X58n0995_華嚴一乘教義分齊章義苑疏
卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
No. 995-A 華嚴一乘分齊章義苑疏敘
朝散郎尚書主客員外郎輕車
都尉賜紫金魚袋 楊桀 撰
塵中本無華嚴世尊割出華嚴教義上實無分齊賢首述為分齊章一乘法輪運古今之通轍十蓮華藏莊性德之妙因佛智潛入眾生心眾生心中具正覺道場不動遍九會於同時海水湛然含萬形而齊印大中小法豈有殊塗過現未來全歸一念珠陀羅網主伴交參芥琉璃瓶洪纖炳耀但緣封執誤入沉淪若生佛家自獲帝寶三車出宅駕露地而功全三鳥出籠入太空而跡泯不逢哲匠曷測淵源大唐長安薦福國師符彌陀因地之名蓮生當處贊毗盧稱性之典日照高山以此章釋無盡章以此義解無量義判五教而歸圓教辨十宗而顯頓宗大開三昧之門不入二乘之手夫大經有賢首品如來有賢首號菩薩有賢首稱達哉斯人宜其旌德是書三卷行世累年演暢旨歸必資奧學因觀義苑乃述序云。
No. 995
華嚴一乘分齊章義苑疏卷第一(並序)
霅溪普靜沙門 道亭 述
果海迢思杳絕名言之象因門緣起始彰德用之宗是以如來於蓮華藏界海印發揮現無盡之身云塵塵互入說難思之教海唸唸圓融克收上達之機一乘頓證普被聞熏之器八難齊超暨于化
沾忍土漸佈慈云三乘初唱于鹿苑一性后譚于鶴樹化緣既畢白虹繚繞以飛空大愿弘深具牒森羅而布剎邇后時移處異聖少凡多大義或乖微詞致爽人天亂轍二玄蔘雜于妙宗權小殊途五性相傷于緣起故我大師賢首孕神光于榮國攬智鏡于香山博綜群詮愜張了義權衡五教權實於是乎星分木鐸十宗競執皆從於矩方高驤圓極類華岳之峨峨掩映余詮若丘山之弭弭遂著靈篇三軸妙義十章雖清涼廣辟于雜華定慧潛通於了義考其箋釋古今未聞道亭學慚大識智恥雄才輒事操觚用伸解釋冀流通於無極見先祖之深衷矣題稱義苑疏者芬披眾義若華囿之敷榮佈置群言撮題綱要之謂也(其次題目本文開章)。
華嚴一乘教義分齊章捲上
釋曰初出體二辨相三釋名四作對初者性海沖深智行融會義門廣辟勢變多端論其體性不出海印三昧所以爾者良由此心具足實德不動一處能現萬境然而所現境不異心能現心不異境境智不分譬如大海雖入眾流同一鹹味雖能現影亦不變異此明其總也若更別而伸之則所依體事攝歸真實彰其無礙周遍含容此四融通為一乘之正體二辨相者圓融國土差別世界海等種種境界以為其相故以國土世界不有心外依正交參一多涉入十蓮華藏如因陀羅網互現影故三釋名者華嚴從法得名以五色大蓮華莊嚴故名華嚴常有光明金剛蕊幢以貫其華以此莊
嚴法界故名華嚴若從喻者華喻功德萬行嚴謂飾法成人一乘者一謂無他義掩映獨秀故乘者運載義因果交接故教能轉物流演無窮義乃隨宜舉體成動分齊者海印炳現無分齊之分齊亦本末具彰故稱分齊章者明宗定義落落區分四作對者章為能詮上皆所詮即能詮所詮對華嚴是能詮經名一乘等是所詮義理即名義對一乘是其體教義分齊是其用即體用對。
京大薦福寺沙門法藏述
釋曰京等所處沙門下能依人京者大也則有唐西京古之長安今之永興是一境之都名大薦福者精籃之別目寺嗣也治事者相嗣續于其間如國家九寺今既統釋眾所居則練行治惑業者相嗣續于其間故亦云嗣也沙門西竺語此云勤息然有四種一壞道沙門二說道沙門三治道沙門四勝道沙門今國師退非壞道之凡進非勝道之聖駕說開宗法喜禪悅中間之二沙門攝也法藏者教主之名字之與號俱稱賢首生有唐為金輪皇帝之師原其道遠承龍猛天親近稟終南至相所以探玄肇啟則晉典流輝義疏中興則唐墳發曜開宗分教高鎮群夫大業靈蹤屈伏邪黨教傳至道諸聖同途先覺后賢一門游趣故稱曰述演義云傳古非作又云作者曰聖述者曰明明聖者述作之謂此乃謙之謂歟。
今將開釋迦至義理分齊第十。
釋曰總別標章也如來者具有五義一就理顯謂法性名如出障名來二唯就行瑜伽云言無
【現代漢語翻譯】 現代漢語譯本：
『嚴法界』故名『華嚴』，若從比喻來說，『華』比喻功德萬行，『嚴』指莊嚴，以法成就人。『一乘』指沒有其他意義，掩映獨秀，所以『乘』有運載的意義，因果交接。因此，教義能夠轉化事物，演化無窮的意義。乃是隨順事宜，全體成動，分齊者，如海印三昧炳然顯現，沒有分齊的分齊，也是本末具足彰顯，所以稱為『分齊章』。『章』是闡明宗義的定義，落落區分。四作對者，『章』是能詮，上面所說的都是所詮，即能詮所詮相對。『華嚴』是能詮的經名，『一乘』等是所詮的義理，即名義相對。『一乘』是其體，教義分齊是其用，即體用相對。
京大薦福寺沙門法藏 述
解釋：『京』等指所處，『沙門』下指能依人。『京』指大，即有唐西京，古之長安，今之永興，是一境之都，名為『大薦福』，是精藍的別名。『寺』是繼承，治理事務的人相繼承于其間，如國家九寺。現在既然統領釋眾所居，那麼修習品行，治理迷惑業障的人相繼承于其間，所以也稱為『嗣』。『沙門』是西竺語，這裡稱為『勤息』，然而有四種：一、壞道沙門，二、說道沙門，三、治道沙門，四、勝道沙門。現在國師退非壞道之凡，進非勝道之聖，駕說開宗，法喜禪悅，屬於中間的兩種沙門。『法藏』是教主的名字，名字與號一同稱呼，『賢首』，生於有唐，是金輪皇帝的老師，追溯其道，遠承龍猛、天親，近稟終南至相，所以探玄肇啟，則晉典流輝，義疏中興，則唐墳發曜。開宗分教，高鎮群夫，大業靈蹤，屈伏邪黨。教傳至道，諸聖同途，先覺后賢，一門游趣，所以稱為『述』。演義說，傳古非作，又說，作者曰聖，述者曰明，聖者述作的說法，這大概是謙虛的說法吧。
現在將要開釋迦至義理分齊第十。
解釋：總別標章。『如來』具有五義：一、就理顯，說法性名為『如』，出障名為『來』。二、唯就行，瑜伽說，言無
【English Translation】 English version:
'Strict Dharma Realm' is why it's named 'Avatamsaka' (Huayan). If speaking from a metaphor, 'flower' (hua) is a metaphor for the merits of myriad practices, 'strict' (yan) refers to adornment, using the Dharma to accomplish people. 'One Vehicle' (Ekayana) refers to having no other meaning, standing out uniquely, therefore 'vehicle' (yana) has the meaning of conveyance, with cause and effect interlinked. Thus, the teachings can transform things, evolving endless meanings. It is in accordance with suitability, the whole body becoming active. 'Differentiated limits' (fenqi) is like the Samadhi of Ocean Seal (haiyin sanmei) clearly manifesting, the differentiated limits without differentiation, also fully manifesting the beginning and the end, therefore it is called 'Chapter on Differentiated Limits'. 'Chapter' (zhang) is to clarify the definition of the sect's meaning, distinctly differentiating. The four pairings are: 'Chapter' is the able-to-express, what was said above are all the expressed, that is, the able-to-express and the expressed are in contrast. 'Avatamsaka' is the name of the sutra that is the able-to-express, 'One Vehicle' etc. are the meanings of the expressed, that is, name and meaning are in contrast. 'One Vehicle' is its substance, the differentiated limits of the teachings are its function, that is, substance and function are in contrast.
Commentary by Śramaṇa Fazang of Da Jianfu Temple in Jing
Explanation: 'Jing' etc. refers to the location, 'Śramaṇa' below refers to the able-to-rely-on person. 'Jing' refers to great, that is, the Western Capital of Tang, the ancient Chang'an, the current Yongxing, is the capital of a region, named 'Da Jianfu', is another name for the pure monastery. 'Temple' (si) is inheritance, those who manage affairs succeed each other within it, like the nine temples of the state. Now that it governs where the Sangha resides, then those who cultivate conduct and manage delusion and karma succeed each other within it, therefore it is also called 'succession' (si). 'Śramaṇa' is a Western Indian word, here called 'diligent cessation' (qinxi), however there are four types: 1. Corrupting-the-path Śramaṇa, 2. Speaking-the-path Śramaṇa, 3. Governing-the-path Śramaṇa, 4. Superior-path Śramaṇa. Now the National Teacher retreats from being a commoner who corrupts the path, advances from being a sage of the superior path, driving the opening of the sect, Dharma joy and Chan joy, belonging to the two middle Śramaṇas. 'Fazang' is the name of the teaching master, the name and title are called together, 'Xianshou', born in the Tang Dynasty, was the teacher of the Golden Wheel Emperor, tracing back his path, far inheriting Nāgārjuna (Longmeng) and Vasubandhu (Tianqin), closely receiving from the Zhiyan of Zhongnan, therefore exploring the profound and initiating the beginning, then the Jin classics shine, the commentaries revive, then the Tang tombs emit light. Opening the sect and dividing the teachings, highly suppressing the multitude, great deeds and spiritual traces, subduing the evil party. The teachings transmit the supreme path, all sages on the same path, the enlightened first and the wise later, one gate of wandering interest, therefore it is called 'commentary' (shu). The extended meaning says, transmitting the ancient is not creating, and also says, the creator is called a sage, the commentator is called bright, the saying of the sage's commentary, this is probably a humble saying.
Now about to open Shakya to the tenth, the differentiated limits of meaning.
Explanation: General and specific marking of chapters. 'Tathāgata' (Rulai) has five meanings: 1. In terms of principle, manifesting, saying that Dharma-nature is named 'Thus' (Ru), emerging from obstacles is named 'Come' (Lai). 2. Only in terms of practice, Yoga says, words without
虛妄故名如來涅槃三十二亦同此說三理智合說轉法輪論云第一義諦名如正學名來正覺第一義諦故名如來此與成實大同四離相說般若云如來者無所從來亦無所去故名如來五融攝說謂一如無二如若理若智若開若合無不皆如故名為如如外無法來大海波澄連天一色萬象色空大海斯即如來定心識浪波澄心境一際依正萬物炳然齊現如海印文故云海印三昧翻為正受亦云正思一乘教義以現釋題略作十門者良以此法稱性無窮非筆墨所盡故海云比丘以大海量墨須彌聚筆尚不能盡一字法門今就緣起因門束其義理以為十門啟迪玄奧故云今將開釋略作十門然十門割刺聖言聯彰有緒且夫性海沖融眇然寥廓色含無外德用齊彰將欲逐機漸施末教先於海印頓演此經顯一乘中正之道故受之以建立一乘第一教因機顯權實更資教義互彰或廢或立據宗定義則義象炳然若以實奪權權但名相推因舉益殊途同歸穎悟一乘窮因究果該羅眾行義備諸宗故受之以教義攝益第二然則聖代言從機發受道無差大小偏圓稱機獲益暨于能仁晦寂眾聖韜光識昧情生認權為實教宗欲墜真界黯然是以竺天華夏曆代宗師各逞其能用光法施開宗分教使聖說無差故受之以古今立教第三諸師判教共猶各說身因大義宏宗尚虧端的致使雜華至教昧略猶多妙理超言疑滯義象圓根上器抑作偏人具德圓宗判為隔歷故
【現代漢語翻譯】 現代漢語譯本 因其虛妄不實，所以稱之為如來涅槃。三十二相也是同樣的道理。根據《三理智合說轉法輪論》所說，第一義諦名為如，正確的學習名為來，因為第一義諦的緣故，所以名為如來。這與《成實論》的觀點非常相似。 四、從離相的角度來說，《般若經》中說：『如來者，無所從來，亦無所去，故名如來。』 五、從融攝的角度來說，所謂『一如無二如』，無論是理還是智，無論是開還是合，沒有不『如』的，所以名為『如』。『如』之外沒有其他法。就像大海波濤澄澈，與天相連，萬象皆空，大海就是如來。 定心識浪平息，心境達到統一，依報和正報的萬物都清晰地顯現出來，就像海印的紋樣。所以說海印三昧，翻譯過來就是正受，也叫正思。一乘教義用顯現來解釋題目，略作十門，是因為此法稱性無窮，不是筆墨可以窮盡的。所以海云比丘說，即使用大海量的墨水，須彌山般的筆，也不能窮盡一個字的法門。現在就從緣起因門來約束其義理，作為十門，啓發玄奧。所以說現在將要開釋，略作十門。然而十門割裂了聖人的言語，聯結起來卻彰顯出條理。而且性海沖融，渺茫寥廓，色包含無外，德用齊彰。將要根據眾生的根機逐漸施予末教，先在海印中頓悟此經，顯現一乘中正之道，所以接受它來建立一乘。第一，教因機顯，權實互相資助，教義互相彰顯，或廢或立，根據宗旨來定義，那麼義象就清晰明瞭。如果用實法來否定權法，那麼權法就只是名相。推因舉益，殊途同歸，穎悟一乘，窮究因果，包含眾行，義理完備，所以接受它來用教義攝益。第二，聖人的言語根據眾生的根機而發，接受道沒有差別，無論大小偏圓，都根據根機獲得利益。等到能仁寂滅，眾聖韜光，認識昏昧，情識產生，把權法當成實法，教宗將要墜落，真界黯然失色。因此，竺天（印度）和華夏（中國）歷代的宗師，各自施展自己的才能，用光明來弘揚佛法，開宗分教，使聖人的言語沒有差別，所以接受它來用古今立教。第三，諸位法師判教，共同之處很多，但各自的說法也不同。自身的原因，大義宏宗，還欠缺的端正，導致《雜華經》的至高教義，昧略的地方還很多，妙理超言，疑滯的義象，圓根的上等根器，被壓制成了偏人，具足功德的圓滿宗義，被判為隔閡。 如來 (Tathagata): 佛的稱號之一，意為『如實而來』者。 涅槃 (Nirvana): 佛教術語，指熄滅煩惱，達到解脫的境界。 三十二相 (Thirty-two Marks of a Great Man): 佛陀所具有的三十二種殊勝的身體特徵。 第一義諦 (Paramārtha-satya): 佛教術語，指最高的真理，超越世俗的認知。 成實論 (Satyasiddhi-śāstra): 古印度佛教論書，主張『成實』之理。 般若 (Prajna): 佛教術語，指智慧，特別是證悟實相的智慧。 海印三昧 (Samudra-mudra Samadhi): 佛教術語，指一種甚深的禪定狀態，能如實反映一切事物。 一乘 (Ekayana): 佛教術語，指唯一能引導眾生達到解脫的教法。 海云比丘 (Bhiksu): 人名，此處指代博學多聞的僧人。 須彌 (Sumeru): 佛教宇宙觀中的一座大山，被認為是世界的中心。 竺天 (India): 古代對印度的稱呼。 華夏 (China): 中國的古稱。 雜華經 (Avatamsaka Sutra): 即《華嚴經》的別稱。
【English Translation】 English version Because it is illusory and unreal, it is called Tathagata Nirvana. The thirty-two marks are also the same principle. According to the 'Treatise on the Turning of the Wheel of Dharma with the Three Principles and Wisdom Combined,' the ultimate truth is called 'Thus,' correct learning is called 'Come,' and because of the ultimate truth, it is called Tathagata. This is very similar to the view of the Satyasiddhi-śāstra. Four, from the perspective of detachment from characteristics, the Prajna Sutra says: 'The Tathagata, from whence comes he, nor whither does he go, therefore he is called Tathagata.' Five, from the perspective of integration, it is said that 'one Thus, no two Thus,' whether it is principle or wisdom, whether it is opening or closing, there is nothing that is not 'Thus,' so it is called 'Thus.' There is no other Dharma outside of 'Thus.' Just like the waves of the sea are clear and connected to the sky, all phenomena are empty, and the sea is the Tathagata. When the waves of the mind of fixed concentration subside, the mind and environment reach unity, and all things of dependent retribution and proper retribution appear clearly, like the patterns of the Samudra-mudra. Therefore, it is said that Samudra-mudra Samadhi, translated, is Right Reception, also called Right Thought. The Ekayana teachings use manifestation to explain the title, briefly making ten gates, because this Dharma is infinitely in accordance with nature and cannot be exhausted by pen and ink. Therefore, Bhiksu Haiyun said that even with a sea of ink and a Mount Sumeru-like pen, one cannot exhaust the Dharma of a single word. Now, let's use the gate of causal origination to constrain its meaning as ten gates to enlighten the profound. Therefore, it is said that we are now going to explain, briefly making ten gates. However, the ten gates divide the words of the saints, but when connected, they reveal order. Moreover, the nature-sea is harmonious and vast, the color contains no outside, and the virtues are equally manifested. We will gradually bestow the final teachings according to the faculties of sentient beings, and first enlighten this sutra in the Samudra-mudra, revealing the middle way of the One Vehicle, so we accept it to establish the One Vehicle. First, the teaching manifests according to the faculties, the provisional and the real assist each other, the teachings and meanings manifest each other, either abolishing or establishing, defining according to the purpose, then the meaning is clear. If the real Dharma is used to negate the provisional Dharma, then the provisional Dharma is only a name. Inferring the cause and raising the benefit, different paths lead to the same destination, understanding the One Vehicle, exhausting the cause and effect, including all practices, and the meaning is complete, so we accept it to use the teachings to benefit. Second, the words of the saints are issued according to the faculties of sentient beings, and there is no difference in receiving the Dao, whether it is large, small, biased, or round, they all receive benefits according to their faculties. When Sakyamuni Buddha entered Nirvana and all the saints concealed their light, knowledge was dim, emotions arose, and the provisional Dharma was regarded as the real Dharma, the teachings were about to fall, and the true realm was dimmed. Therefore, the masters of India and China in the past dynasties each used their talents to promote the Dharma with light, establish sects and divide teachings, so that the words of the saints have no difference, so we accept it to establish teachings with ancient and modern times. Third, the masters judge the teachings, there are many common points, but their respective statements are also different. Because of their own reasons, the great meaning of the grand sect is still lacking in correctness, which leads to the supreme teachings of the Avatamsaka Sutra, there are still many places that are obscured, the wonderful principles surpass words, the doubtful meanings, the superior faculties of the round roots, are suppressed into biased people, and the complete meaning of the meritorious virtues is judged as alienation. Tathagata: One of the titles of the Buddha, meaning 'one who comes as is'. Nirvana: A Buddhist term referring to the state of extinguishing afflictions and achieving liberation. Thirty-two Marks of a Great Man: The thirty-two special physical characteristics possessed by the Buddha. Paramārtha-satya: A Buddhist term referring to the highest truth, transcending worldly cognition. Satyasiddhi-śāstra: An ancient Indian Buddhist treatise that advocates the principle of 'establishing the truth'. Prajna: A Buddhist term referring to wisdom, especially the wisdom of realizing reality. Samudra-mudra Samadhi: A Buddhist term referring to a very deep state of meditation that can truly reflect all things. Ekayana: A Buddhist term referring to the only teaching that can guide all beings to liberation. Bhiksu Haiyun: A person's name, here referring to a learned and knowledgeable monk. Sumeru: A large mountain in the Buddhist cosmology, considered the center of the world. India: The ancient name for India. China: The ancient name for China. Avatamsaka Sutra: Another name for the Flower Garland Sutra.
我大師賢首示生唐國高振圓宗廟雜華之玄樞判法義之幽致義分五教理判十宗教盡機圓廣大悉備故受之以分教開宗第四既分其教且教之所明不出諸乘教則論其階漸斷證之殊乘乃運載有情遠近之異以乘階教優劣自殊以教就乘機心不忒若乃镕融本末散入諸乘或豎或橫或三或五乘教交涉本末更收成就機緣無不周盡故受之以乘教開合第五開合雖知起盡難辨是以窮初究末具彰本教逐機本教則初成頓說稱性極談具德圓宗主伴無盡隨宜漸教末代流通海印定中同時頓演逐機之教三乘共演空有迭彰邐迤深玄時移處異甄分前後三七殊流法就機分教非一準故受之以教起前後第六教起前後大略雖知洞明意趣割折猶難蓋由機宜行定不定殊或有眾生始見如來成道終至泥洹惟說小乘未嘗言大斯乃小乘根性終始不移或有眾生初聞小教后睹大乘漸頓互陳空有間錯其有三乘並說終至鶴林一味上乘始終一貫入同入別根欲性殊故受之以抉擇其意第七既知其意起盡由機未審教門儀式異相如何初成頓演唱九會於剎那不同三乘逐機前後處異蓮華藏眾寶莊嚴帝網重重塵塵互入不同三乘處娑婆界木樹草座等十身更作染凈混融剎土眾生三世皆說不同三乘化身受用經初列眾普賢文殊佛境界中異生等眾不同三乘或列二乘大小等類教依德本海印定流不同三乘后得智出十方皆說主伴並譚
【現代漢語翻譯】 現代漢語譯本 我，大師賢首（指法藏，唐代高僧），出生于唐朝，高揚圓融的宗風，精通《華嚴經》的玄妙樞要，判別佛法的精微之處。他將佛法義理分為五教，將所有宗教判為十宗，窮盡一切根機，圓融廣大，無所不備，因此被尊為分教開宗的第四祖。既然已經劃分了教義，那麼教義所闡明的，都離不開諸乘（指大乘、小乘等不同的修行法門）。從教義上來說，要論述其階位漸進、斷除煩惱、證得果位的不同；從乘的角度來說，則是運載有情眾生到達彼岸的遠近差異。依據乘的階位，教義的優劣自然不同；依據教義來適應眾生的根機，就不會有偏差。如果能夠將根本與末端融會貫通，將所有教義散入諸乘，或縱或橫，或三乘或五乘，使乘與教相互交涉，根本與末端相互收攝，成就一切眾生的機緣，無不周全，因此被尊為乘教開合的第五祖。雖然知道了開合，但起初與終末難以分辨，因此要窮究開初與末尾，完全彰顯本教。隨順眾生根機的本教，最初是頓教（指頓悟的教法），稱合自性而極盡談論，具備功德的圓滿宗風，主伴無盡。隨順眾生根機的漸教（指漸悟的教法），在末代流通，在海印三昧中同時頓悟而演說。隨順眾生根機的教法，三乘共同演說，空與有交替彰顯，逐漸深入玄妙。時代變遷，處所不同，甄別區分前後，三七之數各有不同流派，佛法依據根機而分，教義並非唯一標準，因此被尊為教起前後的第六祖。教起的前後，大略雖然知道，但要洞明其意趣，割捨決斷仍然困難。這是因為眾生的根機與修行是決定還是不定，各有不同。或者有眾生，最初見到如來成道，最終到達涅槃，只說小乘，從未談及大乘，這是小乘根性從始至終沒有改變。或者有眾生，最初聽聞小乘教義，後來見到大乘教義，漸教與頓教相互陳述，空與有相互錯雜。還有三乘並說，最終到達鶴林，歸於一味上乘，始終一貫，入同入別，根機與慾望各有不同，因此被尊為抉擇其意的第七祖。既然知道了教義的意趣，起初與終末都由根機決定，但還不清楚教門的儀式與異相如何。最初成道的頓教，在剎那間演說九會，不同於三乘隨順根機，前後處所不同。蓮華藏世界的眾多寶物莊嚴，帝網重重，塵塵互入，不同於三乘所處的娑婆世界，木樹草座等。十身佛更作染凈混融的剎土，眾生三世都在說法，不同於三乘的化身受用。經典最初列出大眾，普賢、文殊等佛境界中的異生等眾，不同於三乘。或者列出二乘、大小等類別，教義依據功德根本，海印三昧流出，不同於三乘。后得智從十方流出，都在講述主伴，並進行談論
【English Translation】 English version I, the great master Xianshou (referring to Fazang, a prominent monk of the Tang Dynasty), was born in the Tang Dynasty, highly promoting the Yuanrong (perfectly harmonious) school, proficient in the profound key points of the Avatamsaka Sutra, and distinguishing the subtle points of the Dharma. He divided the meaning of the Buddha's teachings into five doctrines and judged all religions into ten schools, exhausting all potentials and being perfectly comprehensive, so he was honored as the fourth patriarch of the division of teachings. Since the teachings have been divided, what the teachings clarify cannot be separated from the various vehicles (referring to different practice methods such as Mahayana and Hinayana). From the perspective of teachings, it is necessary to discuss the differences in their gradual stages, the elimination of afflictions, and the attainment of fruition; from the perspective of vehicles, it is the difference in the distance of transporting sentient beings to the other shore. According to the stages of the vehicles, the merits of the teachings are naturally different; according to the teachings to adapt to the roots of sentient beings, there will be no deviation. If one can integrate the root and the end, and scatter all the teachings into the various vehicles, either vertically or horizontally, either three vehicles or five vehicles, so that the vehicles and teachings interact with each other, and the root and the end are mutually collected, achieving all sentient beings' opportunities, without being incomplete, so he was honored as the fifth patriarch of the opening and closing of the vehicle teachings. Although the opening and closing are known, the beginning and the end are difficult to distinguish, so it is necessary to thoroughly investigate the beginning and the end, and fully reveal the original teachings. The original teachings that follow the roots of sentient beings are initially the sudden teachings (referring to the teachings of sudden enlightenment), which are in accordance with self-nature and exhaustively discussed, with the perfect style of complete virtue, and the main and accompanying are endless. The gradual teachings that follow the roots of sentient beings are circulated in the later generations, and are suddenly enlightened and spoken simultaneously in the Samadhi of the Ocean Seal. The teachings that follow the roots of sentient beings are jointly spoken by the three vehicles, and emptiness and existence are alternately revealed, gradually deepening into the profound. Times change, places are different, and the distinction between the front and the back is different, and the number of three sevens has different schools. The Dharma is divided according to the roots, and the teachings are not the only standard, so he was honored as the sixth patriarch of the beginning and end of the teachings. Although the beginning and end of the teachings are roughly known, it is still difficult to understand their meaning and cut off the decision. This is because the roots and practices of sentient beings are different, whether they are determined or undetermined. Or there are sentient beings who initially see the Tathagata attain enlightenment and finally reach Nirvana, only speaking of Hinayana and never mentioning Mahayana. This is because the nature of Hinayana has not changed from beginning to end. Or there are sentient beings who initially hear the teachings of Hinayana and later see the teachings of Mahayana. The gradual teachings and the sudden teachings are mutually stated, and emptiness and existence are mutually mixed. There are also three vehicles spoken together, and finally reaching Helin, returning to the same taste of the supreme vehicle, consistent from beginning to end, entering the same and entering the different, the roots and desires are different, so he was honored as the seventh patriarch of deciding on its meaning. Since the meaning of the teachings is known, and the beginning and the end are determined by the roots, it is not yet clear what the rituals and different aspects of the teachings are like. The sudden teachings of the initial attainment of enlightenment speak of nine assemblies in an instant, which is different from the three vehicles following the roots, and the front and rear places are different. The many treasures of the Lotus Treasury World are adorned, the Emperor Net is layered, and the dust enters each other, which is different from the Saha World where the three vehicles are located, such as wooden trees and grass seats. The ten bodies of the Buddha further create a pure and impure mixed land, and sentient beings in the three worlds are all speaking the Dharma, which is different from the transformation and enjoyment of the three vehicles. The scriptures initially list the masses, such as Samantabhadra, Manjushri, and other beings in the Buddha's realm, which are different from the three vehicles. Or list the two vehicles, large and small, and other categories. The teachings are based on the root of merit, and the Samadhi of the Ocean Seal flows out, which is different from the three vehicles. The wisdom gained later flows out from the ten directions, and all are talking about the main and accompanying, and discussing them together.
