and horizontal distinctions. Therefore, these metaphors, in various scriptures, some use three dots to metaphor three liberations, because dots are characters; use three eyes to metaphor three prajnas, because eyes can illuminate. These are all based on the metaphors of the 『Great Sutra』. If in 『Zhi Guan』 (止觀), the metaphor of the mirror is also taken, the so-called mirror body is used to metaphor Dharmakaya (法身), mirror brightness is used to metaphor Prajna (般若), and mirror image is used to metaphor liberation. 『Fu Xing Ji』 (輔行記) says that using things to metaphor Dharma (佛法) are all partial metaphors, among which the metaphor of the mirror is the most appropriate. Why? Because the all-illuminating mirror body is light, the all-illuminating light is image, non-one and non-different, not vertical and not horizontal, different from the metaphor of the character 『伊』 (I) and the heavenly eye. Please think carefully about this metaphor, then the meaning of three thousand and three truths will be very clear. Appearing in a hundred realms, attaining enlightenment with eight aspects, widely saving sentient beings. The second part explains the external manifestation, appearing in a hundred realms, as has been explained before. Attaining enlightenment with eight aspects, as the 『Avatamsaka Sutra』 (華嚴經) says: 『Or seeing the Buddha preach the Dharma, or seeing the Buddha enter the womb, or seeing the Buddha leave the womb, or seeing the Buddha enter Nirvana (涅槃), or seeing the Buddha leave home, etc.』 In each aspect, it says 『or』, all possessing eight aspects. So the question is: what is the relationship between internal realization and external manifestation? The answer is: internal realization is the three virtues of Dharmakaya (法身), Prajna (般若), and liberation, self and others are not two, self-practice is only in emptiness, Dharmakaya (法身) and Prajna (般若) transform others into three thousand, responding to things and liberating, adapting to opportunities. The nature of emptiness inherently possesses three thousand, because the nature inherently possesses, so there is external function. If the mirror is invented, it can show images, the light nature of the mirror shows ten realms, and images are produced by practicing ten realms. Therefore, external function comes entirely from internal realization, so the three virtues of self and others are not two.
兩全具如自他不二門說人不曉此執諍紛紜。
華嚴經云初發心時便成正覺所有慧身不由他悟清凈妙法身湛然應一切。
二華嚴下引證二初引經。
解曰初發心者初住名也便成正覺者成八相佛也是分證果即此教真因。
二解釋分二初釋初成又二初釋二初正釋。
謂成妙覺謬之甚矣。
二謂下斥謬分三初斥以真因為極果他謂華嚴初發心時便成正覺是妙覺佛故今斥之誤以真因為極果也。
若如是者二住已去諸位徒施。
二若下指謬詰難分二初指謬正難若如汝將初住八相是妙覺者二住已去便成虛設。
若言重說者。
二若言下引救重詰又二初牒彼救詞他人救云二住已去是佛重說。
佛有煩重之咎。
二佛有下重詰是則佛有煩重之愆諸文中敘古來人師謂初頓悟至於十住即是十地而更說有十行十向十地等者此是重說又有人云平等法界定無位次又云頓悟初心即究竟極而更說有四十位等是化鈍根方便之說又云頓悟即佛無復位次今家斥之謂其偏說直指初心以為妙覺唯尚頓門成道速疾乃成圓教后位徒施兼成佛有煩重之失依他所判深為未可今家學者勿雜他人無位之談謂重說等。
雖有位位各攝諸位之言又云發心究竟二不別須知攝之所由細識不二之旨。
三雖有下引文勸學故華嚴云從初一地具足一切諸地功德故云位位各攝諸位雖復相攝因果歷然那將初住為妙覺耶涅槃經云發心畢竟二不別如是二心前心難言發心者即初住也言畢竟者即妙覺也初后雖殊功德無異故云不別相攝不二其意云何應知所證三德是同故得位位相攝不二攝之所由不二之旨其在茲乎。
龍女便成正覺諸聲聞人受當來成佛記莂皆是此位成佛之相。
二龍女下引同法華經說八歲龍女變成男子南方作佛文句引胎經云魔梵釋女皆不捨身不受身悉于現身而得成佛法性如大海不說有是非凡夫賢聖人平等無高下唯在心垢滅取證如反掌荊溪問曰為不捨分段即成佛耶若不即身成佛此龍女成佛及胎經偈云何通耶答今龍女文從權而說以證圓經成佛速疾若實行不疾權行徒引是則權實義等理不徒然故胎經偈從實得說若實得者從六根凈至無生忍應物所好容起神變現身成佛及證圓經即證無生豈不能知本無舍受何妨舍此往彼耶諸聲聞人受當來記而未現身成佛者何以聲聞人須結緣故莂應作䇷。
慧身即般若德了因性開發妙法身即法身德正因性開發應一切即解脫德即緣因性開發如此三身發得本有故言不由他悟。
二慧下釋三身金剛錍云凡有性名多在凡理如雲佛性真實性等故緣了正名因名性本性三法至初往時悉皆開
發名曰三身無性名者多通凡聖因果事理如雲法界及實相等若唯在果如陀羅尼波羅蜜等法華經中深達遍照即是報身微妙凈法即是法身具三十二及八十好即是應身又深達等即是持經得解之相微妙凈法即是真身具三十二即是應身因果雖殊三身無別學者多迷因而點示余如大部補註中明。
中觀現前開佛眼成一切種智行五百由旬到寶所初居實報無障閡土念不退位。
三中觀下結成。
次從二住至中住各斷一品無明增一分中道與別教十地齊。
二總明九住可見。
次入初行斷一品無明與別教等覺齊次入二行與別教妙覺齊。
二總明行向地分二初明二行為三初正明二行與別同若依仁王經開十地為三十品亦只是圓家十住三十品耳若與而言之圓家不開十住三十品則別家十地三十品與圓家十住十行十向位齊別家妙覺與圓教初地位齊若奪而言之別家三十品只是十地則別教十地與圓教十住位齊別教妙覺與圓教初行位齊仁王經中不立等覺故十地后即佛地也若爾即是破十一品名為妙覺前文教道云破一品是妙覺者將非此耶豈必脫落十字耶思之今準瓔珞五十二位是故別教破十二品名為妙覺故與圓教二行位齊。
從三行已去別教之人尚不知名字何況伏斷以別教但破十二品無明故。
二從三下兼示后位與
【現代漢語翻譯】 現代漢語譯本：
名為『三身無性』的說法，普遍涵蓋了凡夫、聖人、因果、事相和理體，例如法界（Dharmadhatu，一切法的總稱）以及實相等。如果僅從果位的角度來看，如陀羅尼（Dharani，總持）和波羅蜜（Paramita，到彼岸）等，在《法華經》中，『深達遍照』即是報身（Sambhogakaya，受用身），『微妙凈法』即是法身（Dharmakaya，法性身），具足三十二相和八十種好即是應身（Nirmanakaya，化身）。進一步說，『深達』等同於持經得解之相，『微妙凈法』等同於真身，具足三十二相即是應身。雖然因果不同，但三身並無差別。學習者常常迷惑于因地，因此特別加以點示。其餘內容可參考大部補註中的說明。
以中觀（Madhyamaka，中道觀）智慧現前，開啟佛眼，成就一切種智（Sarvakarajnata，佛陀所證的一切智慧），經歷五百由旬（Yojana，古印度長度單位）到達寶所（象徵涅槃的境界），最初安住于實報無障礙土（真實果報所感得的清凈國土），證得念不退位（不會退轉的菩薩位）。
以上三段，總結了中觀的修證。
從二住位到中住位，各自斷除一品無明（Avidya，迷惑），增加一分中道智慧，與別教（區別于圓教的教法）十地菩薩的境界相當。
以上總括說明了九住位的修證情況，可以參考相關經文。
接下來進入初行位，斷除一品無明，與別教等覺菩薩的境界相當；再進入二行位，與別教妙覺菩薩的境界相當。
以上總括說明了行、向、地位的劃分。首先說明二行位與別教相同。如果依據《仁王經》，將十地菩薩分為三十品，也只是圓教十住位的三十品而已。如果從『與』的角度來說，圓教沒有開立十住位的三十品，那麼別教十地菩薩的三十品就與圓教十住、十行、十向位相當。別教妙覺菩薩與圓教初地位相當。如果從『奪』的角度來說，別教的三十品只是十地，那麼別教十地菩薩就與圓教十住位相當，別教妙覺菩薩與圓教初行位相當。《仁王經》中沒有設立等覺位，因此十地之後就是佛地。如果這樣說，那麼破除十一品無明就稱為妙覺，這是否與前文『教道』中說的『破一品是妙覺』相符呢？難道一定是脫落了『十』字嗎？需要仔細思考。現在參照《瓔珞經》的五十二位，因此別教破除十二品無明稱為妙覺，所以與圓教二行位相當。
從三行位開始，別教之人甚至不知道這些位次的名字，更何況是降伏和斷除無明，因為別教只破除十二品無明。
從第三行位開始，兼帶說明了後面的位次與別教的差異。
【English Translation】 English version:
The term 'Three Bodies Without Intrinsic Nature' broadly encompasses ordinary beings, sages, cause and effect, phenomena, and principle, such as Dharmadhatu (the totality of all dharmas) and Reality-as-it-is. If viewed solely from the perspective of the resultant state, such as Dharani (total retention) and Paramita (perfection), in the Lotus Sutra, 'profoundly penetrating and universally illuminating' is the Sambhogakaya (Enjoyment Body), 'subtle and pure Dharma' is the Dharmakaya (Dharma Body), and possessing the thirty-two major marks and eighty minor marks is the Nirmanakaya (Emanation Body). Furthermore, 'profoundly penetrating' is equivalent to the aspect of upholding the sutras and gaining understanding, 'subtle and pure Dharma' is equivalent to the True Body, and possessing the thirty-two marks is the Nirmanakaya. Although cause and effect differ, the Three Bodies are not separate. Learners often become confused about the causal ground, so this is specifically pointed out. For further details, refer to the annotations in the Great Treatise.
With the wisdom of Madhyamaka (the Middle Way), the Buddha-eye is opened, and Sarvakarajnata (all-knowing wisdom of the Buddha) is attained. Traveling five hundred Yojana (ancient Indian unit of distance) to reach the Treasure Land (symbolizing the state of Nirvana), one initially dwells in the Pure Land of Actual Reward (pure land resulting from true karmic rewards), attaining the stage of non-retrogression (the stage of a Bodhisattva who will not regress).
The above three paragraphs summarize the cultivation and realization of Madhyamaka.
From the Second Abiding Stage to the Middle Abiding Stage, one severs one aspect of Avidya (ignorance) and increases one portion of the Middle Way wisdom, which is equivalent to the Ten Grounds of the Separate Teaching (teachings distinct from the Perfect Teaching).
The above provides a general explanation of the cultivation of the Nine Abiding Stages, which can be referenced in relevant scriptures.
Next, entering the Initial Practice Stage, one severs one aspect of Avidya, which is equivalent to the Equal Enlightenment Bodhisattva of the Separate Teaching; then entering the Second Practice Stage, which is equivalent to the Wonderful Enlightenment Bodhisattva of the Separate Teaching.
The above provides a general explanation of the division of Practice, Direction, and Ground stages. First, it explains that the Two Practice Stages are the same as the Separate Teaching. If, according to the Benevolent Kings Sutra, the Ten Grounds are divided into thirty aspects, these are merely the thirty aspects of the Ten Abiding Stages of the Perfect Teaching. If speaking from the perspective of 'sameness', the Perfect Teaching does not establish thirty aspects for the Ten Abiding Stages, then the thirty aspects of the Ten Grounds of the Separate Teaching are equivalent to the Ten Abiding, Ten Practice, and Ten Direction stages of the Perfect Teaching. The Wonderful Enlightenment Bodhisattva of the Separate Teaching is equivalent to the Initial Ground of the Perfect Teaching. If speaking from the perspective of 'difference', the thirty aspects of the Separate Teaching are merely the Ten Grounds, then the Ten Grounds of the Separate Teaching are equivalent to the Ten Abiding Stages of the Perfect Teaching, and the Wonderful Enlightenment Bodhisattva of the Separate Teaching is equivalent to the Initial Practice Stage of the Perfect Teaching. The Benevolent Kings Sutra does not establish the Equal Enlightenment stage, so after the Ten Grounds is the Buddha Ground. If this is the case, then severing eleven aspects of Avidya is called Wonderful Enlightenment. Is this not consistent with what was said earlier in the 'Teaching Path' that 'severing one aspect is Wonderful Enlightenment'? Could it be that the character 'ten' is missing? This requires careful consideration. Now, referring to the fifty-two stages of the Garland Sutra, the Separate Teaching severs twelve aspects of Avidya and calls it Wonderful Enlightenment, so it is equivalent to the Two Practice Stages of the Perfect Teaching.
From the Third Practice Stage onwards, practitioners of the Separate Teaching do not even know the names of these stages, let alone subdue and sever Avidya, because the Separate Teaching only severs twelve aspects of Avidya.
From the Third Practice Stage onwards, it also indicates the differences between the later stages and the Separate Teaching.
別異世人情計陰境有無若解斯文自然袪滯何者偏圓對辨陰等十境在前二教不思議境在於圓教圓人所觀觀三教境悉是遮那佛性妙境自就圓論理即唯迷究竟唯悟中間四即迭分迷悟既分迷悟陰境可知況復十境是圓所觀所觀則在圓理即收況第一義及以遠本望觀在事止觀進趣且至初住初住已上自然流入所列陰境云三教耳他人難云圓謂圓融何有陰境今為答之只為圓融亡智親疏迷成厚薄強分三惑義開六即迷中輕故從理得名故有教理智斷行位因果八義別教陰境從教道說但至二行三行已去自是圓中所斷之惑故圓等覺迷一品故而有自他本論陰境人卻翻轉云教理妙無陰境者與向所辨殊不相應。
故以我家之真因為汝家之極果。
三故以我下釋前二行與別同義文為三初以實因重對權果今明圓教故云我家比齊別教故云汝家真因即是圓第二行極果即是別教妙覺。
只緣教彌權位彌高教彌實位彌下。
二隻緣下點示所以文分二初正示約教道說故教彌權破十二品稱為妙覺故位彌高約圓頓說故教彌實居第二行故。
位彌下彌者益也甚也。
譬如邊方未靜借職則高定爵論勛其位實下。
二舉喻邊方未靜喻有權機借職則高喻有權果定爵論勛喻歸圓實其位實下喻在二行勛者功也爵者量也量其職盡其才也亦封也爵有三
【現代漢語翻譯】 現代漢語譯本：不要以異世之人的情感和計較來衡量陰境的有無。如果理解了這些文字，自然就能消除疑惑。什麼是偏圓？對辨陰等十境，在前二教（藏教、通教）中，不思議境在於圓教。圓教之人所觀之境，觀三教之境，都是遮那（Vairocana）佛性（Buddha-nature）的妙境。就圓教而言，理即是唯迷，究竟是唯悟，中間的四即（四種即：理即、名字即、觀行即、相似即）迭相區分迷悟。既然迷悟已分，迷悟陰境可知。何況十境是圓教所觀，所觀則在圓理即收。況且第一義以及遠本望觀在事止觀進趣，且至初住（初地菩薩）。初住以上自然流入所列陰境云三教。他人難云：『圓謂圓融，何有陰境？』今為答之：只為圓融亡智親疏迷成厚薄，強分三惑（見思惑、塵沙惑、無明惑），義開六即（六種即：理即、名字即、觀行即、相似即、分證即、究竟即）。迷中輕故從理得名，故有教理智斷行位因果八義。別教陰境從教道說，但至二行三行已去，自是圓中所斷之惑。故圓等覺迷一品故，而有自他本論陰境。人卻翻轉云：『教理妙無陰境者』，與向所辨殊不相應。 所以，用我圓教的真因為你別教的極果。 第三，所以用我下文解釋前兩行與別教相同的意義。文分為三：首先，以實因為重，對治權果。現在說明圓教，所以說『我家』，比齊別教，所以說『汝家』。真因就是圓教。第二行，極果就是別教妙覺。 只因爲教法越是權巧，果位就越高；教法越是真實，果位就越低。 第二，只因爲下文點示原因。文分為二：首先，正示約教道說，所以教法越是權巧，破十二品無明稱為妙覺，所以果位越高。約圓頓說，所以教法越是真實，居於第二行。 果位越低，『彌』是更加、甚的意思。 譬如邊境尚未安定，借用官職則地位高；安定后論功定爵，其地位實際上很低。 第二，舉例說明。邊境尚未安定，比喻有權宜之機；借用官職則地位高，比喻有權巧之果；安定后論功定爵，比喻歸於圓實；其地位實際上很低，比喻在二行。勛，是功勞；爵，是衡量，衡量其職盡其才，也是封賞。爵有三種。
【English Translation】 English version: Do not measure the existence or non-existence of the Yin realms with the emotions and calculations of people from different worlds. If you understand these words, you will naturally dispel doubts. What are the 'partial' and 'perfect'? In contrasting and distinguishing the ten realms including the Yin realms, in the first two teachings (the Tripitaka teaching and the Shared teaching), the inconceivable realm lies in the Perfect teaching. The realm contemplated by those of the Perfect teaching, contemplating the realms of the three teachings, are all the wonderful realms of the Vairocana (Vairocana) Buddha-nature (Buddha-nature). From the perspective of the Perfect teaching, the principle is only delusion, the ultimate is only enlightenment, and the four identities (the identity in principle, the identity in name, the identity in practice, the identity in resemblance) in between alternately distinguish delusion and enlightenment. Since delusion and enlightenment have been distinguished, the Yin realms of delusion and enlightenment can be known. Moreover, the ten realms are what the Perfect teaching contemplates, and what is contemplated is contained within the principle of the Perfect teaching. Furthermore, the first meaning and the distant original view, in the contemplation of affairs, the progress of cessation and contemplation, and even reaching the initial dwelling (the first ground Bodhisattva). Above the initial dwelling, it naturally flows into the listed Yin realms, saying 'three teachings'. Others question: 'The Perfect teaching is said to be all-encompassing, how can there be Yin realms?' Now, in response: it is only because of the all-encompassing nature that wisdom is lost, and familiarity and distance become confused, resulting in thick and thin. Forcibly dividing the three delusions (delusions of views and thoughts, delusions like dust and sand, delusions of ignorance), the meaning opens up the six identities (the identity in principle, the identity in name, the identity in practice, the identity in resemblance, the identity in partial realization, the identity in ultimate realization). Because the delusion is light, it is named from the principle, hence there are the eight meanings of teaching, principle, wisdom, severance, practice, position, cause, and effect. The Yin realms of the Distinct teaching are spoken from the teaching path, but only up to the second and third practices, they are naturally the delusions severed within the Perfect teaching. Therefore, the Perfect Equal Enlightenment is deluded by one grade, hence there are the Yin realms of self and other original theories. People instead reverse it, saying: 'The teaching and principle are wonderfully without Yin realms', which is not in accordance with the previous distinctions. Therefore, use the true cause of my Perfect teaching as the ultimate fruit of your Distinct teaching. Third, therefore, the following text explains the meaning of the previous two lines being the same as the Distinct teaching. The text is divided into three: first, the real cause is emphasized to counter the provisional fruit. Now explaining the Perfect teaching, hence it is said 'my house', comparing it to the Distinct teaching, hence it is said 'your house'. The true cause is the Perfect teaching. The second line, the ultimate fruit, is the wonderful enlightenment of the Distinct teaching. It is only because the more expedient the teaching, the higher the position; the more real the teaching, the lower the position. Second, the following text points out the reason. The text is divided into two: first, the direct indication is spoken from the teaching path, hence the more expedient the teaching, breaking through twelve grades of ignorance is called wonderful enlightenment, hence the position is higher. Speaking from the Perfect and Sudden teaching, hence the more real the teaching, residing in the second practice. The lower the position, 'mi' means more or very. For example, if the border is not yet stable, borrowing a position results in a high status; after stability, discussing merits and determining ranks, the position is actually low. Second, give an example. The border is not yet stable, which is a metaphor for having expedient opportunities; borrowing a position results in a high status, which is a metaphor for having expedient fruits; after stability, discussing merits and determining ranks, which is a metaphor for returning to perfect reality; the position is actually low, which is a metaphor for being in the second practice. 'Xun' is merit; 'jue' is measurement, measuring its position to exhaust its talent, and also bestowing. There are three types of 'jue' (rank).
等五等三謂公侯伯五則加子男故定別佛之爵論其所破十二品勛只是圓教二行而已。
故權教雖稱妙覺但是實教中第二行也。
三故權教下結示權實因果同義文甚分明。
次從三行已去至十地各斷一品無明增一分中道即斷四十品惑也。
二明三行至十地。
更破一品無明入等覺位此是一生補處。
三明等覺。
進破一品微細無明入妙覺位永別無明父母究竟登涅槃山頂諸法不生般若不生不生不生名大涅槃。
二果位分二初位成智斷楞伽經云殺無明父斷貪愛母無明與業潤于生死故如父母能生陰身令妙覺位永盡無餘住大涅槃諸法山頂父母山頂皆約喻也諸法如病般若如藥由病有藥病去藥亡故諸法生般若不生般若若生諸法不生諸法既不生般若亦不生二俱寂滅是大涅槃。
以虛空為座成清凈法身居常寂光土即圓教佛相也。
二以虛空下座身土圓四土之名如前已示三身之號在楞伽經普賢觀云佛三種身從方等生妙玄雲或言道場虛空為座一成一切成毗盧遮那舍那釋迦三佛具足遍一切處釋簽示云亦如華嚴今文正明法身寂土故普賢觀釋迦牟尼名為遮那其佛住處名常寂光虛空寂光無所不遍清凈法身豈有方所是則座身土圓而非一異也不遷不變名之為常所以經云常我樂凈蕭然無累名之
【現代漢語翻譯】 現代漢語譯本：
如同公、侯、伯的五等爵位，再加上子、男，所以確定了不同的等級。佛的果位，根據其所破的十二品無明煩惱，實際上只是圓教二行位的修行而已。 所以，權教雖然也稱為妙覺，但實際上只是實教中的第二行位。 因此，權教的經文下面總結顯示權實因果是相同的，文義非常分明。 接下來，從三行位開始，直到十地，每一地各斷一品無明，增加一分中道智慧，也就是斷除四十品惑。 二、說明從三行位到十地。 再破除一品無明，進入等覺位，這是指一生補處菩薩。 三、說明等覺。 進一步破除一品微細無明，進入妙覺位，永遠告別無明父母，最終登上涅槃山頂。諸法不生，般若也不生，不生不生，名為大涅槃。 二、果位分為兩個部分，首先是位成智斷。《楞伽經》說：『殺無明父，斷貪愛母』，無明和業潤澤生死，所以像父母一樣能產生陰身，使妙覺位永遠消盡無餘，安住于大涅槃諸法山頂。父母和山頂都是比喻。諸法如疾病，般若如藥物，因為有疾病才有藥物，疾病去除藥物也就不存在了。所以諸法生，般若不生；般若如果生，諸法就不生。諸法既然不生，般若也不生，二者都寂滅，就是大涅槃。 以虛空為座，成就清凈法身，居住在常寂光土，這就是圓教佛的相。 二、以虛空為座以下，說明座、身、土圓融。四土的名稱如前已經說明，三身的稱號在《楞伽經》、《普賢觀》中說：佛有三種身，從方等經典產生。《妙玄》說：或者說道場虛空為座，一成就一切成就，毗盧遮那（Vairocana，光明遍照）、盧舍那（Locana，智慧光明）、釋迦（Sakyamuni，能仁寂默）三佛具足，遍一切處。《釋簽》解釋說：也像《華嚴經》一樣，本文正說明法身寂土，所以《普賢觀》中釋迦牟尼佛名為遮那，其佛住處名為常寂光，虛空寂光無所不遍，清凈法身豈有方所？這就是座、身、土圓融而非一異。不遷不變名為常，所以經中說常、我、樂、凈，蕭然無累，稱之為...
【English Translation】 English version:
Like the five ranks of nobility – Duke, Marquis, Earl – plus Viscount and Baron, different levels are thus established. The Buddha's fruition, based on the twelve grades of ignorance (avidya) that are broken through, is actually only the second stage of practice in the Perfect Teaching (Round Teaching). Therefore, although the Provisional Teaching (Expedient Teaching) is also called 'Wonderful Enlightenment' (Myo覺), it is actually only the second stage of practice in the Real Teaching. Therefore, the text of the Provisional Teaching below summarizes and shows that the cause and effect of the Provisional and Real teachings are the same, and the meaning is very clear. Next, starting from the third stage of practice up to the Tenth Ground (Ten Bhumis), each ground breaks through one grade of ignorance, increasing one share of the Middle Way wisdom, which means breaking through forty grades of delusion. Two, explaining from the third stage of practice to the Tenth Ground. Further breaking through one grade of ignorance, one enters the Equal Enlightenment (等覺) position, which refers to a Bodhisattva who will attain Buddhahood in their next life (一生補處). Three, explaining Equal Enlightenment. Further breaking through one grade of subtle ignorance, one enters the Wonderful Enlightenment position, forever bidding farewell to the parents of ignorance, and finally ascending to the summit of Nirvana Mountain. The dharmas do not arise, and prajna (般若, wisdom) does not arise; non-arising, non-arising, is called Great Nirvana. Two, the fruition position is divided into two parts. First is the attainment of wisdom and the severing of afflictions. The Lankavatara Sutra says: 'Kill the father of ignorance, cut off the mother of craving.' Ignorance and karma moisten birth and death, so like parents, they can produce the skandha body, causing the Wonderful Enlightenment position to be forever exhausted without remainder, abiding on the summit of the Great Nirvana Mountain of Dharmas. Parents and the summit are both metaphors. Dharmas are like diseases, prajna is like medicine; because there is disease, there is medicine; when the disease is gone, the medicine also ceases to exist. Therefore, when dharmas arise, prajna does not arise; if prajna arises, dharmas do not arise. Since dharmas do not arise, prajna also does not arise; both are extinguished, which is Great Nirvana. Taking emptiness as the seat, one attains the pure Dharma body, residing in the Land of Eternal Tranquil Light (常寂光土), which is the form of the Buddha in the Perfect Teaching. Two, from 'taking emptiness as the seat' below, it explains the perfect interpenetration of the seat, body, and land. The names of the Four Lands have been explained before. The titles of the Three Bodies are mentioned in the Lankavatara Sutra and the Universal Worthy Contemplation Sutra: the Buddha has three bodies, which arise from the Vaipulya Sutras. The Profound Meaning says: or the bodhimanda (道場) takes emptiness as the seat; when one is accomplished, all are accomplished; Vairocana (毗盧遮那), Locana (盧舍那), and Sakyamuni (釋迦) Buddhas are complete, pervading all places. The Commentary on the Meaning explains: it is also like the Avatamsaka Sutra; this text clearly explains the Dharma body and the tranquil land, so in the Universal Worthy Contemplation Sutra, Sakyamuni Buddha is called Vairocana, and the place where the Buddha resides is called the Land of Eternal Tranquil Light; emptiness and tranquil light pervade everywhere. How can the pure Dharma body have a location? This is the perfect interpenetration of the seat, body, and land, which are neither one nor different. Non-moving and unchanging is called eternal, so the sutra says eternal, self, bliss, and purity, carefree and without burden, is called...
為寂所以經云如寂解脫朗然大明名為般若經云是色常住法故常寂光土有相無相云何分別若約事理三土是事事乃有相寂光是理理即無相空中為理俗諦為事若約中邊復有離合離謂修性各三合謂修二性一修在三土性在寂光寂光之性非有非無二土之修乃是有相及以無相實報無相方便同居二土有相此約修二性一而說寂光之性非無修德三土之修非無性德有相無相準上思之性是中道修是二邊若乃離為修性各三同居方便既是有相有相非無無相雙非實報無相非無有相及以雙非寂光雙非非無無相及以有相常即法身法身雙非寂即解脫解脫有相光即般若般若無相二修即性非有非無性即二修而有而無事即理故一相叵得理即事故萬像宛然事理中邊亦離合異又復寂光名之為體體即實相無有分別三土為用用則立法差降不同四土既爾三身亦然若約二身真身無相應身有相若約三身法身雙非報身無相應身有相若離若合準土思之故存三身及以四土法身寂光定是無相報身實報則通二義自報他報有無異故同居方便應身有相若其相即俱有相俱無相若但從理非相非無相事理相對無相即相即相無相情通妙會諍計咸失近人所說四土三身有相無相互相攻毀章鈔紛紜嗟夫祖師遺文未墜學者何以茍順人情嗚呼哀哉奈之何哉往者不可諫來者猶可追所以發憤述之云耳。
然圓教位
【現代漢語翻譯】 現代漢語譯本： 關於寂靜的道理，所以經書中說，如寂靜解脫那樣明亮通透，就叫做般若。經書中又說，『是色常住』，因此常寂光土既有相也有無相，那麼應該如何區分呢？如果從事相和理體上來說，三土是事相，事相就是有相；寂光土是理體，理體就是無相。空中為理，俗諦為事。如果從中道和邊見上來說，又有分離和合的區別。分離是指修德和性德各有三種，合是指修德和性德合一。修德體現在三土，性德體現在寂光。寂光的性德非有非無，二土的修德則是有相和無相。實報土是無相，方便同居二土是有相。這是從修二性一的角度來說的。寂光的性德並非沒有修德，三土的修德並非沒有性德。有相和無相可以參照上面的解釋來思考。性是中道，修是二邊。如果說是分離，那麼修德和性德各有三種；同居方便土既然是有相，有相併非沒有無相，有相和無相雙重否定。實報土無相併非沒有有相以及雙重否定。寂光土雙重否定並非沒有無相以及有相。常即是法身（Dharmakāya），法身雙重否定。寂即是解脫（vimoksha），解脫有相。光即是般若（prajna），般若無相。二修即是性，非有非無。性即是二修，而有而無。事即是理，所以一相也不可得。理即是事，所以萬象清晰呈現。事理中邊也有分離和合的不同。 另外，寂光被稱為體，體即是實相（Tathātā），沒有分別。三土為用，用則立法，差別降臨不同。四土既然如此，三身（Trikāya）也是這樣。如果從二身來說，真身（Dharmakāya）無相，應身（Nirmānakāya）有相。如果從三身來說，法身雙重否定，報身（Sambhogakāya）無相，應身有相。如果分離或合一，參照土的解釋來思考。所以存在三身和四土，法身寂光一定是無相，報身實報則包含兩種含義，自報和他報有無不同。同居方便應身有相。如果相即，就都是有相，都是無相。如果只從理上來說，非相非無相。事理相對，無相即是相，即相無相，情通妙會，諍論計算全都消失。近人所說的四土三身有相無相，互相攻擊譭謗，章程鈔本紛繁雜亂。唉，祖師的遺訓還沒有衰落，學者為什麼還要茍且順從人情呢？嗚呼哀哉，無可奈何啊！過去的事情無法挽回，未來的事情還可以追趕，所以我才發憤著述這些話。 然而圓教的位次...
【English Translation】 English version: Regarding the principle of stillness, therefore, the scriptures say that such bright and clear liberation of stillness is called Prajna (wisdom). The scriptures also say, 'This form is permanent,' therefore, the Land of Eternally Tranquil Light (常寂光土, Changjiguangtu) has both form and formlessness. How should we distinguish them? If we speak from the perspective of phenomena and principle, the Three Lands are phenomena, and phenomena are form. The Land of Eternally Tranquil Light is principle, and principle is formlessness. Emptiness is principle, and conventional truth is phenomena. If we speak from the perspective of the Middle Way and extremes, there are distinctions of separation and union. Separation means that cultivation and inherent nature each have three aspects. Union means that cultivation and inherent nature are one. Cultivation is manifested in the Three Lands, and inherent nature is manifested in the Land of Eternally Tranquil Light. The inherent nature of the Land of Eternally Tranquil Light is neither existent nor nonexistent. The cultivation in the Two Lands is both form and formlessness. The Land of Actual Reward (實報土, Shibao tu) is formless, and the Lands of Expedient Abode (方便同居土, Fangbiantongju tu) are form. This is spoken from the perspective of cultivating one's inherent nature. The inherent nature of the Land of Eternally Tranquil Light is not without cultivation, and the cultivation in the Three Lands is not without inherent nature. The concepts of form and formlessness can be understood by contemplating the above explanations. Inherent nature is the Middle Way, and cultivation is the two extremes. If we speak of separation, then cultivation and inherent nature each have three aspects. Since the Land of Expedient Abode has form, form is not without formlessness, and form and formlessness are both negated. The Land of Actual Reward being formless is not without form and both negations. The Land of Eternally Tranquil Light negates both, and is not without formlessness and form. Eternity is the Dharmakaya (法身, Dharma Body), and the Dharmakaya negates both. Stillness is liberation (vimoksha), and liberation has form. Light is Prajna (般若, wisdom), and Prajna is formless. The two cultivations are inherent nature, neither existent nor nonexistent. Inherent nature is the two cultivations, both existent and nonexistent. Phenomena are principle, so one form cannot be obtained. Principle is phenomena, so all phenomena are clearly manifested. Phenomena, principle, the Middle Way, and extremes also have different separations and unions. Furthermore, the Land of Eternally Tranquil Light is called the substance, and the substance is Suchness (Tathātā), without distinctions. The Three Lands are function, and function establishes laws, with different levels of differentiation. Since the Four Lands are like this, the Three Bodies (Trikāya) are also like this. If we speak of the Two Bodies, the True Body (Dharmakāya) is formless, and the Manifested Body (Nirmānakāya) has form. If we speak of the Three Bodies, the Dharmakaya negates both, the Reward Body (Sambhogakāya) is formless, and the Manifested Body has form. Whether separated or united, contemplate according to the explanation of the lands. Therefore, the Three Bodies and Four Lands exist. The Dharmakaya and the Land of Eternally Tranquil Light are certainly formless. The Reward Body and the Land of Actual Reward encompass two meanings, because the self-reward and other-reward have different existence and nonexistence. The Manifested Body in the Land of Expedient Abode has form. If they are identical, then they all have form, and they are all formless. If we only speak from the perspective of principle, it is neither form nor formlessness. Phenomena and principle are relative, formlessness is form, form is formlessness, emotions communicate and wonderfully converge, and disputes and calculations all disappear. The modern people's talk of the Four Lands and Three Bodies having form and formlessness, attacking and slandering each other, with chapters and commentaries in disarray. Alas, the ancestral teachers' teachings have not yet declined, why do scholars still complacently follow human sentiments? Alas, how can this be helped! The past cannot be retrieved, but the future can still be pursued, so I am determined to write these words. However, the positions of the Perfect Teaching...
次若不以六即判之則多濫上聖故須六即判位。
二然下以六即判文分四初明判位所以言多濫者且從不知六位而說若從不知即理而說亦應更云多生退屈故大意云理同故即事異故六諸經中雲生死即涅槃皆以六位甄之使始終理同而初后不濫事異故六者理即名字觀行相似分證究竟六位不同迷悟異也理同故即者三諦之理六位咸然故云理即名字即乃至究竟即也既云生死即涅槃又云煩惱即菩提結業即解脫斯乃三障為能即三德為所即三德又是三諦異名人不見之卻云三千即假為事異故六三千空中為理同故即又以妙假為能即空中為所即是則能即既謬所即殘闕矣智為能即義亦不然六即蛣𧏙此亦得在三千即假及夫空中蛣𧏙何有若知向來三身四土則於斯義自然通達但患學者習迷既久故更言之何者心性不動假立中名亡泯三千假立空稱雖亡而存假立假號然而空中寂滅無相無相不同小乘太虛所以具足三千妙假空中是理妙假是事而此事理若望三障障皆是事三諦皆理三諦自分空中名理俗諦名事故此三諦六位皆有俗諦三千既通六位三千奚嘗無蛣𧏙耶六即蛣𧏙有何不可若論三千即空即中空中寂滅蛣𧏙豈存故了三千即空假中蛣𧏙有無炳然可見若得此意理消伏用染毒有無迷情頓息一家大旨何所疑哉。
謂一切眾生皆有佛性有佛無佛性相常住又云一色一香
【現代漢語翻譯】 現代漢語譯本：如果不用六即（六個階段的證悟：理即、名字即、觀行即、相似即、分證即、究竟即）來判別，就會出現將低位階的人誤認為高位階聖人的情況，所以必須用六即來判別位階。
其次，下面用六即來判別文句，分為四個部分。首先說明判別位階的原因，說『多濫』是因為不瞭解六即位階而妄加評說。如果從不瞭解即理（真理的本體）的角度來說，還應該說『多生退屈』（多次產生退縮）。所以大意是說，理相同，所以說是『即』；事相不同，所以分為六個階段。諸經中說『生死即涅槃』，都是用六即來區分，使從始至終理相同，而初后不至於混淆。事相不同，所以分為六個階段，即理即、名字即、觀行即、相似即、分證即、究竟即這六個階段不同，迷悟也不同。理相同，所以說是『即』，是指三諦（空諦、假諦、中諦）的道理在六個階段都是一樣的，所以說是理即、名字即乃至究竟即。既然說『生死即涅槃』，又說『煩惱即菩提，結業即解脫』，這是以三障（煩惱障、業障、報障）為能即，以三德（法身德、般若德、解脫德）為所即，三德又是三諦的別名。人們沒有見到這一點，卻說『三千即假』，這是因為事相不同而分為六個階段。三千在空中，是因為理相同，所以說是『即』。又以妙假為能即，以空中為所即，這樣能即就錯了，所即也殘缺了。以智為能即，義理也不對。六即如同蛣𧏙（一種小蟲），這也能夠在三千即假和空中找到嗎？蛣𧏙又在哪裡呢？如果瞭解了向來的三身（法身、報身、應身）四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），那麼對於這個道理自然就通達了。只是擔心學者長期迷惑，所以再詳細說明。為什麼呢？心性不動，假立中名；亡泯三千，假立空稱。雖然亡泯，但假號仍然存在。然而空中寂滅無相，無相不同於小乘的太虛。所以具足三千妙假，空中是理，妙假是事。而此事理如果望向三障，三障都是事；三諦都是理。三諦自分為空中名理，俗諦名事。所以這三諦六位都有俗諦。三千既然貫通六個階段，三千又何嘗沒有蛣𧏙呢？六即蛣𧏙有什麼不可以的？如果說三千即空即中，空中寂滅，蛣𧏙又怎麼存在呢？所以瞭解了三千即空假中，蛣𧏙的有無就非常清楚了。如果明白了此意，理性的消伏和染毒的運用，以及有無的迷惑之情都會立刻停止，一家的大旨還有什麼可懷疑的呢？
說一切眾生都有佛性，有佛無佛，佛性之相常住不變。又說一色一香（指一切事物都體現著佛性）。
【English Translation】 English version: If we do not use the Six Identities (six stages of realization: Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, and Identity in Ultimate Realization) to discern, there will be cases of mistaking those in lower stages for sages in higher stages. Therefore, it is necessary to use the Six Identities to discern the stages.
Secondly, below we will use the Six Identities to discern the text, dividing it into four parts. First, we explain the reason for discerning the stages. The saying 'many confusions' arises from making judgments without understanding the Six Identities. If we speak from the perspective of not understanding Identity in Principle (the essence of truth), we should also say 'many times generating regression'. Therefore, the main idea is that the principle is the same, so it is called 'Identity'; the phenomena are different, so they are divided into six stages. The sutras say 'birth and death are Nirvana', all using the Six Identities to differentiate, so that from beginning to end the principle is the same, and the beginning and end are not confused. The phenomena are different, so they are divided into six stages, namely the six stages of Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, and Identity in Ultimate Realization, which differ in delusion and enlightenment. The principle is the same, so it is called 'Identity', referring to the truth of the Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way) being the same in all six stages, so it is called Identity in Principle, Identity in Name, and up to Identity in Ultimate Realization. Since it is said 'birth and death are Nirvana', and also 'afflictions are Bodhi, karmic bondage is liberation', this is taking the Three Obstructions (Obstruction of Afflictions, Obstruction of Karma, Obstruction of Retribution) as the 'that which identifies', and the Three Virtues (Virtue of Dharmakaya, Virtue of Prajna, Virtue of Liberation) as the 'that which is identified'. The Three Virtues are also different names for the Three Truths. People do not see this point, but say 'Three Thousand are Provisional Existence', this is because the phenomena are different and divided into six stages. The Three Thousand are in Emptiness, because the principle is the same, so it is called 'Identity'. Also, taking Wonderful Provisional Existence as the 'that which identifies', and Emptiness as the 'that which is identified', in this way the 'that which identifies' is wrong, and the 'that which is identified' is incomplete. Taking Wisdom as the 'that which identifies', the meaning is also incorrect. The Six Identities are like a small insect (蛣𧏙), can this also be found in the Three Thousand being Provisional Existence and Emptiness? Where is the small insect? If you understand the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and Four Lands (Land of Eternally Tranquil Light, Land of Actual Reward and Adornment, Land of Expedient Remainder, Land of Common Dwelling of Saints and Ordinary Beings) that have been spoken of, then you will naturally understand this principle. It is only feared that scholars have been confused for a long time, so I will explain it in more detail. Why? The nature of mind is unmoving, provisionally establishing the name of the Middle Way; obliterating the Three Thousand, provisionally establishing the name of Emptiness. Although obliterated, the provisional name still exists. However, Emptiness is quiescent and without characteristics, without characteristics different from the Great Void of the Hinayana. Therefore, it fully possesses the Three Thousand Wonderful Provisional Existences, Emptiness is the principle, and Wonderful Provisional Existence is the phenomena. And if this principle and phenomena are viewed in relation to the Three Obstructions, the Three Obstructions are all phenomena; the Three Truths are all principle. The Three Truths themselves divide into Emptiness being named principle, and Conventional Truth being named phenomena. Therefore, these Three Truths and Six Identities all have Conventional Truth. Since the Three Thousand pervade the six stages, how can the Three Thousand not have the small insect? What is impossible about the Six Identities and the small insect? If it is said that the Three Thousand are Emptiness and the Middle Way, and Emptiness is quiescent, how can the small insect exist? Therefore, understanding that the Three Thousand are Emptiness, Provisional Existence, and the Middle Way, the existence or non-existence of the small insect is very clear. If you understand this meaning, the suppression of rationality and the use of poisonous influences, as well as the deluded feelings of existence and non-existence, will immediately cease. What is there to doubt about the main purpose of this school?