不同三乘一方一說隨功涉徒位六位圓融不同三乘上下階降薰脩妙行行布圓融不同三乘各有分齊法門流類十十無窮不同三乘局數增減一多事相即法界之法門不同三乘即空即有等一乘三乘有茲十異故受之以施設異相第八然儀式既殊詮顯必異故分相十門所詮區別星羅五教月滿一乘故受之以所詮差別第九分相所詮既伸必也的陳義理之旨謂通明三性權實混融妄徹真源體無不寂真該妄末無不稱真緣起之宗力用更作一多無礙諸義交參六相圓融十玄炳現因門果海克體相收故受之以義理分齊第十。
初明建立至二同教。
釋曰矧茲建立謂晉魏已來譯經尚意傳教宗心了義上乘煥若明鏡爰及貞觀名相繁興雖分半滿權實混和縱認同歸猶乖全揀一乘既立權實已明同別雙彰法義克備首建一乘斯之謂矣。
初中亦二至自境界也。
釋曰果海離念而心傳故不可說理圓言偏故不與相應十佛者成正覺佛愿佛業報佛住持佛涅槃佛法界佛心佛三昧佛本性佛隨樂佛等究竟自證不對機緣卓然獨得自境界歟。
故地論云至不可說者是也。
釋曰有三義故一約果海可以總標令人知有名為可說不可指片示人名不可說二約證處既此所證離相離名還此法不可說聞以此遣言之言當彼法故名為可說有言斯遣名不可說三約本智謂以遮詮易解故名
【現代漢語翻譯】 現代漢語譯本 不同三乘（聲聞乘、緣覺乘、菩薩乘）在於，修證的功行、所涉的徒眾、所證的位次，以及六位（理、事、智、斷、行、果）圓融的程度各不相同。不同三乘在於，修行的階位有上下之分，熏習修行的妙行，以及行布的圓融程度各不相同。不同三乘在於，各自所分的法門和流類，有十十無窮的差別。不同三乘在於，局數的增減、一多等事相，即是法界之法門，各不相同。不同三乘在於，即空即有等，與一乘有這十種差異，所以用施設異相來接受它，這是第八種差異。然而，儀式既然不同，所詮顯的道理必定不同，所以用分相十門所詮的區別，像星羅棋佈一樣。五教（小乘教、大乘始教、大乘終教、頓教、圓教）像月亮圓滿一樣歸於一乘，所以用所詮差別來接受它，這是第九種差異。分相所詮既然闡述，必定要詳細陳述義理的宗旨，即通明三性（遍計所執性、依他起性、圓成實性）的權實混融，妄念徹底消解，真如本源顯現，本體無所不寂靜，真如涵蓋妄念的末端，無不稱合真如。緣起的宗力作用，更有一多無礙等諸義交相參雜，六相（總相、別相、同相、異相、成相、壞相）圓融，十玄（同時具足相應門、一多相容不同門、秘密隱顯俱成門、微細相容安立門、因陀羅網境界門、託事顯法生解門、十世隔法異成門、唯心迴轉善成門、諸藏相即攝入門、普賢行愿成滿門）炳然顯現，因門果海能夠克體相收，所以用義理分齊來接受它，這是第十種差異。
初明建立至二同教。
解釋說，所說的建立，是指晉魏以來，翻譯佛經注重用自己的意思來傳教，宗尚心性，瞭解義理，上乘佛法煥然如明鏡。到了貞觀年間，名相繁多興盛，雖然分半滿權實，但混雜在一起，縱然認為最終歸於一處，仍然不符合完全揀擇一乘的宗旨。既然建立了一乘，權實已經明瞭，相同和差別也同時彰顯，法義完備，首先建立一乘，說的就是這個意思。
初中亦二至自境界也。
解釋說，果海（佛果的境界）遠離思念而用心來傳達，所以不可說；道理圓滿但言語偏頗，所以不與（眾生的根機）相應。十佛（十種佛）是指成正覺佛、愿佛、業報佛、住持佛、涅槃佛、法界佛、心佛、三昧佛、本性佛、隨樂佛等，究竟是自己證悟的境界，不對機緣，卓然獨立而得到的自境界啊。
故《地論》云至不可說者是也。
解釋說，有三種含義：一是約果海來說，可以總括標示，讓人知道有名為可說；不可指片面地指示人，名為不可說。二是約證悟的處所來說，既然這裡所證悟的遠離相和名，那麼這個法就不可說。聞，用這個來遣除言語的言，當於那個法，所以名為可說；有言，用這個來遣除，名為不可說。三是約本智來說，用遮詮容易理解，所以名為可說。
【English Translation】 English version The differences among the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) lie in the merit of practice, the disciples involved, the stages attained, and the degree of perfect integration of the six positions (principle, phenomena, wisdom, severance, practice, and result). The differences among the Three Vehicles lie in the hierarchical order of practice, the subtle practices cultivated, and the degree of perfect integration of the arrangement of practices. The differences among the Three Vehicles lie in the distinct Dharma gates and categories, which are infinitely diverse. The differences among the Three Vehicles lie in the increase or decrease of numerical arrangements, the multiplicity of phenomena, which are the Dharma gates of the Dharmadhātu. The differences among the Three Vehicles lie in the identity of emptiness and existence, etc., which differ from the One Vehicle in these ten ways. Therefore, it is accepted with the establishment of different characteristics, which is the eighth difference. However, since the rituals are different, the doctrines expounded must also be different. Therefore, the distinctions expounded by the ten aspects of differentiation are as numerous as stars. The Five Teachings (Hīnayāna, Initial Mahāyāna, Final Mahāyāna, Sudden Teaching, and Perfect Teaching) converge into the One Vehicle like the full moon. Therefore, it is accepted with the differences in what is expounded, which is the ninth difference. Since the aspects of differentiation and what is expounded have been elaborated, it is necessary to clearly state the essence of the doctrine, which is to fully understand the intermingling of provisional and real aspects of the three natures (Parikalpita, Paratantra, Pariniṣpanna), to completely eliminate delusion and reveal the true source, the essence of which is complete quiescence, and to encompass the end of delusion, all of which conform to the true nature. The power and function of the principle of dependent origination further involve the intermingling of various meanings such as non-obstruction between one and many. The six characteristics (generality, particularity, similarity, difference, formation, and destruction) are perfectly integrated, and the ten mysteries (simultaneous completeness and correspondence, mutual containment of one and many, simultaneous secrecy and manifestation, subtle mutual containment and establishment, Indra's net realm, relying on phenomena to reveal the Dharma and generate understanding, the transformation of the ten ages, the transformation of mind into goodness, the mutual inclusion and absorption of all treasuries, and the fulfillment of Samantabhadra's vows) are clearly manifested. The gate of cause and the ocean of result can encompass and collect the essence. Therefore, it is accepted with the distinctions in doctrine, which is the tenth difference.
The initial establishment to the second, 'same teaching'.
Explanation: The establishment mentioned refers to the period since the Jin and Wei dynasties, when the translation of scriptures emphasized conveying the teachings according to one's own understanding, valuing the mind and understanding the meaning. The Supreme Vehicle shone like a bright mirror. By the Zhenguan era, the terminology had flourished, and although there was a division between partial and complete, provisional and real, they were mixed together. Even if it was believed that they ultimately converged to one place, it still did not conform to the purpose of completely selecting the One Vehicle. Since the One Vehicle has been established, the provisional and real have been clarified, and the similarities and differences are simultaneously manifested. The Dharma is complete. The initial establishment of the One Vehicle is what is being referred to.
The initial part also has two, up to 'self-realm'.
Explanation: The ocean of results (Buddha's realm) is transmitted mind-to-mind, free from thought, so it cannot be spoken. The principle is complete, but the words are biased, so it does not correspond (to the capacity of sentient beings). The ten Buddhas refer to the Buddha of perfect enlightenment, the Buddha of vows, the Buddha of karmic retribution, the Buddha of sustenance, the Buddha of Nirvana, the Buddha of the Dharmadhātu, the Buddha of mind, the Buddha of Samadhi, the Buddha of inherent nature, the Buddha of following joy, etc. Ultimately, it is the realm of self-realization, independent of conditions, uniquely attained, and is the self-realm.
Therefore, the Daśabhūmika-śāstra says, 'up to that which cannot be spoken'.
Explanation: There are three meanings: First, in terms of the ocean of results, it can be generally indicated to let people know that there is a name that can be spoken; it cannot be specifically pointed out to people, which is called unspeakable. Second, in terms of the place of realization, since what is realized here is far from form and name, then this Dharma is unspeakable. Hearing, using this to eliminate the words of speech, corresponds to that Dharma, so it is called speakable; having words, using this to eliminate, is called unspeakable. Third, in terms of original wisdom, using negation is easy to understand, so it is called speakable.
可說直詮不遠故不可說又果海離緣故不可說所證就緣是則可說證智為果分方便寄法等併爲因分若究竟佛果對普賢因說則證智宜同果海為果分地智之因同普賢因便為因分。
二是緣起至境界也。
釋曰雖正證離相故不可說后得帶相是則可說故曰緣起因分約人指法雲普賢境界普賢五義具如別明。
此二無二至思之可見。
釋曰此上果分不可說皆不異於可說以實德普遍故因分可說亦不異於不可說以緣修無性故故云全體既云全體何言一分雖說一分義亦不少故論云如實滿足攝取故意在於此也。
就普賢門至二該攝門。
釋曰就緣起因分列斯二者謂分相則諸乘迥異該攝則法界融通故雖異而常同也。
分相門者至別於三乘。
釋曰全揀諸教宗也三乘有二一法華之前以三乘權隱於一實此謂覆相之三二正當法華會上破三顯一會三顯一雖談一性一相既有形對一亦名三故賢首判終頓為三乘者意在於此今既立別教一乘何以廣引法華對三之一耶然法華之一意兼兩勢若乃會三歸一一屬於同稱性融通法本如是故屬於別故演義云法華攝諸經歸華嚴以別該同皆圓教攝此之建立乃是賢首一家宗教以義定詮原佛本意攝末歸本故作斯說若據天臺教相三觀伸明一經旨趣但齊今終已詮修證尚未指陳同別之談斯義寧
【現代漢語翻譯】 現代漢語譯本：
可以說，直接詮釋的真理因為不遠，所以不可說；又，果海（佛果的境界，如大海般深廣）遠離因緣，所以不可說。所證悟的智慧依隨因緣，這就可以說。證智作為果的分支，方便法門等都作為因的分支。如果就究竟的佛果對普賢（象徵一切諸佛的普遍賢善）的因行來說，那麼證智應該與果海相同，作為果的分支；地智（菩薩十地所證之智）的因行與普賢的因行相同，就作為因的分支。
二是緣起直到境界。
解釋：雖然真正的證悟遠離了相，所以不可說，但后得智帶有相，這就可以說。所以說『緣起因分』，約人指法，稱為『普賢境界』。普賢的五種含義，詳細的解釋在其他地方。
這兩者無二，思考就可以明白。
解釋：以上所說的果的分支不可說，都不異於可說，因為真實的功德是普遍的。因的分支可說，也不異於不可說，因為依隨因緣的修行沒有自性。所以說『全體』。既然說是『全體』，為什麼又說『一分』呢？雖然說的是『一分』，但意義一點也不少。所以《論》中說『如實滿足攝取』，用意就在於此。
就普賢門直到二該攝門。
解釋：就緣起的因的分支列出這兩種，意思是說，如果區分相狀，那麼各乘（各種不同的佛教教派）就迥然不同；如果總括攝受，那麼法界（宇宙萬有）就融通無礙。所以雖然不同，但常常是相同的。
分相門，區別於三乘。
解釋：完全揀擇諸教的宗旨。三乘有兩種：一種是《法華經》之前的，以三乘的權宜之說隱藏於一實的真理之中，這叫做覆相的三乘；另一種是正當《法華經》法會上，破除三乘，顯現一乘，會三歸一。雖然談論一性一相，但既然有形相對立，一也就可以稱為三。所以賢首（華嚴宗的創始人法藏）判終教和頓教為三乘，用意就在於此。現在既然建立了別教一乘，為什麼要廣泛引用《法華經》中對三乘的說法呢？然而，《法華經》的一乘兼顧兩種趨勢，如果說是會三歸一，就屬於同稱性融通，法本就是如此，所以屬於別教。所以演義中說，《法華經》攝取諸經歸於《華嚴經》，以別教總括同教，都是圓教所攝。這種建立是賢首一家之宗教，以義理來確定詮釋，探尋佛的本意，攝末歸本，所以這樣說。如果根據天臺宗的教相，三觀闡明一經的旨趣，但只說到現在的終教，已經詮釋了修行證悟，但尚未指陳同別之談，這種意義難道……
【English Translation】 English version:
It can be said that the direct interpretation is not far, hence it cannot be spoken; also, the Fruit-Ocean (the realm of Buddhahood, as vast and deep as the ocean) is apart from conditions, hence it cannot be spoken. The wisdom attained relies on conditions, and this can be spoken. Attained wisdom serves as a branch of the Fruit, and expedient means and so on all serve as branches of the Cause. If, concerning the ultimate Fruit of Buddhahood, we speak of the cause of Samantabhadra (symbolizing the universal goodness of all Buddhas), then attained wisdom should be the same as the Fruit-Ocean, serving as a branch of the Fruit; the cause of the Wisdom of the Grounds (the wisdom attained in the ten stages of a Bodhisattva) is the same as the cause of Samantabhadra, and thus serves as a branch of the Cause.
Second, it is from arising to the realm.
Explanation: Although true attainment is apart from characteristics, hence it cannot be spoken, subsequent wisdom carries characteristics, and this can be spoken. Therefore, it is said 'arising is a branch of the Cause,' referring to the Dharma through the person, called 'the realm of Samantabhadra.' The five meanings of Samantabhadra are explained in detail elsewhere.
These two are not two; it can be understood through contemplation.
Explanation: The aforementioned Fruit branches that cannot be spoken are not different from what can be spoken, because true merit is universal. The Cause branches that can be spoken are also not different from what cannot be spoken, because cultivation relying on conditions has no self-nature. Therefore, it is said 'the whole body.' Since it is said 'the whole body,' why then speak of 'a branch'? Although it is said 'a branch,' the meaning is not diminished at all. Therefore, the Treatise says 'truly fulfilling and embracing,' the intention lies in this.
From the Samantabhadra Gate to the Gate of Two Embracing.
Explanation: Listing these two concerning the Cause branches of arising means that if we distinguish the characteristics, then the various vehicles (different Buddhist schools) are vastly different; if we encompass and embrace, then the Dharma Realm (the universe and all its phenomena) is unobstructed and interconnected. Therefore, although different, they are often the same.
The Gate of Distinguishing Characteristics, distinguishing from the Three Vehicles.
Explanation: Completely selecting the tenets of all teachings. There are two types of Three Vehicles: one is before the Lotus Sutra, with the expedient teachings of the Three Vehicles hidden within the one true reality, this is called the Three Vehicles of covered characteristics; the other is precisely at the assembly of the Lotus Sutra, breaking the Three Vehicles and revealing the One Vehicle, converging the three into one. Although discussing one nature and one characteristic, since there are forms in opposition, one can also be called three. Therefore, Hsien-shou (Fa-tsang, the founder of the Huayan School) judges the final and sudden teachings as the Three Vehicles, the intention lies in this. Now that we have established the Separate Teaching One Vehicle, why broadly cite the statements about the Three Vehicles in the Lotus Sutra? However, the One Vehicle of the Lotus Sutra considers both trends; if it is said to converge the three into one, it belongs to the common nature of interpenetration, the Dharma is originally like this, so it belongs to the Separate Teaching. Therefore, the Commentary says that the Lotus Sutra embraces all sutras and returns to the Huayan Sutra, with the Separate Teaching encompassing the Common Teaching, all are embraced by the Perfect Teaching. This establishment is the religion of the Hsien-shou family, using reason to determine the interpretation, seeking the original intention of the Buddha, embracing the end and returning to the origin, so it is said in this way. If according to the teachings of the Tiantai School, the three contemplations clarify the meaning of one sutra, but it only speaks of the present final teaching, already interpreting cultivation and attainment, but has not yet pointed out the discussion of sameness and difference, this meaning is...
顯下文建立大略如斯但為排法相宗權實混和故對昔三較量一實切不可以此一乘要異三乘便同終實之一何以故若此唯終更於何處指明別教一乘耶昔建一乘應同虛設故。
如法華中至一乘教也。
釋曰虛指三車而群子競馳大難既夷乃無有二故云虛指三車誘引諸子然後但與大車寶物莊嚴安穩第一然長者無虛妄之咎如來亦復如是無有虛妄初說二乘引導眾生然後但與大乘而度脫之何以故如來有無量智慧力無畏等諸法之藏能與一切眾生大乘之法故云是一乘教也。
然此一乘至略有十說。
釋曰標定乘教蓋由相宗但立對小顯大通相之意未于大中顯有權實故此依教揩定使聖意昭彰耳。
一權實差別至示真實相。
釋曰佛以方便力示以三乘教眾生處處著引之令得出已是開權故云是故臨門三車俱是開方便門又云舍利弗當知諸佛語無異於佛所說法當生大信力世尊法久后要當說真實即是顯實故云別授大白牛車方為示真實相四衢即四諦也。
若彼三中至復更索耶。
釋曰質權濫實也謂言臨門三車是實同露地者便合出門上車不當更索后既有索是知虛指若約法說昔三乘三界門外二乘出界無有實果菩薩出界豈有實證俱無實證名不上車明知三乘皆是權設。
亦不可說至唯二乘故。
釋曰質
【現代漢語翻譯】 現代漢語譯本： 顯下文建立的大概輪廓是這樣的，但因為排斥法相宗權實混淆的觀點，所以對於過去的三乘教法進行比較，認為只有一乘才是真實的，絕對不能因為一乘要區別於三乘，就認為它和最終的真實是一樣的。為什麼呢？如果只有最終的一乘，又在哪裡指明別教（區別於三乘的教法）的一乘呢？過去建立一乘的說法，就應該等同於虛設。
如《法華經》中所說，最終歸於一乘教法。
解釋：虛設地指引三車，而孩子們爭相奔跑，大難既然平息，就沒有第二輛車了。所以說虛設地指引三車，誘導孩子們，然後只給他們大車，用寶物莊嚴，安穩第一。然而長者沒有虛妄的過失，如來也同樣如此，沒有虛妄。最初說二乘，引導眾生，然後只給他們大乘，從而度脫他們。為什麼呢？如來有無量的智慧力、無畏等諸法之藏，能給予一切眾生大乘的法，所以說是一乘教法。
然而，這個一乘，大概有十種說法。
解釋：標明確定乘教，大概是因為法相宗隻立足於對比小乘來顯示大乘，通達相宗的意義，沒有在大乘中顯示權實。因此，這裡依據教義來確定，使佛的意圖明顯。
第一，權實差別，是爲了顯示真實相。
解釋：佛以方便力，用三乘教法來教導眾生，眾生處處執著，佛引導他們，讓他們得以出來，這就是開權。所以說，臨門的三車都是開啟方便之門。又說，『舍利弗，應當知道，諸佛的語言沒有差異，佛所說的法，應當生起大信力，世尊的法在很久以後，要當說真實』，這就是顯實。所以說，分別授予大白牛車，才是爲了顯示真實相。四衢（sì qú）即四諦（sì dì）(苦、集、滅、道)。
如果那三乘中，是真實的，為什麼還要再索取呢？
解釋：這是質疑權法混淆于實法。如果說臨門的三車是真實的，和露地（lù dì）(空地)上的車一樣，就應該出門上車，不應當再索取。既然有索取，就知道是虛設的指引。如果用法來說，過去的三乘，三界門外的二乘出離三界，沒有真實的果實，菩薩出離三界，難道有真實的證悟嗎？都沒有真實的證悟，就不能說是上了車，明明知道三乘都是權宜設立的。
也不可說，三乘都是真實，只有二乘是真實的。
解釋：
【English Translation】 English version: The general outline established in the following text is like this, but because it rejects the view of the Faxiang (法相) School's (Yogācāra) confusion of provisional and real teachings, it compares the past three vehicles and considers only the One Vehicle to be real. It is absolutely not permissible to equate this One Vehicle with the ultimate reality simply because it differs from the Three Vehicles. Why? If there is only the ultimate One Vehicle, then where would one point out the Distinct Teaching (biejiao) (別教) (teaching distinct from the Three Vehicles) of the One Vehicle? The past establishment of the One Vehicle should be equivalent to a mere fabrication.
As stated in the Lotus Sutra, it ultimately leads to the One Vehicle teaching.
Explanation: The three carts are pointed out as a provisional means, and the children race to ride them. Since the great difficulty has been overcome, there is no second cart. Therefore, it is said that the three carts are pointed out as a provisional means to entice the children, and then only the great cart is given to them, adorned with treasures, secure and foremost. However, the elder has no fault of falsehood, and the Tathāgata (如來) (Tathāgata) is also the same, without falsehood. Initially, the Two Vehicles are taught to guide sentient beings, and then only the Great Vehicle is given to them, thereby liberating them. Why? The Tathāgata has immeasurable wisdom, power, fearlessness, and other treasures of the Dharma, capable of giving the Great Vehicle Dharma to all sentient beings, therefore it is said to be the One Vehicle teaching.
However, this One Vehicle has roughly ten explanations.
Explanation: Clarifying and defining the Vehicle teaching is probably because the Faxiang School only establishes the meaning of revealing the Great by contrasting it with the Small, understanding the characteristics of the school, without revealing the provisional and the real within the Great. Therefore, this relies on the teachings to determine, making the Buddha's intention clear.
First, the difference between provisional and real is to reveal the true aspect.
Explanation: The Buddha uses expedient power to teach sentient beings with the Three Vehicle teachings. Sentient beings are attached everywhere, and the Buddha guides them, allowing them to come out, which is opening the provisional. Therefore, it is said that the three carts at the gate are all opening the door of expedient means. It is also said, 'Shariputra (舍利弗), you should know that the words of all Buddhas are without difference, and the Dharma spoken by the Buddha should give rise to great faith. The Buddha's Dharma, after a long time, will surely speak the truth,' which is revealing the real. Therefore, separately bestowing the great white ox cart is to reveal the true aspect. The four crossroads (sì qú) are the Four Noble Truths (sì dì) (苦、集、滅、道) (dukkha, samudaya, nirodha, magga).
If those three vehicles are real, why would one ask for more?
Explanation: This questions the mixing of provisional Dharmas with real Dharmas. If it is said that the three carts at the gate are real, like the carts in the open ground (lù dì) (露地) (open ground), then one should get on the cart upon exiting the gate, and should not ask for more. Since there is asking for more, it is known that it is a provisional indication. If speaking in terms of Dharma, the past Three Vehicles, the Two Vehicles outside the gate of the Three Realms, leave the realms without real fruit. Do Bodhisattvas leaving the realms have real realization? Since there is no real realization, it cannot be said that one has boarded the cart, clearly knowing that the Three Vehicles are all provisionally established.
It also cannot be said that the Three Vehicles are all real, and only the Two Vehicles are real.
Explanation:
他外救恐彼救雲門外索車但是二乘非是菩薩便質云以經不說得彼牛車故又救云父先所許唯是二車故質云又不說彼先許車唯是二車故何以故三車同索故。
是故經中至所標趣故。
釋曰諸子皆索明皆無體不見羊鹿故索羊鹿今索牛車明無牛可見既索牛車明同無體故牒索耳索車是喻約法雲何古有多釋略要有二一者機索二者口索言機索者三乘之人以佛教門出三界苦謂已究竟不解索乘已被淘練一乘機發宜機叩聖義言索耳佛知機熟靈山集會為說法華一極之旨即是各賜諸子等一大車二口索者已集靈山三乘三根皆悉啟言求法求記即是索車為說與記令其修證即是等賜菩薩聞是法疑網皆已除千二百羅漢悉亦當作佛皆是賜義三乘所求果說一權果二實果權則一乘誘引得出三界實則三乘方便相盡終歸一極文云后得大車非本所望言以是元意所標趣者如來標三乘令趣一實故也。
問二乘各得至更索耶。
釋曰聲聞四果四向緣覺一果一向菩薩五位究竟故云各得。
若依小乘至皆無得也。
釋曰謂聲名本影教也諦緣諸度行也有餘功圓四智云三乘此之設化就阿含門隨宜引導故云昔日但有言教等以彼三乘之人約大乘終教已去並不名究竟出世何以故以人執煩惱未永斷故但能折伏而已故彌勒所問經論云一切聲聞辟支佛人不能
【現代漢語翻譯】 現代漢語譯本 他（外道）爲了救助（自己的理論），害怕別人用『雲門外索車』（指禪宗公案，比喻不應執著于外在形式）來反駁，就說『但是二乘（聲聞乘和緣覺乘）不是菩薩』。於是有人質問：『經典中沒有說得到牛車（比喻大乘佛法）』。他又辯解說：『父親（佛陀）先前答應的只是二車（比喻聲聞乘和緣覺乘）』。又有人質問：『經典中也沒有說父親先前答應的車只是二車』。為什麼呢？因為三車（比喻聲聞乘、緣覺乘和菩薩乘）都可以索取（比喻都可以通過修行達到解脫）。 所以，經典最終所標明的目標和旨趣是（一佛乘）。 解釋：眾子都索取（車），表明（他們）都沒有（自性），因為沒有見到羊車和鹿車，所以才索取羊車和鹿車。現在索取牛車，表明沒有牛車可見，既然索取牛車，表明（三車）同樣沒有自性。所以只是記錄了索取（這件事）。索取車是比喻，從佛法的角度來說是什麼呢？古來有很多解釋，大致有兩種：一是機索，二是口索。所謂機索，是指三乘之人通過佛教的教門脫離三界之苦，（他們）認為已經究竟，不明白索取（一佛）乘，已經被淘洗鍛鍊，一乘的根機已經萌發，適合用（一佛乘的）根機來叩擊聖義，所以說『索取』。佛陀知道（他們的）根機成熟，在靈山（此處原文有誤，應為靈山會上）宣講《法華經》一乘的宗旨，就是（經中所說的）『各賜諸子等一大車』。二是口索，是指已經聚集在靈山（此處原文有誤，應為靈山會上）的三乘三根之人，都啟口請求佛法，請求授記，這就是索取車，（佛陀）為他們說法授記，讓他們修行證悟，這就是（經中所說的）『等賜』。菩薩聽聞此法，疑慮和迷惑都已經消除，一千二百羅漢也都將成佛，這都是『賜』的含義。三乘所求的果，（可以）說一個權果（方便之果），兩個實果（真實之果）。權（方便）就是用一乘來誘導（他們）脫離三界，實（真實）就是三乘的方便（法門）窮盡，最終歸於一極（一佛乘）。經文說『后得大車，非本所望』，就是說，如來最初的意圖所標明的旨趣，是標明三乘，讓他們趨向一實（一佛乘）。 問：二乘各自得到（解脫）后，還會再索取（大乘佛法）嗎？ 解釋：聲聞有四果四向（須陀洹果、斯陀含果、阿那含果、阿羅漢果，以及對應的四種修行階段），緣覺有一果一向（辟支佛果，以及對應的修行階段），菩薩有五位（十信、十住、十行、十回向、十地）究竟，所以說各自得到（解脫）。 如果按照小乘（的觀點），（他們）都是沒有得到的。 解釋：這裡說的是聲聞（乘）的名字是本影教（根本教義的影子）。諦（四諦）、緣（十二因緣）、諸度（六度）是（小乘的）修行。有餘（涅槃）功圓，四智（大圓鏡智、平等性智、妙觀察智、成所作智）是三乘（共有的）。這裡設立（三乘）的教化，是就《阿含經》的教門，隨順（眾生的）根機進行引導，所以說『昔日但有言教』等等。因為三乘之人，按照大乘終教（的觀點），已經過去（的修行）並不算究竟的出世（解脫）。為什麼呢？因為（這些）人執著煩惱，沒有永遠斷除，只能折伏而已。所以彌勒所問經論說，一切聲聞、辟支佛人都不能（究竟解脫）。
【English Translation】 English version He (an outsider) to rescue (his theory), fearing that others would refute it with 'Yunmen outside seeking a cart' (referring to a Zen koan, a metaphor for not being attached to external forms), said, 'But the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not Bodhisattvas.' Then someone questioned, 'The scriptures do not say that one obtains a bullock cart (a metaphor for Mahayana Buddhism).' He then argued, 'The father (Buddha) previously promised only two carts (a metaphor for Śrāvakayāna and Pratyekabuddhayāna).' Someone further questioned, 'The scriptures also do not say that the father previously promised only two carts.' Why? Because all three carts (a metaphor for Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can be sought (a metaphor for all can attain liberation through practice). Therefore, the ultimate goal and purpose indicated in the scriptures is (the One Buddha Vehicle). Explanation: All the sons seek (carts), indicating that they all have no (self-nature), because they did not see the sheep cart and deer cart, so they sought the sheep cart and deer cart. Now seeking the bullock cart indicates that there is no bullock cart to be seen. Since seeking the bullock cart, it indicates that (the three carts) similarly have no self-nature. Therefore, it is only recording the seeking (of the cart). Seeking the cart is a metaphor. What is it from the perspective of the Dharma? There have been many explanations in the past, roughly two: one is seeking based on capacity, and the other is seeking through speech. Seeking based on capacity refers to people of the three vehicles leaving the suffering of the three realms through the Buddhist teachings. They think they have reached the ultimate, not understanding the seeking of the (One Buddha) Vehicle. They have been refined and trained, and the capacity for the One Vehicle has sprouted. It is suitable to strike the sacred meaning with (the capacity for the One Vehicle), so it is said 'seeking'. The Buddha knew that (their) capacity was ripe, and at the Vulture Peak (靈山, Língshān - Vulture Peak) preached the essence of the Lotus Sutra, which is (as the sutra says) 'each given a great cart to all the sons'. Seeking through speech refers to the people of the three vehicles and three roots who have gathered at the Vulture Peak (靈山, Língshān - Vulture Peak), all opening their mouths to request the Dharma and request prediction. This is seeking the cart. (The Buddha) speaks the Dharma and gives predictions to them, allowing them to cultivate and realize enlightenment. This is (as the sutra says) 'equally given'. The Bodhisattvas, hearing this Dharma, have had their doubts and confusions eliminated. The twelve hundred Arhats will also all become Buddhas. These are all meanings of 'giving'. The fruits sought by the three vehicles can be said to be one provisional fruit (方便之果, fāngbiàn zhī guǒ - fruit of expedient means) and two real fruits (真實之果, zhēnshí zhī guǒ - fruit of reality). The provisional (expedient means) is using the One Vehicle to induce (them) to leave the three realms. The real (reality) is that the expedient means of the three vehicles are exhausted, and ultimately return to the One Extreme (One Buddha Vehicle). The scripture says 'Later obtaining a great cart, not originally hoped for', which means that the initial intention of the Tathagata, the purpose indicated, is to indicate the three vehicles, allowing them to tend towards the One Reality (One Buddha Vehicle). Question: After the two vehicles each attain (liberation), will they seek (Mahayana Buddhism) again? Explanation: Śrāvakas have four fruits and four paths (須陀洹果, Sūdagāmi-phala - Stream-enterer, 斯陀含果, Sakṛdāgāmi-phala - Once-returner, 阿那含果, Anāgāmi-phala - Non-returner, 阿羅漢果, Arhat-phala - Arhat, and the corresponding four stages of practice), Pratyekabuddhas have one fruit and one path (辟支佛果, Pratyekabuddha-phala - Pratyekabuddha, and the corresponding stage of practice), and Bodhisattvas have five stages (十信, shíxìn - ten faiths, 十住, shízhù - ten abodes, 十行, shíxíng - ten practices, 十回向, shíhuíxiàng - ten dedications, 十地, shídì - ten grounds) that are ultimate. Therefore, it is said that each attains (liberation). If according to the view of the Hinayana (小乘, xiǎochéng - Small Vehicle), (they) all have not attained. Explanation: Here it is said that the name of the Śrāvaka (vehicle) is the shadow teaching (本影教, běnyǐng jiào - teaching of shadow and substance). The Four Noble Truths (四諦, sìdì - Four Noble Truths), Dependent Origination (十二因緣, shí'èryīnyuán - Twelve Links of Dependent Origination), and the Perfections (六度, liùdù - Six Perfections) are the practices (of the Hinayana). The Nirvana with remainder (有餘, yǒuyú - Nirvana with remainder) is the completion of merit, and the Four Wisdoms (大圓鏡智, dà yuánjìng zhì - Great Perfect Mirror Wisdom, 平等性智, píngděngxìng zhì - Wisdom of Equality, 妙觀察智, miào guānchá zhì - Wonderful Discriminating Wisdom, 成所作智, chéng suǒzuò zhì - Accomplishing Wisdom) are shared by the three vehicles. The establishment of the teachings (of the three vehicles) here is based on the teachings of the Agamas (阿含經, Āhán jīng - Agamas), guiding according to the capacity (of sentient beings). Therefore, it is said 'In the past, there were only verbal teachings' and so on. Because the people of the three vehicles, according to the ultimate teaching of the Mahayana, the past (practice) is not considered ultimate liberation. Why? Because (these) people are attached to afflictions and have not permanently severed them, only able to subdue them. Therefore, the Sutra and Treatise Questioned by Maitreya (彌勒所問經論, Mílè suǒ wèn jīnglùn - Sutra and Treatise Questioned by Maitreya) says that all Śrāvakas and Pratyekabuddhas cannot (attain ultimate liberation).
如實修四無量不能究竟斷諸煩惱但能折伏一切煩惱故云今言俱不得者以望一乘故是故以實映權等者則破三顯一開方便門示真實相實現權亡故皆無得。
為欲回彼至進入別教一乘。
釋曰為欲下標示會權歸實若不下返質揀濫若非下按定權乘以至下會同入別所以爾者蓋為三車虛設諸子奔馳羊鹿二乘既廢牛車權教寧存是故大乘亦說回也厥或執彼牛車權乘為實確乎不可廢者且退非凡夫二乘進非露地一實進退共準權義決然故云更是何色人也彰權隱實令彼奔超權位功成終歸一實故云后皆進入別教一乘既云后皆入別應知初入于同也亦可隨機不定耳。
問臨門為實不實耶。
釋曰此實非權實之實乃是有三乘引攝之實事故也。
答實不實至唯一相也。
釋曰非不實者言是實也非是實者謂權設故此之三乘在本乘則為實在實教則為權雖涉兩宗克體是一故云此二無二唯一相也。
二教義差別至俱是教故。
釋曰但有其名者明皆無體雖無生智是二乘車體大六識智是牛車體二乘是智尚非真實大六識智豈有實耶故云以望一乘俱是教故。
是故經云至俱不得故也。
釋曰以佛教門明無實體但是三乘聲教引攝虛譚令離三界繫縛逼迫兼亡故云出三界苦為彼權宗云出界外但是二乘非於菩薩故質
【現代漢語翻譯】 現代漢語譯本：如果如實地修習四無量心（慈、悲、喜、舍），並不能徹底斷除一切煩惱，只能暫時折伏這些煩惱，所以說現在所說的『俱不得』，是從一乘（Ekayana，唯一佛乘）的角度來說的。因此，用真實來映照權宜之法等，是爲了破除三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）而彰顯一乘，開啟方便之門，揭示真實之相，實現權宜之法消亡，所以說都是『無所得』。
爲了引導他們迴歸，進入到別教（Prthag-buddha-yana，獨特的教法）的一乘境界。
解釋：『為欲』以下標明會權歸實，如果不向下返回本質，就會混淆濫用。如果不是向下按定權宜之法，憑藉『至』以下會同進入別教，那麼為什麼會這樣呢？因為三車（羊車、鹿車、牛車）是虛設的，諸子（譬喻眾生）奔波勞碌，羊車、鹿車二乘（聲聞乘、緣覺乘）既然已經廢棄，牛車（譬喻菩薩乘）的權宜教法又怎麼能存在呢？所以大乘（Mahayana，偉大的乘）也說是要回歸的。如果有人執著于牛車的權宜之法，認為它是真實的，堅決不可廢除，那麼就退一步說，它不是凡夫二乘，進一步說，它也不是露地（空地，比喻無所依憑）的一實（真實）。進退都以權宜之法為準繩，這是必然的。所以說『更是何色人也』，彰顯權宜之法，隱藏真實之相，讓他們奔向超越權宜之位的功德，最終迴歸一實。所以說『后皆進入別教一乘』，既然說『后皆入別』，就應該知道最初是進入于同。也可以隨機應變，不一定。
問：臨門（比喻三乘教法）是真實還是不真實呢？
解釋：此處的『實』不是權實（權宜與真實）中的『實』，而是指具有三乘引攝作用的『實』，所以這樣說。
答：實不實，最終歸於唯一相（Eka-laksana，唯一的法相）。
解釋：說『非不實』，意思是說是真實的；說『非是實』，意思是說是權宜設立的。這三乘（聲聞乘、緣覺乘、菩薩乘）在本乘（各自的乘）中是真實的，但在實教（一乘實教）中則是權宜的。雖然涉及兩宗（權教和實教），但其本體是一致的，所以說『此二無二，唯一相也』。
二教義差別，最終都是教法。
解釋：『但有其名者』，說明都是沒有實體的。雖然無生智（Anutpada-jnana，不生不滅的智慧）是二乘車（羊車、鹿車）的本體，大六識智（Mahashadvijnana-jnana，大乘的六識智慧）是牛車的本體，但二乘的智慧尚且不是真實的，大六識智又怎麼會有實體呢？所以說『以望一乘，俱是教故』。
所以經中說，最終都是『俱不得』。
解釋：以佛教的法門來說明沒有實體，只是用三乘的聲教（言教）來引導，虛設談論，使他們脫離三界的繫縛逼迫，兼且消亡。所以說『出三界苦』，對於權宗（權宜之教）來說，是說脫離界外，但這只是二乘（聲聞乘、緣覺乘）的境界，而不是菩薩的境界，所以質問。
【English Translation】 English version: If one cultivates the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) as they truly are, it will not ultimately cut off all afflictions, but only temporarily subdue them. Therefore, the statement 'all are unattainable' is made from the perspective of the Ekayana (One Vehicle). Thus, using the real to reflect upon the expedient means, etc., is to break through the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and reveal the One Vehicle, opening the gate of expedient means, revealing the true aspect, and realizing the extinction of expedient means. Therefore, all are 'unattainable'.
In order to guide them back to enter the unique teaching of the One Vehicle of the Prthag-buddha-yana (Unique Buddha Vehicle).
Explanation: 'In order to' below indicates the convergence of the expedient to return to the real. If one does not return to the essence downwards, there will be confusion and abuse. If it is not to fix the expedient means downwards, relying on 'to' below to converge and enter the unique teaching, then why is it so? Because the three carts (sheep cart, deer cart, ox cart) are fictitious, and the children (a metaphor for sentient beings) are running around busily. Since the two vehicles of the sheep and deer (Sravakayana and Pratyekabuddhayana) have been abandoned, how can the expedient teaching of the ox cart (a metaphor for the Bodhisattvayana) still exist? Therefore, the Mahayana (Great Vehicle) also says that it is necessary to return. If someone clings to the expedient means of the ox cart, thinking that it is real and resolutely cannot be abolished, then retreat and say that it is not the two vehicles of ordinary people, and advance and say that it is not the one reality (truth) of the open ground (a metaphor for having nothing to rely on). Both advance and retreat are based on expedient means as the standard, which is inevitable. Therefore, it is said 'What kind of person is it?', highlighting the expedient means and hiding the true aspect, allowing them to rush towards the merits of surpassing the position of expedient means, and ultimately return to the one reality. Therefore, it is said 'Later, all enter the unique teaching of the One Vehicle'. Since it is said 'Later, all enter the unique', it should be known that initially they entered the same. It can also be adapted to circumstances, not necessarily.
Question: Is the 'approaching the gate' (a metaphor for the Three Vehicle teachings) real or unreal?
Explanation: The 'real' here is not the 'real' in expedient and real, but refers to the 'real' that has the function of attracting and gathering the Three Vehicles, so it is said.
Answer: Real and unreal ultimately return to the Eka-laksana (One Characteristic).
Explanation: Saying 'not unreal' means saying it is real; saying 'not real' means saying it is expediently established. These Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are real in their own vehicles, but expedient in the real teaching (One Vehicle real teaching). Although it involves two schools (expedient teaching and real teaching), its essence is consistent, so it is said 'These two are not two, but one characteristic'.
The difference between the two teachings ultimately lies in the teachings themselves.
Explanation: 'Those who only have their names' indicate that all are without substance. Although Anutpada-jnana (the wisdom of non-arising and non-ceasing) is the essence of the two vehicles (sheep cart and deer cart), and Mahashadvijnana-jnana (the wisdom of the great six consciousnesses of the Mahayana) is the essence of the ox cart, the wisdom of the two vehicles is not real, how can the great six consciousnesses have substance? Therefore, it is said 'Looking at the One Vehicle, all are teachings'.
Therefore, the sutra says that ultimately all are 'unattainable'.
Explanation: Using the Buddhist Dharma to explain that there is no substance, but only using the teachings of the Three Vehicles to guide, setting up empty talks, so that they can escape the bondage and oppression of the Three Realms, and also perish. Therefore, it is said 'escape the suffering of the Three Realms'. For the expedient school, it means escaping beyond the realm, but this is only the realm of the two vehicles (Sravakayana and Pratyekabuddhayana), not the realm of the Bodhisattva, so question it.
云以經不揀故經既不揀定是三乘又彼權乘依言求果畢竟無成與彼二乘宛然無異故云亦同二乘但不得故。
三所期差別至非本所望。
釋曰昔日隱實彰權故云以彼一乘非是界內先許三車暨乎靈山顯本舒懷方談一實三乘不知大事得之邂逅故云非本所望。
是故經云至非本所望也。
釋曰良以如來知彼機緣未熟未能盡受大乘法故於一佛分別說三明三皆虛指也由皆虛指即無體故后得大車並非本望若昔大是實今得牛車何非望耶故云非本所望本非希冀亦不可說等者返質救權類前可解聖言無失者因經不揀通相論三昔大為權故無有失。
四德量差別至即體具德也。
釋曰界外牛車大乘權法縱談無漏亦屬有餘隱閉一乘故云不言余德若乃露地七寶大車譬彼界外了義一乘眾寶莊嚴類夫恒沙性凈功德云體具德也。
又彼但云至以明異耳。
釋曰不迅疾無以為大牛不超過無以為大士所以潛興密應冠聖該凡故云用殊勝也言喻則僕從寶車執衛多力約法乃萬行齊修同遊寶所云行眷屬雖談德行主伴猶虧同教一乘煥然一致上云法華意兼兩勢斯現一也。
又彼三中至非適一也。
釋曰權教大乘教理行果薰染識心為趣寶之先容故云以彼宗明一相方便若乃具德圓宗因果交徹依正互容染凈融明德用齊
【現代漢語翻譯】 現代漢語譯本 因為經典不加揀擇，所以既然經典不加揀擇，就必定是三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）。而且那些權巧方便的乘，如果執著于言語而追求結果，最終不會成功，與那二乘（Śrāvakayāna, Pratyekabuddhayāna，聲聞乘、緣覺乘）完全沒有區別，所以說也和二乘一樣，只是不能得到（究竟的佛果）。
三、所期望的差別在於並非原本所期望的。
解釋：過去隱藏真實而彰顯權巧，所以說那一乘（Ekāyana，唯一佛乘）並非是界內（三界之內）事先許諾的三車（羊車、鹿車、牛車）。等到靈山會上顯現真實心懷，才談論一實相（Ekayāna，一乘），三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）不知道大事因緣，偶然得到（小果），所以說並非原本所期望的。
所以經文說：『非本所望也。』
解釋：因為如來知道他們的根機尚未成熟，不能完全接受大乘佛法，所以在一佛乘中分別說三乘，說明三乘都是虛假的指引。因為都是虛假的指引，所以沒有實體。後來得到大車，並非原本所期望的。如果過去的大車是真實的，現在得到牛車，又怎麼不是期望的呢？所以說並非原本所期望的。原本並非希望，也不可說等等，反過來質問救護權巧，類似於前面的解釋，聖人的言語沒有錯失，因為經典不加揀擇，從普遍的相上來說三乘，過去的大車是權巧方便，所以沒有錯失。
四、德行的衡量差別在於即體具德。
解釋：界外的牛車大乘權巧之法，縱然談論無漏，也屬於有餘之法，隱藏封閉了一乘（Ekāyana，唯一佛乘），所以說不談論其他的德行。如果是在露天之地，七寶大車譬喻那界外了義的一乘（Ekāyana，唯一佛乘），眾寶莊嚴類似於恒河沙數般自性清凈的功德，說的是本體具足德行。
而且他們只是說，以此來表明不同。
解釋：不迅速就不能稱之為大，牛車不能超過就不能稱之為大士，所以潛藏興起秘密應化，涵蓋聖凡，所以說作用殊勝。用比喻來說，僕從寶車執持護衛，力量強大；用佛法來說，萬行齊修，一同遊歷寶所，說是行眷屬。雖然談論德行，主伴仍然虧缺。同教一乘煥然一致，上面說《法華經》的意義兼顧兩種態勢，現在顯現為一。
而且那三乘之中，並非只適合一種。
解釋：權教大乘的教理行果薰染識心，作為趨向寶所的先導，所以說用他們的宗義來闡明一相方便。如果是具足德行的圓滿宗義，因果交徹，依報正報互相容納，染凈融通，德用齊備。
【English Translation】 English version Because the sutras do not discriminate, and since the sutras do not discriminate, they must be the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Moreover, those expedient vehicles, if they cling to words and seek results, will ultimately not succeed, and will be no different from the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna). Therefore, it is said that they are the same as the Two Vehicles, but they cannot attain (ultimate Buddhahood).
Three, the difference in what is expected lies in what was not originally hoped for.
Explanation: In the past, the real was hidden and the expedient was emphasized, so it is said that the One Vehicle (Ekāyana) was not the Three Carts (goat cart, deer cart, ox cart) promised within the realm (of the Three Realms). When the true intention was revealed at the Vulture Peak assembly, the One Reality (Ekayāna) was discussed. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) did not know the great matter of cause and condition, and accidentally obtained (small fruits), so it is said that it was not originally hoped for.
Therefore, the sutra says: 'Not originally hoped for.'