It is said that all sentient beings have Buddha-nature, whether there is a Buddha or not, the characteristic of Buddha-nature is constant and unchanging. It is also said that one color and one fragrance (referring to all things embodying Buddha-nature).
無非中道等言總是理即次從善知識及從經卷聞見此言為名字即依教修行為觀行即(五品位)相似解發為相似即(十信)分破分見為分證即(從初住至等覺)智斷圓滿為究竟即(妙覺位)。
二謂下正判位次一切眾生有佛性者因不名佛果不名性涅槃經中多雲佛性者佛是果人言一切眾生皆有果人之性也所以因名佛性者眾生實未成佛得理證真以煩惱生死是佛等性示令修習名佛性焉佛性有三所謂三千即空假中名正緣了故知三千不出十界三種世間假名五陰在於有情國土世間名為無情若云無情不云有性若云有性不云無情今欲示迷元從性變及為示性令其改迷點權為實故云有情無情有性是故十界三種世間即空假中是三佛性人未思此往往卻謂無情之物動轉可見名有佛性可笑之甚是故當知有情無情莫不皆是因緣生法緣生之法都無真實但有名字名字即空空即假中故云有情無情有性即空假中三因佛性實相妙理有佛出世無佛出世常住不遷無所改易以由性理不改變故賢首清涼所談有情無情法性佛性具如大部補註中辨一色一香無非中道者六塵且舉色香三諦但云中道色香是事中道是理於事見理故云色香無非中道色香中道人皆共許無情佛性惑耳驚心。
總是理即者眾生在於生死之事道理恒自即是涅槃知名識字故云名字乃是識知色心依正本具三
【現代漢語翻譯】 現代漢語譯本：
『無非中道』、『等言』，總歸是理即（指眾生本具佛性，但未證得的狀態）。其次，從善知識（指善於引導他人修行的人）以及從經卷聞見此言，為名字即（指通過學習佛法，瞭解佛性的存在）。依照教義修行，為觀行即（五品位，指隨喜、讀誦、講說、兼行六度、正行六度五個階段）。相似的理解生髮出來，為相似即（十信，指信心、念心、精進心、慧心、定心、不退心、護法心、迴向心、戒心、願心）。部分破除、部分證見，為分證即（從初住到等覺，指菩薩修行過程中的不同階段）。智慧和斷惑圓滿，為究竟即（妙覺位，指佛果）。
下面正式判定位次：一切眾生有佛性，是因為『因』不名為『佛』，『果』不名為『性』。《涅槃經》中多次說『佛性』，『佛』是果位之人，說一切眾生皆有果位之人的『性』。所以『因』名為佛性，是因為眾生實際上未成佛，得到理上的證悟，以煩惱生死是佛的等同之性，指示令其修習，名為佛性。佛性有三，即三千（指一念三千，即一念心中具足三千世界）即空、假、中（指空諦、假諦、中諦）名正、緣、了（指正因佛性、緣因佛性、了因佛性）。所以知道三千不出十界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），三種世間（指眾生世間、國土世間、智正覺世間）。假名五陰（指色、受、想、行、識）在於有情，國土世間名為無情。如果說無情不云有性，如果說有性不云無情。現在想要顯示迷的根源是從性轉變而來，以及爲了顯示性令其改變迷，點權為實，所以說有情無情有性。因此十界三種世間即空假中，是三因佛性（指正因佛性、緣因佛性、了因佛性），實相妙理。有佛出世，無佛出世，常住不遷，無所改變。因為性理不改變，所以賢首（法藏）清涼（澄觀）所談有情無情法性佛性，具體如大部補註中辨析。『一色一香無非中道』，六塵（指色、聲、香、味、觸、法）且舉色香，三諦（指空諦、假諦、中諦）但云中道。色香是事，中道是理，於事見理，所以說色香無非中道。色香中道人皆共許，無情佛性迷惑耳目。
『總是理即』，眾生在於生死之事，道理恒常自即是涅槃，知名識字，所以說名字，乃是識知色心依正本具三千。
【English Translation】 English version:
『Nothing other than the Middle Way』 and similar expressions all refer to the Principle Identity (理即, lǐ jí) (referring to the inherent Buddha-nature of all beings, but in a state of non-realization). Next, hearing and seeing these words from virtuous teachers (善知識, shàn zhīshì) (those who are good at guiding others in practice) and from scriptures, is the Verbal Identity (名字即, míngzì jí) (referring to understanding the existence of Buddha-nature through studying the Dharma). Practicing according to the teachings is the Practice Identity (觀行即, guānxíng jí) (the Five Grades 位, wǔ pǐn wèi, referring to the five stages of joyful acceptance, reading and reciting, preaching, practicing both the six perfections and proper practice of the six perfections). Similar understanding arising is the Similar Identity (相似即, xiāngsì jí) (the Ten Faiths 十信, shí xìn, referring to the ten aspects of faith, mindfulness, diligence, wisdom, concentration, non-regression, protection of the Dharma, dedication, precepts, and vows). Partially breaking through and partially realizing is the Partial Realization Identity (分證即, fēnzhèng jí) (from the Initial Abode 初住, chū zhù to Equal Enlightenment 等覺, děng jué, referring to different stages in the bodhisattva's practice). Wisdom and the cutting off of delusion being complete is the Ultimate Identity (究竟即, jiūjìng jí) (the Wonderful Enlightenment 位, miào jué wèi, referring to the state of Buddhahood).
Below is the formal determination of the stages: All beings have Buddha-nature because the 『cause』 is not called 『Buddha,』 and the 『effect』 is not called 『nature.』 The Nirvana Sutra often speaks of 『Buddha-nature』; 『Buddha』 is a person of the fruit position, saying that all beings have the 『nature』 of a person of the fruit position. Therefore, the 『cause』 is called Buddha-nature because beings have not actually become Buddhas, but have attained intellectual realization, with afflictions and birth-and-death being the same nature as the Buddha, instructing them to cultivate, which is called Buddha-nature. There are three Buddha-natures, namely the Three Thousand (三千, sānqiān) (referring to the Three Thousand Worlds in a single thought, that is, a single thought contains three thousand worlds) which are Emptiness, Provisionality, and the Middle (空, 假, 中, kōng, jiǎ, zhōng) named Correct, Condition, and Understanding (正, 緣, 了, zhèng, yuán, liǎo) (referring to the Buddha-nature of the Correct Cause, the Buddha-nature of the Conditional Cause, and the Buddha-nature of the Understanding Cause). Therefore, know that the Three Thousand do not go beyond the Ten Realms (十界, shí jiè) (referring to hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), and the Three Worlds (三種世間, sān zhǒng shìjiān) (referring to the world of sentient beings, the world of lands, and the world of wisdom and correct enlightenment). The provisional name of the Five Aggregates (五陰, wǔyīn) (referring to form, feeling, perception, volition, and consciousness) is in sentient beings, and the world of lands is called non-sentient. If it is said that non-sentient beings do not have nature, if it is said that they have nature, it is not said that they are non-sentient. Now, wanting to show that the root of delusion comes from the transformation of nature, and in order to show nature to change delusion, pointing to the provisional as real, therefore it is said that sentient and non-sentient beings have nature. Therefore, the Ten Realms and the Three Worlds are Emptiness, Provisionality, and the Middle, which are the Three Causal Buddha-natures (三因佛性, sān yīn fóxìng) (referring to the Buddha-nature of the Correct Cause, the Buddha-nature of the Conditional Cause, and the Buddha-nature of the Understanding Cause), the wonderful principle of true reality. Whether a Buddha appears in the world or not, it is constant and unchanging, without alteration. Because the principle of nature does not change, therefore what Xianshou (賢首, 法藏 Fazang) and Qingliang (清涼, 澄觀 Chengguan) discuss about the Buddha-nature of sentient and non-sentient beings is detailed in the annotations of the great texts. 『One color and one fragrance are nothing other than the Middle Way,』 the six dusts (六塵, liù chén) (referring to form, sound, smell, taste, touch, and dharma) are exemplified by color and fragrance, the three truths (三諦, sān dì) (referring to the truth of emptiness, the truth of provisionality, and the truth of the middle way) are simply called the Middle Way. Color and fragrance are phenomena, the Middle Way is principle, seeing principle in phenomena, therefore it is said that color and fragrance are nothing other than the Middle Way. The Middle Way of color and fragrance is universally accepted, but the Buddha-nature of non-sentient beings confuses the ears and eyes.
『Always the Principle Identity,』 beings are in the affairs of birth and death, the principle is always identical to nirvana, knowing names and recognizing words, therefore it is said that names are knowing the three thousand inherent in form, mind, environment, and retribution.
千三諦名字依此三千三諦之解而起三千三觀之行名為觀行如鍮比金若瓜比瓠猶火先暖涉海初平二物相類名為相似少分而證名為分證若約所證名為分真究盡終竟名為究竟此六即位出自一家起信論中已有三即謂相似覺隨分覺究竟覺余之三即經論必云然六即義亦通三教若論圓位六即亦足何須更列四十二位良以分真之位長故故須借別分其品秩又六即通事理五十二位別在事又五十二位名多而且局局在十信已去六即名少而且通通於五品已還。
約修行位次從淺至深故名為六約所顯理體位位不二故名為即。
三約修下釋名理即雖然未涉于修全性起修例如修雖具九之義故云約脩名為六也。
是故深識六字不生上慢委明即字不生自屈可歸可依思之擇之。
四是故下誡勸。
略明圓教位竟。
三略明下結。
然依上四教修行時各有方便正修謂二十五方便十乘觀法若教教各明其文稍煩義意雖異名數不別故今總明可以意知。
二然下明行人依教修行文分二初總示如上四教但是如來說四教法行人依教既乃開解然必依解以立其行解行成已乃入聖階所以今明四教行法四種三昧二十五法十境十乘雖通四教然今文錄一依止觀正是法華圓頓妙行然今文略不引十境及四三昧四三昧者常坐常行半行半坐非行非
【現代漢語翻譯】 現代漢語譯本： 千三諦（ichinen sanzen，一念三千）的名字來源於對三千三諦的理解，並由此產生的三千三觀的修行，這被稱為觀行。這就像用黃銅比作黃金，用葫蘆比作瓜，又像火先有暖意，渡海先有淺灘一樣。兩種事物相似被稱為相似，稍微證得真理被稱為分證。如果從所證得的境界來說，稱為分真，徹底究竟則稱為究竟。這六即位次出自《起信論》，其中已有三即，即相似覺、隨分覺、究竟覺。其餘的三即，經論中必然也有提及。六即的意義也貫通三教。如果論圓滿的位次，六即也足夠了，何必再列四十二位呢？這是因為分真位次漫長，所以需要藉助別教來區分其品秩。而且六即貫通事理，五十二位則特別在於事相上。另外，五十二位的名目繁多而且侷限，侷限在十信位之後，而六即名目少而且貫通，貫通於五品位之前。
從修行位次的淺到深，所以稱為六；從所顯現的理體來說，位次與理體不二，所以稱為即。
從修行的角度解釋名稱，理即雖然沒有涉及修行，但全性起修，例如修行雖然具備九種意義，所以說從修行的角度稱為六。
因此，深刻理解『六』字，就不會產生高慢之心；詳細明白『即』字，就不會產生自卑之感。可以歸依，可以依靠，思考它，選擇它。
因此，在『四是故下』進行告誡和勸勉。
簡略說明圓教的位次完畢。
在『三略明下』進行總結。
然而，依據以上四教修行時，各有方便。正修包括二十五方便和十乘觀法。如果每種教義都詳細說明其文義，就會顯得繁瑣，雖然義理不同，但名目沒有區別，所以現在總括說明，可以意會。
在『二然下』說明修行人依據教義修行，文義分為兩部分。首先總括說明，如上的四教，都是如來說的四種教法，修行人依據教義開解，然後必須依據理解來建立修行，解行成就之後，才能進入聖人的階位。所以現在說明四教的行法，四種三昧（simadhi，禪定）二十五法，十境，十乘，雖然貫通四教，但現在本文只記錄依據止觀（zhiguan，止觀）的正法華圓頓妙行。現在本文省略不引用十境和四三昧，四三昧指的是常坐、常行、半行半坐、非行非坐。 English version: The name 'ichinen sanzen' (一念三千, one thought three thousand) arises from the understanding of the Three Thousand Realms in a Single Moment of Thought, and the practice of the Three Thousand Contemplations that arise from it is called 'contemplative practice'. This is like comparing brass to gold, a gourd to a melon, or like warmth preceding fire, and shallow waters preceding the deep sea. When two things are similar, it is called 'resemblance'; slightly realizing the truth is called 'partial realization'. If speaking from the perspective of the realm attained, it is called 'partial truth'; complete and ultimate is called 'ultimate'. These Six Identities originate from the Awakening of Faith in the Mahayana, which already contains three identities: 'resemblance to awakening', 'partial awakening', and 'ultimate awakening'. The remaining three identities are certainly mentioned in the sutras and treatises. The meaning of the Six Identities also pervades the Three Teachings. If discussing the perfect stages, the Six Identities are sufficient; why list the Forty-Two Stages further? This is because the stage of 'partial truth' is lengthy, so it is necessary to use the Separate Teaching to distinguish its ranks. Moreover, the Six Identities pervade principle and phenomena, while the Fifty-Two Stages are specifically in phenomena. Furthermore, the names of the Fifty-Two Stages are numerous and limited, limited to after the Ten Faiths, while the names of the Six Identities are few and pervasive, pervading before the Five Grades.
From the shallow to the deep of the stages of practice, hence it is called 'six'; from the perspective of the principle manifested, the stage and the principle are non-dual, hence it is called 'identity'.
Explaining the name from the perspective of practice, although the Identity in Principle does not involve practice, the entire nature gives rise to practice, for example, although practice possesses nine meanings, hence it is said to be called 'six' from the perspective of practice.
Therefore, deeply understanding the word 'six' will not give rise to arrogance; clearly understanding the word 'identity' will not give rise to self-deprecation. One can take refuge in it, rely on it, contemplate it, and choose it.
Therefore, in 'four therefore below' there are admonishments and exhortations.
A brief explanation of the stages of the Perfect Teaching is complete.
In 'three brief explanation below' there is a conclusion.
However, when practicing according to the above Four Teachings, each has its own expedient means. Proper practice includes the Twenty-Five Preparatory Practices and the Ten Modes of Contemplation. If each teaching were to explain its meaning in detail, it would seem tedious. Although the meanings are different, the names are not different, so now a general explanation is given, which can be understood intuitively.
In 'two however below' it explains that practitioners practice according to the teachings, and the meaning is divided into two parts. First, a general explanation is given. The above Four Teachings are all the Four Teachings spoken by the Tathagata. Practitioners understand according to the teachings, and then they must establish practice according to understanding. After understanding and practice are accomplished, they can enter the stage of sages. Therefore, now it explains the practices of the Four Teachings, the Four Samadhis (simadhi, concentration), the Twenty-Five Practices, the Ten Objects, and the Ten Vehicles. Although they pervade the Four Teachings, this text only records the correct Wonderful Practice of the Lotus Sutra and the Perfect and Sudden Teaching according to Zhiguan (zhiguan, cessation and contemplation). This text omits the Ten Objects and the Four Samadhis. The Four Samadhis refer to constant sitting, constant walking, half-walking and half-sitting, and neither walking nor sitting.
【English Translation】 English version: The name 'ichinen sanzen' (一念三千, one thought three thousand) arises from the understanding of the Three Thousand Realms in a Single Moment of Thought, and the practice of the Three Thousand Contemplations that arise from it is called 'contemplative practice'. This is like comparing brass to gold, a gourd to a melon, or like warmth preceding fire, and shallow waters preceding the deep sea. When two things are similar, it is called 'resemblance'; slightly realizing the truth is called 'partial realization'. If speaking from the perspective of the realm attained, it is called 'partial truth'; complete and ultimate is called 'ultimate'. These Six Identities originate from the Awakening of Faith in the Mahayana, which already contains three identities: 'resemblance to awakening', 'partial awakening', and 'ultimate awakening'. The remaining three identities are certainly mentioned in the sutras and treatises. The meaning of the Six Identities also pervades the Three Teachings. If discussing the perfect stages, the Six Identities are sufficient; why list the Forty-Two Stages further? This is because the stage of 'partial truth' is lengthy, so it is necessary to use the Separate Teaching to distinguish its ranks. Moreover, the Six Identities pervade principle and phenomena, while the Fifty-Two Stages are specifically in phenomena. Furthermore, the names of the Fifty-Two Stages are numerous and limited, limited to after the Ten Faiths, while the names of the Six Identities are few and pervasive, pervading before the Five Grades.
From the shallow to the deep of the stages of practice, hence it is called 'six'; from the perspective of the principle manifested, the stage and the principle are non-dual, hence it is called 'identity'.
Explaining the name from the perspective of practice, although the Identity in Principle does not involve practice, the entire nature gives rise to practice, for example, although practice possesses nine meanings, hence it is said to be called 'six' from the perspective of practice.
Therefore, deeply understanding the word 'six' will not give rise to arrogance; clearly understanding the word 'identity' will not give rise to self-deprecation. One can take refuge in it, rely on it, contemplate it, and choose it.
Therefore, in 'four therefore below' there are admonishments and exhortations.
A brief explanation of the stages of the Perfect Teaching is complete.
In 'three brief explanation below' there is a conclusion.
However, when practicing according to the above Four Teachings, each has its own expedient means. Proper practice includes the Twenty-Five Preparatory Practices and the Ten Modes of Contemplation. If each teaching were to explain its meaning in detail, it would seem tedious. Although the meanings are different, the names are not different, so now a general explanation is given, which can be understood intuitively.
In 'two however below' it explains that practitioners practice according to the teachings, and the meaning is divided into two parts. First, a general explanation is given. The above Four Teachings are all the Four Teachings spoken by the Tathagata. Practitioners understand according to the teachings, and then they must establish practice according to understanding. After understanding and practice are accomplished, they can enter the stage of sages. Therefore, now it explains the practices of the Four Teachings, the Four Samadhis (simadhi, concentration), the Twenty-Five Practices, the Ten Objects, and the Ten Vehicles. Although they pervade the Four Teachings, this text only records the correct Wonderful Practice of the Lotus Sutra and the Perfect and Sudden Teaching according to Zhiguan (zhiguan, cessation and contemplation). This text omits the Ten Objects and the Four Samadhis. The Four Samadhis refer to constant sitting, constant walking, half-walking and half-sitting, and neither walking nor sitting.