Explanation: Because the Tathagata knew that their faculties were not yet mature and could not fully receive the Mahayana Dharma, he separately spoke of the Three Vehicles within the One Buddha Vehicle, explaining that the Three Vehicles are all false guides. Because they are all false guides, they have no substance. Later, obtaining the Great Cart was not originally hoped for. If the Great Cart of the past was real, then how could obtaining the Ox Cart now not be hoped for? Therefore, it is said that it was not originally hoped for. Originally not hoped for, and it cannot be said, etc., turning back to question and protect the expedient, similar to the previous explanation. The words of the sage are not mistaken, because the sutras do not discriminate, and from the universal aspect, the Three Vehicles are discussed. The Great Cart of the past was an expedient, so there is no mistake.
Four, the difference in the measure of virtue lies in the complete virtue of the substance.
Explanation: The expedient Dharma of the Ox Cart Mahayana outside the realm, even if it discusses the unconditioned, still belongs to the incomplete Dharma, hiding and closing the One Vehicle (Ekāyana). Therefore, it is said that other virtues are not discussed. If it is in the open ground, the Seven Treasure Great Cart is a metaphor for the One Vehicle (Ekāyana) of definitive meaning outside the realm. The adornment of many treasures is similar to the self-nature pure merits like the Ganges sands, saying that the substance is complete with virtue.
Moreover, they only say this to show the difference.
Explanation: Not swift cannot be called great, and the ox cart cannot surpass, so it cannot be called a great being. Therefore, it secretly arises and secretly responds, encompassing the holy and the ordinary, so it is said that the function is superior. To use a metaphor, the servants of the treasure cart hold and protect, and their strength is great; to use the Dharma, the ten thousand practices are cultivated together, and they travel together to the treasure place, saying that they are the retinue of practice. Although virtue is discussed, the master and companion are still lacking. The One Vehicle of the same teaching is completely consistent. The above says that the meaning of the Lotus Sutra takes into account both situations, and now it appears as one.
Moreover, among those Three Vehicles, it is not only suitable for one.
Explanation: The teachings, principles, practices, and fruits of the expedient Mahayana influence the mind of consciousness, serving as a guide to the treasure place. Therefore, they use their doctrines to explain the expedient of one aspect. If it is a complete doctrine with complete virtue, cause and effect interpenetrate, the dependent and the principal mutually accommodate, defilement and purity merge, and virtue and function are complete.
致故云此則不爾主伴具足經云下指喻合法也。
此顯一乘至以明異耳。
釋曰此顯一乘無盡等者則是所依體事理事教義十對二十事周遍含容重重無盡也此義廣如華嚴略如法華者且法華是隨宜漸教之終華嚴是稱性圓融之始經宗既異安得同年而語哉然則然矣據古佛之道吾祖之教未嘗不異而未嘗不同也何則語如來初成正覺頓演華嚴無盡義海此為別教最後開權方說法華一實之旨此為終教曰未嘗不異若乃於一佛乘分別說三從本而流末會三乘歸一乘攝末而歸本此本無別故曰未嘗不同也若約法華羅列義相三諦圓明但當理事無礙故屬於終也華嚴海印炳現德相無涯全彰事事無礙故屬於別此是吾祖之教未嘗不異也洎乎法華理事既圓融同性海其百川浩蕩同歸于海海無異味故屬於別演義云即此同中必有別義故曰未嘗不同也此之同異賢首宗乘約義斯顯若天臺時部獨美法華不知法華終歸本教此約別教一乘以明異者上云法華意兼兩勢斯現二也。
五約寄位至寄一乘法。
釋曰約位以寄乘也謂初地明施復顯人王即是人乘二地十善十善生天是欲天乘三地八定是色無色乘故以初三為人天乘寄在於世間四地初斷俱生身見觀于道品同須陀洹五地四諦理終寄阿羅漢六地觀緣寄於緣覺七地一切菩提分法方便涉有故寄三乘之中大乘菩薩寄出世
【現代漢語翻譯】 現代漢語譯本：因此說這個則不然，主伴具足經中『下指喻合法』也是這個意思。
這（句話）顯示了一乘（Ekayana，唯一佛乘）的道理，是爲了闡明（一乘和其它乘）的差異。
解釋：這裡說的一乘無盡等，指的是所依的體、事、理、事理、教義這十對二十事，周遍含容，重重無盡。這個道理在《華嚴經》（Avatamsaka Sutra）中廣說，在《法華經》（Lotus Sutra）中略說。況且《法華經》是隨順根機而說的漸教之終，《華嚴經》是稱合自性的圓融之始，經的宗旨既然不同，怎麼能相提並論呢？雖然如此，依據古佛的道路和吾祖的教誨，未嘗不同而未嘗不異。為什麼這麼說呢？如來說初成正覺時，頓演《華嚴經》無盡的義海，這是別教（distinct teaching）的最後；開方便之門而說《法華經》一實之旨，這是終教（perfect teaching）。說『未嘗不異』，是指在一佛乘中分別說三乘，是從根本而流向末端；會三乘歸一乘，是攝末而歸於本。這個本沒有差別，所以說『未嘗不同』。如果按照《法華經》羅列義相，三諦圓明，只是當理事無礙，所以屬於終教。《華嚴經》海印三昧炳現，德相無涯，完全彰顯事事無礙，所以屬於別教。這是吾祖的教誨，未嘗不異。等到《法華經》理事圓融，同於性海，其百川浩蕩，同歸于海，海沒有異味，所以屬於別教。演義說，即使在這個同中，也必定有別的意義，所以說『未嘗不同』。這種同異，在賢首宗（Hsien-shou school）的宗乘中，依據義理就顯現出來了。如果天臺宗（Tiantai school）只讚美《法華經》，不知道《法華經》最終歸於本教。這是依據別教的一乘來闡明差異，上面說的《法華經》兼顧兩種趨勢，這就是第二個方面。
五、從寄託果位到寄託一乘之法。
解釋：這是從果位來寄託乘。所謂初地菩薩明瞭佈施，又顯現人王，這就是人乘；二地菩薩行十善，十善生天，這是欲天乘；三地菩薩修八定，這是色界和無色界天乘。所以用初地、二地、三地為人天乘，寄託在世間。四地菩薩開始斷除俱生身見，觀察道品，等同於須陀洹（Srotapanna，入流果）；五地菩薩通達四諦之理，最終寄託于阿羅漢（Arhat，無學果）；六地菩薩觀十二因緣，寄託于緣覺（Pratyekabuddha，獨覺）；七地菩薩以一切菩提分法方便涉有，所以寄託在三乘之中，大乘菩薩寄託于出世間。
【English Translation】 English version: Therefore, it is said that this is not the case; the phrase 'lower refers to the metaphor being in accordance' in the Sutra of Complete Host and Companions also means this.
This (statement) reveals the principle of the Ekayana (One Vehicle), in order to clarify the differences (between the One Vehicle and other vehicles).
Explanation: The so-called endlessness of the One Vehicle refers to the ten pairs and twenty aspects of the dependent substance, phenomena, principle, phenomena and principle, teachings and meanings, which are all-encompassing and endlessly layered. This principle is extensively explained in the Avatamsaka Sutra and briefly explained in the Lotus Sutra. Moreover, the Lotus Sutra is the end of the gradual teaching that follows the capacity of sentient beings, and the Avatamsaka Sutra is the beginning of the perfect fusion that accords with self-nature. Since the tenets of the sutras are different, how can they be compared? However, according to the path of the ancient Buddhas and the teachings of our patriarchs, they are never different and never the same. Why is this so? When the Tathagata first attained enlightenment, he suddenly expounded the endless ocean of meanings in the Avatamsaka Sutra, which is the last of the distinct teachings; opening the door of expedient means, he spoke of the principle of the one reality in the Lotus Sutra, which is the perfect teaching. Saying 'never different' refers to the fact that within the One Buddha Vehicle, the three vehicles are spoken of separately, flowing from the root to the end; the convergence of the three vehicles into the One Vehicle is the gathering of the end back to the root. This root has no difference, so it is said 'never the same'. If we list the aspects of meaning according to the Lotus Sutra, the three truths are perfectly clear, but only when principle and phenomena are unobstructed, so it belongs to the perfect teaching. The Samadhi of Ocean Seal manifested in the Avatamsaka Sutra, the virtues and appearances are boundless, fully revealing the unobstructedness of all phenomena, so it belongs to the distinct teaching. This is the teaching of our patriarchs, never different. When the principle and phenomena of the Lotus Sutra are perfectly fused, they are the same as the ocean of nature, and the vast rivers all return to the sea, and the sea has no different taste, so it belongs to the distinct teaching. The interpretation says that even in this sameness, there must be a different meaning, so it is said 'never the same'. This sameness and difference is manifested in the Hsien-shou school's teachings based on the principles. If the Tiantai school only praises the Lotus Sutra, it does not know that the Lotus Sutra ultimately returns to the original teaching. This is to clarify the difference based on the One Vehicle of the distinct teaching; the Lotus Sutra mentioned above takes into account the two trends, which is the second aspect.
Five, from entrusting the position to entrusting the Dharma of the One Vehicle.
Explanation: This is to entrust the vehicle based on the position. The so-called first ground Bodhisattva understands giving and also manifests the human king, which is the human vehicle; the second ground Bodhisattva practices the ten good deeds, and the ten good deeds lead to rebirth in the heavens, which is the desire realm heaven vehicle; the third ground Bodhisattva cultivates the eight samadhis, which is the form and formless realm heaven vehicle. Therefore, the first, second, and third grounds are used as the human and heaven vehicle, entrusted to the world. The fourth ground Bodhisattva begins to cut off the innate view of the body, observes the factors of enlightenment, and is equal to the Srotapanna (stream-enterer); the fifth ground Bodhisattva understands the principle of the Four Noble Truths and ultimately entrusts to the Arhat (worthy one); the sixth ground Bodhisattva contemplates the twelve links of dependent origination and entrusts to the Pratyekabuddha (solitary Buddha); the seventh ground Bodhisattva uses all the factors of enlightenment as expedient means to involve existence, so it is entrusted to the three vehicles, and the Mahayana Bodhisattva is entrusted to the world-transcending.
間八地已上既是一乘合不云寄但可云出出世間今云寄者亦可別位以故所以爾者謂賢位始終已圓融自在登地已去則甚深甚深言所不至是故若不寄位何以顯深不包三乘何以顯廣。
若大乘即是至已上一乘法也。
釋曰約上經論寄乘之法配屬法華指定臨門大乘牛車決如是權是以前既非六地小乘緣生后又不同八地一乘凈土妙行故云則三乘俱是出世自位究竟也言究竟者小乘則以三昧力止息化城菩薩則四智功圓報居色頂。
問若爾何故至作是說耶。
釋曰因攝論合聲聞緣覺為一大乘菩薩為一是二乘故此二具三同名出世八地已上名出出世間故三乘之言隱而不說賓家不曉二乘合三之旨故成斯問。
答既四五至具如下說。
釋曰約前後揩定質彼七地是權教大乘故云是何色人也既是三乘方便引攝名善出世具如下說者以文乘教開閤中也。
六付屬差別至為報佛之恩。
釋曰如來現在根熟已調一稟尊言無不懸契大師滅后若有眾生信樂佛慧我諸弟子菩薩大士如佛在世演一乘法故云當爲演說此法華經等或彼根緣未熟不堪盡受甚深法者亦如佛世隱實施權淘練根性故云當於如來余深法中示教利喜謂示義教行得義利具解行故成於喜此之付囑類同法華第三云我滅度后復有弟子不聞是經不知不覺菩薩所行自
【現代漢語翻譯】 現代漢語譯本：既然八地（指八地菩薩）以上已經是一乘（Ekayana，唯一佛乘），為什麼還說寄位？如果只是說出世間，那還可以理解。現在說寄位，也可以理解為是不同的位次。之所以這樣說，是因為賢位（指菩薩的十地中的前七地）的始終已經圓融自在，而登地（指八地菩薩以上）之後，則是甚深甚深，言語難以表達。因此，如果不寄位，如何顯示其深奧？如果不包含三乘（聲聞乘、緣覺乘、菩薩乘），又如何顯示其廣博？ 如果大乘（Mahayana，大乘）就是到達已上的一乘之法。 解釋：根據上經論中寄乘的方法，來配合《法華經》中指定臨門大乘牛車的說法，可以確定之前的權宜之說是針對六地（指菩薩的十地中的第六地）以下的小乘（Hinayana，小乘）緣生，之後又不同於八地（指菩薩的十地中的第八地）以上的一乘凈土妙行。所以說三乘都是出世，各自達到究竟。所謂究竟，小乘是以三昧（Samadhi，禪定）力止息化城（比喻虛幻的境界），菩薩則是四智（指成所作智、妙觀察智、平等性智、大圓鏡智）功圓，報身（Sambhogakaya，報身佛）居住在色界頂端。 問：如果這樣，為什麼還要說『至作是說』呢？ 解釋：因為《攝大乘論》將聲聞（Śrāvaka，聲聞）和緣覺（Pratyekabuddha，緣覺）合為一大乘，菩薩為一，是二乘，所以這二者都具有三乘共同的出世之名。八地以上稱為出出世間，所以三乘之言隱而不說。賓家（指提問者）不明白二乘合為三乘的旨意，所以才會有這樣的問題。 答：既然四五至具如下說。 解釋：根據前後經文的勘定，可以確定七地（指菩薩的十地中的第七地）是權教大乘，所以說『是何色人也』。既然是三乘方便引攝，就稱為善出世，具體如下文所說，在文乘教的開閤中。 六、付屬差別至為報佛之恩。 解釋：如來（Tathagata，如來）現在，根機成熟的人已經調伏，一旦稟承尊言，沒有不懸契的。大師（指佛陀）滅度后，如果有眾生信樂佛慧，我的弟子菩薩大士，就像佛在世一樣，演說一乘法，所以說『當爲演說此《法華經》等』。或者他們的根緣尚未成熟，不能完全接受甚深法的人，也像佛在世一樣，隱藏實法，施行權宜之法，淘練根性，所以說『當於如來余深法中示教利喜』，即顯示義理，教導修行，得到義利，具備理解和修行，因此成就歡喜。這種付囑類似於《法華經》第三品所說：『我滅度后，復有弟子不聞是經，不知不覺菩薩所行』。
【English Translation】 English version: Since the eighth Bhumi (Ashtama-bhumi, the eighth stage of Bodhisattva) and above is already the Ekayana (One Vehicle), why is it still said to be 'lodged'? If it were only said to be 'beyond the world', that would be understandable. Now, saying 'lodged' can also be understood as different stages. The reason for this is that the beginning and end of the stages of the worthy (referring to the first seven Bhumis of the Bodhisattva's ten stages) are already perfectly integrated and self-sufficient. Once one ascends to the Bhumis (referring to the eighth Bhumi and above), it is profoundly deep, beyond the reach of words. Therefore, if one does not 'lodge' in a stage, how can one show its depth? If it does not encompass the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), how can one show its breadth? If the Mahayana (Great Vehicle) is the Dharma of the One Vehicle that has already been reached. Explanation: According to the method of 'lodging' in the scriptures and treatises, matching the statement in the Lotus Sutra about designating the Great Vehicle ox-cart at the doorstep, it can be determined that the previous expedient teachings were aimed at the Śrāvakayāna (Hearer Vehicle) arising from conditions below the sixth Bhumi, and later it is different from the pure land and wonderful practices of the One Vehicle above the eighth Bhumi. Therefore, it is said that the Three Vehicles are all beyond the world, each reaching its ultimate. The so-called ultimate is that the Śrāvakayāna uses the power of Samadhi (meditative absorption) to stop and rest in the illusory city (a metaphor for an unreal realm), while the Bodhisattva's four wisdoms (referring to the Wisdom of Accomplishing Activities, the Wisdom of Wonderful Observation, the Wisdom of Equality, and the Great Mirror Wisdom) are perfected, and the Sambhogakaya (Enjoyment Body) resides at the peak of the Form Realm. Question: If that is the case, why is it said 'to make this statement'? Explanation: Because the Mahāyānasaṃgraha combines the Śrāvaka (Hearer) and Pratyekabuddha (Solitary Realizer) into one Great Vehicle, and the Bodhisattva is one, making it two vehicles. Therefore, these two both have the common name of being beyond the world of the Three Vehicles. The eighth Bhumi and above are called 'beyond the beyond the world', so the words of the Three Vehicles are hidden and not spoken. The questioner does not understand the meaning of combining the two vehicles into three, hence this question arises. Answer: Since the four and five are fully explained below. Explanation: According to the determination of the preceding and following scriptures, it can be determined that the seventh Bhumi is the expedient teaching of the Great Vehicle, so it is said 'What kind of person is it?'. Since it is the expedient means of the Three Vehicles to guide and gather, it is called 'good beyond the world', which is explained in detail below, in the opening and closing of the teachings of the Vehicle of Words. Six, the entrustment differs to repay the Buddha's kindness. Explanation: Now that the Tathagata (Thus Come One) is present, those whose roots are mature have already been tamed. Once they receive the honored words, there is nothing that does not correspond. After the Master (referring to the Buddha) has passed away, if there are sentient beings who believe in and delight in the Buddha's wisdom, my disciples, the Bodhisattva Mahasattvas, will, like the Buddha in the world, expound the One Vehicle Dharma, so it is said 'should expound this Lotus Sutra, etc.'. Or, if their roots and conditions are not yet mature and they cannot fully receive the profound Dharma, they will, like the Buddha in the world, hide the true Dharma and practice expedient means to refine their roots, so it is said 'should show, teach, benefit, and delight in the remaining profound Dharmas of the Tathagata', that is, to show the meaning, teach the practice, obtain the benefit, and possess understanding and practice, thus achieving joy. This entrustment is similar to what is said in the third chapter of the Lotus Sutra: 'After my extinction, there will be disciples who have not heard this sutra, and do not know or realize the practice of the Bodhisattva'.
于所得功德生滅度想當入涅槃我于余國作佛更有異名是人雖生滅之想入于涅槃而於彼土求佛智慧得聞是經唯以佛乘而得滅度等此則佛世根未熟故菩薩與記方便令發心後事是同但眾生與聲聞耳。
解云余深法至作此付囑也。
釋曰特解余深以余揀一以深揀小恐彼權宗濫一故權實不分濫小故大小不辨有乖聖意封執后隨故作斯解。
七根緣受者至假名菩薩。
釋曰性起唐經譯為出現品者唐云修習種種菩提分法未聞等者謂若未聞此如來不思議大威德法門或時聞也不信不解不順不入不得名為真實菩薩以不能生如來家故故曰假名大疏云積行菩薩曝腮鱗于龍門則權教次第修行者是也。
解云此明三乘至不同彼也。
釋曰此明三乘菩薩等者謂不可唯局釋迦所化乃往古劫于余佛所發心修行迄至遮那會中根猶滯權未稟玄要故云未熟等當知是前法華經內余深法中等者且華嚴是初成頓演法華是最後方談一重隔歷余深文是如來滅后未來世中不信受者與夫華嚴兩重相隔何以卻言不信不聞此一乘經是余深中人耶答前不云乎不可唯局釋迦所化于余佛所發心迄至遮那根猶未熟故不相違亦可三乘漸教雖有間斷華嚴至教通方之說前後際而無違獨據遮那一佛所說亦有理在華嚴是別教者不共般若迥異余乘故也。
八難
【現代漢語翻譯】 現代漢語譯本：如果（有人）對於所獲得的功德，產生生滅和度化的想法，就應當進入涅槃。我在其他國土成佛，還有其他的名號。這個人雖然產生生滅的想法而進入涅槃，但在那個國土尋求佛的智慧，得以聽聞這部經典，唯有通過佛乘才能得到滅度等等。這說明佛的善根尚未成熟，所以菩薩給予授記，方便引導他們發菩提心。之後的事情是相同的，只不過（這些）眾生與聲聞乘的人相似罷了。
解釋說：『剩餘的深奧佛法，乃至（佛）作這樣的付囑。』
解釋說：特別解釋『剩餘的深奧』，用『剩餘』來揀別『一』（佛乘），用『深奧』來揀別『小』（乘）。恐怕那些權教宗派混淆『一』（佛乘），因為權實不分；混淆『小』（乘），因為大小不辨，有違背佛的意旨，封閉執著，以後隨順（權教），所以作這樣的解釋。
（對於）七根、緣、受者，乃至假名菩薩。
解釋說：性起宗在唐朝翻譯的經本中，將此譯為《出現品》。唐朝的經本說：『修習種種菩提分法，未曾聽聞等等』，意思是說，如果未曾聽聞這如來不可思議的大威德法門，或者有時聽聞了也不相信、不理解、不順從、不進入，就不能稱為真實的菩薩，因為不能生在如來家。所以說是假名。大疏中說：『積累修行的菩薩，在龍門曝曬腮和鱗』，就是權教次第修行的人。
解釋說：這說明三乘（菩薩）等等，與他們不同。
解釋說：這說明三乘菩薩等等，意思是說，不可只侷限於釋迦牟尼佛所教化的，乃至於往昔劫數在其他佛所發心修行，直到毗盧遮那佛的法會中，善根仍然停留在權教，沒有稟受玄妙的要旨，所以說『未成熟』等等。應當知道，這是前《法華經》內『剩餘的深奧佛法』中的等等。而且《華嚴經》是最初成佛時頓教的演說，《法華經》是最後才談論『一』（佛乘），有一重隔閡。《剩餘的深奧佛法》是在如來滅度后未來世中，不信受的人，與《華嚴經》有兩重相隔，為什麼卻說不信不聞這一乘經典，是『剩餘的深奧佛法』中的人呢？回答說：前面不是說了嗎，不可只侷限於釋迦牟尼佛所教化的，在其他佛所發心，直到毗盧遮那佛的法會中，善根仍然未成熟，所以不相違背。也可以說，三乘漸教雖然有間斷，《華嚴經》的至極教理是通達十方的說法，前後際而沒有違背。單獨依據毗盧遮那一佛所說，也有道理。《華嚴經》是別教，不與般若經相同，與其餘的乘教迥然不同。
八難
【English Translation】 English version: If (someone), regarding the merits they have attained, generates thoughts of arising, ceasing, and liberation, they should enter Nirvana. I become a Buddha in other lands and have other names. Although this person generates thoughts of arising and ceasing and enters Nirvana, in that land, they seek the wisdom of the Buddha, and are able to hear this Sutra, and can only attain liberation through the Buddha Vehicle, and so on. This indicates that the roots of goodness of the Buddha are not yet mature, so the Bodhisattva gives predictions, conveniently guiding them to arouse the Bodhi mind. The subsequent matters are the same, except that (these) sentient beings are similar to those of the Sravaka Vehicle.
The explanation says: 'The remaining profound Dharma, even to the point of (the Buddha) making such entrustments.'
The explanation says: Specifically explaining 'remaining profound,' using 'remaining' to distinguish 'One' (Buddha Vehicle), and using 'profound' to distinguish 'small' (Vehicle). Fearing that those of the provisional teachings would confuse 'One' (Buddha Vehicle) because provisional and real are not distinguished; confuse 'small' (Vehicle) because large and small are not distinguished, which would violate the Buddha's intention, closing off attachment, and later following (provisional teachings), so this explanation is made.
(Regarding) the seven roots, conditions, recipients, and even nominal Bodhisattvas.
The explanation says: The Sutra translated in the Tang Dynasty by the Nature Origination School translates this as the 'Appearance Chapter.' The Sutra of the Tang Dynasty says: 'Cultivating various factors of Bodhi, never having heard, etc.,' meaning that if one has not heard this inconceivable great majestic virtue Dharma-door of the Tathagata, or sometimes hears it but does not believe, understand, follow, or enter, they cannot be called a true Bodhisattva because they cannot be born into the Tathagata's family. Therefore, it is said to be nominal. The Great Commentary says: 'Bodhisattvas who accumulate practice, expose their cheeks and scales at the Dragon Gate,' are those who cultivate in the order of provisional teachings.
The explanation says: This explains that the Three Vehicles (Bodhisattvas), etc., are different from them.
The explanation says: This explains that the Three Vehicles Bodhisattvas, etc., meaning that it should not be limited only to what Shakyamuni Buddha teaches, but even in past kalpas, having aroused the mind to cultivate at other Buddhas' places, until the assembly of Vairocana Buddha, the roots still remain in the provisional teachings, not having received the profound essence, so it is said 'not yet mature,' etc. It should be known that this is among the 'remaining profound Dharma' within the previous Lotus Sutra. Moreover, the Avatamsaka Sutra is the sudden teaching expounded at the initial enlightenment, and the Lotus Sutra is the last to discuss 'One' (Buddha Vehicle), there is a layer of separation. The 'remaining profound Dharma' is for those who do not believe and accept in the future world after the Tathagata's Nirvana, and there are two layers of separation with the Avatamsaka Sutra, why then say that not believing and not hearing this One Vehicle Sutra are people within the 'remaining profound Dharma'? The answer is: Didn't it say earlier that it should not be limited only to what Shakyamuni Buddha teaches, having aroused the mind at other Buddhas' places, until the assembly of Vairocana Buddha, the roots are still not mature, so it is not contradictory. It can also be said that although the gradual teachings of the Three Vehicles have interruptions, the ultimate teaching of the Avatamsaka Sutra is a teaching that penetrates all directions, and there is no contradiction between the past and future. Relying solely on what Vairocana Buddha said, there is also reason. The Avatamsaka Sutra is a separate teaching, not the same as the Prajna Sutra, and is completely different from the other Vehicles.
The Eight Difficulties
信易信至是法甚為難。
釋曰從凡至小從小至大展轉較量方見斯法高深玄要淺智莫窺難信難解也。
解云以此品中至對比決之。
釋曰賢首品談德業該收所以十通道圓一念該於佛地故云即攝一切位六相圓融就此而該。
九約機顯理至無盡佛法。
釋曰此之三乘行相良以十地之內以法相為觀門故四地道品成無生之慧光五地諸諦窮真俗以化物故云示以聲聞道令出於眾苦六地般若要觀緣生研窮性相般若現前故云樂於因緣法為說辟支佛七地窮一切菩提分法權實雙行故云饒益諸眾生為說菩薩道此是當位菩薩二利雙修非是懸指昔三乘中所見也。
解云此明至文之差別也。
釋曰不同三乘一相一寂等者謂未了心絕諸相令悟相盡唯心故談一相一寂既云一相何以論三乘免形對故屬於三作大法師等者謂由八地中七勸該羅方見無功之道九地居法師之位藥病須知不將四十辨才何以廣能化物故云明說法儀軌利及有情不出一乘三乘故此地開示也。
十本末開合至智藏大海。
釋曰教逐機興乘分大小隨功涉位果滿僧祇故云菩薩法諸佛法原其逐機之法因中則有至果全無縱立佛乘也是阿含假說故此文中皆悉流入智藏大海。
此文約此至差別理耳。
釋曰從本流末故有四乘之法攝末歸
【現代漢語翻譯】 現代漢語譯本： 信易信至是法甚為難。（容易相信的就相信，但這個法門非常困難。）
釋曰：從凡夫到小乘，從小乘到大乘，輾轉比較衡量，方能見到此法高深玄妙，淺薄的智慧無法窺探，難以相信，難以理解。
解云：以此品中的內容進行對比決斷。
釋曰：賢首品談論德行事業，已經涵蓋收攝，所以十信的道圓滿，一念就涵蓋了佛地，所以說即刻攝入一切位次，六相圓融就此涵蓋。
九約機顯理至無盡佛法。（第九點是根據眾生的根機來顯現道理，直至無盡的佛法。）
釋曰：這三乘的修行相狀，是因為十地之內以法相作為觀行的門徑，所以四地的道品成就無生的智慧之光，五地諸諦窮盡真俗來教化眾生，所以說示現聲聞道，令眾生脫離眾苦。六地般若要觀照緣起，研究窮盡性相，般若現前，所以說樂於因緣法，為他們說辟支佛。七地窮盡一切菩提分法，權巧和真實並行，所以說饒益諸眾生，為他們說菩薩道。這是當位的菩薩二利雙修，不是懸空指代過去三乘中所見。
解云：這說明了經文的差別。
釋曰：不同於三乘的一相一寂等等，是因為沒有了知心，斷絕諸相，令悟入相盡唯心，所以談論一相一寂。既然說一相，為何又論三乘？爲了避免形成對立，所以屬於三乘。作為大法師等等，是因為由八地中七勸該羅，方能見到無功之道。九地居於法師的地位，藥和病都需要知道，不憑藉四十種辯才，如何能夠廣泛地教化眾生？所以說闡明說法的儀軌，利益有情，不出一乘三乘，所以此地開示。
十本末開合至智藏大海。（第十點是從根本到末端，開顯和合攏，直至智慧的藏海。）
釋曰：教法隨著根機而興起，乘分大小隨著功行而涉入位次，果滿需要經歷漫長的僧祇時間，所以說菩薩法、諸佛法，探究其隨著根機的教法，因中則有，至果全無，縱然設立佛乘，也是阿含經的假說，所以此文中都流入智慧的藏海。
此文約此至差別理耳。（這段文字是關於這些差別道理的。）
釋曰：從根本流向末端，所以有四乘的教法，攝末歸本
【English Translation】 English version: 'Believing what is easy to believe, this Dharma is extremely difficult.'
Explanation: 'From ordinary beings to the Small Vehicle, from the Small Vehicle to the Great Vehicle, through repeated comparison and measurement, one can see that this Dharma is profound and mysterious. Shallow wisdom cannot fathom it, making it difficult to believe and understand.'
Interpretation: 'Use the content in this chapter to compare and decide.'
Explanation: 'The 'Worthy Leader' chapter discusses virtuous conduct and achievements, encompassing and gathering everything. Therefore, the path of the Ten Faiths is complete, and a single thought encompasses the Buddha-ground. Thus, it is said that it immediately gathers all positions, and the Six Aspects are perfectly harmonized within this scope.'
'Nine, according to the capacity to reveal the principle, reaching endless Buddha-dharma.'
Explanation: 'The characteristics of these Three Vehicles of practice are because within the Ten Grounds, the characteristics of the Dharma are used as the gateway to contemplation. Therefore, the qualities of the path in the Fourth Ground achieve the light of wisdom of non-origination. In the Fifth Ground, the various truths exhaust the real and conventional to transform beings. Therefore, it is said to show the path of the Hearers, enabling beings to escape from all suffering. In the Sixth Ground, Prajna (wisdom) is to contemplate dependent origination, studying and exhausting the nature and characteristics. Prajna manifests, therefore it is said to delight in the Dharma of conditions, speaking of the Pratyekabuddha for them. In the Seventh Ground, all the factors of enlightenment are exhausted, and skillful means and reality go hand in hand. Therefore, it is said to benefit all beings, speaking of the Bodhisattva path for them. This is the Bodhisattva in the current position cultivating both self-benefit and benefiting others, not referring to what was seen in the past Three Vehicles.'
Interpretation: 'This explains the difference in the scriptures.'
Explanation: 'It is different from the One-Aspect and One-Quiescence of the Three Vehicles, etc., because there is no understanding of the mind, severing all aspects, causing enlightenment to the exhaustion of aspects and only mind. Therefore, one speaks of One-Aspect and One-Quiescence. Since one speaks of One-Aspect, why then discuss the Three Vehicles? To avoid forming opposition, therefore it belongs to the Three Vehicles. Acting as a Great Dharma Master, etc., is because from the Seven Exhortations in the Eighth Ground, one can see the path of no effort. The Ninth Ground resides in the position of Dharma Master, medicine and illness both need to be known. Without relying on the forty kinds of eloquence, how can one widely transform beings? Therefore, it is said to elucidate the rituals of Dharma speaking, benefiting sentient beings, not going beyond the One Vehicle and Three Vehicles, therefore this ground reveals.'
'Ten, from root to branch, opening and closing, reaching the ocean of wisdom.'
Explanation: 'The teachings arise according to the capacity, the vehicles are divided into large and small according to the merit and progress into positions, the fruition requires a long period of kalpas. Therefore, it is said that the Bodhisattva Dharma and the Buddhas' Dharma, exploring the teachings that follow the capacity, exist in the cause, but are completely absent in the fruition. Even if the Buddha Vehicle is established, it is a provisional teaching of the Agamas. Therefore, in this text, all flow into the ocean of wisdom.'
'This text is about these different principles.'
Explanation: 'Flowing from the root to the branches, therefore there are the teachings of the Four Vehicles, gathering the branches back to the root.'
本但顯一乘。
此上十證至煥然溢目矣。
釋曰法喻義括也謂如上十門經之與論證成三乘外別有一乘如觀指掌類彼蓍龜辨其吉㐫明鏡鑑其妍丑略如下辨者第九所詮差別行位分齊中釋之耳。
二該攝門者至不異不一也。
釋曰海印定中炳然齊現一切偏圓妙嚴品說菩提場地演一代隨宜之教是故此云一切三乘本來悉是彼一乘法有二門故者謂不壞相故不一體含容故不異是以上之一乘三乘克就別教而說。
初不異中至即三故不異。
釋曰體相既融故左右皆悉不異而得相即。
問若據初門至而得進修。
釋曰若據下牒其難本末知下開兩關若存下牒而難之。
答有四句至更無餘也。
釋曰即者是也三既是一何須更泯故不待壞三若是一不妨三相宛然故不礙存其猶洪波即水不礙波存是以三乘之徒得有依附由三是一故無可存如波即水但見泓澄如練殊無流動漂淫繇是三乘得契一實雖則存亡有異大率本是一乘故言唯有一乘更無餘也。
二以一乘至下同教中辨。
釋曰隱顯四句反上思之者應須例前問答方見其義問若據次門一即三者未知彼一為顯為隱若顯如何唯三若隱彼一乘機更依何法而得進修答有四句一由即三故不待隱二由即三故不礙顯三由即三故無不隱四由即三故
【現代漢語翻譯】 現代漢語譯本： 本但顯一乘（Ekayana，唯一佛乘）。
以上十種證明已經非常明顯了。
解釋：『法喻義括也』是指如以上十門，經典和論著證明，在三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）之外，別有一種一乘，就像看手掌一樣清楚。如同用蓍草和龜甲占卜辨別吉兇，用明鏡照鑒妍媸。簡略的辨析如下，在第九所詮差別行位分齊中解釋。
二、該攝門：指不異不一。
解釋：在海印三昧（Samudramudra Samadhi）中，一切偏圓妙嚴的景象同時顯現。《華嚴經》說，在菩提道場（Bodhimanda）宣說一代時教，都是隨順根性的教法。因此這裡說，一切三乘本來都是那一乘法。有二門的原因是：不壞假名相，故不一；體性含容，故不異。因此，以上的一乘三乘是針對別教而說的。
初、不異中：即三故不異。
解釋：體和相已經融合，所以左右都是不異，而可以相互即入。
問：如果根據初門，如何才能進修？
解釋：如果根據下文，就牒出其難點，本末可知。如果存在下文，就牒出而難之。
答：有四句：更無餘也。
解釋：『即』就是『是』。三既然是一，何須再泯滅？所以不必壞滅三。如果是一，不妨礙三相宛然存在，所以不妨礙儲存。這就像洪波即是水，不妨礙波浪存在。因此，三乘的修行者可以有所依附，因為三就是一，所以無可儲存。如同波浪即是水，只見清澈澄凈，如同一條白練，殊無流動漂盪。因此，三乘可以契入一實之理。雖然存在和泯滅有所不同，但大體上本來就是一乘，所以說唯有一乘，更無其他。
二、以一乘：下同教中辨。
解釋：隱顯四句，反過來思考。應該像前面的問答一樣，才能明白其中的含義。問：如果根據次門，一即是三，那麼不知道那一是顯還是隱？如果顯，如何能唯有三？如果隱，那一乘的根機又依據什麼法才能進修？答：有四句：一、由即三故，不必隱；二、由即三故，不妨礙顯；三、由即三故，無不隱；四、由即三故。
【English Translation】 English version: Fundamentally, it only reveals the Ekayana (One Vehicle).
The above ten proofs are now vividly clear.
Explanation: 『法喻義括也』 (Dharma, metaphor, and meaning are all-encompassing) means that, as with the above ten gates, the sutras and treatises prove that apart from the Three Vehicles (Triyana, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), there is another One Vehicle, as clear as seeing the palm of one's hand. It is like using milfoil stalks and tortoise shells to distinguish good and bad fortune, and using a bright mirror to discern beauty and ugliness. A brief analysis is as follows, explained in the ninth section on the differences in practice stages and positions.
Second, the all-inclusive gate: refers to 『not different, not one.』
Explanation: In the Samudramudra Samadhi (Ocean Seal Samadhi), all the perfect and wonderful adornments appear simultaneously. The Avatamsaka Sutra says that in the Bodhimanda (Bodhi field), the teachings of a lifetime are expounded according to the dispositions of beings. Therefore, it is said here that all Three Vehicles are originally that One Vehicle Dharma. The reason for having two gates is: not destroying the characteristics, hence not one; the essence contains everything, hence not different. Therefore, the above One Vehicle and Three Vehicles are spoken of in relation to the Distinct Teaching.
First, in 『not different』: 『Because it is three, therefore not different.』
Explanation: The essence and characteristics have already merged, so both left and right are not different, and can interpenetrate.
Question: If based on the first gate, how can one advance in practice?
Explanation: If based on the following text, it points out the difficulties, and the beginning and end can be known. If the following text exists, it is pointed out and challenged.
Answer: There are four sentences: There is nothing else.
Explanation: 『即』 (is) means 『it is.』 Since three is one, why need to eliminate it? Therefore, there is no need to destroy the three. If it is one, it does not hinder the three characteristics from existing clearly, so it does not hinder preservation. This is like a great wave being water, it does not hinder the wave from existing. Therefore, practitioners of the Three Vehicles can have something to rely on, because three is one, so there is nothing to preserve. Like a wave being water, one only sees clarity and purity, like a white silk, without any movement or drifting. Therefore, the Three Vehicles can enter the one reality. Although existence and annihilation are different, in general, it is originally the One Vehicle, so it is said that there is only the One Vehicle, and nothing else.
Second, with the One Vehicle: Discerned in the shared teaching below.
Explanation: The four sentences of hidden and manifest, think about it in reverse. One should be like the previous questions and answers to understand the meaning. Question: If based on the second gate, one is three, then I do not know whether that one is manifest or hidden? If manifest, how can there only be three? If hidden, what Dharma does the potential of that One Vehicle rely on to advance in practice? Answer: There are four sentences: One, because it is three, there is no need to hide; two, because it is three, it does not hinder manifestation; three, because it is three, there is nothing that is not hidden; four, because it is three.
無可顯由初二義一乘機得有所依由后二義一乘機得入三乘由四句俱即三故是故唯有三乘更無餘也是故文云唯有三乘更無一也此如下同教中辨者謂權起必一向賴於實是故攬實實不失實現未必一向藉于權故泯權權不立是故三乘即一雖具存壞竟必有盡一乘即三雖具隱顯竟恒無。
二不一者至而明不異。
釋曰義門異故不一法遍通故不異此二雙融法本如是。
又此中不一至此該攝門也。
釋曰如此跨節配者良以二門義門雖異體本該收故作此解思之。
二同教者至於中有七。
釋曰標章科列全收諸教宗也同教有二一三乘同謂三乘同歸一佛乘則終頓二教雖說一性一相不辨德用該收二一乘同謂別教中有一性一相事理無礙言思斯絕同彼終頓之二故下之七義六重不出斯二故同教之幽包含無外初分諸乘謂一乘之深無量乘之廣后融本末此之深廣同一法界耳。
初約法相至一乘故也。
釋曰初法相下示交參相而義理皆別下料揀是則下出意因陀羅此云能天帝則是帝釋殿網及微細者如凈名毛吞巨海芥納須彌法華常在靈山等而主伴不具常知此約一乘同教說而不說十等者謂一乘以十十無盡為宗三乘限無盡為過而義理皆別者謂三乘雖有五眼六通而歷別不融一乘則十十無窮一多無礙且夫一乘三乘優劣天隔
【現代漢語翻譯】 現代漢語譯本：
『無可顯由初二義一乘機得有所依』，是因為最初的兩種含義，一乘（Ekayana，唯一佛乘）的機緣才能有所依靠；『由后二義一乘機得入三乘』，是因為後面的兩種含義，一乘的機緣才能進入三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）；因為四句都包含三乘，所以只有三乘，沒有其他的。因此經文說『唯有三乘，更無一也』。以下內容與教義中的辨析相同，即權宜之說必定完全依賴於真實之說，所以包含真實，真實不會失去顯現；而真實之說未必完全依賴於權宜之說，所以泯滅權宜，權宜之說就不能成立。因此，三乘即一乘，雖然同時存在，但最終必有窮盡；一乘即三乘，雖然同時隱沒和顯現，但最終是永恒存在的。
『二不一者至而明不異』。
解釋：義理門徑不同所以不一，法理普遍貫通所以不異。這兩種觀點雙重融合，法理的本質就是這樣。
『又此中不一至此該攝門也』。
解釋：像這樣跨越章節來配合，是因為這兩個門徑的義理雖然不同，但其本體都包含在內，所以這樣解釋，請仔細思考。
『二同教者至於中有七』。
解釋：標明章節，全面收錄各種教派的宗旨。同教有兩種：一是三乘同，指三乘最終歸於一佛乘，這是終頓二教；二是雖說一性一相，但不辨別德用，包含終頓二教。一乘同，指別教中有一性一相，事理無礙，言語思慮無法窮盡，與終頓二教相同。因此，下面的七種含義，六重不出這兩種情況，所以同教的深奧包含一切。最初區分諸乘，是指一乘的深刻和無量乘的廣闊；之後融合本末，這種深刻和廣闊與同一法界相同。
『初約法相至一乘故也』。
解釋：最初從法相的角度，以下顯示交錯參與的相狀，而義理都不同。以下進行辨析，『是則』以下說明意圖。因陀羅（Indra），這裡翻譯為能天帝，就是帝釋天（Śakra）的宮殿網，以及微細的事物，如《維摩詰經》（Vimalakirti Sutra）中毛孔吞噬巨海，芥子容納須彌山（Mount Sumeru），《法華經》（Lotus Sutra）中常在靈鷲山（Grdhrakuta）等。而主伴不完備，通常知道這是從一乘同教的角度來說，而不說十等，是指一乘以十十無盡為宗旨，三乘以侷限無盡為過失，而義理都不同，是指三乘雖有五眼（five eyes）六通（six superknowledges），但歷別而不融合，一乘則十十無窮，一多無礙。而且一乘和三乘的優劣，有如天壤之別。
【English Translation】 English version:
'No manifestation is possible because the initial two meanings allow the One Vehicle (Ekayana) to have something to rely on'; this is because of the first two meanings, the opportunity of the One Vehicle can have something to rely on. 'Because of the latter two meanings, the One Vehicle can enter the Three Vehicles'; this is because of the latter two meanings, the opportunity of the One Vehicle can enter the Three Vehicles (Triyana: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Because all four phrases include the Three Vehicles, there are only Three Vehicles, and nothing else. Therefore, the scripture says, 'There are only Three Vehicles, and not even one more.' The following content is the same as the analysis in the teachings, that is, expedient teachings must completely rely on the true teachings, so including the truth, the truth will not lose its manifestation; while the true teachings do not necessarily completely rely on the expedient teachings, so eliminating the expedient, the expedient teachings cannot be established. Therefore, the Three Vehicles are the One Vehicle, although they coexist, they will eventually be exhausted; the One Vehicle is the Three Vehicles, although they simultaneously hide and manifest, they are ultimately eternal.
'The second, not one, arrives and clearly is not different.'
Explanation: The meanings of the doctrines are different, so they are not one; the principles of the Dharma are universally connected, so they are not different. These two viewpoints are doubly integrated; the essence of the Dharma is like this.
'Also, this non-one encompasses all the gates herein.'
Explanation: Like this, matching across chapters is because the meanings of these two gates are different, but their essence is all-encompassing, so this explanation is made. Please think carefully.
'The second, the same teaching, has seven within it.'
Explanation: Marking the chapters, comprehensively including the tenets of various schools. The same teaching has two aspects: first, the Three Vehicles are the same, meaning the Three Vehicles ultimately return to the One Buddha Vehicle, which is the final and sudden two teachings; second, although one nature and one form are spoken of, the virtues and functions are not distinguished, including the final and sudden two teachings. The One Vehicle is the same, meaning in the Distinct Teaching (Separate Teaching), there is one nature and one form, phenomena and principles are unobstructed, and words and thoughts cannot exhaust it, which is the same as the final and sudden two teachings. Therefore, the following seven meanings, six layers, do not go beyond these two situations, so the profundity of the same teaching encompasses everything. Initially distinguishing the Vehicles refers to the depth of the One Vehicle and the breadth of the countless Vehicles; later integrating the root and the branch, this depth and breadth are the same as the same Dharma Realm.
'Initially, based on the Dharma characteristics, it leads to the One Vehicle.'
Explanation: Initially, from the perspective of Dharma characteristics, the following shows the appearance of intertwined participation, but the meanings are all different. The following conducts analysis, 'Therefore' below explains the intention. Indra, here translated as Able Heavenly Emperor, is the palace net of Śakra (Lord of Devas), and subtle things, such as in the Vimalakirti Sutra, pores swallowing the vast ocean, mustard seeds containing Mount Sumeru, and in the Lotus Sutra, constantly being on Grdhrakuta Mountain, etc. And the main and accompanying are incomplete, usually knowing that this is from the perspective of the One Vehicle's same teaching, and not speaking of ten, etc., refers to the One Vehicle taking ten tens of inexhaustibility as its tenet, and the Three Vehicles taking limited inexhaustibility as its fault, and the meanings are all different, referring to the Three Vehicles, although having the five eyes and six superknowledges, are separate and not integrated, while the One Vehicle has ten tens of infinity, one and many are unobstructed. Moreover, the superiority and inferiority of the One Vehicle and the Three Vehicles are as different as heaven and earth.
何以彼此相參耶為欲方便顯此一乘令易信受故作斯說所以一乘垂三乘則令彼欣趣三乘參一乘則勝進有期故曰兩宗交接等成根欲性者上兩宗交接是其豎成根欲性是其橫根者一向發起聖道之根欲者樂欲性者種性三義各別故云橫也是十力中三種力所知之境初即諸根勝劣力次即種種解智力后即種種界智力界即性也。
二約攝方便至大事故等也。
釋曰會取昔三歸今之一以廢昔三立今一故故約會取昔小尚取況昔大取以其理不可分行是佛因故若約廢昔則昔大亦廢況于小耶以其約教虛設界亦虛指故並皆廢也然開廢等言約教則廢三立一三教虛設故約理則開三顯一言有三理覆於一極開無三理一極自彰故約行則會三為一三乘之行皆佛因故約果則會三歸一三乘之因同一果故故云諸有所作皆為一大事因故也謂非三非五曰一廣博包含曰大以此化物曰事上云攝即是會也。
三約所流辨至即大乘也。
釋曰此中先明從本起末經云於一佛乘分別說三故云悉從一乘流故后明攝末歸本會昔之行欲明三即是一之義故云汝等所行是菩薩道毗尼此云調伏會二歸一故即是大乘則會三會二亦以備矣。
四約就勝至融大同一故。
釋曰謂昔執三疑一執小疑大故為開方便門顯真實相其實三皆歸一今特就勝而言故唯指大乘為一乘耳良以
【現代漢語翻譯】 現代漢語譯本 為什麼說彼此相參呢？爲了方便地顯示這唯一的佛乘（Ekayana），使人容易相信和接受，所以才這樣說。因此，宣揚唯一的佛乘而說有三乘，是爲了讓那些人欣然趣向三乘；三乘參入唯一的佛乘，那麼他們進步就有希望了。所以說兩宗交接等同於成就根、欲、性。上面說的兩宗交接是豎向的成就，根、欲、性是橫向的。根，是指一向發起聖道的根基；欲，是指樂於修行的慾望；性，是指種性。這三種意義各自不同，所以說是橫向的。這也是十力（Dasabala）中的三種力：所知之境，最初是諸根勝劣力，其次是種種解智力，最後是種種界智力。界，就是指性。
二、從攝受方便到大事故等。
解釋：會合取用過去的三歸（Trisarana），用現在的唯一（Eka）來廢除過去的三，建立現在的唯一。所以說，會合取用過去的小乘尚且可以，何況過去的大乘？因為它的道理不可分割，行是佛的因。如果說廢除過去，那麼過去的大乘也被廢除了，何況小乘呢？因為它是根據教義虛設的界限，也是虛假的指稱，所以全部廢除。然而，開、廢等言論，從教義上來說，就是廢除三乘，建立一乘，因為三乘教義是虛設的；從道理上來說，就是開啟三乘，顯示一乘，說有三乘是因為道理被覆蓋，一旦開啟就沒有三乘，一乘自然彰顯；從修行上來說，就是會合三乘為一乘，三乘的修行都是成佛的因；從果報上來說，就是會合三乘歸於一乘，三乘的因指向同一個果報。所以說，一切所作所為，都是爲了一個大事因緣。所謂非三非五，就是指一；廣博包含，就是指大；用這個來化度眾生，就是指事。上面說的攝，就是會合。
三、從所流出辨別到即是大乘。
解釋：這裡先說明從根本生起末端，《經》中說：『在唯一的佛乘中，分別說三乘。』所以說，一切都從唯一的佛乘流出。然後說明攝受末端歸於根本，會合過去的修行，想要說明三乘就是一乘的意義。所以說：『你們所行的是菩薩道（Bodhisattvayana）。』毗尼（Vinaya），這裡指調伏，會合二者歸於一，就是大乘，那麼會合三乘、會合二乘也就完備了。
四、從就勝來說到融大同一的緣故。
解釋：過去執著於三乘，懷疑一乘；執著于小乘，懷疑大乘。所以爲了開啟方便之門，顯示真實之相，其實三乘最終都歸於一乘。現在特別就殊勝的方面來說，所以只指大乘為一乘。確實是因為...