坐言十境者一陰入二煩惱三病患四業相五魔事六禪定七諸見八上慢九二乘十菩薩陰入現前是故初觀餘九待發乃可觀之若無十境乘則無體若無十法名壞驢車無四三昧不辨行儀無其方便正行難立故以二十五法方便一心止觀觀於十境於四三昧行儀之中或作觀心是不可思議妙境用乃至或為離法愛用故至初住開佛知見乘此大車遊方至極止觀明靜前代未聞豈徒然哉良在茲矣今人只謂舍惡取空名大乘者此空尚乃不出六十二見稠林何能動出生死患累設以為乘但是禿空殊無法門莊嚴具度乘邪見乘入險惡道是則指火宅為寶渚必為所焚以煩惱為能乘義須傾覆習大乘者自量己心如何合於法華大車是故一家所立解行不同世間誦文法師闇證禪師故南山云唯有南嶽及以天臺雙弘定慧豈是諂附而虛授哉余如大部補註所示。
言二十五方便者束為五科一具五緣二訶五欲三棄五蓋四調五事五行五法。
二言下別釋分二初方便為三初分科。
言二十五方便者方便名善巧善巧調停令入正修故四教方便各有近遠且如圓教假名五品觀行等位去真猶遙名遠方便六根清凈相似鄰真名近方便今於五品之前假名位中又論遠近二十五法為遠方便十種境界為近方便陰等十境若觀若發入品非遙故名為近二十五法去真遙故故名為遠。
初明五緣者一持戒清凈
如經中說依因此戒得生諸禪定及滅苦智慧是故比丘應持凈戒有在家出家大小乘不同。
二解釋分五初具五緣緣謂緣藉又名助緣此之五法能助行人行人藉之而修道故文自分五初持戒清凈菩薩戒疏引大論云梵音尸羅秦言性善亦云清涼亦云波羅提木叉此翻保得解脫又云凈命亦云成就威儀亦云防非止惡又是約義訓義勒義禁義南山四分疏云戒是警義警䇿三業遠離緣非古來所傳防非止惡以解于戒然戒通善惡諸經論中多從善戒約義得名如智論云此云性善此從體說心論善生云別解脫及調伏等此從心說如諸論中作無作戒此從業說。
言清涼等此從喻說以戒自觀說是戒經此從教說但偏善行不通惡性止得通解戒為禁也若解善戒善法禁惡若解惡戒惡法禁善此釋戒名名下論體有大有小大乘或以心性及性無作假色小乘或色如多論或心如僧祇或非色非心如成論依體有而止作持犯具在諸文非易可解止觀輔行玄簽句記舉大綱耳其中或有關涉難見亦如大部補註中示一家學者若能深達大小毗尼乃可聽尋定慧之法三學備焉為師可矣。
如經中說遺教經也在家戒者五八戒也八戒於五更加第六不坐高廣大床第七不著華鬘衣第八不往視聽歌舞。
出家戒者比丘比丘尼沙彌沙彌尼式叉摩那也。
小乘戒者即向所列在家出家戒也。
【現代漢語翻譯】 現代漢語譯本： 如經中所說，依靠持戒可以獲得各種禪定以及滅除痛苦的智慧，因此比丘應當持有清凈的戒律，戒律又因在家、出家、大乘、小乘的不同而有所區別。
第二部分是解釋，分為五個方面。首先是具備五種因緣，這裡的『緣』指的是因緣憑藉，也叫做助緣。這五種法能夠幫助修行人，修行人憑藉它們來修道。因此，下文將從五個方面進行解釋。首先是持戒清凈。《菩薩戒疏》引用《大智度論》說，梵語『尸羅』（Śīla）在秦語中翻譯為『性善』，也翻譯為『清涼』，也翻譯為『波羅提木叉』（Prātimokṣa），後者翻譯為『保得解脫』，也叫做『凈命』，也叫做『成就威儀』，也叫做『防非止惡』。這些都是根據意義來解釋戒律，有勒義、禁義等含義。《南山四分律疏》說，戒是警惕的意思，警策身口意三業，遠離惡緣。『防非止惡』並非古來相傳的解釋戒律的方式。然而，戒律可以通於善惡，各種經論中大多從善戒的角度來解釋其意義。如《智度論》說，『此云性善』，這是從戒律的體性上來說的。《瑜伽師地論》、《善生經》說『別解脫』以及『調伏』等，這是從心上來說的。如各種論中所說的作戒、無作戒，這是從業上來說的。
『清涼』等是從比喻的角度來說的。以戒自觀，說是戒經，這是從教的角度來說的。但偏重於善行，不包括惡性。『止』可以通俗地理解為戒律是禁令。如果理解為善戒，那麼就是善法禁惡；如果理解為惡戒，那麼就是惡法禁善。以上是解釋戒律的名稱，名稱之下討論戒律的體性，有大有小。大乘或者以心性以及性無作假色為體，小乘或者以色為體，如《多論》；或者以心為體，如《僧祇律》；或者以非色非心為體，如《成實論》。依據戒體而有止作持犯，這些都詳細記載在各種文獻中，不容易理解。止觀輔行玄簽句記只是提綱挈領而已。其中或者有關涉難以看清，可以參考《大部補註》中的解釋。如果一家學者能夠深入理解大小乘的毗奈耶（Vinaya），那麼就可以聽聞尋思定慧之法，三學完備，可以爲人師表了。
如經中所說，這裡指的是《遺教經》。在家戒指的是五戒、八戒。八戒在五戒的基礎上增加了第六條：不坐高廣大床；第七條：不著華鬘衣；第八條：不往視聽歌舞。
出家戒指的是比丘（Bhikṣu，男性出家眾）、比丘尼（Bhikṣuṇī，女性出家眾）、沙彌（Śrāmaṇera，男性沙彌）、沙彌尼（Śrāmaṇerikā，女性沙彌尼）、式叉摩那（Śikṣamāṇā，預備比丘尼）。
小乘戒指的是前面所列的在家戒和出家戒。
【English Translation】 English version: As it is said in the scriptures, relying on upholding the precepts, one can attain various samādhis (states of meditative absorption) and the wisdom to extinguish suffering. Therefore, a Bhikṣu (monk) should maintain pure precepts, which differ according to whether one is a layperson, a renunciant, a follower of the Mahāyāna (Great Vehicle), or a follower of the Hīnayāna (Lesser Vehicle).
The second part is the explanation, which is divided into five aspects. The first is possessing five conditions. Here, 'condition' refers to the cause and condition, also called auxiliary condition. These five dharmas (teachings, principles) can assist practitioners, and practitioners rely on them to cultivate the path. Therefore, the following will explain from five aspects. The first is upholding the precepts purely. The 'Bosa jie shu' (Commentary on the Bodhisattva Precepts) quotes the 'Mahāprajñāpāramitāśāstra' (Great Treatise on the Perfection of Wisdom), saying that the Sanskrit term 'Śīla' is translated into Chinese as 'xing shan' (nature of goodness), also translated as 'qing liang' (coolness), and also translated as 'Prātimokṣa', which is translated as 'bao de jie tuo' (ensuring liberation), also called 'jing ming' (pure life), also called 'cheng jiu wei yi' (accomplishing dignified conduct), and also called 'fang fei zhi e' (preventing wrong and stopping evil). These are all explanations of the precepts based on their meaning, including meanings such as 'constraining' and 'prohibiting'. The 'Nanshan Si Fen Lu Shu' (Commentary on the Four-Part Vinaya by Nanshan) says that 'precept' means vigilance, urging the three karmas (actions) of body, speech, and mind to stay away from negative conditions. 'Preventing wrong and stopping evil' is not the traditional way of explaining the precepts. However, precepts can apply to both good and evil, and most scriptures and treatises explain their meaning from the perspective of good precepts. For example, the 'Mahāprajñāpāramitāśāstra' says, 'This is called nature of goodness,' which is from the perspective of the nature of the precepts. The 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yoga Practice) and the 'Saṃghāṭa Sūtra' say 'Prātimokṣa' and 'taming,' etc., which is from the perspective of the mind. As the precepts of action and non-action mentioned in various treatises, this is from the perspective of karma.
'Coolness,' etc., is from the perspective of metaphor. Observing oneself with the precepts, saying that it is the precept scripture, is from the perspective of teaching. But it focuses on good conduct and does not include evil nature. 'Stopping' can be generally understood as precepts being prohibitions. If understood as good precepts, then it is good dharmas prohibiting evil; if understood as evil precepts, then it is evil dharmas prohibiting good. The above is the explanation of the names of the precepts. Below the names, the nature of the precepts is discussed, which can be large or small. Mahāyāna either takes mind-nature and non-action as the false form, while Hīnayāna either takes form as the body, as in the 'Tattvasiddhi Śāstra'; or takes mind as the body, as in the 'Mahāsāṃghika Vinaya'; or takes non-form and non-mind as the body, as in the 'Satyasiddhi Śāstra'. Based on the precept body, there are stopping, acting, upholding, and violating, which are all recorded in detail in various documents and are not easy to understand. The 'Zhi Guan Fu Xing Xuan Qian Ju Ji' (Commentary on the Practice of Cessation and Contemplation) only provides an outline. Among them, there may be connections that are difficult to see, which can be referred to in the explanations in the 'Da Bu Bu Zhu' (Great Commentary). If a scholar can deeply understand the Vinaya of both Mahāyāna and Hīnayāna, then they can hear and contemplate the dharmas of samādhi and wisdom, and be complete in the three learnings, and can be a teacher.
As it is said in the scriptures, this refers to the 'Yijiao Jing' (Sūtra of the Buddha's Last Teaching). The lay precepts refer to the five precepts and the eight precepts. The eight precepts add to the five precepts the sixth: not sitting on high and large beds; the seventh: not wearing garlands and ornate clothing; the eighth: not going to watch and listen to singing and dancing.
The monastic precepts refer to Bhikṣu, Bhikṣuṇī, Śrāmaṇera, Śrāmaṇerikā, and Śikṣamāṇā.
The Hīnayāna precepts refer to the lay and monastic precepts listed above.
大乘戒者如梵網戒也在家出家淫男淫女及鬼神等悉得受之若佛未出輪王化人亦有戒法所謂身三口四及不飲酒八種之戒又云十善是尸羅酒防意地即十善中后三意業數異義同此名舊戒亦名性戒以不待佛制性自是善是惡故也佛若出世凡所制戒乃名客戒應知佛未出時非獨有舊戒亦有定慧如諸凡夫坐得四禪及以八定即舊定也如外道輩執著諸見六十二等即舊慧也若佛所制亦有客定如根本凈禪觀練熏修諸深禪等亦有客慧如四諦等若準釋論有十種戒則通大小一不缺戒即四重也二不破戒十三戒也三不穿戒即波逸提等如是皆名律儀戒也凡夫散心悉能持得四不雜戒即定共也與定相應凡夫入定則能持得出定亦得五隨道戒即道共也見真諦道其惑亡故六無著戒于思惟惑無所染故此二共成空觀持戒七智贊戒出假利物智者贊故八自在戒達法如空無拘撿故此二共成假觀持戒九隨定戒住楞嚴故十具足戒楞嚴定中法具足故此二共成中觀持戒涅槃經有五支十戒五支戒者一具足根本業清凈戒即四重也二前後眷屬余清凈戒謂偷蘭遮為前眷屬此語因蘭能為重罪前方便故十三僧殘列在重后名后眷屬所言餘者捨墮已下及諸經中所制之戒皆名余也三非諸惡覺覺清凈戒即是定共離欲散惡戒體是覺離惡覺故四護持正念念清凈戒種種方便令入無漏即四念處道共戒也五迴向具足無上道
【現代漢語翻譯】 現代漢語譯本： 大乘戒如同《梵網經》中所說的菩薩戒，無論是在家之人、出家之人、淫男、（指男性性工作者）以及鬼神等，都可以受持。如果佛陀還未出世，轉輪聖王的教化中也有戒法，即所謂的身三（不殺生、不偷盜、不邪淫）、口四（不妄語、不兩舌、不惡口、不綺語）以及不飲酒這八種戒。還有人說十善就是尸羅（śīla，戒律），防止意地的過失，即十善中的后三意業（不貪、不嗔、不癡），雖然名稱不同，但意義相同。這被稱為舊戒，也稱為性戒，因為不需等待佛陀制定，其本性自是善或惡。 佛陀如果出世，凡是他所制定的戒律，就稱為客戒。應當知道，佛陀未出世時，不僅有舊戒，也有定慧。例如，凡夫通過禪坐獲得四禪和八定，這就是舊定。又如外道之輩，執著于各種見解，如六十二見等，這就是舊慧。如果佛陀所制定，也有客定，如根本凈禪觀，通過練習和熏修而獲得的各種深禪定等。也有客慧，如四諦等。如果按照《釋論》的說法，有十種戒，可以貫通大小乘：一、不缺戒，即四重戒（殺、盜、淫、妄）。二、不破戒，即十三僧殘戒。三、戒，即波逸提等戒。這些都稱為律儀戒，凡夫散亂之心也能持守。 四、不雜戒，即定共戒，與禪定相應，凡夫入定就能持守，出定也能持守。五、隨道戒，即道共戒，見證真諦之道，其迷惑消亡的緣故。六、無著戒，對於思惟惑沒有染著，這兩種戒共同成就空觀持戒。七、智贊戒，以出世的智慧利益眾生，受到智者的讚歎。八、自在戒，通達諸法如虛空，沒有拘束和撿擇，這兩種戒共同成就假觀持戒。九、隨定戒，安住于楞嚴大定。十、具足戒，在楞嚴定中，一切法都具足，這兩種戒共同成就中觀持戒。《涅槃經》中有五支十戒，五支戒是：一、具足根本業清凈戒，即四重戒。二、前後眷屬余清凈戒，指偷蘭遮罪為前眷屬，因為偷蘭遮能成為重罪的前方便；十三僧殘戒列在重罪之後，名為后眷屬。所說的『余』，指捨墮以下以及各種經典中所制定的戒律，都稱為『余』。三、非諸惡覺覺清凈戒，即是定共戒，遠離慾望和散亂的惡念，戒體是覺悟，遠離惡覺的緣故。四、護持正念念清凈戒，用種種方便使人進入無漏之境，即四念處道共戒。五、迴向具足無上道。
【English Translation】 English version: The Mahāyāna precepts are like the Brahma Net Sutra precepts, which can be received by laypersons, renunciants, male prostitutes ( refers to male sex workers), and even ghosts and spirits. If the Buddha has not yet appeared, the teachings of a Chakravartin King also include precepts, namely the three bodily actions (not killing, not stealing, not engaging in sexual misconduct), the four verbal actions (not lying, not slandering, not using harsh language, not engaging in frivolous talk), and the eight precepts including abstaining from alcohol. It is also said that the ten wholesome actions are śīla (morality), preventing faults in the mind-ground, which are the last three mental actions of the ten wholesome actions (non-greed, non-hatred, non-delusion). Although the names are different, the meanings are the same. These are called old precepts, also known as nature precepts, because they do not need to wait for the Buddha to establish them; their nature is inherently good or evil. If the Buddha appears in the world, all the precepts he establishes are called guest precepts. It should be known that when the Buddha has not yet appeared, there are not only old precepts but also samādhi (concentration) and prajñā (wisdom). For example, ordinary people attain the four dhyānas and eight samādhis through meditation, which is old samādhi. Also, like the heretics who cling to various views, such as the sixty-two views, this is old prajñā. If the Buddha establishes them, there are also guest samādhis, such as the fundamental pure dhyāna contemplation, various deep samādhis attained through practice and cultivation. There is also guest prajñā, such as the Four Noble Truths. According to the Śāstra, there are ten types of precepts that can encompass both Hīnayāna and Mahāyāna: 1. Precepts without deficiency, which are the four root precepts (killing, stealing, sexual misconduct, lying). 2. Precepts without violation, which are the thirteen saṃghāvaśeṣa precepts. 3. ** precepts, which are the prāyaścittika precepts, etc. These are all called precepts of discipline, which can be upheld even by ordinary people with scattered minds. 4. Precepts without mixture, which are the precepts shared with samādhi, corresponding to concentration. Ordinary people can uphold them when entering samādhi and also when emerging from samādhi. 5. Precepts following the path, which are the precepts shared with the path, because they witness the truth of the path and their delusions disappear. 6. Precepts without attachment, because they are not tainted by the delusions of thought. These two precepts together accomplish the upholding of precepts through the contemplation of emptiness. 7. Precepts praised by wisdom, because they benefit sentient beings with worldly wisdom and are praised by the wise. 8. Precepts of freedom, because they understand that all dharmas are like space, without restriction or discrimination. These two precepts together accomplish the upholding of precepts through the contemplation of provisional existence. 9. Precepts following samādhi, because they abide in the Śūraṅgama Samādhi. 10. Precepts of completeness, because all dharmas are complete in the Śūraṅgama Samādhi. These two precepts together accomplish the upholding of precepts through the contemplation of the middle way. The Nirvana Sutra has the five branches of the ten precepts. The five branches of precepts are: 1. Precepts of complete and pure fundamental karma, which are the four root precepts. 2. Precepts of pure preceding and subsequent retinue, referring to the sthūlātyaya (serious offense) as the preceding retinue, because the sthūlātyaya can be a preliminary to a serious offense; the thirteen saṃghāvaśeṣa precepts are listed after the serious offenses and are called the subsequent retinue. The 'remaining' refers to the precepts below the niḥsargika-pāyantika and the precepts established in various sutras, which are all called 'remaining'. 3. Precepts of pure awareness of non-evil thoughts, which are the precepts shared with samādhi, separating from desire and scattered evil thoughts. The essence of the precepts is awareness, separating from evil awareness. 4. Precepts of pure mindfulness that protect and maintain, using various means to lead people into the unconditioned realm, which are the precepts shared with the path of the Four Foundations of Mindfulness. 5. Dedication to the complete unsurpassed path.
戒即佛菩薩持非諸下凡也言十戒者一禁戒二清凈戒三善戒四不缺戒五不折戒六大乘戒七不退戒八隨順戒九畢竟戒十具足戒論取缺壞不任故對根本經取微有缺損故對不雜五支十戒與論十戒和會同異具在釋簽。
二衣食具足衣有三一者如雪山大士隨所得衣弊形即足不遊人間堪忍力成故二者如迦葉等集糞掃衣及但三衣不畜余長三者多寒國土如來亦許三衣之外畜百一眾具食亦有三一者上根大士深山絕世菜根草果隨得資身二常乞食三檀越送食僧中凈食。
二衣食具足衣能弊形食能支命此二具足道業可成。
衣有三者且分三耳復有天須菩提面王比丘及許畜重物重物合在畜長中辨雪山大士如涅槃云釋迦先世曾為大士在於雪山唯被鹿皮時雪山中有香根等我于爾時唯食諸果食已坐禪堪忍力故不遊人間如是乃可亡于說凈受持等事名上根也。
如迦葉者此云大龜氏其先學道靈龜負圖而出應故從德命族是故云也此是中根常行十二頭陀頭陀此云抖擻抖擻十二種過患故也大論六十八云一蘭若二常乞食三糞掃衣四一坐食五節量食六中后不飲漿七冢間八樹下坐九露坐十常坐十一次第乞食十二三衣今文所列即十二中第三第十二也南山云糞掃衣者世人所棄無復堪用義同糞掃體是賤物離自貪著不為王賊所貪當得資身長道上士著之今在
【現代漢語翻譯】 現代漢語譯本： 戒律是佛和菩薩所持守的，不是給凡夫俗子的。說到十戒，分別是：一、禁戒（禁止的行為）；二、清凈戒（保持身心清凈）；三、善戒（行一切善）；四、不缺戒（不缺少任何戒條）；五、不折戒（不違犯戒律）；六、大乘戒（以大乘精神持戒）；七、不退戒（持戒不退轉）；八、隨順戒（隨順佛法持戒）；九、畢竟戒（究竟圓滿的戒律）；十、具足戒（圓滿具足一切戒律）。《律論》中說，『缺』是指戒體破損，無法使用；這裡針對的是根本戒。《根本經》中說，『壞』是指有輕微的缺損；這裡針對的是《律論》中的十戒。關於五支十戒與《律論》十戒的相同和不同之處，詳細的解釋都在《釋簽》中。 衣食具足是指在修行中，對於衣服和食物的需求得到滿足。衣服有三種：第一種是像雪山大士那樣，隨緣得到破舊的衣服就足夠了，不遊走於人間，具有很強的忍耐力；第二種是像迦葉尊者那樣，收集糞掃衣，或者只有三衣，不儲存多餘的衣物；第三種是在非常寒冷的國家，如來允許比丘在三衣之外，可以擁有生活所需的物品。食物也有三種：第一種是上根器的大士，居住在深山中，以野菜、草根、果實等維持生命；第二種是經常乞食；第三種是檀越供養的食物，僧團中清凈的食物。 衣食具足，衣服可以蔽體，食物可以維持生命，這兩者都具備了，道業就可以成就。 關於衣服有三種的說法，只是簡單地分為三種，實際上還有天須菩提、面王比丘，以及允許儲存貴重物品的情況，貴重物品應該歸類於儲存多餘物品中。關於雪山大士，如《涅槃經》中說，釋迦牟尼佛在過去世曾經作為大士在雪山修行，只穿鹿皮。當時雪山中有香根等食物，我那時只吃各種果實，吃完后就坐禪，因為有堪忍的力量，所以不遊走於人間。像這樣才能捨棄說凈、受持等事，這被稱為上根器的人。 如迦葉尊者，這裡說的是大龜氏，他的祖先修道時，靈龜揹負著圖出現，因為這個祥瑞的應驗，所以用『龜』來命名家族。這是中根器的人，經常修行十二頭陀行。『頭陀』的意思是『抖擻』，抖擻掉十二種過患。大論第六十八卷中說：一、蘭若（遠離村落）；二、常乞食；三、糞掃衣；四、一坐食；五、節量食；六、中后不飲漿；七、冢間（住在墳墓間）；八、樹下坐；九、露坐；十、常坐；十一、次第乞食；十二、三衣。現在文中列舉的就是十二頭陀行中的第三和第十二種。南山律師說，糞掃衣是世人丟棄的，已經沒有利用價值的，意義等同於糞土，本質是低賤的物品，可以遠離自身的貪著，不會被盜賊所覬覦，可以用來維持生命，增長道業，是上等修行人所穿的。現在...
【English Translation】 English version: The precepts are held by Buddhas and Bodhisattvas, not by ordinary mortals. The ten precepts are: 1. Prohibition precepts (prohibited behaviors); 2. Purity precepts (maintaining purity of body and mind); 3. Goodness precepts (performing all good deeds); 4. Non-deficiency precepts (not lacking any precepts); 5. Non-violation precepts (not violating the precepts); 6. Mahayana precepts (holding precepts with the spirit of Mahayana); 7. Non-regression precepts (not regressing in holding precepts); 8. Compliance precepts (holding precepts in accordance with the Dharma); 9. Ultimate precepts (ultimately perfect precepts); 10. Complete precepts (completely fulfilling all precepts). The Vinaya states that 'deficiency' refers to the precept body being damaged and unusable, which is directed at the fundamental precepts. The Fundamental Sutra states that 'damage' refers to slight defects, which is directed at the ten precepts in the Vinaya. The similarities and differences between the five-branch ten precepts and the ten precepts in the Vinaya are explained in detail in the Shi Qian. 'Sufficient clothing and food' refers to the fulfillment of the needs for clothing and food in practice. There are three types of clothing: The first is like the Great Hermit of Snow Mountain (Xueshan Dashi), who is content with whatever old clothes he can find, does not wander among people, and has great endurance. The second is like the Venerable Kashyapa (Jiaye Zunzhe), who collects discarded rags or only has three robes and does not store extra clothing. The third is in very cold countries, where the Tathagata (Rulai) allows monks to have items necessary for life in addition to the three robes. There are also three types of food: The first is for great hermits of superior capacity, who live in deep mountains and sustain themselves with wild vegetables, grass roots, and fruits. The second is regular begging for food. The third is pure food offered by donors (Tan Yue) in the Sangha. 'Sufficient clothing and food' means that clothing can cover the body and food can sustain life. With these two things, the path to enlightenment can be achieved. The statement that there are three types of clothing is just a simple division into three types. In reality, there are also cases like the Venerable Subhuti (Xūbúpútí), King Prasenajit (Miàn Wáng), and the permission to store valuable items, which should be classified as storing extra items. Regarding the Great Hermit of Snow Mountain, as the Nirvana Sutra says, Shakyamuni Buddha (Shijiamouni Fo) in a past life was a great hermit practicing in the Snow Mountain, wearing only deerskin. At that time, there were fragrant roots and other foods in the Snow Mountain, and I only ate various fruits, and after eating, I would sit in meditation. Because I had the power of endurance, I did not wander among people. Only in this way can one abandon things like speaking of purity and receiving and holding, which is called a person of superior capacity. Like the Venerable Kashyapa, here refers to the Great Turtle Clan (Dà Guī Shì). When his ancestors practiced the Way, a divine turtle carried a diagram and appeared. Because of this auspicious omen, the family was named after 'turtle'. This is a person of medium capacity who often practices the twelve Dhuta practices (Tou Tu Xing). 'Dhuta' means 'shaking off', shaking off twelve kinds of faults. The sixty-eighth volume of the Great Treatise says: 1. Aranya (living far from villages); 2. Regular begging for food; 3. Rag robes; 4. Eating one meal in one sitting; 5. Eating in moderation; 6. Not drinking juice after noon; 7. Living in a cemetery; 8. Sitting under a tree; 9. Sitting in the open; 10. Constant sitting; 11. Begging for food in order; 12. Three robes. The text now lists the third and twelfth of the twelve Dhuta practices. The Vinaya Master Nanshan (Nanshan Lushi) said that rag robes are discarded by the world and have no value for reuse, which is equivalent to dirt. The essence is a humble item that can be free from one's own attachment and will not be coveted by thieves. It can be used to sustain life and increase the path to enlightenment, and is worn by superior practitioners. Now...
中根與律有異。
言三衣者安陀會郁多羅僧僧伽梨然此三衣無有正翻僧伽梨義翻雜碎衣以條數多故亦名眾集時衣從用名入王宮聚落衣郁多羅僧名中價衣亦名上衣從用名入眾衣安陀會名下衣亦云著衣從用名院內行道雜作衣人就條數言五七九律無文也若云加沙此翻為染從色立名然此三衣皆須加法加五條法雲大德一心念我比丘某甲安陀會五條衣受一長一短割截衣持餘二衣法文在律鈔大論云佛弟子住中道故但三衣異於外道裸形無恥白衣多貪重著故也又三衣者不同一衣之少不同畜長等多此云不畜余長亦應更云不畜百一下文云畜百一眾具亦須更云畜余長也綺文互現耳今文為取雪山大士被鹿皮衣是上根故乃以但三衣為中根畜百一及畜余長合為下根若不取雪山大士即以但三衣為上百一為中余長為下。
多寒等者此土多寒根性又薄大聖一許三品通開故三衣外聽畜百一及許畜長但三衣一品也畜百一二品也畜長三品也故云三品通開矣仍以百一畜長二品合為下根焉。
言百一者薩婆多雲百一之物各得畜一百一之外皆是長物百一供身令受持之長物及余令說凈畜餘者所謂一切器與非器一外皆須作凈若畜百一于百一物心中但自記憶一種謂是我物或云加法加法記憶隨人而用此亦無在若乃畜長定須說凈說凈詞云大德一心念此是某甲長衣
【現代漢語翻譯】 現代漢語譯本 中根與律有異。
關於三衣，即安陀會（Antarvāsa，內衣）、郁多羅僧（Uttarāsaṅga，上衣）和僧伽梨（Saṃghāṭī，重衣）。這三衣沒有對應的直接翻譯。僧伽梨可以意譯為『雜碎衣』，因為它由多條布片縫製而成，也稱為『眾集時衣』，這是從用途來命名的，即進入王宮或聚落時穿的衣服。郁多羅僧被稱為『中價衣』，也稱為『上衣』，也是從用途來命名的，即進入大眾場合時穿的衣服。安陀會則被稱為『下衣』，也稱為『著衣』，從用途來說，是在寺院內行走或從事雜務時穿的衣服。人們根據布條的數量來區分，有五條、七條、九條等，但戒律中沒有明確規定。如果說『加沙』（Kasaya），翻譯過來就是『染色』，這是從顏色上來命名的。然而，這三衣都需要『加法』（一種儀式）。加五條衣的『加法』是：『大德一心念我比丘某甲安陀會五條衣受一長一短割截衣持』。其餘兩種衣服的『加法』可以在律鈔和大論中找到。大論中說，佛陀的弟子行中道，所以只穿三衣，這與外道裸形，以及在家白衣貪圖華麗衣著不同。此外，三衣不同於只穿一件衣服的簡樸，也不同於蓄積過多的衣物。這裡所說的『不畜余長』，應該理解為『不畜百一之外的剩餘之物』。下文說『畜百一眾具』，也應該理解為『畜百一之外的剩餘之物』。這些說法有些互相矛盾。現在的文義如果取雪山大士披鹿皮衣的例子，是因為他是上根之人，所以只穿三衣；如果以但穿三衣為中根，那麼畜百一和畜余長就合為下根。如果不取雪山大士的例子，那麼就以但穿三衣為上根，畜百一為中根，畜余長為下根。
『多寒等者』，是因為此地氣候寒冷，眾生根性又薄弱，大聖慈悲，所以三種情況都開許，因此在三衣之外，允許畜百一之物，以及允許畜長物。但穿三衣是一種情況，畜百一是第二種情況，畜長物是第三種情況，所以說三種情況都開許了。因此，將畜百一和畜長物這兩種情況合為下根。
關於『百一』，薩婆多（Sarvāstivāda，一切有部）認為，『百一之物』是指每種物品可以擁有一百零一件，超過一百零一件的都算是長物。這百一之物是用來供養身體，以便受持戒律的。對於長物和剩餘之物，都需要進行『說凈』（一種儀式）。所謂『畜餘者』，是指一切器具，無論是否屬於必需品，都需要進行『說凈』。如果畜百一之物，對於每一種物品，只要在心中記住一種，說『這是我的』就可以了。或者進行『加法』，『加法』的記憶方式隨個人而定，沒有固定的要求。如果畜長物，就一定要進行『說凈』。『說凈』的詞語是：『大德一心念，此是某甲長衣』。
【English Translation】 English version The Middle Root differs from the Vinaya.
Regarding the three robes, namely Antarvāsa (inner robe), Uttarāsaṅga (upper robe), and Saṃghāṭī (outer robe). There are no direct translations for these three robes. Saṃghāṭī can be translated as 'patched robe' because it is made of many pieces of cloth sewn together, also called 'assembly robe,' named for its use when entering royal palaces or villages. Uttarāsaṅga is called 'middle-value robe,' also known as 'upper robe,' named for its use when entering public gatherings. Antarvāsa is called 'lower robe,' also known as 'wearing robe,' used for walking in the monastery or doing chores. People distinguish them by the number of strips, such as five, seven, or nine, but there are no specific rules in the Vinaya. If we say 'Kasaya' (dye robe), it translates to 'dyed,' named for its color. However, all three robes require 'addition' (a ritual). The 'addition' for the five-strip robe is: 'Venerable, with one mind, remember that I, the Bhikṣu (monk) so-and-so, have received this five-strip Antarvāsa, one long and one short, cut and held.' The 'addition' for the other two robes can be found in the Vinaya commentary and the Mahāyāna treatises. The Mahāyāna treatises say that the Buddha's disciples practice the Middle Way, so they only wear three robes, which is different from the nakedness of heretics and the luxurious clothing of lay white-robed people. Furthermore, the three robes are different from the simplicity of wearing only one robe and the accumulation of too many robes. The 'not accumulating extra length' here should be understood as 'not accumulating anything beyond the hundred and one items.' The following text says 'accumulating a hundred and one items,' which should also be understood as 'accumulating anything beyond the hundred and one items.' These statements are somewhat contradictory. If the current text takes the example of the great hermit of Snow Mountain wearing a deerskin robe, it is because he is a person of superior faculties, so he only wears three robes; if wearing only three robes is considered the middle root, then accumulating a hundred and one items and accumulating extra length are combined as the lower root. If we do not take the example of the great hermit of Snow Mountain, then wearing only three robes is the upper root, accumulating a hundred and one items is the middle root, and accumulating extra length is the lower root.
'Many cold, etc.' is because the climate here is cold, and the faculties of beings are weak. The Great Sage is compassionate, so all three situations are permitted. Therefore, in addition to the three robes, it is allowed to accumulate a hundred and one items, and it is allowed to accumulate extra length. Wearing only three robes is one situation, accumulating a hundred and one items is the second situation, and accumulating extra length is the third situation, so it is said that all three situations are permitted. Therefore, the two situations of accumulating a hundred and one items and accumulating extra length are combined as the lower root.
Regarding 'a hundred and one,' Sarvāstivāda (the 'all exists' school) believes that 'a hundred and one items' means that each item can have one hundred and one pieces, and anything beyond one hundred and one pieces is considered extra length. These hundred and one items are used to support the body in order to uphold the precepts. For extra length and remaining items, 'purification' (a ritual) is required. The so-called 'accumulating remaining items' refers to all utensils, whether necessary or not, which require 'purification.' If accumulating a hundred and one items, for each item, just remember one in your heart, saying 'this is mine.' Or perform 'addition,' the way of remembering 'addition' depends on the individual and there are no fixed requirements. If accumulating extra length, it is necessary to perform 'purification.' The words of 'purification' are: 'Venerable, with one mind, remember that this is the extra-length robe of so-and-so.'
未作凈為凈故施與大德具在律鈔然此凈施非是真實是佛方便令諸弟子得畜長物而不犯戒名為假施若讀輔行須知此意大部補註曾引文示食亦分三如前衣中引大經文即上根也。
二常乞食且舉十二頭陀中第二常乞食即中根也。
三檀越送及僧凈食者既不能絕谷餌果又不能頭陀乞食如來亦許外護施主送食供給複次僧中如法結凈之食亦可受之即下根也。
三閑居靜處不作眾事名閑無憒鬧處名靜處有三例衣食可知。
三閑居靜處夫欲修道當須閑居擇其靜處若紛然憒鬧必隨境染著道業難成壞器易壞遺教經云汝等比丘欲求寂靜無為安樂當離憒鬧獨處閑居心亂曰憒不靜名鬧言處有三例衣食者一者深山如前所明上根處也二者頭陀如前蘭若冢間樹下露坐四處中根處也三者蘭若伽藍下根處也問此與中根如何辨異答中根即坐蘭若空回之地下根乃在空回住處及閑靜伽藍良以蘭若翻為閑靜故須辨之。
四息諸緣務息生活息人事息工巧技術等。
四息諸緣務緣謂塵緣務謂事務此有四種一者生活謂經紀生方觸途紛糾等二者人事謂一往一來附勢交結以求利等三者伎能謂醫方占相及書算等四者學問謂讀誦經論求勝負等如此四事應須止息故云息諸緣務也前三三昧及隨自意諸經行法皆息緣務若歷善惡及以無記非今所論。
五近善知識有三一外護善知識二同行善知識三教授善知識。
五近善知識障難多途如何遠離故須知識教詔助護聞名曰知見形曰識知識有三一外護者內修妙行不能營務故須外護而給助之二同行者切磋琢磨更相䇿發同其行故三教授者內不通達外起諸障故須明瞭指示過德善知識者是大因緣。
第二訶五欲一訶色謂男女形貌端嚴修目高眉丹唇皓齒及世間寶物玄黃朱紫種種妙色等。
二訶五欲文分五初訶色訶責也欲樂也五欲之境令人樂欲今既修行應須訶之是故訶色如熱金丸若也執之決定燒手修長也丹赤也皓白也玄黑也朱正色也紫間色也。
二訶聲謂絲竹環珮之聲及男女歌詠聲等。
二訶聲者聲如毒涂鼓聞之則須死。
絲竹等者自古之樂不出八音土曰塤皰曰笙皮曰鼓竹曰管絲曰弦石曰磐金曰鐘木曰柷在指名環在臂名釧珮者玉之帶也或從人說文云大帶佩也從人從巾佩必有巾謂之飾禮云凡帶必有佩玉也皆所以發起其聲令人生欲心也人聲曰歌歌者柯也以聲吟詠上下如草木之有柯也。
三訶香謂男女身香及世間飲食香等。
三訶香者香如龍氣嗅之必病。
四訶味謂種種飲食有膳美味等。
四訶味者味如沸蜜湯舌必爛非谷曰肴也膳食也。
五訶觸謂男女身份柔軟
【現代漢語翻譯】 現代漢語譯本
五種親近善知識的方式有三種：一、外護善知識（為修行者提供物質支援的善知識），二、同行善知識（與修行者一同修行的善知識），三、教授善知識（教導修行者佛法的善知識）。 親近善知識的過程中會有諸多障礙，如何遠離這些障礙呢？因此需要善知識的教導和幫助。聽到善知識的名字就心生敬仰叫做『知』，見到善知識的形象叫做『識』。善知識有三種：一、外護善知識，因為修行者專注于內在的修行，無暇顧及生活所需，所以需要外護善知識來提供幫助；二、同行善知識，彼此之間互相切磋，互相激勵，共同修行；三、教授善知識，因為修行者內在不通達佛法，外在又會遇到各種障礙，所以需要善知識來明確地指示正確的道路。能夠遇到過德善知識（具有卓越德行的善知識）是非常大的因緣。 第二部分是呵斥五欲，首先是呵斥色慾，包括男女端正美好的容貌，修長的眼睛，高高的眉毛，鮮紅的嘴唇，潔白的牙齒，以及世間的寶物，黑色、黃色、紅色、紫色等各種美妙的顏色。 第二部分呵斥五欲，分為五個小部分，首先是呵斥色慾。『訶』是呵責的意思，『欲』是慾望和快樂的意思。五欲的境界會使人產生慾望和快樂，現在既然要修行，就應該呵斥這些慾望，所以要呵斥色慾，色慾就像燒紅的金球，如果執著於它，必定會灼傷手。『修長』是指眼睛細長，『丹』是紅色的意思，『皓』是白色的意思，『玄』是黑色的意思，『朱』是正紅色，『紫』是間色。 第二是呵斥聲欲，包括絲竹樂器的聲音、環珮的聲音，以及男女歌唱的聲音等。 第二是呵斥聲欲，聲音就像塗有毒藥的鼓，聽到它就會喪命。 絲竹等樂器，自古以來的音樂都離不開八音：土製的叫塤，匏制的叫笙，皮革制的叫鼓，竹製的叫管，絲製的叫弦，石頭制的叫磐，金屬製的叫鐘，木頭制的叫柷。戴在手指上的叫環，戴在手臂上的叫釧，佩是玉製的腰帶，或者按照《說文解字》的說法，大帶也叫佩，佩戴時一定有巾，這叫做裝飾。禮儀上說，凡是繫腰帶，必定有佩玉，這些都是用來引發聲音，使人產生慾望的。 人的聲音叫做歌，歌的意思是『柯』，用聲音吟唱，上下起伏，就像草木有枝柯一樣。 第三是呵斥香欲，包括男女身上的香味，以及世間的飲食香味等。 第三是呵斥香欲，香味就像龍的氣息，聞了就會生病。 第四是呵斥味欲，包括各種飲食中的美味佳餚等。 第四是呵斥味欲，味道就像沸騰的蜂蜜，會燙爛舌頭。不是穀物做的菜叫做肴，膳就是美食。 第五是呵斥觸欲，包括男女身體的柔軟觸感。
【English Translation】 English version
There are three ways to associate with virtuous friends: 1. External protectors (virtuous friends who provide material support for practitioners), 2. Fellow practitioners (virtuous friends who practice together with practitioners), and 3. Teaching virtuous friends (virtuous friends who teach practitioners the Dharma). There are many obstacles in associating with virtuous friends. How can we stay away from these obstacles? Therefore, we need the teachings and assistance of virtuous friends. Hearing the name of a virtuous friend and generating reverence is called 'knowing' (知), seeing the form of a virtuous friend is called 'recognizing' (識). There are three types of virtuous friends: 1. External protectors, because practitioners focus on internal practice and have no time to manage their daily needs, they need external protectors to provide assistance; 2. Fellow practitioners, who learn from each other, encourage each other, and practice together; 3. Teaching virtuous friends, because practitioners do not understand the Dharma internally and encounter various obstacles externally, they need virtuous friends to clearly point out the correct path. Meeting a virtuous friend with outstanding virtue (過德善知識) is a very great karmic connection. The second part is rebuking the five desires. First is rebuking the desire for forms, including the upright and beautiful appearances of men and women, slender eyes, high eyebrows, red lips, white teeth, as well as worldly treasures, black, yellow, red, purple, and all kinds of wonderful colors. The second part is rebuking the five desires, divided into five small parts. The first is rebuking the desire for forms. 'Rebuking' (訶) means to censure, 'desire' (欲) means craving and pleasure. The realm of the five desires causes people to generate craving and pleasure. Now that we are practicing, we should rebuke these desires, so we should rebuke the desire for forms. The desire for forms is like a red-hot golden ball, if you cling to it, you will definitely burn your hand. 'Slender' (修長) refers to long and thin eyes, 'red' (丹) means red, 'white' (皓) means white, 'black' (玄) means black, 'crimson' (朱) is the primary red, and 'purple' (紫) is an intermediate color. The second is rebuking the desire for sounds, including the sounds of string and bamboo instruments, the sounds of jade pendants, and the sounds of men and women singing, etc. The second is rebuking the desire for sounds. Sound is like a drum coated with poison, hearing it will lead to death. String and bamboo instruments, etc., since ancient times, music has been inseparable from the eight tones: those made of earth are called Xun (塤), those made of gourd are called Sheng (笙), those made of leather are called drums (鼓), those made of bamboo are called pipes (管), those made of silk are called strings (弦), those made of stone are called Pan (磐), those made of metal are called bells (鐘), those made of wood are called Zhu (柷). Those worn on the fingers are called rings (環), those worn on the arms are called bracelets (釧), Pei (珮) is a jade belt, or according to the 'Shuowen Jiezi', a large belt is also called Pei, when wearing it, there must be a scarf, this is called decoration. Rituals say that whenever a belt is worn, there must be jade pendants, these are all used to evoke sounds and cause people to generate desires. The human voice is called song (歌), the meaning of song is 'Ke' (柯), singing with sound, rising and falling, just like plants have branches and twigs. The third is rebuking the desire for smells, including the fragrance of men and women's bodies, as well as the fragrance of worldly food, etc. The third is rebuking the desire for smells. Fragrance is like the breath of a dragon, smelling it will cause illness. The fourth is rebuking the desire for tastes, including the delicious delicacies in various foods, etc. The fourth is rebuking the desire for tastes. Taste is like boiling honey, it will scald the tongue. Dishes not made from grains are called Yao (肴), Shan (膳) is delicious food. The fifth is rebuking the desire for touch, including the soft touch of men and women's bodies.