【English Translation】 English version Why do they intermingle with each other? It is to conveniently reveal this One Vehicle (Ekayana), making it easy to believe and accept, that such statements are made. Therefore, proclaiming the One Vehicle while speaking of the Three Vehicles is to make those people gladly turn towards the Three Vehicles; when the Three Vehicles are incorporated into the One Vehicle, then their progress is promising. Hence, it is said that the intersection of the two doctrines is equivalent to the accomplishment of root, desire, and nature. The aforementioned intersection of the two doctrines is the vertical accomplishment, while root, desire, and nature are horizontal. 'Root' refers to the foundation for initiating the holy path; 'desire' refers to the desire to practice diligently; 'nature' refers to the inherent disposition. These three meanings are distinct from each other, hence it is said to be horizontal. This also refers to three of the Ten Powers (Dasabala): the realm of what is knowable, initially the power of knowing the superior and inferior faculties, then the power of knowing various understandings, and finally the power of knowing various realms. 'Realm' refers to nature.
- Regarding the embracing of expedient means to the great event, etc.
Explanation: Gathering and adopting the past Three Refuges (Trisarana), using the present One (Eka) to abolish the past three and establish the present one. Therefore, if gathering and adopting the past Small Vehicle is permissible, how much more so the past Great Vehicle? Because its principle is indivisible, and practice is the cause of Buddhahood. If abolishing the past is considered, then the past Great Vehicle is also abolished, let alone the Small Vehicle? Because it is based on the doctrine of artificially established boundaries, and also false designations, so all are abolished. However, words like 'opening' and 'abolishing' refer to abolishing the Three Vehicles and establishing the One Vehicle in terms of doctrine, because the Three Vehicles doctrines are artificially established; in terms of principle, it is opening the Three Vehicles and revealing the One Vehicle, saying there are Three Vehicles because the principle is covered, once opened there are no Three Vehicles, and the One Vehicle naturally manifests; in terms of practice, it is gathering the Three Vehicles into One Vehicle, the practices of the Three Vehicles are all causes of Buddhahood; in terms of fruition, it is gathering the Three Vehicles into One Vehicle, the causes of the Three Vehicles lead to the same fruition. Therefore, it is said that all actions are for the sake of a single great event. What is neither three nor five refers to one; broad and inclusive refers to great; using this to transform sentient beings refers to event. The 'embracing' mentioned above is gathering.
- Regarding distinguishing from what flows out to being the Great Vehicle.
Explanation: Here, it is first clarified that the end arises from the root. The Sutra says: 'Within the One Buddha Vehicle, the Three Vehicles are distinguished.' Therefore, it is said that all flow from the One Vehicle. Then, it is clarified that embracing the end returns to the root, gathering the past practices, wanting to clarify the meaning that the Three Vehicles are the One Vehicle. Therefore, it is said: 'What you practice is the Bodhisattva Vehicle (Bodhisattvayana).' Vinaya, here refers to taming, gathering the two into one, which is the Great Vehicle, then gathering the three and gathering the two is also complete.
- Regarding focusing on the superior to merging into the great and same reason.
Explanation: In the past, they were attached to the Three Vehicles and doubted the One Vehicle; attached to the Small Vehicle and doubted the Great Vehicle. Therefore, in order to open the door of expedient means and reveal the true aspect, in reality, the Three Vehicles ultimately return to the One Vehicle. Now, especially focusing on the superior aspect, therefore only the Great Vehicle is designated as the One Vehicle. Indeed, it is because...
方便適化體非本然故以望別教權實宛異同是菩薩所乘故者睿公云至如般若諸經深無不極故道者以之而歸大無不包乘者以之而運然其大略皆以適化為本應勸之門不得不以善權為用權之為化悟物雖知于實體不足皆屬法華固其宜矣方便虛設既廢所以經云唯此一事實餘二則非真十方佛土中唯有一乘法無二亦無三除佛方便說又云止息故說二等者為昔小乘猒三界苦希求出離根性既劣奔趨小徑故以化城令彼止息若望上別教等者謂至如般若諸經昔日之實不兼主伴亦屬權乘故指餘二者則大小二乘開一異三故也若望同教即聲聞等為二者以彼菩薩所行不乖一實融大同一故。
五約教事至在靈山等。
釋曰法華論主釋為報身菩提也何以故以法華中亦顯一乘故其處隨教即染歸凈故說法華處即為實也漸同華嚴不離其處故是同教未說十蓮華藏及因陀羅故非別教也。
六約八義至如問答中辨。
釋曰依攝論者論云以何意趣佛說一乘此中有二頌為引攝一類及任持所餘由不定種性諸佛說一乘法無我解脫等故性不同得二意樂化究竟說一乘世親釋曰前偈以顯了說一乘后偈以密義說一乘無性論云一為引攝一類者了知不定種姓聲聞趣彼解脫方便引攝令依大乘而般涅槃故說一乘二及任持所餘者為欲任持其餘不定種性菩薩恐于大乘精進退壞故說
【現代漢語翻譯】 現代漢語譯本 方便適化體非本然，所以從別教的角度來看，權教和實教的差異非常明顯。『是菩薩所乘故』，睿公解釋說，像《般若經》之類的經典，其深奧之處無所不至，所以求道者憑藉它而歸於大道，其包容性無所不包，修行者憑藉它而執行。然而，其大致內容都是以適應教化為根本，應勸導之門不得不以善巧方便為用。權教的教化，使眾生覺悟，雖然知道它在實體上有所不足，但都屬於《法華經》的範疇，這是理所當然的。方便之法虛設，最終會被廢除，所以經中說『唯此一事實，餘二則非真』，十方佛土中，唯有一乘法，沒有二乘也沒有三乘，除非是佛陀爲了方便說法。又說『止息故說二等者』，是因為過去的小乘行者厭惡三界的痛苦，希望尋求出離，但根性低劣，只能奔向小徑，所以用化城來讓他們止息。如果從別教的角度來看，像《般若經》之類的經典，昔日的實教不兼顧主伴關係，也屬於權乘，所以說『餘二者』指的是大小二乘，開顯一乘，差異在於三乘。如果從同教的角度來看，聲聞等為二乘，是因為菩薩所行不違背一實之理，融匯于大乘，歸於同一。
五、從教事的角度來看，關鍵在於靈山等。
解釋：法華論的作者解釋為報身菩提。為什麼呢？因為《法華經》中也顯現了一乘的道理，其處所隨著教化而從染污歸於清凈，所以說法華經的地方就是實教的所在。它逐漸與《華嚴經》相同，不離其處所，所以是同教，但還沒有說到十蓮華藏以及因陀羅網，所以不是別教。
六、從八義的角度來看，就像在問答中辨析一樣。
解釋：依據《攝大乘論》，論中說：『以何意趣佛說一乘？』（佛以何種意圖宣說一乘？）這裡有兩首偈頌，是爲了引導攝受一類眾生，以及任持其餘眾生。由於不定種性的緣故，諸佛宣說一乘法，包括無我、解脫等，因為根性不同，所以得到兩種意樂，教化究竟，所以說一乘。世親解釋說：前面的偈頌是爲了顯了地說一乘，後面的偈頌是爲了秘密地宣說一乘。無性論解釋說：『一為引攝一類者』，是爲了了知不定種姓的聲聞，趣向于解脫的方便，引導攝受他們依于大乘而般涅槃，所以說一乘。『二及任持所餘者』，是爲了任持其餘不定種性的菩薩，恐怕他們在大乘的精進中退失，所以說。
【English Translation】 English version Because the expedient and adaptable nature is not inherent, the difference between provisional and real teachings is very clear from the perspective of the Separate Teaching (別教). 'Therefore, it is what Bodhisattvas ride,' Master Rui (睿公) explains that scriptures like the Prajna Sutras (般若經) are so profound that they reach every extreme, so those who seek the Way rely on them to return to the Great Way, and their inclusiveness encompasses everything, and practitioners rely on them to operate. However, their general content is based on adapting to teaching, and the door of encouragement must use skillful means. The teachings of the provisional teaching enlighten sentient beings, and although they know that it is insufficient in substance, they all belong to the category of the Lotus Sutra (法華經), which is reasonable. The expedient methods are falsely established and will eventually be abolished, so the sutra says, 'Only this one reality is true, the other two are not true.' In the Buddha lands of the ten directions, there is only one vehicle of the Dharma, there is no second or third vehicle, unless it is the Buddha's expedient teaching. It also says, 'The reason for saying two, etc., for stopping is that' because the practitioners of the past Small Vehicle (小乘) hated the suffering of the three realms and hoped to seek liberation, but their roots were inferior and they could only rush to the small path, so they used the transformed city to stop them. If viewed from the perspective of the Separate Teaching, scriptures like the Prajna Sutras, the real teaching of the past does not take into account the relationship between the main and the accompanying, and also belongs to the provisional vehicle, so it is said that 'the other two' refers to the Great and Small Vehicles, revealing the One Vehicle, the difference lies in the Three Vehicles. If viewed from the perspective of the Common Teaching (同教), the Hearers (聲聞), etc., are the Two Vehicles, because the practice of Bodhisattvas does not violate the principle of One Reality, merges into the Great Vehicle, and returns to the same.
- From the perspective of teaching events, the key lies in Vulture Peak (靈山), etc.
Explanation: The author of the Lotus Sutra Treatise explains it as the Reward Body Bodhi (報身菩提). Why? Because the Lotus Sutra also reveals the principle of the One Vehicle, and its place changes from defilement to purity with the teaching, so the place where the Lotus Sutra is spoken is the place of the Real Teaching. It gradually becomes the same as the Avatamsaka Sutra (華嚴經), without leaving its place, so it is the Common Teaching, but it has not yet mentioned the Ten Lotus Flower Treasury (十蓮華藏) and Indra's Net (因陀羅網), so it is not the Separate Teaching.
- From the perspective of the Eight Meanings, it is like distinguishing in questions and answers.
Explanation: According to the Compendium of the Mahayana (攝大乘論), the treatise says: 'With what intention did the Buddha speak of the One Vehicle?' Here are two verses, which are to guide and gather one type of sentient beings, and to uphold the remaining sentient beings. Because of the indeterminate nature, the Buddhas speak of the One Vehicle Dharma, including no-self, liberation, etc., because the roots are different, so they get two kinds of intentions, the teaching is ultimate, so they say the One Vehicle. Vasubandhu (世親) explains: The previous verse is to clearly say the One Vehicle, and the following verse is to secretly say the One Vehicle. Asanga's (無性) commentary says: 'One is to guide and gather one type of people,' is to understand the Hearers of indeterminate nature, who are interested in the expedient of liberation, guide and gather them to rely on the Mahayana and attain Nirvana, so they say the One Vehicle. 'Two and uphold the rest,' is to uphold the remaining Bodhisattvas of indeterminate nature, fearing that they will retreat in the progress of the Mahayana, so they say.
一乘三法等故者謂真如諸聲聞等乘雖差別同趣真如無有差別故說一乘四無我等故者補特伽羅無我同故此是聲聞此是菩薩既無實異故說一乘五解脫等故者謂彼三乘于煩惱障解脫無異由此意趣故說一乘六性不同故者謂諸聲聞不定種性有差別故謂迴向菩提聲聞身中具有聲種性及佛種性由此道理故說一乘七得二意樂故者一者諸佛於一切有情得同自體意樂說彼我無殊故二者世尊法華會上諸聲聞舍利子等受佛記別得如意樂與佛無二由此道理故說一乘八究竟故者依究竟故說一乘非無歸別由過此外無別勝乘唯此一乘最為勝故佛說一乘上皆論文但義加一二等言使顯然故也。
七約十義方便如孔目中說。
釋曰方便乘者分別有十一對三寶分別佛寶是一乘法僧是三乘何以故佛同無盡故法僧即不定二對四諦分別滅諦是一乘三諦是三乘何以故滅同無盡故三諦即不定三對二諦分別第一義諦是一乘世諦是三乘何以故第一義諦同無盡故世諦即不定四對過分別無恐怖者即是三乘何以故如來藏等依即無過即同無盡故六識及心法智此之七法剎那不住不種眾苦不得厭苦樂求涅槃由是俗諦故依緣不自在故五對人及智分別有三種人成三種智者一若善男子善女人成就甚深法智以為一人二若有善男子善女人成就隨順法為第二人三若善男子善女人于諸深法不自
【現代漢語翻譯】 現代漢語譯本： 『一乘三法等故』是指真如（Tathata），諸如聲聞（Śrāvaka）等乘雖有差別，但最終都趨向于真如，沒有差別，所以說是一乘。 『四無我等故』是指補特伽羅（Pudgala）無我相同，既然聲聞和菩薩沒有實質性的差異，所以說是一乘。 『五解脫等故』是指三乘在煩惱障（Klesha-avarana）的解脫上沒有差異，因此說是一乘。 『六性不同故』是指聲聞的不定種性有差別，因為迴向菩提（Bodhi）的聲聞身中具有聲聞種性和佛種性，因此說是一乘。 『七得二意樂故』是指：一是諸佛對於一切有情（Sattva）得到同等自體（Atman）的意樂，說彼此沒有差別；二是世尊在《法華經》（Saddharma Puṇḍarīka Sūtra）會上，諸如聲聞舍利子（Śāriputra）等接受佛的授記，得到如意的快樂，與佛沒有差別，因此說是一乘。 『八究竟故』是指依據究竟的緣故說一乘，並非沒有歸宿的差別，因為除了這個之外沒有別的殊勝的乘，只有這一乘最為殊勝，佛說一乘以上都是論文，只是在意義上增加了一二等字，使之更加明顯。 七、依據十義方便，如孔目中所說。 解釋：方便乘，分別有十一對：三寶（Triratna）分別，佛寶是一乘，法寶和僧寶是三乘。為什麼呢？因為佛同於無盡的緣故，法寶和僧寶是不定的。二對四諦（catvāri āryasatyāni）分別，滅諦（Nirodha-satya）是一乘，苦諦（Duḥkha-satya）、集諦（Samudaya-satya）、道諦（Mārga-satya）是三乘。為什麼呢？因為滅諦同於無盡的緣故，三諦是不定的。三對二諦（Dva Satya）分別，第一義諦（Paramārtha-satya）是一乘，世俗諦（Saṃvṛti-satya）是三乘。為什麼呢？因為第一義諦同於無盡的緣故，世俗諦是不定的。四對過分別，沒有恐怖者就是三乘。為什麼呢？因為如來藏（Tathāgatagarbha）等所依據的即是無過，即同於無盡的緣故。六識（Vijñāna）以及心法智，這七法剎那不住，不種眾苦，不得厭苦樂求涅槃，因此是俗諦，因為依緣不自在的緣故。五對人及智分別，有三種人成就三種智：一是若善男子善女人成就甚深法智，作為第一種人；二是若有善男子善女人成就隨順法，作為第二種人；三是若善男子善女人對於諸深法不自
【English Translation】 English version: 'Because the One Vehicle is equal to the Three Dharmas' means that although vehicles such as the Śrāvaka Vehicle differ, they all ultimately tend towards Tathata (真如), without any difference, hence it is said to be the One Vehicle. 'Because the Four Non-Selves are equal' means that the non-self of Pudgala (補特伽羅) is the same. Since there is no substantial difference between Śrāvakas and Bodhisattvas, it is said to be the One Vehicle. 'Because the Five Liberations are equal' means that the three vehicles are not different in their liberation from the Klesha-avarana (煩惱障), hence it is said to be the One Vehicle. 'Because the Six Natures are different' means that the indeterminate nature of the Śrāvakas is different, because the Śrāvaka who turns towards Bodhi (菩提) has both the Śrāvaka nature and the Buddha nature in his body, hence it is said to be the One Vehicle. 'Because the Seven Obtain Two Intentions' means: first, that all Buddhas obtain the intention of having the same Atman (自體) for all Sattvas (有情), saying that there is no difference between them; second, that at the Saddharma Puṇḍarīka Sūtra (法華經) assembly, the World Honored One gave predictions to Śrāvakas such as Śāriputra (舍利子), who obtained the joy of as they wished, without difference from the Buddha, hence it is said to be the One Vehicle. 'Because of the Eight Ultimates' means that the One Vehicle is spoken of because of the ultimate, not because there is no difference in destination, because there is no other superior vehicle besides this, only this One Vehicle is the most superior. The Buddha's words above all are theses, but the words 'one or two' etc. are added in meaning to make it clearer. Seven, according to the ten meanings of skillful means, as stated in the table of contents. Explanation: The expedient vehicle, distinguished by eleven pairs: distinguishing the Triratna (三寶), the Buddha Jewel is the One Vehicle, the Dharma Jewel and the Sangha Jewel are the Three Vehicles. Why? Because the Buddha is the same as endlessness, the Dharma Jewel and the Sangha Jewel are indeterminate. Distinguishing the two pairs of the Four Noble Truths (catvāri āryasatyāni), Nirodha-satya (滅諦) is the One Vehicle, Duḥkha-satya (苦諦), Samudaya-satya (集諦), and Mārga-satya (道諦) are the Three Vehicles. Why? Because Nirodha-satya is the same as endlessness, the Three Truths are indeterminate. Distinguishing the three pairs of the Two Truths (Dva Satya), Paramārtha-satya (第一義諦) is the One Vehicle, Saṃvṛti-satya (世俗諦) is the Three Vehicles. Why? Because Paramārtha-satya is the same as endlessness, Saṃvṛti-satya is indeterminate. Distinguishing the four pairs of transgressions, those without terror are the Three Vehicles. Why? Because what the Tathāgatagarbha (如來藏) and others rely on is without transgression, which is the same as endlessness. The six Vijñānas (識) and the mind, Dharma, and wisdom, these seven dharmas do not abide for a moment, do not plant the seeds of suffering, and cannot厭苦樂seek Nirvana, therefore they are the conventional truth, because they are not free from conditions. Distinguishing the five pairs of people and wisdom, there are three kinds of people who achieve three kinds of wisdom: first, if a good man or good woman achieves profound Dharma wisdom, they are the first kind of person; second, if a good man or good woman achieves Dharma that accords with it, they are the second kind of person; third, if a good man or good woman is not self-
了知仰推世尊非我境界唯佛所知是第三人前之一人是一乘智后之兩人是三乘智何以故前第一智是證智同無盡故后之二智未證實法是不定故此依勝鬘經六對所解了法虛妄契實分別隨文解義是三乘法知虛妄契無分別是一乘何以故契無分別同無盡故隨文取者即不定此依楞伽經義說七對一乘三乘小乘分別一乘是一乘三乘等是三乘何以故一乘即無盡故三乘等即不定八對大乘中乘小乘分別大乘即是一乘何以故大乘尊上即無盡故中乘小乘義即不定如經會三歸一故九對世間出世間出出世間分別出出世間即是一乘余即三乘何以故出出世間勝同無盡故餘二即不定如法華經界外露地別索車者即是十對譬喻分別如王髻中明珠及大王等即是一乘寶珠系汝衣里及窮子等即是三乘何以故髻珠王秘甚深故余即不定此依法華經說上來所辨于眷屬經中欲顯圓通無盡法藏一乘教義故於方便之處示一乘名令進入者易得解故作如是說。
依上諸義至同非別也。
釋曰結揀同別也此猶屬於通相應更于同中料揀方見聖意該收且一乘垂於三乘俾三乘同趣一實乃三乘同也三乘參於一乘法兼具德一乘同也余準此而知不可妄生異說耳。
二明二乘至愚法及迴心。
釋曰初一乘三乘者三一分故顯實開權顯實故四衢所授大車開權故臨門三車外別無愚法小乘
故云合愚法同迴心二大乘小乘為二乘者大小分故權實混和故合一同三多符法相別開愚法半字無乖三聲聞緣覺為二乘者唯局小乘利鈍分故無殊鹿苑愚法迴心二因既兼故云此通等。
又初約一乘至準可知之。
釋曰初約一乘者既開權顯實則十方佛土中唯有一乘法次約三乘者既符法相權實混和顯了三乘以爲了義后約小乘者謂鹿苑初譚利鈍雖分未堪聞大耳。
三明三乘至故有三也。
釋曰設小施權會歸實所以設小故下開愚法施權故中有三乘會權故上開一乘明此三乘隨宜漸教亦以備矣。
以經中愚法至別有一乘。
釋曰但約法約喻展轉揩定小乘三乘一乘之義耳。
問何以得知至所引中耶。
釋曰謂彼權教小乘據其本宗皆所作已辦更無進求何為所引故有斯問。
答以彼愚法至能折伏而已。
釋曰良以終教之人須知真本有達妄本空無斷而斷方為斷證若彼愚法之尚不了法空焉知惑體由是但修折色明空折伏煩惱止息化城故云並不名究竟出三界故。
故彌勒所問至義在大乘中。
釋曰不能如實者謂無廣大心則希心怯劣遂不知惑體元無但著相修諸菩提分法抑剉現行故云不能究竟等大患莫若於有身故滅身以歸無勞勤莫先於有智故絕智以淪虛斯乃滯寂沉空故曰非真滅
【現代漢語翻譯】 現代漢語譯本 因此說，將愚法與迴心向大乘的二乘（聲聞乘和緣覺乘）合起來，與小乘並列為二乘，是因為大小乘的區分；權巧方便之法與真實之法混雜在一起，所以合為一類；與三乘之多相符，是根據法相宗的分別，而開顯愚法，即使是半字教（不完整的教法）也沒有違背。將三乘中的聲聞乘和緣覺乘合為二乘，是因為他們都侷限於小乘，只是根器的利鈍不同，與鹿野苑初轉法輪時所說的愚法迴心沒有區別，因為二者都兼具了二種因，所以說這裡是通用的。
又，最初從一乘的角度來說，到後面準此可知。
解釋：最初從一乘的角度來說，既然開顯權巧方便之法，彰顯真實之法，那麼十方佛土中就只有一乘之法。其次從三乘的角度來說，既然符合法相宗的觀點，權巧方便之法與真實之法混雜在一起，就顯明瞭三乘是爲了義。最後從小乘的角度來說，是指鹿野苑最初的說法，雖然有利根和鈍根的區別，但還不能聽聞大乘之法。
三、闡明三乘，所以才有了三乘。
解釋：假設從小乘開始，是爲了施設權巧方便，最終會歸於真實，所以才從小乘開始。下面開顯愚法，是爲了施設權巧方便。中間有三乘，是爲了會歸權巧方便。上面開顯一乘，說明這三乘是隨著根機而逐漸引導的教法，也已經完備了。
根據經中所說的愚法，區別于別有一乘。
解釋：只是從法和比喻的角度，反覆地確定小乘、三乘和一乘的含義。
問：憑什麼知道（小乘人）已經完成了應該做的事情，不再有進一步的追求，所以才被（大乘）所引導呢？是從哪裡引用的呢？
解釋：說的是那些權巧方便之教的小乘，根據他們自己的宗義，都認為自己已經完成了應該做的事情，不再有進一步的追求，為什麼要被（大乘）所引導呢？所以才有這樣的提問。
答：因為那些修習愚法的人，不能夠斷除煩惱，只能降伏煩惱。
解釋：確實是因為終教（最終的教法）之人，必須知道真實的本性是有的，通達虛妄的本性是空的，沒有斷除而斷除，才是真正的斷除和證悟。如果那些修習愚法的人，尚且不瞭解法空的道理，怎麼會知道煩惱的本體呢？因此只是修習折伏色蘊，明白空性的道理，折伏煩惱，止息于化城。所以說並不叫做究竟的出離三界。
所以彌勒菩薩所問的，意義在大乘之中。
解釋：不能如實地瞭解，說的是沒有廣大的心，因此希望心怯弱，於是不知道煩惱的本體原本就是沒有的，只是執著于相而修習各種菩提分法，抑制和挫敗現行的煩惱，所以說不能究竟等等。最大的禍患莫過於有身體，所以滅除身體以歸於無。最勞累的事情莫過於有智慧，所以斷絕智慧以沉淪於虛空。這乃是滯留在寂靜之中，沉溺於空性之中，所以說不是真正的滅度。
【English Translation】 English version Therefore, it is said that combining the 'foolish Dharma' (yú fǎ) and the 'two vehicles' (èr chéng) of those who turn their minds towards the Mahayana (the Sravaka Vehicle and the Pratyekabuddha Vehicle), and placing them alongside the Hinayana (xiǎo chéng) as 'two vehicles,' is because of the distinction between the Greater and Lesser Vehicles. Because expedient teachings (quán) and true teachings (shí) are mixed together, they are combined into one category. Conforming to the multiplicity of the Three Vehicles is based on the distinctions of the Dharmalakshana School (fǎ xiàng zōng), while revealing the 'foolish Dharma,' even if it is only a 'half-word teaching' (bàn zì jiào) (incomplete teaching), does not contradict it. Combining the Sravaka Vehicle and the Pratyekabuddha Vehicle of the Three Vehicles into 'two vehicles' is because they are both limited to the Hinayana, with only differences in the sharpness or dullness of their faculties. There is no difference from the 'foolish Dharma' and 'turning the mind' (huí xīn) taught in the Deer Park (Lùyě Yuán) (Mrigadava). Because both possess the two causes, it is said that this is universal.