細滑寒時體溫熱時體涼及諸好觸等。
五訶觸者觸如師子近必被嚙。
第三棄五蓋謂貪慾瞋恚睡眠掉悔疑。
三棄五蓋此五覆蓋心神昏闇定慧不發是故應須棄而舍之貪慾蓋者追念昔時所更五欲生醉惑心亡失正念瞋恚蓋者追想是人惱害於我忿怒毒火燒諸功德睡眠蓋者昏昏名睡倚放名眠猶如死人遠離精進掉悔蓋者邪心動念作無益事名之為掉忽然改變思惟自恥云何今日作斯過失名之為悔由是之故禪定不發猶豫不決名之為疑此非見諦障理之疑乃是障定之疑此疑有三一者疑自謂我本是底下之人非是法器二者疑師所謂彼人無有智慧師而事之將不誤我三者疑法謂所受法何必合理三疑在懷止觀不發。
第四調五事謂調心不沈不浮調身不緩不急調息不澀不滑調眠不節不恣調食不饑不飽。
四調五事調謂調停眠食二事定外調之身心息三就入住出三時調之調身之法如禪門云夫欲坐者先須安處使久無妨若欲半跏以左壓右牽來近身若欲全跏䟤右壓左寬衣帶周正身勿令坐時更有脫落乃以左手而壓右手置右腳上挺動支節七八許度如按摩法勿曲勿聳正頭正項令鼻對臍不偏邪不低昂身如碇石無令騷動。
次調息者即當開口吐胸中氣自恣而出使百脈處皆隨氣出次當閉口鼻中內清氣如是至三若息已調一度亦足次以唇齒相
【現代漢語翻譯】 現代漢語譯本： 細滑的觸感，寒冷時身體是溫熱的，溫熱時身體是涼爽的，以及其他各種好的觸感等。
五訶觸（Pañca Okkāsa，五種應避免的觸覺）是指觸覺就像獅子一樣，靠近必然會被咬傷。
第三是捨棄五蓋（Pañca Nīvaraṇa，五種覆蓋心靈的障礙），即貪慾（Kāmacchanda）、瞋恚（Vyāpāda）、睡眠（Thīna-middha）、掉悔（Uddhacca-kukkucca）和疑（Vicikicchā）。
捨棄五蓋，這五種煩惱覆蓋心神，使人昏暗，禪定和智慧無法生髮，因此應當捨棄它們。貪慾蓋是指追憶過去所經歷的五欲，產生迷惑，喪失正念。瞋恚蓋是指追想某人惱害自己，忿怒的毒火燒燬一切功德。睡眠蓋是指昏昏沉沉叫做睡，倚靠放鬆叫做眠，就像死人一樣，遠離精進。掉悔蓋是指邪心妄動，做無益的事情叫做掉；忽然改變想法，思惟自己感到羞恥，心想：『今天怎麼做了這樣的錯事？』這叫做悔。由於這些原因，禪定無法生起。猶豫不決叫做疑，這不是見諦（Dṛṣṭi，真理之見）的障礙，而是障礙禪定的疑。這種疑有三種：一是懷疑自己，認為自己本是低下之人，不是修法的根器；二是懷疑老師，認為這個人沒有智慧，跟隨他學習恐怕會誤導我；三是懷疑法，認為所接受的法未必合理。三種疑惑在心中，止觀（Śamatha-Vipaśyanā）就無法生起。
第四是調和五事（Pañca Kāraka，五種需要調和的事項），即調心，使其不沉沒也不浮躁；調身，使其不遲緩也不急促；調息，使其不澀滯也不滑脫；調眠，使其不過度也不放縱；調食，使其不飢餓也不飽脹。
調和五事，調是指調停睡眠和飲食這兩件事，在禪定之外進行調整。身、心、息這三件事，就入住和出這三個時段進行調整。調身的方法，如禪門所說：『想要打坐的人，首先要選擇一個安穩的地方，使長時間打坐也沒有妨礙。如果想要半跏趺坐，就用左腳壓在右腳上，拉近身體。如果想要全跏趺坐，就用右腳壓在左腳上，寬鬆衣帶，使身體端正，不要讓打坐時還有衣服脫落的情況。然後用左手壓在右手上，放在右腳上，挺動肢體七八次，如**法一樣，不要彎曲也不要聳起，頭正頸正，使鼻子對準肚臍，不偏斜也不低頭仰頭，身體像碇石一樣，不要讓它騷動。』
其次是調息，就是要張開口吐出胸中的濁氣，儘量地吐出，使全身的脈絡都隨著氣吐出。然後要閉上口，用鼻子吸入清氣，像這樣重複三次。如果氣息已經調和，一次也足夠了。然後用嘴唇和牙齒相
【English Translation】 English version: Subtle and smooth touch, the body is warm when it is cold, and the body is cool when it is warm, and all kinds of good touches, etc.
The five objectionable touches (Pañca Okkāsa, five kinds of touches to be avoided) are like a lion; approaching them will surely lead to being bitten.
Third is abandoning the five hindrances (Pañca Nīvaraṇa, five kinds of obstacles that cover the mind), namely, sensual desire (Kāmacchanda), ill-will (Vyāpāda), sloth and torpor (Thīna-middha), restlessness and remorse (Uddhacca-kukkucca), and doubt (Vicikicchā).
Abandoning the five hindrances, these five afflictions cover the mind and spirit, causing darkness, and preventing the arising of samādhi and wisdom. Therefore, they should be abandoned. Sensual desire refers to recalling past experiences of the five desires, generating delusion, and losing right mindfulness. Ill-will refers to recalling someone harming oneself, with the poisonous fire of anger burning away all merits. Sloth and torpor refer to being drowsy, which is called sloth, and leaning and relaxing, which is called torpor, like a dead person, far from diligence. Restlessness and remorse refer to the mind moving wrongly, doing useless things, which is called restlessness; suddenly changing one's mind, reflecting on oneself and feeling ashamed, thinking, 'How could I have done such a wrong thing today?' This is called remorse. Because of these reasons, samādhi cannot arise. Hesitation and indecision are called doubt, which is not the obstacle to seeing the truth (Dṛṣṭi, the vision of truth), but the doubt that hinders samādhi. This doubt has three types: first, doubting oneself, thinking that one is inherently inferior and not a vessel for practicing the Dharma; second, doubting the teacher, thinking that this person has no wisdom, and following him may mislead me; third, doubting the Dharma, thinking that the Dharma received may not be reasonable. With these three doubts in mind, Śamatha-Vipaśyanā (calm abiding and insight) cannot arise.
Fourth is harmonizing the five factors (Pañca Kāraka, five kinds of matters to be harmonized), namely, harmonizing the mind, making it neither sink nor float; harmonizing the body, making it neither slow nor hurried; harmonizing the breath, making it neither stagnant nor slippery; harmonizing sleep, making it neither excessive nor indulgent; harmonizing food, making it neither hungry nor full.
Harmonizing the five factors, 'harmonizing' refers to adjusting sleep and food, which are adjusted outside of meditation. The three factors of body, mind, and breath are adjusted during the three periods of entering, abiding, and exiting. The method of harmonizing the body, as the Chan school says: 'Those who want to sit in meditation must first choose a stable place, so that sitting for a long time is not hindered. If you want to sit in the half-lotus position, use your left foot to press on your right foot, and pull it close to your body. If you want to sit in the full-lotus position, use your right foot to press on your left foot, loosen your belt, and straighten your body, so that there are no clothes falling off during meditation. Then, press your left hand on your right hand, place it on your right foot, and move your limbs seven or eight times, like the ** method, do not bend or shrug, keep your head straight and your neck straight, so that your nose is aligned with your navel, not skewed, not looking down or up, and your body is like an anchor stone, do not let it move.'
Next is harmonizing the breath, which is to open your mouth and exhale the turbid air in your chest, exhaling as much as possible, so that the meridians throughout your body follow the air out. Then, close your mouth and inhale fresh air through your nose, repeating this three times. If the breath is already harmonized, once is enough. Then, use your lips and teeth to
拄舌向上腭閉眼令斷外光之後次揀息風如前數息觀中已示其息若調易入定故次調心者一則調亂令不越逸二乃調心令不沉浮若心沈時繫念鼻端若心浮時安心向下此名初入調身息心若住禪中其有不調如初入法若欲出定漸漸申舒按摩其身漸漸吐納細細呼吸漸漸放心緣于外境所以三事合而調者三事相依如初受胎暖壽識三即身心息不前不後未曾相離故合調之若眠食二不同時故各為一調今文中雲沉浮等者沈謂沉下浮謂浮上緩謂寬緩急謂急卒息鈍名澀息利名滑節謂苦制恣謂縱恣食少乃饑多則名飽今皆調之故云不也問棄五蓋中已舍睡眠今何調眠答前為入定是故棄之今在散心所以調之各有其致無相違也。
第五行五法一欲欲離世間一切妄想顛倒欲得一切諸禪定智慧門故。
五行五法文自分五初欲。
二精進堅持禁戒棄於五蓋初中后夜勤行精進故。
二精進。
三唸唸世間欺誑可輕可賤禪定智慧可重可貴。
三念。
四巧慧籌量世間樂禪定智慧樂得失輕重等。
四巧慧。
五一心念慧分明明見世間可患可惡善識禪定智慧功德可尊可貴。
五一心皆如文可見。
此二十五法為四教前方便故應須具足若無此方便者世間禪定尚不可得豈況出世妙理乎然前明教既漸頓不同方便
【現代漢語翻譯】 現代漢語譯本 『拄舌向上腭，閉眼令斷外光』之後，接著調整氣息。像之前數息觀中已經展示的那樣調整氣息。如果氣息調和，就容易入定。所以接著調整心念：一是調整散亂的心，使它不放縱逸脫；二是調整沉沒的心，使它不沉沒漂浮。如果心沉沒時，就係念于鼻端；如果心漂浮時，就安心向下。這叫做初入門時調整身、息、心。如果在禪定中，如果有不調和的情況，就像初入門時一樣調整。如果想要出定，就漸漸伸展身體，漸漸吐納細微的呼吸，漸漸放鬆心念，緣于外境。所以說三事合在一起而調和，是因為三事相互依存，就像最初受胎時的暖、壽、識三者，即身、心、息不前不後，未曾相離，所以要合在一起調和。如果睡眠和飲食不同時進行，所以各自成為一種調整。現在文中說的『沉浮』等，沉是指沉下，浮是指浮上，緩是指寬緩，急是指急促，息鈍名叫澀，息利名叫滑，節是指苦制，恣是指縱恣，食少就飢餓，食多就飽脹，現在都要調和它們，所以說『不也』。問：在捨棄五蓋（Nivarana，阻礙修行的五種障礙）中已經捨棄了睡眠，現在為什麼還要調整睡眠？答：之前是爲了入定，所以捨棄睡眠；現在是在散心中，所以要調整睡眠。各有各的道理，沒有互相違背。
第五行講五法：一、欲（Chanda，願望），願望離開世間一切妄想顛倒，願望獲得一切諸禪定智慧之門。
五行五法，文自分為五部分，首先是欲。
二、精進（Viriya，努力），堅持禁戒，捨棄五蓋，初夜、中夜、后夜勤行精進。
二、精進。
三、念（Sati，正念），念世間是欺騙、可以輕視、可以賤視的，禪定智慧是可以重視、可以珍貴的。
三、念。
四、巧慧（Panna，智慧），籌量世間樂和禪定智慧樂的得失輕重等。
四、巧慧。
五、一心（Ekaggata，專注），念慧分明明見世間是可患可惡的，善識禪定智慧功德是可尊可貴的。
五、一心，都如文中所見。
這二十五法是四教（佛教的四種教法）的前方便，所以應當具足。如果沒有這些方便，世間禪定尚且不可得，何況出世間的妙理呢？然而前面說明教法既然有漸頓不同，方便也不同。
【English Translation】 English version After 'pressing the tongue against the upper palate and closing the eyes to cut off external light,' then adjust the breath. Adjust the breath as shown previously in the counting breaths contemplation. If the breath is harmonized, it is easy to enter Samadhi (定，concentration). Therefore, next adjust the mind: first, adjust the distracted mind so that it does not become unrestrained and uncontrolled; second, adjust the sinking mind so that it does not become submerged and floating. If the mind is sinking, then focus on the tip of the nose; if the mind is floating, then settle the mind downwards. This is called adjusting the body, breath, and mind when first entering the practice. If in Samadhi, if there is any disharmony, adjust it as when first entering the practice. If you want to exit Samadhi, gradually stretch the body, gradually exhale and inhale subtle breaths, and gradually relax the mind, focusing on external objects. Therefore, it is said that the three things are harmonized together because the three things are interdependent, just like the warmth, life, and consciousness at the beginning of conception, that is, the body, mind, and breath are not before or after, and have never been separated, so they must be harmonized together. If sleeping and eating are not done at the same time, then each becomes a separate adjustment. Now, the text says 'sinking and floating,' etc. Sinking refers to sinking down, floating refers to floating up, slow refers to relaxed, fast refers to hurried, dull breath is called rough, sharp breath is called smooth, restraint refers to bitter control, indulgence refers to unrestrained, eating little leads to hunger, eating much leads to fullness, now all must be harmonized, so it says 'not so.' Question: In abandoning the five Nivarana (五蓋，hindrances), sleep has already been abandoned, why adjust sleep now? Answer: Before, it was for entering Samadhi, so sleep was abandoned; now it is in a scattered mind, so sleep must be adjusted. Each has its own reason, and there is no contradiction.
The fifth section discusses the five Dharmas (五法，five qualities): First, Chanda (欲，aspiration), aspiring to leave behind all delusions and inversions of the world, aspiring to attain all the gates of Samadhi and wisdom.
The five lines and five Dharmas, the text is divided into five parts, first is Chanda.
Second, Viriya (精進，effort), upholding the precepts, abandoning the five Nivarana, diligently practicing effort in the early, middle, and late nights.
Second, Viriya.
Third, Sati (念，mindfulness), being mindful that the world is deceptive, can be despised, can be looked down upon, while Samadhi and wisdom are worthy of respect and precious.
Third, Sati.
Fourth, Panna (巧慧，wisdom), contemplating the gains and losses, the lightness and heaviness, etc., of worldly pleasures and the pleasures of Samadhi and wisdom.
Fourth, Panna.
Fifth, Ekaggata (一心，one-pointedness), with mindfulness and wisdom, clearly seeing that the world is afflicted and hateful, and clearly recognizing that the merits and virtues of Samadhi and wisdom are worthy of respect and precious.
Fifth, Ekaggata, all as seen in the text.
These twenty-five Dharmas are the preliminary practices for the four teachings (四教，four doctrines of Buddhism), so they should be fully possessed. If there are no such expedient means, worldly Samadhi cannot be attained, let alone the wonderful principles of transcending the world? However, since the previous explanation of the teachings has gradual and sudden differences, the expedient means are also different.
亦異依何教修行臨時審量耳。
三此二十下結示前方便者遠方便也是則十境名後方便近方便也方便既立即入正修須於此中列示十境以為所觀但文略耳。
次明正修十乘觀法亦四教名同義異今且明圓教余教例此。
二正修分二初標示言正修者正修妙行非方便也十種之法運載行人遊方至極名十乘也而一一乘並以妙觀觀于陰心顯於三千三諦之理故云觀法也三觀十乘以為能觀陰等十境以為所觀此約藥病過德分也三觀能觀三諦所觀此約不思議法說也至下十乘勿迷此矣。
一觀不思議境謂觀一念心具足無減三千性相百界千如即此之境即空即假即中更不前後廣大圓滿橫豎自在故法華經云其車高廣(上根正觀此境)。
二解釋分十初觀不思議境依止觀中應須標云一觀心是不可思議境也謂觀一念心具足無減三千性相百界千如者即是觀一念陰心顯成三千三諦之境也即此之境即空假中不前不後者點示妙境即是觀也廣大圓滿橫豎自在者境觀即中非橫非豎即假名橫即空名豎三觀微妙名自在也故法華云其車高廣者引大車文證向境觀橫廣豎高等也上根正觀此者十乘分三根今是上根也此是消文對當境觀境觀之旨今試明之何者謂以一心微妙止觀以為能觀一念陰境以為所觀由以能觀觀所觀故即達一念迷妄陰境無一異相無一異
者乃是空中寂滅實相實相無相而具諸相諸相即是三千性相不思議假是則觀心所成所顯三諦明矣而此三諦雖是所觀無別能觀故即妙境即空假中是名境觀無前無後橫豎等也故荊溪云能了妄念無一異相達此無相具一切心三千具足非唯此中諸境皆爾是則名為照此著心緣生虛假假中三千自體性空即是心性圓妙三諦若夫不達一念陰心無一異者斯為取著云何能具三千性相故取著心不具三千此約妙觀觀妙境說若以理論無非法界何所隔耶當知止觀陰境十乘廣示其相至下九境其文甚略廣略雖殊大意何別旨趣最顯無出禪境故如向引無一異等若識此義何必再陳但為近代傳習之者各以己心以談妙境謂之通修及不通修謂境即觀及彰絕待有如是等諸說不同異論紛紜形於章藻傳之尚之孰能正之今故直明境觀文旨他人曲說可不滅哉何者止觀標云一觀心是不可思議者此境難說先明可思議后明不思議故引華嚴心造五陰即十法界約三義讀即三諦故次引無量義廣明十如及三世間然後結成一念三千非一異等輔行謂此是性德境今所明者所言一者十乘之初也觀者釋名中絕待止觀也心者一念陰心也是者成也顯也不可思議境者三千三諦也謂之性德者不由他悟全性而顯也若觀心未是之時名為迷中陰境耳故用釋名中絕待妙觀觀于陰心顯成三千三諦全是性德而顯現也故輔行雲妙觀觀
之令成妙境境是所觀以所顯能妙觀斯立既是觀心所成妙境故非妄情取著之法故取著心即是迷中陰心而已照此著心無一異等即是觀成所顯法門故云用觀觀境而說斯義難解深愿體之然而所顯三千三諦諸法實相言詞寂滅非一非異云何知于非一異相故寄一異推而彰之既寄修推而彰所顯三千性德是故即有修德境矣如此但在自行照達若欲化他是故應須于非一異作一異說全向自行而起利他是以即有化他境也所以一念三千三諦實非一異及縱橫等即大經云佛性不名一法十法百千法等經文既云非一非萬故是三千三諦佛性無一異也復云善惡及以無記即是佛性故知由達非一非異非三千已方乃具足三千三諦三佛性焉所以先蕩然后立法諸文先立然後蕩法蕩立隨宣先後無在妙得此意可與論道然而三境只是一境一境即是觀成所顯三千三諦雖是一境義必具三方彰自行及以化他自他不二真俗同時無說即說說即無說以至下文引三喻等準思可見說教大體其義著明誰云通修不通修耶請以向意討論止觀及輔行文方驗有所歸在理或當何必求人別有義章委明斯旨然今豈欲抑令人信學者于道果何如哉。
二真正發菩提心謂依妙境發無作四弘誓願憫己憫他上求下化故經云又于其上張設幰蓋。
二真正發菩提心自達妙境他尚在迷故鬚髮心上求下化不依教道名之為真
【現代漢語翻譯】 現代漢語譯本 使之成就奇妙的境界，境界是所觀的對象，憑藉所觀的對象來顯現能觀的智慧。能觀的智慧一旦確立，便是觀心所成就的奇妙境界，因此不是虛妄的情感執著之法。所以執著的心就是迷失於中陰的心而已。照見這執著的心，無所謂一異等等，這就是觀行成就所顯現的法門。所以說用觀行來觀察境界，而闡述這個道理難以理解，希望能夠深刻體會。然而所顯現的三千、三諦諸法實相，言語道斷，非一非異。如何認識到非一異的相狀呢？所以借用一異來推演而彰顯它。既然借用修行來推演而彰顯所顯現的三千性德，因此就有了修德之境。像這樣，只在于自己修行照見通達。如果想要教化他人，因此應該在非一異上作一異的說法，完全從自己的修行而生起利他之心，因此就有了化他之境。所以一念三千、三諦，實際上並非一異以及縱橫等等。《大經》說，佛性不名為一法、十法、百千法等等。經文既然說非一非萬，所以是三千三諦佛性無所謂一異。又說，善惡以及無記，就是佛性。由此可知，由於通達非一非異，非三千，才能夠具足三千三諦三佛性。所以先破除然後建立，各種經文先建立然後破除，破除和建立隨著宣講的先後，都能巧妙地領會這個意思，可以與你討論佛道。然而三境只是一境，一境就是觀行成就所顯現的三千三諦。雖然是一境，意義必定具備三方面，才能彰顯自行以及化他，自他不二，真俗同時，無說即是說，說即是無說。以至於下文引用三個比喻等等，參照思考就可以明白。說法教化的大體，它的意義顯著明白，誰說通修不通修呢？請用我所說的意思討論止觀以及輔行文，才能驗證有所歸宿。在道理上或許應當如此，何必尋求他人另外的義章來詳細說明這個宗旨呢？然而現在難道想要強迫人相信嗎？對於學道的人來說又會怎麼樣呢？
二、真正發起菩提心，就是依于奇妙的境界，發起無作四弘誓願，憐憫自己，憐憫他人，向上求佛道，向下教化眾生。所以經中說：『又在它的上面張設幰蓋。』（幰蓋：一種裝飾華麗的傘蓋，象徵佛法的庇護）
二、真正發起菩提心，自己通達奇妙的境界，他人還在迷惑之中，所以必須發心向上求佛道，向下教化眾生。不依教理正道，就不能稱之為真。
【English Translation】 English version To cause it to become a wondrous realm; the realm is the object of observation, using the object of observation to reveal the wisdom of observation. Once the wisdom of observation is established, it is the wondrous realm achieved by the observing mind, therefore it is not a method of deluded emotional attachment. Thus, the attached mind is simply being lost in the intermediate state. Seeing this attached mind, there is no such thing as one or different, etc.; this is the Dharma gate revealed by the accomplishment of observation. Therefore, it is said that using observation to observe the realm, and explaining this principle is difficult to understand; it is hoped that it can be deeply understood. However, the three thousand, three truths, all Dharmas, the true nature revealed, words are extinguished, neither one nor different. How to recognize the appearance of neither one nor different? Therefore, use one and different to deduce and manifest it. Since using practice to deduce and manifest the three thousand inherent virtues revealed, therefore there is the realm of cultivated virtue. Like this, it only lies in one's own practice of seeing and understanding. If one wants to teach others, therefore one should make statements of one and different on neither one nor different, completely arising from one's own practice to benefit others, therefore there is the realm of transforming others. Therefore, a single thought of three thousand, three truths, in reality is neither one nor different, as well as vertical and horizontal, etc. The Mahāparinirvāṇa Sūtra says, 'Buddha-nature is not named as one Dharma, ten Dharmas, hundreds and thousands of Dharmas, etc.' Since the sutra text says neither one nor ten thousand, therefore it is the three thousand three truths Buddha-nature without one or different. It also says, 'Good and evil as well as neutral, are Buddha-nature.' From this it is known that due to understanding neither one nor different, not three thousand, one can then fully possess the three thousand three truths three Buddha-natures. Therefore, first destroy and then establish, various sutra texts first establish and then destroy, destroying and establishing following the order of preaching, one can subtly grasp this meaning and discuss the Buddha's path with you. However, the three realms are only one realm, one realm is the three thousand three truths revealed by the accomplishment of observation. Although it is one realm, the meaning must possess three aspects, in order to manifest self-practice as well as transforming others, self and others are not two, truth and convention are simultaneous, no speaking is speaking, speaking is no speaking. As for the following text citing three metaphors, etc., referring to thinking can make it clear. The general principle of preaching and teaching, its meaning is clearly understood, who says universal practice is not universal practice? Please use what I have said to discuss the Mohe Zhiguan and Fuxing, in order to verify that there is a destination. In principle, perhaps it should be so, why seek others for other chapters of meaning to explain this purpose in detail? However, now do you want to force people to believe? What will happen to those who study the path?
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Truly Arousing Bodhicitta: This means relying on the wondrous realm to arouse the uncreated Four Great Vows, to have compassion for oneself and others, to seek enlightenment above and transform beings below. Therefore, the sutra says: 'Moreover, above it, a canopy is erected.' (canopy: A decorative and ornate parasol, symbolizing the protection of the Buddha's Dharma)
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Truly Arousing Bodhicitta: One has attained the wondrous realm oneself, but others are still in delusion, so one must arouse the mind to seek enlightenment above and transform beings below. Not relying on the teachings and the right path cannot be called true.
依三諦理名之為正造趣所期名之為發所期妙果名為菩提能行能趣名之為心無作四諦及以四弘如前已明憫己昔迷悲他現昧是故我今上求佛果下化眾生斯乃法華又于大車妙境之上張設慈悲普覆幰蓋幰(虛偃切)以帛張在大車上也問應先起誓后觀妙境何故境後方發心耶答境前發心具如五略今境后發重為成觀故須依境自行化他問發心成觀其觀如何答準止觀云觀心可解輔行決云如前誓相誓相者何即止觀云眾生雖如虛空而度如空之眾生即是空觀雖知眾生甚多而度甚多眾生即是假觀雖知眾生如佛如而度如佛之眾生即是中觀。
三善巧安心止觀謂體前妙理常恒寂然名為定寂而常照名為慧故經雲安置丹枕(車內枕)。
三善巧安心止觀者上既依境發起大心發心必須立於妙行行即止觀故此安心明識行人信法二行迴轉相資六十四番名為善巧三止三觀安住諦理息止妄源名為安心定即是止慧即是觀止體靜故理恒寂然觀體明故性常朗然斯乃法華大車之中安置丹枕南山經音雲天竺國無此木枕皆以赤皮內著綿毛用之倚臥丹是赤色名為正色無紫間色乃喻智光無分別也枕能休息身首安然喻一行三昧息一切智首息一切行身也所息得理是以安然故今安心即車內枕。
四破法遍謂以三觀破三惑三觀一心無惑不破故經云其疾如風。
四破法
【現代漢語翻譯】 現代漢語譯本： 依據三諦之理，稱之為『正造趣』，所期望的目標，稱之為『發所期』，美妙的果實，名為『菩提』（覺悟），能夠行動和趨向，稱之為『心』。無作四諦（苦、集、滅、道）以及四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），如前文已經闡明。憐憫自己過去迷惑，悲憫他人現在愚昧，因此我現在向上追求佛果，向下教化眾生。這就是《法華經》的要義。又在大車的美妙境界之上，張設慈悲，普遍覆蓋幰蓋（古代車上的遮陽篷）。
有人問：應該先發起誓願，然後觀察美妙的境界，為什麼在境界之後才發心呢？
回答：在境界之前發心，已經詳細地在『五略』中說明。現在在境界之後再次發心，是爲了成就觀行，所以必須依據境界自行化他。
有人問：發心成就觀行，這個觀行是怎樣的呢？
回答：依據《止觀》所說，觀心可以理解。《輔行決》說：『如前誓相』。『誓相』是什麼呢？就是《止觀》所說：眾生雖然如同虛空，而要度化如同虛空的眾生，這就是空觀；雖然知道眾生甚多，而要度化甚多的眾生，這就是假觀；雖然知道眾生如佛，而要度化如佛的眾生，這就是中觀。
三善巧安心止觀，是指體悟前述的美妙道理，常恒寂然，名為『定』（禪定）；寂靜而常照，名為『慧』（智慧）。所以經中說：『安置丹枕』（車內的枕頭）。
三善巧安心止觀，上面已經依據境界發起大心，發起大心必須立足於美妙的修行，修行就是止觀，因此這個『安心』，是說明修行人信法二行迴轉相資，六十四番，名為『善巧』。三止（體真止、方便隨緣止、息諸緣務止）三觀（空觀、假觀、中觀）安住在真諦之理，息止妄想的根源，名為『安心』。定就是止，慧就是觀。止的本體是靜止的，所以真理恒常寂然；觀的本體是明亮的，所以自性常常明朗。這就是《法華經》大車之中安置丹枕的含義。《南山經音》說：『天竺國沒有這種木枕，都是用紅色的皮革，裡面裝著棉毛，用來倚靠。丹是紅色，名為正色，沒有紫色等雜色，是比喻智慧之光沒有分別。』枕頭能夠休息身體和頭部，使人安然，比喻一行三昧（真如三昧）息滅一切智首（佛的智慧），息滅一切行身（菩薩的修行）。所息滅的符合真理，所以安然，所以現在的安心，就是車內的枕頭。
四破法遍，是指用三觀（空觀、假觀、中觀）破除三惑（見思惑、塵沙惑、無明惑），三觀一心，沒有惑不能破除。所以經中說：『其疾如風』。
四破法
【English Translation】 English version: According to the Three Truths (三諦理), it is called 'Right Creation and Approach' (正造趣); the expected goal is called 'Aspiration to Achieve' (發所期); the wonderful fruit is called 'Bodhi' (菩提, enlightenment); the ability to act and move towards is called 'Mind' (心). The Four Noble Truths without action (無作四諦) and the Four Great Vows (四弘誓願 - to deliver innumerable sentient beings, to end endless afflictions, to learn limitless Dharma teachings, and to attain the supreme Buddha-hood) have been explained earlier. Pitying one's past delusion and having compassion for others' present ignorance, therefore, I now seek the Buddha-fruit above and transform sentient beings below. This is the essence of the Lotus Sutra. Moreover, above the wonderful realm of the Great Vehicle, compassion is displayed and a canopy (幰蓋) of universal covering is erected (a canopy is a cloth stretched over a large vehicle).
Someone asks: Should one first make vows and then observe the wonderful realm? Why is the mind awakened after the realm?
Answer: Awakening the mind before the realm has been explained in detail in the 'Five Summaries' (五略). Now, awakening the mind again after the realm is to accomplish contemplation, so one must rely on the realm to benefit oneself and others.
Someone asks: How is the contemplation that accomplishes the mind-awakening?
Answer: According to the 止觀 (Zhǐ Guān, Concentration and Insight), contemplating the mind can be understood. The 輔行決 (Fǔ Xíng Jué) says: 'As in the previous vow-aspects.' What are the 'vow-aspects'? They are what the 止觀 says: Although sentient beings are like empty space, one vows to deliver sentient beings as numerous as space, which is the Emptiness Contemplation (空觀); although one knows that sentient beings are numerous, one vows to deliver numerous sentient beings, which is the Provisional Contemplation (假觀); although one knows that sentient beings are like Buddhas, one vows to deliver sentient beings like Buddhas, which is the Middle Way Contemplation (中觀).
The Three Skillful Ways of Pacifying the Mind through Concentration and Insight refer to realizing the wonderful principle before, which is constant and still, called 'Samadhi' (定); stillness with constant illumination is called 'Wisdom' (慧). Therefore, the sutra says: 'Place the crimson pillow' (安置丹枕, the pillow inside the vehicle).
The Three Skillful Ways of Pacifying the Mind through Concentration and Insight: Having aroused the great mind based on the realm above, the arousal of the great mind must be based on wonderful practice. Practice is Concentration and Insight, so this 'Pacifying the Mind' explains how practitioners rely on faith and practice, mutually supporting each other in sixty-four ways, called 'Skillful Ways.' The Three Concentrations (三止 - Concentration on the True Nature, Concentration on Expedient Adaptation, Concentration on Cessation of All Afflictions) and the Three Insights (三觀 - Emptiness Insight, Provisional Insight, Middle Way Insight) abide in the truth of reality, ceasing the source of delusion, called 'Pacifying the Mind.' Samadhi is Concentration, and Wisdom is Insight. The essence of Concentration is stillness, so the truth is eternally still; the essence of Insight is brightness, so the nature is always clear. This is the meaning of placing the crimson pillow in the Great Vehicle of the Lotus Sutra. The Nanshan Jingyin (南山經音) says: 'There are no such wooden pillows in India; they all use red leather filled with cotton wool for leaning on. Crimson is red, called the correct color, without purple or other mixed colors, which is a metaphor for the light of wisdom without discrimination.' The pillow can rest the body and head, making one feel at ease, which is a metaphor for the One-Practice Samadhi (一行三昧), ceasing all wisdom-head (the wisdom of the Buddha), and ceasing all practice-body (the practice of the Bodhisattva). What is ceased is in accordance with the truth, so one is at ease. Therefore, the current pacifying of the mind is like the pillow inside the vehicle.
The Four Ways of Pervading the Dharma through Destruction refer to using the Three Insights (空觀, 假觀, 中觀) to destroy the Three Illusions (三惑 - illusions of views and thoughts, illusions like dust and sand, and fundamental ignorance). The Three Insights are of one mind, and there is no illusion that cannot be destroyed. Therefore, the sutra says: 'As swift as the wind.'
The Four Ways of
遍如上善巧心或未安故須此門遍破諸法安心破遍緣宜不同有慧之定是前安心有定之慧如今破遍然而破遍雖通四門多以空門無生為首無生是教止觀是行依教立行至無生忍一心止歡破五住惑一切皆破名破法遍今文中雲三觀一心通塞文云一心三觀嘗檢止觀破遍通塞二文皆云一心三觀三觀一心故知今文文互現耳三觀一心一心三觀其語雖別其旨何殊但是為破橫別三觀分屬三人三人但得各別之一不得即三圓妙自在是故乃立三觀一心也為破豎縱先空次假后中之三此三但得次第之三不得即一融攝難思是故乃立一心三觀也破遍通塞二文咸然今破遍文且引三觀一心之說即破無明發真速疾斯乃法華其疾如風輔行中雲始自白牛終至平正即是道品文句中雲其疾如風者八正道中行速疾到薩婆若故知白牛多力道品有功方能速破無明疾見真理所以喻于其疾如風然今引經自依十法成乘次第若以十法依于經文大車次第如止觀說。
五識通塞謂苦集十二因緣六弊塵沙無明為塞道滅滅因緣智六度一心三觀為通若通須護有塞須破于通起塞能破如所破節節檢校名識通塞經雲安置丹枕(車外枕)。
五識通塞亦名知得失如上破遍應入無生若不入者當尋得失必滯是非若無失者但依前門破塞存通若有失者須以此門檢校除失失則怨于通中起塞故更破塞令其通也然
【現代漢語翻譯】 現代漢語譯本：如果像上文那樣善巧用心，或許還未安定，所以需要用這個法門來普遍破除諸法，以求安心。破除普遍性的方法應該因人而異。有智慧的禪定是之前安心的基礎，有禪定的智慧是現在破除普遍性的方法。然而，雖然破除普遍性貫通四門，但多以空門和無生為首要。無生是教義，止觀是修行，依據教義建立修行，達到無生忍，一心止息，破除五住煩惱，一切都破除，這叫做破法遍。現在文中所說的『三觀一心』，與《止觀》中的『一心三觀』的通塞文義相通。曾經查閱《止觀》中破除普遍性和通塞的兩段文字，都說『一心三觀』、『三觀一心』，所以知道現在的文字是互相顯現的。『三觀一心』和『一心三觀』，它們的說法雖然不同，但旨意有什麼區別呢？只不過是爲了破除橫向分割的三觀，認為三觀分屬於不同的人，每個人只能得到各自的一部分，不能同時得到三者圓融自在的妙用，所以才建立『三觀一心』。也是爲了破除豎向次第的先空、次假、后中這三者，認為這三者只能得到次第的三者，不能即一融攝，難以思議，所以才建立『一心三觀』。破除普遍性和通塞的兩段文字都是這樣。現在破除普遍性的文字，且引用『三觀一心』的說法，就能迅速破除無明，顯發真理，這就像《法華經》所說的，其速度像風一樣。《輔行》中說，『始自白牛，終至平正』，這就是道品。《文句》中說，『其疾如風』，是因為在八正道中修行，能迅速到達薩婆若（Sarvajna，一切智），所以知道白牛（比喻大乘）多力，道品（比喻修行方法）有功，才能迅速破除無明，迅速見到真理，所以比喻其速度像風一樣。然而，現在引用經文，是依據十法成乘的次第，如果用十法來依據經文，大車的次第就像《止觀》所說的那樣。 五識通塞，指的是苦、集、十二因緣、六弊、塵沙、無明為塞，道、滅、滅因緣智、六度、一心三觀為通。如果通達，需要守護；如果有阻塞，需要破除。在通達的基礎上產生阻塞，能夠破除，像所破的環節一樣，節節檢查，這叫做識通塞。經文說，『安置丹枕』（Danzhen，車外枕）。 五識通塞，也叫做知得失。像上面破除普遍性一樣，應該進入無生，如果不進入，就應該尋找得失，必定會滯留在是非之中。如果沒有失誤，就按照前面的法門破除阻塞，儲存通達；如果有失誤，就需要用這個法門來檢查，消除失誤。失誤就是在通達中產生阻塞，所以要進一步破除阻塞，使其通達。
【English Translation】 English version: If, like the above, skillful application of mind is perhaps not yet settled, then this Dharma gate is needed to universally break through all dharmas in order to settle the mind. The methods for breaking through universality should vary from person to person. Dhyana (meditation) with wisdom is the foundation for settling the mind previously, and wisdom with Dhyana is the method for breaking through universality now. However, although breaking through universality penetrates the four gates, it mostly takes the Gate of Emptiness and Non-origination as the foremost. Non-origination is the doctrine, and Zhi-guan (止觀, cessation and contemplation) is the practice. Establishing practice based on the doctrine, reaching the forbearance of non-origination, with one mind ceasing and breaking through the five dwelling defilements, everything is broken through, this is called breaking through the pervasiveness of Dharma. Now, the 'one mind of the three contemplations' mentioned in the text is connected to the meaning of penetration and obstruction in the 'one mind of the three contemplations' in Zhi-guan. Having examined the two passages on breaking through universality and penetration and obstruction in Zhi-guan, both say 'one mind of the three contemplations' and 'three contemplations of one mind', so it is known that the current text is mutually revealing. 'Three contemplations of one mind' and 'one mind of the three contemplations', although their expressions are different, what difference is there in their meaning? It is only to break through the horizontally separated three contemplations, thinking that the three contemplations belong to different people, and each person can only obtain their respective part, unable to simultaneously obtain the wonderful function of the three being perfectly integrated and free, so the 'one mind of the three contemplations' is established. It is also to break through the vertically sequential three of first emptiness, then provisionality, and then the middle, thinking that these three can only obtain the sequential three, unable to be immediately one, integrated and difficult to conceive, so the 'one mind of the three contemplations' is established. Both passages on breaking through universality and penetration and obstruction are like this. Now, the text on breaking through universality, and quoting the saying of 'one mind of the three contemplations', can quickly break through ignorance and reveal the truth, which is like what the Lotus Sutra says, its speed is like the wind. The Fuxing (輔行, Commentary on Zhi-guan) says, 'Starting from the white ox and ending in evenness and uprightness', this is the Bodhi-paksa-dharmas (道品, factors of enlightenment). The Wenju (文句, Commentary on the Lotus Sutra) says, 'Its speed is like the wind', because practicing in the Eightfold Path can quickly reach Sarvajna (一切智, all-knowing wisdom), so it is known that the white ox (metaphor for Mahayana) has great power, and the Bodhi-paksa-dharmas (metaphor for practice methods) have merit, to quickly break through ignorance and quickly see the truth, so it is likened to its speed being like the wind. However, now quoting the sutra is based on the order of the ten methods for accomplishing the vehicle. If the ten methods are used to rely on the sutra, the order of the great vehicle is like what Zhi-guan says. The penetration and obstruction of the five consciousnesses refers to suffering, accumulation, the twelve links of dependent origination, the six defects, dust and sand, and ignorance as obstructions, and the path, cessation, the wisdom of the cessation of dependent origination, the six paramitas, and the one mind of the three contemplations as penetration. If there is penetration, it needs to be guarded; if there is obstruction, it needs to be broken through. Obstruction arises on the basis of penetration, and it can be broken through. Like the links that are to be broken through, examine each link, this is called the penetration and obstruction of consciousness. The sutra says, 'Place the Danzhen (丹枕, outer pillow of the cart)'. The penetration and obstruction of the five consciousnesses is also called knowing gain and loss. Like breaking through universality above, one should enter non-origination. If one does not enter, one should seek gain and loss, and one will surely be stuck in right and wrong. If there is no loss, then follow the previous Dharma gate to break through obstruction and preserve penetration; if there is loss, then this Dharma gate needs to be used to examine and eliminate the loss. Loss is the obstruction that arises in penetration, so further break through the obstruction to make it penetrate.