Furthermore, initially speaking from the perspective of the One Vehicle (yī chéng), the rest can be understood accordingly.
Explanation: Initially speaking from the perspective of the One Vehicle, since expedient teachings are revealed and true teachings are manifested, then in the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle. Secondly, speaking from the perspective of the Three Vehicles (sān chéng), since it conforms to the views of the Dharmalakshana School, and expedient teachings and true teachings are mixed together, it clearly shows that the Three Vehicles are for the ultimate meaning. Finally, speaking from the perspective of the Hinayana, it refers to the initial teachings in the Deer Park. Although there are differences in sharp and dull faculties, they are not yet capable of hearing the Mahayana Dharma.
Third, clarifying the Three Vehicles, hence there are the Three Vehicles.
Explanation: Hypothetically starting from the Hinayana is to establish expedient means, ultimately converging to the truth, hence starting from the Hinayana. Below, revealing the 'foolish Dharma' is to establish expedient means. In the middle, there are the Three Vehicles to converge the expedient means. Above, revealing the One Vehicle, explains that these Three Vehicles are teachings that gradually guide according to the capacity of beings, and are already complete.
According to the 'foolish Dharma' mentioned in the sutras, it is different from the separate One Vehicle.
Explanation: It is only from the perspective of Dharma and metaphors that the meanings of the Hinayana, Three Vehicles, and One Vehicle are repeatedly and firmly established.
Question: How do we know that (those of the Hinayana) have already completed what they should do and no longer have further pursuits, so they are guided (by the Mahayana)? From where is this quoted?
Explanation: It refers to those of the Hinayana who practice expedient teachings. According to their own tenets, they all believe that they have completed what they should do and no longer have further pursuits. Why should they be guided (by the Mahayana)? Hence, there is such a question.
Answer: Because those who practice the 'foolish Dharma' cannot sever afflictions, but can only subdue them.
Explanation: Indeed, because those of the ultimate teaching (the Mahayana) must know that the true nature is existent, and understand that the nature of delusion is empty. Severing without severing is true severance and realization. If those who practice the 'foolish Dharma' do not yet understand the principle of the emptiness of phenomena, how would they know the substance of afflictions? Therefore, they only cultivate the subduing of the skandhas (sè yùn), understand the principle of emptiness, subdue afflictions, and rest in the illusory city (huà chéng). Therefore, it is said that it is not called ultimate liberation from the Three Realms.
Therefore, what Maitreya Bodhisattva asked about, its meaning is within the Mahayana.
Explanation: 'Unable to understand truthfully' refers to not having a vast mind, hence the aspiring mind is timid, and thus they do not know that the substance of afflictions is originally non-existent. They only cling to appearances and cultivate various factors of enlightenment (bodhi-paksika-dharmas), suppressing and thwarting manifest afflictions. Therefore, it is said that they cannot ultimately achieve liberation, etc. The greatest calamity is having a body, so they extinguish the body to return to non-existence. The most laborious thing is having wisdom, so they sever wisdom to sink into emptiness. This is dwelling in stillness and sinking into emptiness, so it is said that it is not true liberation.
度若不信此法者謂不信自心真如返增忻厭縱獲果證墮無為坑故云無有是處病根欲盡般若方談淘汰根機方窮果證故云欲得阿羅漢果等。
是故大乘必具三也。
釋曰躡前起后也謂般若通彼三乘雙明權實故茲必具。
普超三昧至是其事也。
釋曰約人名藏也謂詮聲聞教理行果為聲聞藏詮緣覺教理行果名緣覺藏詮菩薩教理行果名菩薩藏此乃約教行別故備開若約理果同故但有二藏謂聲聞藏菩薩藏也唯大乘者權教大乘三乘顯了故餘二乘中則無此者愚法二乘不兼菩薩故入大乘論亦同此說者貫下諸文不異普超三昧經耳教行位果等如下所詮差別中當辨。
是故當知至分齊別也。
釋曰指定分齊起后共不共教分其本末之異。
章由此義故至故云共也。
釋曰梵語般若此云智若云那若此云慧波羅密此云到彼岸體具權實權故三乘共聞名共般若實故一乘頓悟名不共般若故指如不思議經謂超越圖度迥出言象矣不與聲聞共者深不可窺上德聲聞杜視聽於嘉會千門潛注德用該收迥異諸宗謂之唯說別教一乘不同佗宗一因迥出一果不融隔歷之別耳如四阿含名不共者則別教小乘居然易別故通說三乘法者三乘同觀性空而得道則各隨所證得云具獲耳。
此中通大至即其事也。
釋曰通大之小等者謂
【現代漢語翻譯】 現代漢語譯本：如果有人不相信這種法門，就說他們不相信自己內心的真如本性，反而會增加喜歡和厭惡的情緒。即使獲得了果證，也會墮入無為的深坑。所以說，這種情況是不可能發生的。只有當病根快要消除的時候，才能談論般若智慧，只有淘汰了不適合的根基，才能徹底瞭解果證。所以說，想要得到阿羅漢果等等。
因此，大乘佛法必須具備這三方面。
解釋：承接前面的內容，開啟後面的內容。般若智慧貫通聲聞乘、緣覺乘和菩薩乘，既闡明權巧方便，又闡明真實究竟，所以必須具備這三方面。
普超三昧（Puchao Sanmei，一種禪定境界）就是這樣的事。
解釋：根據人的不同，分為不同的藏（zang，佛教經典的總稱）。詮釋聲聞乘的教義、修行、果報，稱為聲聞藏；詮釋緣覺乘的教義、修行、果報，稱為緣覺藏；詮釋菩薩乘的教義、修行、果報，稱為菩薩藏。這是根據教義和修行來區分，所以全部展開。如果根據理體和果報相同，就只有兩個藏，即聲聞藏和菩薩藏。只有大乘佛法，權巧方便的教義在大乘三乘中顯現，所以在其餘二乘中就沒有這種情況。愚昧執法的二乘不兼顧菩薩乘。進入大乘的論述也與此相同。貫穿下面的文章，與《普超三昧經》沒有不同。教義、修行、位階、果報等的差別，將在下面所詮釋的差別中辨析。
因此，應當知道，這是區分本末的不同。
解釋：指定區分的界限，從共同和不共同的教義來區分其本末的不同。
這一章由此義出發，所以說是共同的。
解釋：梵語般若（Prajna），翻譯成漢語是『智』，如果說是那若（Jnana），翻譯成漢語是『慧』。波羅密（Paramita），翻譯成漢語是『到彼岸』。本體具備權巧方便和真實究竟。因為權巧方便，所以三乘共同聽聞，稱為共同般若。因為真實究竟，所以一乘頓悟，稱為不共同般若。所以指出如《不思議經》，是超越圖度，迥出言象。不與聲聞乘共同，深不可測。上德聲聞杜絕視聽於嘉會，千門潛注德用該收，與諸宗迥異，稱之為唯說別教一乘，不同於其他宗派一因迥出一果，不融合隔閡的差別。如四阿含經（Agama Sutras）名為不共同，則別教小乘顯然容易區分。所以通說三乘法，三乘共同觀照性空而得道，則各自隨著所證悟的得到，可以說都獲得了。
這裡貫通大乘和小乘，就是這件事。
解釋：貫通大乘和小乘等，是指
【English Translation】 English version: If someone does not believe in this Dharma, it means they do not believe in the true nature of their own mind, but instead increase feelings of like and dislike. Even if they attain fruition, they will fall into the pit of non-action. Therefore, it is said that such a situation is impossible. Only when the root of the illness is about to be eliminated can we talk about Prajna (wisdom), and only by eliminating unsuitable foundations can we thoroughly understand fruition. Therefore, it is said that one wants to attain the Arhat (liberated being) fruit, etc.
Therefore, the Mahayana (Great Vehicle) must possess these three aspects.
Explanation: Connecting the previous content and initiating the following content. Prajna (wisdom) penetrates the Sravaka (Hearer), Pratyekabuddha (Solitary Realizer), and Bodhisattva (Enlightenment Being) vehicles, clarifying both expedient means and ultimate reality, so it must possess these three aspects.
Puchao Samadhi (Puchao Sanmei, a state of meditative absorption) is such a thing.
Explanation: According to different people, it is divided into different Pitakas (zang, collections of Buddhist scriptures). Explaining the teachings, practice, and fruition of the Sravaka Vehicle is called the Sravaka Pitaka; explaining the teachings, practice, and fruition of the Pratyekabuddha Vehicle is called the Pratyekabuddha Pitaka; explaining the teachings, practice, and fruition of the Bodhisattva Vehicle is called the Bodhisattva Pitaka. This is distinguished according to teachings and practice, so it is fully unfolded. If according to the sameness of principle and fruition, there are only two Pitakas, namely the Sravaka Pitaka and the Bodhisattva Pitaka. Only the Mahayana Dharma, the expedient teachings are manifested in the Mahayana three vehicles, so there is no such situation in the other two vehicles. The two vehicles that are foolishly attached to the Dharma do not encompass the Bodhisattva Vehicle. The discussion of entering the Mahayana is also the same as this. Penetrating the following articles, there is no difference from the Puchao Sanmei Sutra. The differences in teachings, practice, stages, fruition, etc., will be distinguished in the differences explained below.
Therefore, it should be known that this is to distinguish the difference between the root and the branch.
Explanation: Specifying the boundaries of distinction, distinguishing the differences between the root and the branch from the common and uncommon teachings.
This chapter starts from this meaning, so it is said to be common.
Explanation: The Sanskrit word Prajna (Prajna) is translated into Chinese as '智' (zhi, wisdom). If it is Jnana (Jnana), it is translated into Chinese as '慧' (hui, intelligence). Paramita (Paramita) is translated into Chinese as '到彼岸' (dao bi an, reaching the other shore). The essence possesses both expedient means and ultimate reality. Because of expedient means, the three vehicles commonly hear it, called common Prajna. Because of ultimate reality, the one vehicle is enlightened suddenly, called uncommon Prajna. Therefore, it is pointed out that, like the Inconceivable Sutra, it transcends measurement and stands out from words and images. Not shared with the Sravaka Vehicle, it is unfathomable. The Sravakas of superior virtue shut off sight and hearing at the auspicious gathering, and the thousands of doors secretly pour in virtue and encompass collection, which is very different from the various schools, and is called the uniquely speaking separate teaching one vehicle, which is different from other schools in that one cause stands out from one result, and there is a difference of non-integration and separation. If the Four Agamas (Agama Sutras) are called uncommon, then the separate teaching Hinayana (Small Vehicle) is obviously easy to distinguish. Therefore, generally speaking, the three vehicle Dharma, the three vehicles commonly contemplate emptiness and attain the Way, then each follows what they have realized and attained, and it can be said that they have all obtained it.
Here, penetrating the Mahayana and Hinayana, is that matter.
Explanation: Penetrating the Mahayana and Hinayana, etc., refers to
游心顯了分解法空故非愚法通小之大等者謂引攝小乘法非究竟故非一乘梁攝下引證可知但以如來成立正法有三種故既彼論亦云第三最勝居三乘后則三乘非了一乘方實故名善成立。
若言說大品至理不疑也。
釋曰牒計返質也竊謂權教之宗執彼大乘以爲了義故認大品等經唯說大法但以一音異解故有小乘之二通為三乘者便質云說華嚴時何不一音異解權證小果不假余宣阿含等教耶又說阿含時何不一音異解便登菩薩位次不假更說般若等經耶二既不然故決定斷云是故當知三宗各別隨其根品為說諸經不可雷同執其圓音教本耳。
二者大乘至異於二乘故也。
釋曰此中雲三乘者則是菩薩緣覺聲聞也融一乘同大乘者良以約開顯故菩薩所行不乖一實故得融耳合愚法同小乘者方便門開皆同所引故合三乘言教理可知者據開顯說約教則廢三立一三教虛設故約理則開三顯一言有三理覆於一極開無三理一極自彰故故結云此約一乘辨二則大乘中自有三乘者如上權教大乘三乘為顯了故三者小乘自有聲聞緣覺者愚法三乘此中佛法但慈悲等者謂三阿僧祇劫修有漏四波羅密以無常狼伏貪愛羊令煩惱脂消功德身肥直至菩提成真佛故故異二乘。
四者或為至準上可知。
釋曰初則臨門三乘並露地一乘為四則合聲聞歸回心耳二
【現代漢語翻譯】 現代漢語譯本
游心於顯了的分解，證悟空性，所以不是愚法。通達小乘之大等，是指引導攝受小乘法，但並非究竟之法，所以不是一乘。梁攝下文的引證可以得知，只是因為如來成立正法有三種原因。既然那部論典也說『第三最勝』位於三乘之後，那麼三乘就不是唯一的一乘，一乘才是真實的，所以名為善成立。
如果說對《大品般若經》的至理沒有懷疑。
解釋：這是針對之前的計較進行反駁。私下認為權教的宗派執著于《大品般若經》等大乘經典，認為它們是了義之教，所以認為《大品般若經》等經只說了大法。但因為一個聲音有不同的理解，所以有小乘的二乘，總共有三乘。於是反駁說，在說《華嚴經》的時候，為什麼不以一個聲音進行不同的理解，權且證得小乘的果位，不需要另外宣說《阿含經》等教法呢？又在說《阿含經》的時候，為什麼不以一個聲音進行不同的理解，直接登上菩薩的位次，不需要再宣說《般若經》等經呢？既然這兩種情況都不可能，所以果斷地斷定說，因此應當知道，三宗各有區別，根據眾生的根器和品性，為他們宣說不同的經典，不能一概而論，執著于圓滿的音聲教法根本。
二者，大乘不同於二乘的緣故。
解釋：這裡說的三乘，指的是菩薩乘、緣覺乘和聲聞乘。融合一乘等同於大乘，是因為從開顯的角度來說，菩薩所行不違背一實之理，所以可以融合。合併愚法等同於小乘，是因為方便之門開啟，都相同于所引導的，所以合併。三乘的言教和道理可以得知，是根據開顯而說的，從教法上來說，廢除三乘而建立一乘，三教是虛設的；從道理上來說，開啟三乘而顯現一乘，言語上有三乘的道理覆蓋於一乘的極理之上，極度開顯時，沒有三乘的道理，一乘的極理自然彰顯。所以總結說，這是從一乘的角度來辨別，那麼大乘中自有三乘，如之前的權教大乘，三乘是爲了顯了的緣故。三者，小乘自有聲聞和緣覺，愚法的三乘，這裡佛法只是慈悲等，是指三大阿僧祇劫修習有漏的四波羅蜜，用無常的狼來制伏貪愛的羊，使煩惱的油脂消耗，功德的身軀肥壯，直到菩提成就，成為真佛，所以不同於二乘。
四者，或者爲了，準上文可知。
解釋：最初是臨門的三乘，並露地的一乘，為四，則是合併聲聞歸回心。
【English Translation】 English version
Dwelling the mind in the manifested analysis, realizing emptiness, therefore it is not foolish Dharma. Comprehending the greatness of the Small Vehicle, etc., refers to guiding and gathering the Small Vehicle Dharma, but it is not the ultimate Dharma, so it is not the One Vehicle (Ekayana). The citations in the Liang She (a commentary) below can be known, it is only because the Tathagata establishes the True Dharma for three reasons. Since that treatise also says 'The Third Supreme' is located after the Three Vehicles, then the Three Vehicles are not the only One Vehicle, the One Vehicle is the real one, so it is called well-established.
If there is no doubt about the ultimate truth of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra).
Explanation: This is a rebuttal to the previous calculations. It is privately believed that the sects of provisional teachings are attached to the Mahayana scriptures such as the Mahaprajnaparamita Sutra, believing that they are the definitive teachings, so they believe that the Mahaprajnaparamita Sutra only speaks of the Great Dharma. However, because one sound has different understandings, there are two vehicles of the Small Vehicle, a total of three vehicles. So it is retorted, when speaking of the Avatamsaka Sutra (Flower Garland Sutra), why not use one sound to have different understandings, and temporarily attain the fruit of the Small Vehicle, without the need to separately preach the Agamas (collection of early Buddhist texts), etc.? Also, when speaking of the Agamas, why not use one sound to have different understandings, and directly ascend to the position of Bodhisattva, without the need to preach the Prajnaparamita Sutra, etc.? Since these two situations are impossible, it is decisively concluded that, therefore, it should be known that the three sects are different, and according to the roots and qualities of sentient beings, different scriptures are preached to them, and they cannot be generalized, clinging to the fundamental of the perfect sound teaching.
Secondly, the Mahayana is different from the Two Vehicles.
Explanation: The Three Vehicles mentioned here refer to the Bodhisattva Vehicle, the Pratyekabuddha Vehicle (Solitary Realizer), and the Sravaka Vehicle (Hearer). Merging the One Vehicle into the Mahayana is because, from the perspective of revelation, the practice of the Bodhisattva does not violate the principle of One Reality, so it can be merged. Merging the foolish Dharma into the Small Vehicle is because the gate of skillful means is opened, and they are all the same as what is being guided, so they are merged. The teachings and principles of the Three Vehicles can be known, it is said according to the revelation, from the perspective of the teachings, abolishing the Three Vehicles and establishing the One Vehicle, the Three Teachings are fictitious; from the perspective of the principles, opening the Three Vehicles and revealing the One Vehicle, the words have the principles of the Three Vehicles covering the ultimate principle of the One Vehicle, when extremely revealed, there are no principles of the Three Vehicles, and the ultimate principle of the One Vehicle naturally manifests. Therefore, it is concluded that this is from the perspective of the One Vehicle to distinguish, then there are Three Vehicles within the Mahayana, such as the previous provisional teaching Mahayana, the Three Vehicles are for the sake of manifestation. Thirdly, the Small Vehicle has Sravakas and Pratyekabuddhas, the Three Vehicles of foolish Dharma, here the Buddha Dharma is only compassion, etc., refers to cultivating the leaky Four Paramitas (perfections) for three great Asankhyeya Kalpas (incalculable eons), using the wolf of impermanence to subdue the sheep of greed and love, so that the oil of afflictions is consumed, and the body of merit is fattened, until Bodhi is achieved, and one becomes a true Buddha, so it is different from the Two Vehicles.
Fourthly, or for, the above can be known.
Explanation: Initially, the Three Vehicles at the door, and the One Vehicle in the open, are four, then it is merging the Sravakas to return to the mind.
則上至一乘下該凡小則如來初成道時為提謂長者等談人天乘次方說小故此總開矣三則將彼人天對其深密漸深顯了三乘故亦為四。
五者或為至準釋可知。
釋曰初則實與權小謂法華深密並其鹿苑為五二則眾聖凡愚謂深密與提謂等為五三則老比丘佛與愚法聲聞緣覺欲天及梵世為五以權乘說無色界天無體故此乃初實二權三小並談五乘故也。
六者或無量乘謂一切法門也。
釋曰華香云樹即法界法門剎土眾生本十身之正體若睹斯法悉悟心喜故為無量。
故此經云至上來分乘竟。
釋曰引文結證驗知前來所說非無稽據然上諸乘從一資多遞互映帶窮本究末義備諸宗方彰緣起之奧以成同教該攝之旨歟。
二融镕本末至三乘教等也。
釋曰一乘為本三乘為末諸乘者從一至於無量會融無二者謂彼此該收同一緣起無障礙法界耳二門者初則開權顯實二則隱實施權雖成二門而體融會次文示之。
初則不壞權至體無二也。
釋曰義相異故能三能一理貫通故三一互即故云一三融攝體無二也。
問若爾二門至有權實耶。
釋曰由相即故乃成一致權實焉分故成斯問。
答義門異故至終恒無盡。
釋曰義門異故者定其義宗不乖權實理遍通故者出其由致無違融攝
【現代漢語翻譯】 現代漢語譯本： 第一種，從最高的唯一佛乘（Ekayana）到最低的凡夫小乘，例如如來（Tathagata）最初成道時，為提謂長者（Trapusa and Bhallika，最早皈依佛陀的兩位商人）等人講說人天乘（關於人類和天人的教義），然後才說小乘（Hinayana），所以這是總體的開示。第三種，將人天乘與深奧秘密的教義相對比，逐漸顯現三乘（Triyana），所以也算是四種。
第五種，或許可以根據至準釋（Zhi Zhun's commentary）來理解。
解釋：第一種，實際上是權宜之小乘，指的是《法華經》（Lotus Sutra）和《深密解脫經》（Samdhinirmocana Sutra），以及鹿野苑（Sarnath，佛陀初轉法輪之地）的教義，合起來是五種。第二種，包括聖人凡人和愚人，指的是《深密解脫經》與提謂長者等人的教義，合起來是五種。第三種，包括老比丘、佛陀，以及愚昧的聲聞（Sravaka）、緣覺（Pratyekabuddha）、欲界天人和梵天世界，合起來是五種。因為權宜之乘說沒有無想天（Asamjnika-deva）和無自體（無自性），所以這是最初的實乘、兩種權宜之乘和三種小乘，合起來談論五乘。
第六種，或許是無量乘，指的是一切法門（Dharma-gate）。
解釋：華香、云樹等，就是法界（Dharmadhatu）的法門，剎土（Buddha-field）眾生本來就是十身（Dasakaya）的正體。如果看到這些法，都能領悟而心生歡喜，所以是無量。
所以這部經說，到上面為止，分乘就結束了。
解釋：引用經文來總結驗證，就知道前面所說的並非沒有根據。然而，上面的各種乘，從一到多，相互映襯，窮究根本，探求末端，義理具備了各個宗派，才彰顯了緣起（Pratītyasamutpāda）的奧妙，從而成就了共同教義的涵蓋之旨。
第二，融合本末，直到三乘教等。
解釋：一乘是根本，三乘是末端，諸乘是從一到無量。會歸融合沒有二致，指的是彼此包含，同一緣起，沒有障礙的法界。二門，第一是開權顯實，第二是隱實施權。雖然形成了二門，但本體是融合的。下面的文字會說明這一點。
第一，不壞權，直到體無二。
解釋：義相不同，所以能三能一。理體貫通，所以三一互即。所以說一三融合，本體沒有二致。
問：如果這樣，二門直到有權實嗎？
解釋：因為相互即是，所以才成為一致，權宜和真實才得以區分，所以才會有這樣的問題。
答：義門不同，直到終恒無盡。
解釋：義門不同，是確定其義理宗旨，不違背權宜和真實。理體普遍貫通，是說明其原因，沒有違背融合攝受。
【English Translation】 English version: First, from the supreme Ekayana (One Vehicle) down to the ordinary Hinayana (Small Vehicle) of common people, such as when the Tathagata (Thus Come One, Buddha) first attained enlightenment, he spoke to Trapusa and Bhallika (the first two merchants to become disciples of the Buddha) and others about the teachings of the human and celestial vehicle (teachings about humans and devas), and then spoke of the Hinayana. Therefore, this is a general exposition. Third, contrasting the human and celestial vehicle with profound and secret teachings, gradually revealing the Triyana (Three Vehicles), so it is also considered four.
Fifth, perhaps it can be understood according to Zhi Zhun's commentary.
Explanation: The first is actually the provisional small vehicle, referring to the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Samdhinirmocana Sutra (Explication of the Profound Meaning Sutra), along with the teachings of Sarnath (the place where the Buddha first turned the wheel of Dharma), making a total of five. The second includes sages, ordinary people, and the ignorant, referring to the Samdhinirmocana Sutra and the teachings for Trapusa and Bhallika, making a total of five. The third includes old monks, the Buddha, and ignorant Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), desire realm devas, and the Brahma world, making a total of five. Because the provisional vehicle says there is no Asamjnika-deva (Non-Perception Realm Deva) and no self-nature (Svabhava), this is the initial real vehicle, two provisional vehicles, and three small vehicles, discussing the five vehicles together.
Sixth, perhaps it is the immeasurable vehicle, referring to all Dharma-gates (Dharma-gate).
Explanation: Flowers, fragrances, clouds, and trees are the Dharma-gates of the Dharmadhatu (Dharma Realm), and the Buddha-field (Buddha-field) beings are originally the true essence of the Dasakaya (Ten Bodies). If one sees these dharmas, they can all awaken and rejoice, so it is immeasurable.
Therefore, this sutra says, 'Up to here, the division of vehicles ends.'
Explanation: Quoting the sutra to conclude and verify, we know that what was said earlier is not without basis. However, the various vehicles above, from one to many, reflect each other, exhaust the root, explore the end, and the meaning encompasses all schools, thus highlighting the profoundness of Pratītyasamutpāda (Dependent Origination), thereby achieving the encompassing purpose of the common teaching.
Second, merging the root and the branch, up to the teachings of the Three Vehicles, etc.