茲通塞有豎有橫所言橫者苦集是塞道滅是通無明因緣生則為塞滅乃名通六蔽是塞六度名通所言豎者見思名塞空觀名通塵沙名塞假觀名通無明為塞中觀名通今文之中不云見思恐脫落耳輔行分別一者通途通塞但以所破為塞能破為通二者別相通塞則以于能起著為塞破塞無著名通然有四義一橫二豎三橫別四一心如彼具說塞者障正道也通者達妙理也是通須護是塞須破于通起塞此塞亦破將反為賊此賊亦破賊若為將此將亦護所以今云于通起塞是則能通翻更成塞若欲破此能通之塞亦須如破所破之塞車外枕喻即動而靜即靜而動所以然者車若行運其枕則閑車若住息其枕則用用時常靜閑時常動實體與用亦復如是是故動靜只是通塞所以車住得枕支援其車方乃無所昂舉通若起塞破塞存通方得到于薩婆若海。
六道品調適謂無作道品一一調停隨宜而入經云有大白牛等(已上五中根)。
六調道品道品有四一當分二相攝三對位四相生相生即今道品調適前識通塞不調道品何能疾與真法相應四道品義前已略示白牛等者等於肥壯多力至行步平正也文句止觀以此等文對於無作七科道品故輔行雲始自白牛終至平正道品意也無漏般若四念處慧喻如白牛白是色本以喻本凈與修相應始自發心終至道品蓋被中根從此已下即為下根。
七對治助開謂若正
【現代漢語翻譯】 現代漢語譯本： 茲通塞有豎有橫，所言橫者，苦集是塞（苦和集是障礙），道滅是通（道和滅是通達）。無明因緣生則為塞（因為不明白事物的因緣而產生障礙），滅乃名通（斷滅無明才能通達）。六蔽是塞（六種障礙是障礙），六度名通（六種修行是通達）。所言豎者，見思名塞（見解和思惑是障礙），空觀名通（空觀是通達）。塵沙名塞（如塵沙般眾多的煩惱是障礙），假觀名通（假觀是通達）。無明為塞（無明是障礙），中觀名通（中觀是通達）。今文之中不云見思，恐脫落耳。輔行分別一者通途通塞，但以所破為塞，能破為通。二者別相通塞，則以于能起著為塞，破塞無著名通。然有四義：一橫，二豎，三橫別，四一心，如彼具說。塞者，障正道也；通者，達妙理也。是通須護，是塞須破。于通起塞，此塞亦破；將反為賊，此賊亦破；賊若為將，此將亦護。所以今云于通起塞，是則能通翻更成塞。若欲破此能通之塞，亦須如破所破之塞。車外枕喻，即動而靜，即靜而動。所以然者，車若行運，其枕則閑；車若住息，其枕則用。用時常靜，閑時常動。實體與用，亦復如是。是故動靜只是通塞。所以車住得枕支援，其車方乃無所昂舉。通若起塞，破塞存通，方乃得到于薩婆若海（一切智慧之海）。
六道品調適，謂無作道品一一調停，隨宜而入。經云有大白牛等（已上五中根）。
六調道品，道品有四：一當分，二相攝，三對位，四相生。相生即今道品調適，前識通塞，不調道品，何能疾與真法相應？四道品義前已略示。白牛等者，等於肥壯多力至行步平正也。文句止觀以此等文對於無作七科道品，故輔行雲始自白牛終至平正道品意也。無漏般若四念處慧喻如白牛，白是色本，以喻本凈與修相應，始自發心終至道品，蓋被中根，從此已下即為下根。
七對治助開，謂若正
【English Translation】 English version: Here, 'obstruction' and 'penetration' have vertical and horizontal aspects. Horizontally, 'suffering and accumulation' are obstructions (苦集 is obstruction), while 'path and cessation' are penetration (道滅 is penetration). Ignorance as the condition for arising is obstruction (無明因緣生則為塞), and its cessation is called penetration (滅乃名通). The six obscurations are obstructions (六蔽是塞), while the six perfections are penetration (六度名通). Vertically, 'views and thoughts' are obstructions (見思名塞), while 'emptiness contemplation' is penetration (空觀名通). 'Dust-like sands' are obstructions (塵沙名塞), while 'provisional contemplation' is penetration (假觀名通). Ignorance is obstruction (無明為塞), while 'middle way contemplation' is penetration (中觀名通). The text here does not mention 'views and thoughts,' perhaps due to omission. The commentary distinguishes between general and specific aspects of obstruction and penetration, defining what is to be broken as obstruction and the ability to break it as penetration. Specifically, attachment to what can arise is obstruction, while breaking obstruction without attachment is called penetration. There are four meanings: horizontal, vertical, horizontal-specific, and one-mind, as explained elsewhere. Obstruction hinders the right path; penetration reaches the subtle principle. Penetration must be protected, and obstruction must be broken. When obstruction arises from penetration, this obstruction must also be broken. Turning against it becomes a thief, and this thief must also be broken. If the thief becomes a general, this general must also be protected. Therefore, it is said that obstruction arises from penetration, so the ability to penetrate turns into obstruction. If you want to break this obstruction of penetration, you must break it as you would break the obstruction that is to be broken. The analogy of the pillow outside the cart is that it is moving when still, and still when moving. The reason is that when the cart is moving, the pillow is idle; when the cart is stopped, the pillow is in use. It is always still when in use, and always moving when idle. The substance and its function are also like this. Therefore, movement and stillness are simply obstruction and penetration. So, when the cart is stopped, the pillow supports it, and the cart is not raised. If penetration gives rise to obstruction, breaking the obstruction and preserving penetration will lead to the ocean of Sarvajna (薩婆若海, the ocean of all wisdom).
The adjustment of the six paths means that each of the unconditioned path factors is adjusted and entered according to suitability. The sutra says there is a great white ox, etc. (已上五中根, the above five are for those of medium capacity).
The six adjusted path factors. There are four types of path factors: appropriate division, mutual inclusion, positional correspondence, and mutual generation. Mutual generation is the current adjustment of the path factors. If the previous consciousness is obstructed and not adjusted, how can the path factors quickly correspond to the true Dharma? The meaning of the four path factors has been briefly shown earlier. The white ox, etc., is equal to being fat, strong, powerful, and walking straight. The commentary uses these texts to correspond to the seven unconditioned path factors, so the commentary says that it starts with the white ox and ends with the intention of the straight path factors. The wisdom of non-outflow, Prajna, and the four mindfulnesses are like the white ox. White is the origin of color, used to illustrate the original purity corresponding to cultivation, starting from the initial aspiration and ending with the path factors, covering those of medium capacity, and from here onwards, it is for those of lower capacity.
Seven, counteracting aids to opening, meaning if correct
道多障圓理不開須修事助謂五停心及六度等經云又多僕從(此下為下根)。
七對治助開根鈍遮重以根鈍故不能即開二解脫門以遮重故牽破觀心根利無遮根利有遮根鈍無遮但用道品不須助開今此根鈍而復遮重正觀力弱障蔽紛然若無對治見性誠難是故須修五停之觀破五事障行六度門治六種蔽正助合行方能開悟六度等者以此六度攝諸法盡即是十力四無畏等輔行問云何故但用橫中六度以為對治答橫則事理俱障六乃攝事略周況復苦集無明名略對治不足及以豎中塵沙等惑非治正意今明事治是故不論又有苦集必具無明具無明故六蔽具足但治六蔽餘二自去故此助道能助正觀猶如僕從能侍主人若對三德應以大車其車高廣對法身德又于其上張設等文對解脫德大白牛等對般若德此乃義當修二性一一復具三高廣不二。
八知位次謂修行之人免增上慢故。
八知位次既修前七二世善發入位不定或未入位未得謂得恐極下根生增上慢是故令其知內外凡及以因果檢校自己合居何位皆能如是上慢不生。
九能安忍謂于逆順安然不動䇿進五品而入六根。
九能安忍從初觀陰至知位次障轉慧明或未入品或入五品內有所得外為眾推雖然益他而損自行故須安忍不動不退䇿進五品而入六根故此安忍有內有外內外各有三種之術外三術
者一者名譽及以眷屬羅罥集圍如斯之事當早推之莫受莫著名第一術二者上來名利眷屬推若不去應須縮德露現瑕玼名第二術三者縮露若不能免當須一去萬里之外名第三術內三術者若乃三障紛然而起應以即空假中妙觀令障不生六根清凈故外三術安忍順從內三觀術安忍違逆逆順不動安忍力也。
十無法愛謂莫著十信相似之道須入初住真實之理經云乘是寶乘游於四方(游四十位)直至道場(妙覺位)。
十無法愛已破見思入於十信相似六根各千功德將恐行人著此功德生法愛心故須此門令其無愛速入初住開佛知見是故經云乘此寶乘上一乘字平聲呼之下一乘字去聲呼之遊於四方即知位次安忍無愛在位次初安忍只是忍於五品順違二境令入六根離愛只是離六根中相似法愛于次位中別出五品及以六根勸於行人離障愛也故知前七正明車體及以具度后三隻是乘之所涉若無所涉運義不成是故十法通名大車故此十乘為法華行信非虛矣開權顯實等賜大車于茲彰矣。
謹案臺教廣本抄錄五時八教略知如此。
三謹下結勸文分三初結前略錄。
若要委明之者請看法華玄義十卷委判十方三世諸佛說法儀式猶如明鏡及凈名玄義中四卷全判教相。
二若要下勸尋廣文若論十乘亦須更云請尋止觀而不云者但是略耳。
【現代漢語翻譯】 現代漢語譯本：第一種方法是，當名譽和眷屬像羅網一樣聚集包圍時，應當及早推辭，不要接受，不要出名，這是第一種方法。第二種方法是，如果名利和眷屬推辭不掉，就應當收斂德行，顯露出瑕疵，這是第二種方法。第三種方法是，如果收斂顯露瑕疵也不能避免，就應當立刻遠走萬里之外，這是第三種方法。以上是外在的三種方法。內在的三種方法是，如果三種障礙（三障）紛紛生起，應當用即空、假、中（即空假中）的微妙觀想，使障礙不生，六根清凈。所以，外在的三種方法是安忍順從，內在的三種觀想方法是安忍違逆，逆順不動，這就是安忍的力量。 十無法愛（shi wu fa ai）：指的是不要執著於十信（shi xin）相似的道理，必須進入初住（chu zhu）真實的理地。《經》中說：『乘坐這寶貴的車輛，遊歷四方（游於四十位），直至道場（妙覺位）。』 破除十無法愛（shi wu fa ai）后，就破除了見思惑（jian si huo），進入了十信（shi xin）相似的境界，六根（liu gen）各自具有千種功德。但恐怕修行人執著于這些功德，產生法愛之心，所以需要用這個法門，使他們沒有愛著，迅速進入初住（chu zhu），開啟佛的知見。因此，《經》中說：『乘坐這寶貴的車輛』，上一句的『一乘』（yi cheng）讀平聲，下一句的『一乘』（yi cheng）讀去聲，遊歷四方，就能知道位次。安忍無愛（an ren wu ai）在於位次之初，安忍只是忍於五品（wu pin）順違二境，使進入六根（liu gen），離愛只是離開六根（liu gen）中相似的法愛。在次位中，特別提出五品（wu pin）以及六根（liu gen），勸導修行人離開障礙和愛著。所以知道前面七項，正是說明車體以及具備的尺度，後面三項只是乘坐所經歷的地方，如果沒有所經歷的地方，運載的意義就不能成立。所以十法（shi fa）通稱為大車，因此這十乘（shi cheng）是《法華經》（Fa Hua Jing）修行的信心，並非虛假。開權顯實，賜予大車，就在這裡彰顯。 我仔細查閱臺教（Tai Jiao）廣本，抄錄五時八教（wu shi ba jiao），略微瞭解這些。 以下是總結勸勉文，分為三部分，首先是總結前面的略述。 如果要詳細明白這些，請看《法華玄義》（Fa Hua Xuan Yi）十卷，詳細判斷十方三世諸佛說法的儀式，猶如明鏡，以及《凈名玄義》（Jing Ming Xuan Yi）中四卷，全面判斷教相。 如果要尋找廣博的文義，如果談論十乘（shi cheng），也需要說請尋找《止觀》（Zhi Guan），而不這樣說，只是爲了簡略而已。
【English Translation】 English version: The first method is that when fame and family members gather and surround you like a net, you should decline them early, do not accept them, and do not become famous. This is the first method. The second method is that if fame and fortune and family members cannot be declined, then you should restrain your virtue and reveal flaws. This is the second method. The third method is that if restraining and revealing flaws cannot be avoided, then you should immediately go far away, thousands of miles away. This is the third method. The above are the three external methods. The three internal methods are that if the three obstacles (San Zhang) arise in confusion, you should use the subtle contemplation of emptiness, provisionality, and the middle way (Ji Kong Jia Zhong) to prevent the obstacles from arising and purify the six senses (Liu Gen). Therefore, the three external methods are enduring and compliant, and the three internal methods of contemplation are enduring and rebellious. Being unmoving in both compliance and rebellion is the power of endurance. Ten Non-Attachments (Shi Wu Fa Ai): Refers to not being attached to the similar principles of the Ten Faiths (Shi Xin), and one must enter the true ground of the Initial Abode (Chu Zhu). The Sutra says: 'Riding this precious vehicle, travel in all directions (traveling through the forty positions) until the Bodhimanda (position of Wonderful Enlightenment).' After breaking the Ten Non-Attachments (Shi Wu Fa Ai), one breaks through the delusions of views and thoughts (Jian Si Huo), and enters the similar realm of the Ten Faiths (Shi Xin), where each of the six senses (Liu Gen) possesses thousands of merits. However, fearing that practitioners will become attached to these merits and generate love for the Dharma, this Dharma gate is needed to make them without attachment, quickly enter the Initial Abode (Chu Zhu), and open the Buddha's knowledge and vision. Therefore, the Sutra says: 'Riding this precious vehicle,' the 'One Vehicle' (Yi Cheng) in the first sentence is pronounced in the first tone, and the 'One Vehicle' (Yi Cheng) in the second sentence is pronounced in the fourth tone. Traveling in all directions, one can know the position. Enduring without attachment (An Ren Wu Ai) is at the beginning of the position. Endurance is simply enduring the two realms of compliance and rebellion in the Five Grades (Wu Pin), allowing entry into the six senses (Liu Gen). Detachment is simply detaching from the similar Dharma love in the six senses (Liu Gen). In the subsequent positions, the Five Grades (Wu Pin) and the six senses (Liu Gen) are specifically mentioned to encourage practitioners to leave behind obstacles and attachments. Therefore, it is known that the first seven items precisely describe the vehicle body and the dimensions it possesses, and the last three items are simply the places traveled by the vehicle. If there are no places traveled, the meaning of transportation cannot be established. Therefore, the Ten Dharmas (Shi Fa) are collectively called the Great Vehicle. Therefore, these Ten Vehicles (Shi Cheng) are the faith of the Lotus Sutra (Fa Hua Jing) practice, and are not false. Opening the provisional and revealing the real, bestowing the Great Vehicle, is manifested here. I have carefully consulted the extensive version of the Tiantai teachings (Tai Jiao), and copied the Five Periods and Eight Teachings (Wu Shi Ba Jiao), and have a slight understanding of these. The following is the concluding exhortation, divided into three parts. First, a summary of the preceding brief account. If you want to understand these in detail, please read the ten volumes of the Profound Meaning of the Lotus Sutra (Fa Hua Xuan Yi), which thoroughly judges the Dharma-speaking ceremonies of all Buddhas in the ten directions and three times, like a clear mirror, and the four volumes of the Profound Meaning of the Vimalakirti Sutra (Jing Ming Xuan Yi), which comprehensively judges the characteristics of the teachings. If you want to seek extensive meanings, if discussing the Ten Vehicles (Shi Cheng), it would also be necessary to say please seek the Zhi Guan (Zhi Guan), but it is not said, simply for brevity.
自從此下略明諸家判教儀式耳。
三自從下令示諸家判教不同此如妙玄教相文中廣敘古來諸師之說尋文可知不煩錄也。
天臺四教集解卷下(終)
寬文戊申冬播陽斑鳩教寺沙門 寂呵訂正
No. 976-B
四教儀集解者觀師撰之神智記之卷盈乎三帙義包於一藏洋洋焉浩浩焉不迷諸部之言不誣而已慶長年中三井沙門亮憲僧正采記文而按本書之下以便於後學也爾來印本之行於世者久矣然而文字之脫落科文之化謬不能無憾焉屬者播陽斑鳩之僧寂阿于京師考異本焉問諸老焉正其科焉完其字焉又改其訓點焉重鏤版而使[冓*者]者披雲霧矣梓成就余請䟦之餘嘉其善而於是乎書。
寬文己酉孟夏之朔獨師師蠻把筆于洛東東西軒
【現代漢語翻譯】 現代漢語譯本： 自從這裡開始，就大致明白了各家的判教儀式。
從『三自從下』開始，是爲了揭示各家判教的不同之處，這就像《妙玄教相文》中廣泛敘述了古代各位大師的說法，查閱原文就可以知道，不必在此贅述。
《天臺四教集解》卷下（終）
寬文戊申年冬季，播陽斑鳩教寺沙門寂呵訂正。
No. 976-B
《四教儀集解》是觀師（指天臺宗的智者大師）所撰寫，由神智記錄的。內容充盈了三卷，義理包含了一藏（指全部佛經）。內容浩瀚深廣，不迷惑于各部的言論，不虛妄而已。慶長年間，三井沙門亮憲僧正採錄了文句，並按照本書的內容進行整理，以方便後來的學習者。從那以後，印本流傳於世已經很久了，然而文字的脫落、科文的訛誤，不能沒有遺憾。近來，播陽斑鳩的僧人寂阿在京師考證不同的版本，詢問各位老者，訂正了科文，補全了文字，又修改了訓讀的標點，重新雕刻印版，使學習的人撥開雲霧。梓刻成就后，我請求題寫跋文，我讚賞他的善舉，因此寫下這些文字。
寬文己酉年孟夏之初，獨師師蠻在洛東東西軒執筆。 現代漢語譯本： （專有名詞解釋： * 判教：佛教術語，指對佛教各種教義進行分類和判別，以確定其在整個佛教體系中的地位和價值。 * 妙玄教相文：《妙法蓮華經玄義》中的教相部分，是對佛教教義的分類和解釋。 * 天臺四教：天臺宗對佛教教義的四種分類，即藏教、通教、別教、圓教。 * 觀師：指天臺宗的智者大師，又稱智顗。 * 神智：指記錄者，可能是智顗的弟子。 * 一藏：指全部佛經，即三藏十二部。 * 播陽斑鳩教寺：日本的地名和寺廟名。 * 沙門：出家修行的佛教徒。 * 寂呵、亮憲、寂阿、獨師師蠻：人名。 * 慶長：日本的年號。 * 三井：日本的地名。 * 僧正：日本佛教的僧官。 * 梓：指雕版印刷。 * 洛東東西軒：地名。）
【English Translation】 English version: From here onwards, one can roughly understand the ritual of doctrinal classification (pàn jiào) of various schools.
Starting from 'Three from below', it is to reveal the differences in the doctrinal classifications of various schools, just as the 'Teaching Characteristics Text of Wonderful Profundity' (Miào Xuán Jiào Xiàng Wén) extensively narrates the sayings of ancient masters. By consulting the original text, one can understand it and there is no need to repeat it here.
Tiantai Four Teachings Collected Explanations, Volume Down (End)
In the winter of Kanbun (year) Wushen, the Shramana (shā mén) Jike of Boyo Hato Temple corrected (this text).
No. 976-B
The 'Collected Explanations of the Four Teachings Ritual' was written by Master Guan (Guān Shī) (referring to Zhiyi (智顗), the Great Master of the Tiantai School), and recorded by Shenzhi (Shén Zhì). The content fills three volumes, and the meaning encompasses the entire Tripitaka (yī zàng). It is vast and profound, not confused by the words of various sections, and not false. During the Keicho (Qìng Cháng) era, the Sojo (sēng zhèng) Ryoken (Liàng Xiàn), a Shramana of Mitsui (Sānjǐng), extracted sentences and organized them according to the content of this book to facilitate later learners. Since then, printed versions have been circulating in the world for a long time, but there are inevitable regrets about the omissions of characters and the errors in the section divisions. Recently, the monk Jiao A (Jì Ā) of Boyo Hato (Bō Yáng Bān Jiū) Temple in Kyoto examined different versions, consulted with elder monks, corrected the section divisions, completed the characters, and revised the punctuation of the readings, re-engraving the printing plates, enabling learners to dispel the clouds and mists. After the printing was completed, I was asked to write a postscript. I appreciate his good deeds, and therefore write these words.
At the beginning of the first summer month of Kanbun (year) Jiyou, Dushishiman (Dú Shī Shī Mán) took up the pen at the East-West Pavilion in Rakuto (Luò Dōng). English version: (Explanation of proper nouns: * Pàn jiào: A Buddhist term referring to the classification and differentiation of various Buddhist doctrines to determine their position and value in the entire Buddhist system. * Miào Xuán Jiào Xiàng Wén: The doctrinal characteristics section in 'Profound Meaning of the Wonderful Dharma Lotus Sutra', which is a classification and explanation of Buddhist doctrines. * Tiantai Four Teachings: The four classifications of Buddhist doctrines by the Tiantai School, namely the Tripitaka Teaching, the Shared Teaching, the Distinct Teaching, and the Perfect Teaching. * Guān Shī: Refers to Zhiyi, the Great Master of the Tiantai School, also known as Zhì Yǐ. * Shén Zhì: Refers to the recorder, possibly a disciple of Zhiyi. * Yī zàng: Refers to the entire Buddhist scriptures, namely the Three Pitakas and Twelve Divisions. * Bō Yáng Bān Jiū Jiào Sì: A place name and temple name in Japan. * Shā mén: A Buddhist monk who has left home to practice. * Jì Kē, Liàng Xiàn, Jì Ā, Dú Shī Shī Mán: Personal names. * Qìng Cháng: A Japanese era name. * Sānjǐng: A place name in Japan. * Sēng zhèng: A Buddhist monastic official in Japan. * Zǐ: Refers to woodblock printing. * Luò Dōng Dōng Xī Xuān: A place name.)