Explanation: The Ekayana (One Vehicle) is the root, the Triyana (Three Vehicles) is the branch, and the various vehicles are from one to immeasurable. The convergence and fusion are without difference, referring to each other's inclusion, the same dependent origination, and the unobstructed Dharma Realm. The two gates, the first is to reveal the real by opening the provisional, and the second is to establish the provisional by concealing the real. Although two gates are formed, the essence is fused. The following text will illustrate this.
First, not destroying the provisional, up to the essence being without difference.
Explanation: The meanings are different, so it can be three and can be one. The principle is interconnected, so the three and one are mutually inclusive. Therefore, it is said that one and three are fused, and the essence is without difference.
Question: If so, do the two gates have provisional and real?
Explanation: Because they are mutually inclusive, they become consistent, and the provisional and real can be distinguished, so this question arises.
Answer: The meanings of the gates are different, up to the end being eternally inexhaustible.
Explanation: The meanings of the gates are different, which is to determine the meaning and purpose, without violating the provisional and real. The principle is universally interconnected, which is to explain the reason, without violating the fusion and acceptance.
何者下徴而釋之終歸一實本法皎然矣。
由此融镕至準思可解。
釋曰初句直顯迥異諸宗故第二施權覆於一實故第三權實混融該攝差別故第四義極因圓果超言念故實乃法本圓通觸事皆道故云隨於一門等。
余釋乘名體至建立一乘竟。
釋曰指余結示釋乘明體見於上文疏中耳。
華嚴一乘分齊章義苑疏卷第一 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第二
霅溪普靜沙門 道亭 述
第二教義攝益至先示相后開合。
釋曰牒章分科機教雙彰也謂教義為能被之法攝益為所被之機所以爾者嚮明一乘是此能被且法不浪施為機斯闡故此攝益合而辨之然示相開合無殊分相該收耳。
初中有三義至當別教一乘。
釋曰海印定中演無盡音聲為教一多具德為義七寶大車其數無量非適一也故曰此當別教一乘。
二者如臨門至及瑜伽等說。
釋曰教義者謂三車虛設為教謂子競馳隨宜獲益為義仍教義無分者若望一乘無實果證義不異教方便引攝故屬於三乘權漸如余等者深密般若諸經唯識顯揚諸論。
三者以臨門至如法華經說。
釋曰攝末歸本也所以約教則廢三立一三教虛設既為虛設則實
【現代漢語翻譯】 現代漢語譯本： 什麼（何者）降伏了各種表象，最終迴歸到唯一的真實本體（一實本法），它的光明是如此清晰（皎然）？
通過這個（由此）融會貫通，達到精準的標準（至準），就可以理解了（思可解）。
解釋（釋曰）：第一句直接顯示出與各種宗派的迥然不同（迥異諸宗），所以第二句施設方便（施權）來覆蓋唯一的真實（一實），所以第三句是方便與真實混合融通，涵蓋了差別（該攝差別），所以第四句是義理達到極致，因地圓滿，果地超越言語思念（超言念）。真實（實乃）是法的根本（法本），圓融通達，接觸任何事物都是道（觸事皆道），所以說隨於一門等等。
其餘的解釋，從『乘名體』到『建立一乘』結束。
解釋（釋曰）：指其餘的總結顯示，解釋『乘』，闡明本體，見於上面的疏文中。
《華嚴一乘分齊章義苑疏》卷第一 卍新續藏第 58 冊 No. 0995 《華嚴一乘教義分齊章義苑疏》
《華嚴一乘分齊章義苑疏》卷第二
霅溪普靜沙門 道亭 述
第二，教義的攝受利益，先顯示錶相，然後開顯和合。
解釋（釋曰）：引用章節，分科判別，教法和根機都彰顯出來。所謂教義是能施予的法（能被之法），攝受利益是被施予的根機（所被之機）。之所以這樣說，是因為前面闡明的一乘是這能施予的法，而且法不輕易施予，爲了根機才闡述。因此，攝受利益合在一起辨析。然而，顯示錶相和開顯和合沒有特別的區分，表相已經涵蓋和收攝了。
最初的部分有三種意義，相當於別教的一乘。
解釋（釋曰）：在海印三昧中，演說無盡的音聲作為教法，一多具足功德作為義理，七寶大車數量無量，不是隻適合一種情況。所以說，這相當於別教的一乘。
第二種情況，例如《臨門》以及《瑜伽師地論》等所說。
解釋（釋曰）：教義是指三車虛設為教，指孩子們競相奔跑，根據各自的情況獲得利益為義。仍然是教義沒有區分的情況，如果期望一乘沒有實際的果證，義理與教法沒有區別，方便引導攝受，所以屬於三乘的權巧漸教，例如其餘的經典，如《深密解脫經》、《般若經》等，唯識宗的《顯揚聖教論》等。
第三種情況，以《臨門》為例，如《法華經》所說。
解釋（釋曰）：攝末歸本。所以從教法上來說，就是廢除三乘，建立一乘。三乘的教法是虛設的，既然是虛設的，那麼真實
【English Translation】 English version: What (何者) subdues the various appearances and ultimately returns to the one true essence (一實本法), its brightness is so clear (皎然)?
Through this (由此) fusion and permeation, reaching an accurate standard (至準), it can be understood (思可解).
Explanation (釋曰): The first sentence directly reveals the distinct difference from various schools (迥異諸宗), so the second sentence employs expedient means (施權) to cover the one truth (一實), so the third sentence is the fusion of expedient means and truth, encompassing the differences (該攝差別), so the fourth sentence is that the meaning reaches its extreme, the cause is complete, and the result transcends words and thoughts (超言念). The truth (實乃) is the root of the Dharma (法本), perfectly interpenetrating, and touching anything is the Way (觸事皆道), so it is said 'following one gate' etc.
The remaining explanations, from '乘名體' to '建立一乘' end.
Explanation (釋曰): Refers to the remaining summary and display, explaining '乘', clarifying the essence, seen in the above commentary.
《Huayan One Vehicle Division and Boundary Chapter Commentary Garden Commentary》Volume 1 卍 New Continued Collection No. 58 No. 0995 《Huayan One Vehicle Teaching Meaning Division and Boundary Chapter Commentary Garden Commentary》
《Huayan One Vehicle Division and Boundary Chapter Commentary Garden Commentary》Volume 2
Shamen Dao Ting of Puji Temple in Zhaxi
Secondly, the benefits of teaching and meaning, first showing the appearance, and then revealing the opening and closing.
Explanation (釋曰): Quoting chapters, distinguishing sections, both teaching and the capacity of the audience are manifested. The so-called teaching and meaning are the Dharma that can be given (能被之法), and the benefits of acceptance are the capacity of the audience that is given (所被之機). The reason for this is that the One Vehicle explained earlier is the Dharma that can be given, and the Dharma is not easily given, it is explained for the sake of the audience's capacity. Therefore, the benefits of acceptance are analyzed together. However, showing the appearance and revealing the opening and closing are not particularly distinct, the appearance has already encompassed and included it.
The initial part has three meanings, equivalent to the One Vehicle of the Separate Teaching.
Explanation (釋曰): In the Samadhi of the Ocean Seal, speaking endless sounds as teaching, one and many possessing virtues as meaning, the seven-jeweled carts are countless, not only suitable for one situation. Therefore, it is said that this is equivalent to the One Vehicle of the Separate Teaching.
The second situation, such as what is said in '臨門' and the 'Yogacarabhumi-sastra' etc.
Explanation (釋曰): Teaching and meaning refer to the three carts being set up as teaching, referring to the children racing, gaining benefits according to their respective situations as meaning. Still, there is no distinction between teaching and meaning, if expecting the One Vehicle without actual fruit proof, the meaning is no different from the teaching, expediently guiding and accepting, so it belongs to the expedient gradual teaching of the Three Vehicles, such as the remaining scriptures, such as the 'Samdhinirmocana Sutra', the 'Prajna Sutra' etc., the 'Yogacarabhumi-sastra' of the Yogacara school etc.
The third situation, taking '臨門' as an example, as said in the 'Lotus Sutra'.
Explanation (釋曰): Gathering the end to return to the origin. Therefore, from the perspective of teaching, it is to abolish the Three Vehicles and establish the One Vehicle. The teachings of the Three Vehicles are falsely set up, since they are falsely set up, then the truth
義全無但為一乘之先容故云以臨門三車為開方便教然後于界外四衢道中別授大白牛車七寶莊嚴具眾德量顯一乘中正之道斯為實義破會諸乘故當同教。
二開合者有二至為彼所目故也。
釋曰界內通示為教同出為義三乘自宗作如是說若仍三乘假設一實方真縱義亦教故云唯教非義直明一實方便無無非唯無義教亦不成故曰俱非教義雖非教義不壞假名故為彼所目也。
一乘三句者至無盡教義故。
釋曰以別教中教之與義不分能所之殊但十十法門主伴無盡故一字法門海墨書而不盡此唯自別教或唯義非教者良以別教望同教亦成義蓋不談海印炳現故不盡知教體故或俱非教義隱實彰權約三乘教如文自釋。
后總者或教義至差別說矣。
釋曰或教義俱教者以彼三乘引攝出界無有實體但為一乘方便之教故義亦成教或教義俱義者以其一乘之教稱實所流究竟攝益故望三乘此亦成義應合更云或俱非教義約三乘望別教一乘說今所闕者竊恐脫故若不爾者何以次文牒云或具三句約同教說應難云上既言別教何以今具卻成同教耶答上是以三乘望別教非是直顯別教耳或可便將同教當其一句足上成三亦有理在。
明攝益分應者至如瑜伽等辨。
釋曰或唯攝界內機等者謂於三界內談顯了三乘通被三根同出三界各
【現代漢語翻譯】 現代漢語譯本：完全沒有（究竟）意義，但作為導向一乘（Ekayana，唯一佛乘）的先導，所以說用臨門三車（比喻佛陀用聲聞、緣覺、菩薩三乘教法引導眾生）作為開啟方便之教（Upaya，善巧方便）。然後在界外四衢道中，另外授予大白牛車（比喻一佛乘），用七寶莊嚴，具備眾多功德，明顯地顯示一乘中正之道，這才是真實的意義，破除和融會各種乘（Yana，乘，交通工具，比喻教法）的差別，所以應當歸屬於同教（共同的教義）。
開合（開顯與隱藏）有兩種含義，是因為（三乘）被（一乘）所涵蓋。
解釋：在界內普遍開示（三乘）可以稱為教（Dharma，佛法），共同歸向（一乘）可以稱為義（Artha，意義，目的）。三乘各自的宗派是這樣說的。如果仍然執著於三乘，假設有一個真實（的一乘），才算是真正的意義，也算是教。所以說只有教而沒有義，直接闡明一實相（真實不虛的境界），方便法門沒有不是唯有意義的，教義也不能成立，所以說是既非教也非義。雖然既非教也非義，但不破壞假名（方便施設的名稱），所以（三乘）被（一乘）所涵蓋。
一乘三句，是爲了無盡的教義。
解釋：因為在別教（區別的教法）中，教與義不分，沒有能詮釋和所詮釋的區別，只是十十法門（十玄門）的主伴關係沒有窮盡，所以一個字（的法門）用大海的墨水也寫不完。這只是自宗的別教。或者只有義而沒有教，是因為別教相對於同教（共同的教法）也成為義，因為不談海印三昧（一切法如海印炳現），所以不能完全瞭解教的本體。或者既非教也非義，隱藏真實而彰顯權巧，是就三乘教法而言，如文中所解釋的。
後面總結，或者教義，是爲了說明差別。
解釋：或者教義都是教，是因為用三乘引導接引眾生出離三界，沒有實體，只是作為一乘的方便之教，所以義也成為教。或者教義都是義，是因為一乘之教是稱合實相所流露，究竟能夠攝受利益眾生，所以相對於三乘，這也成為義。應該合併起來說，或者既非教也非義，是就三乘相對於別教一乘而言。現在所缺少的，恐怕是脫漏了。如果不是這樣，為什麼後面的文字接著說或者具備三句，是就同教而言？應該反駁說，上面已經說了別教，為什麼現在具備三句卻成為同教了呢？回答說，上面是用三乘來看待別教，不是直接顯示別教。或者可以將同教當作其中的一句，補充上面的三句，也有道理。
闡明攝受利益的差別，如《瑜伽師地論》等所辨析。
解釋：或者只是攝受界內眾生等，是指在三界之內談論顯了的三乘，普遍被三根（上中下三種根器）接受，共同出離三界，各自...
【English Translation】 English version: There is no (ultimate) meaning, but as a precursor to the Ekayana (One Vehicle), it is said that the three carts at the gate (an analogy for the Buddha's use of the Sravaka, Pratyekabuddha, and Bodhisattva vehicles to guide sentient beings) are used as an expedient teaching (Upaya, skillful means). Then, in the crossroads outside the boundary, a great white ox cart (an analogy for the One Buddha Vehicle) is separately bestowed, adorned with seven treasures and possessing numerous virtues, clearly revealing the correct path of the One Vehicle. This is the true meaning, breaking down and harmonizing the differences between the various vehicles (Yana, vehicle, a means of transportation, an analogy for teachings), so it should belong to the same teaching (common doctrine).
Opening and closing (revealing and concealing) have two meanings, because (the Three Vehicles) are encompassed by (the One Vehicle).
Explanation: Universally revealing (the Three Vehicles) within the boundary can be called Dharma (teaching), and commonly converging towards (the One Vehicle) can be called Artha (meaning, purpose). The respective schools of the Three Vehicles say this. If one still clings to the Three Vehicles and assumes a real (One Vehicle), then it is considered true meaning and also Dharma. Therefore, it is said that there is only Dharma and no meaning, directly elucidating the one reality (a true and unconditioned state). Expedient means have no meaning that is not solely meaningful, and Dharma and meaning cannot be established, so it is said to be neither Dharma nor meaning. Although it is neither Dharma nor meaning, it does not destroy the provisional names (expediently established names), so (the Three Vehicles) are encompassed by (the One Vehicle).
The three sentences of the One Vehicle are for the sake of endless teachings and meanings.
Explanation: Because in the Distinct Teaching (differentiated teachings), Dharma and meaning are not separate, there is no distinction between the explainer and the explained. It is just that the principal and subordinate relationships of the ten ten Dharma gates (Ten Profound Gates) are inexhaustible, so a single word (of the Dharma) cannot be completely written even with the ink of the ocean. This is only the Distinct Teaching of one's own school. Or there is only meaning and no Dharma, because the Distinct Teaching becomes meaning relative to the Common Teaching (common doctrine), because it does not speak of the Samudra Mudra Samadhi (all dharmas appear like reflections in the ocean), so one cannot fully understand the essence of the teaching. Or it is neither Dharma nor meaning, concealing the real and revealing the expedient, which is in terms of the Three Vehicle teachings, as explained in the text.
The latter summarizes, or Dharma and meaning, to explain the differences.
Explanation: Or Dharma and meaning are both Dharma, because the Three Vehicles are used to guide and lead sentient beings out of the Three Realms, having no substance, but only as an expedient teaching of the One Vehicle, so meaning also becomes Dharma. Or Dharma and meaning are both meaning, because the teaching of the One Vehicle flows from the true reality and ultimately benefits sentient beings, so relative to the Three Vehicles, this also becomes meaning. It should be combined to say, or neither Dharma nor meaning, which is in terms of the Three Vehicles relative to the Distinct Teaching of the One Vehicle. What is missing now is probably an omission. If not, why does the following text then say or possess three sentences, which is in terms of the Common Teaching? It should be refuted by saying, 'The above has already spoken of the Distinct Teaching, why does it now possess three sentences and become the Common Teaching?' The answer is that the above uses the Three Vehicles to view the Distinct Teaching, not directly revealing the Distinct Teaching. Or the Common Teaching can be taken as one of the sentences, supplementing the above three sentences, which is also reasonable.
Clarifying the differences in embracing and benefiting, as discussed in the Yogacarabhumi-sastra and others.
Explanation: Or only embracing sentient beings within the boundary, etc., refers to discussing the clear Three Vehicles within the Three Realms, universally accepted by the three roots (superior, middling, and inferior capacities), commonly departing from the Three Realms, each...
隨所得為真涅槃則止息化城權居受用據彼自宗即以為究竟矣。
二或攝界至如法華經說。
釋曰令得出出世益者且三乘權教令斷三界結縛是一出世今此實教令除微細結使云出出世斯乃先以三乘化后令入真實則會三乘歸一乘故屬同教攝此是三乘同教故次云亦名回三入一教也。
若先於一乘至如小相品說。
釋曰若界內稟一乘不思議法發圓解起圓行圓斷諸障即云出世由出世故即一證一切證故屬別教如小相品者彼正談一切證等事也。
三或通攝至如法華經說。
釋曰通攝二機者謂界內界外之機也若乃三乘先攝同遊解脫之門后趣一乘齊證圓融之境者則三資一實一導三乘故云三一和合故屬同教此是一乘同教體參具德故若不爾者何異前說故學者應思。
若界內至如華嚴經說。
釋曰此謂直顯一乘之機故約三生而說所以于具縛身中見聞大威德法門成金剛種此是界內見聞生依種發解依解成行即離縛縛此乃出世得法是解行生依行證入出彼情解是出出世證入生或界內見聞解行者此謂解行一生通界內外何以故圓解圓行見聞並具故余義同前一生不克三生必圓不落階漸故屬別教一乘耳然上二章談乘教機緣同別兩教廣大同備有如是者何須下文復更分教開宗耶若謂此中但論乘機未明教相者何得同別
{ "translations": [ "現代漢語譯本：如果隨自己所證得的境界認為是真正的涅槃（Nirvana，解脫），就停止修行，安於化城（化城，比喻虛幻的境界）的權宜之所，享受其中，並且根據他們自己的宗派就認為已經達到究竟的境界了。", "", "二、或者包含三界（三界，欲界、色界、無色界）的眾生，就像《法華經》（Saddharma Puṇḍarīka Sūtra）所說的那樣。", "", "解釋：爲了使眾生得到出世的利益，暫且用三乘（三乘，聲聞乘、緣覺乘、菩薩乘）的權宜之教，使他們斷除三界的結縛，這是一種出世。現在用這真實的教法，使他們去除微細的結使，這叫做『出出世』。這是先用三乘來教化，然後讓他們進入真實之境，這樣就會使三乘歸於一乘，所以屬於同教。這是三乘的同教，所以接著說也叫做『回三入一』的教法。", "", "如果先在一乘（Ekayana，唯一佛乘）中，就像《小相品》所說的那樣。", "", "解釋：如果在界內（界內，指欲界、色界、無色界之內）稟受一乘不可思議的法，發起圓滿的理解，生起圓滿的修行，圓滿地斷除各種障礙，這就叫做『出世』。因為出世的緣故，就能一證一切證，所以屬於別教。就像《小相品》所說的那樣，那裡正是談論一切證等事情。", "", "三、或者普遍包含，就像《法華經》所說的那樣。", "", "解釋：普遍包含兩種根機，指的是界內和界外的根機。如果三乘的眾生先被包含在內，一同游于解脫之門，然後趨向一乘，共同證得圓融的境界，那麼就是三資助一實，一引導三乘，所以叫做『三一和合』，因此屬於同教。這是一乘的同教，體性參與具備各種功德。如果不是這樣，那和前面的說法有什麼區別呢？所以學習的人應該思考。", "", "如果在界內，就像《華嚴經》（Avataṃsaka Sūtra）所說的那樣。", "", "解釋：這是指直接顯示一乘的根機，所以用三生（三生，前生、今生、來生）來說明。所以在具足煩惱束縛的身體中，見聞大威德的法門，成就金剛種子。這是在界內見聞而生起，依靠種子而發起理解，依靠理解而成就修行，立即脫離束縛。這才是出世得法，是理解和修行生起，依靠修行而證入，超出他們的情識理解，是出出世的證入生。或者在界內見聞理解修行，這是指理解和修行一生貫通界內外。為什麼呢？因為圓滿的理解和圓滿的修行，見聞都具備。其餘的意義和前面相同。一生不能完成，三生必定圓滿，不落入階梯漸進的次第，所以屬於別教的一乘。然而，上面兩章談論乘教的根機因緣，同教和別教廣大地共同具備。有這樣的情況，為什麼下面的文章還要再次分教開宗呢？如果說這裡只是論述乘的根機，沒有闡明教相，怎麼能說是同教和別教呢？", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: Any perceived attainment of Nirvana (Nirvana, liberation) leads to cessation of practice, settling for the illusory comforts of the Transformation City (Transformation City, a metaphor for an illusory state), and enjoying them, considering it the ultimate state according to their own doctrine.", "", "2. Or encompassing beings of the Three Realms (Three Realms: the Desire Realm, the Form Realm, and the Formless Realm), as described in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra).", "", "Explanation: To enable beings to attain the benefit of transcending the world, the provisional teachings of the Three Vehicles (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are temporarily used to cause them to sever the bonds of the Three Realms, which is one kind of transcendence. Now, with this true teaching, they are enabled to remove subtle afflictions, which is called 'transcending transcendence.' This involves first teaching with the Three Vehicles and then enabling them to enter the realm of truth, thus causing the Three Vehicles to return to the One Vehicle, so it belongs to the Common Teaching. This is the Common Teaching of the Three Vehicles, so it is then said to also be called the teaching of 'returning the three to enter the one.'", "", "If one first dwells in the One Vehicle (Ekayana, the One Buddha Vehicle), as described in the 'Small Parable' chapter.", "", "Explanation: If, within the realms (within the realms, referring to within the Desire Realm, Form Realm, and Formless Realm), one receives the inconceivable Dharma of the One Vehicle, gives rise to complete understanding, generates complete practice, and completely severs all obstacles, this is called 'transcendence.' Because of transcendence, one can certify one and thereby certify all, so it belongs to the Distinct Teaching. As the 'Small Parable' chapter says, it precisely discusses the matter of certifying all things.", "", "3. Or universally encompassing, as described in the Lotus Sutra.", "", "Explanation: Universally encompassing two kinds of capacities, referring to capacities within and outside the realms. If beings of the Three Vehicles are first included, together roaming the gate of liberation, and then move towards the One Vehicle, jointly certifying the state of perfect fusion, then the three assist the one reality, and the one guides the three, so it is called 'the harmony of three and one,' thus belonging to the Common Teaching. This is the Common Teaching of the One Vehicle, whose essence participates in possessing all virtues. If it were not so, what difference would there be from the previous explanation? Therefore, students should contemplate this.", "", "If within the realms, as described in the Avataṃsaka Sutra (Avataṃsaka Sūtra).", "", "Explanation: This refers to directly revealing the capacity for the One Vehicle, so it is explained in terms of three lifetimes (three lifetimes: past life, present life, future life). Therefore, in a body fully bound by afflictions, one sees and hears the Dharma gate of great power and virtue, accomplishing the Vajra seed. This is seeing and hearing within the realms, giving rise to understanding based on the seed, accomplishing practice based on understanding, and immediately breaking free from bondage. This is truly attaining the Dharma of transcendence, where understanding and practice arise, relying on practice to certify entry, surpassing their emotional understanding, which is the birth of certifying entry into transcendence. Or, within the realms, seeing, hearing, understanding, and practicing, this refers to understanding and practice that pervade both within and outside the realms in one lifetime. Why? Because complete understanding and complete practice, seeing and hearing, are all possessed. The remaining meaning is the same as before. If one lifetime is not enough, three lifetimes will certainly be complete, not falling into gradual stages, so it belongs to the Distinct Teaching of the One Vehicle. However, the above two chapters discuss the conditions for the vehicle's teachings and capacities, with the Common and Distinct Teachings both broadly possessing them. If such is the case, why does the following text need to further divide the teachings and establish the doctrines? If it is said that this only discusses the capacities for the vehicle and does not clarify the characteristics of the teachings, how can it be said to be the Common and Distinct Teachings?" ] }
之教章章而言乎答此據通相下就別相所以通相則克佛本意緣起因門海印炳現本末齊彰一乘多乘若同若別機宜攝益悉已圓臻故上二章作如是說若爾同別之談豈是本現耶益殊不聞如來為善伏太子說圓滿修多羅故知同別正是通方根本法故若判不判圓融無盡矣。
第三敘古今至以為龜鏡。
釋曰夫教海沖深法雲瀰漫智光無際妙辨叵窮以無言之言詮絕言之理然則理雖一味詮有淺深故須分之使知權實莊嚴聖教令深廣故故今諸師各伸己解安立教宗今此敘之意夫後人不掩前詰今其宗承不混得失者矣。
一依菩提流支至一圓音教。
釋曰菩提流支此云法意西竺人也立一音教謂如來一音同時報萬大小並陳故許隨機領解各別則順圓音一音中具百千音之一義斯為教本正屬不分耳。
故經云佛至得解等是也。
釋曰所憑之經既云一音故但是教本說爾隨機為教一音之義以自相乖焉足為判。
二依護法師至華嚴是也。
釋曰依楞伽經等者等取涅槃半滿之說良以彼經談於四漸四頓謂漸者如庵摩勒果漸熟非頓類夫先習小乘后趣大乘頓者如鏡中像頓現非漸譬彼直往菩薩大不由小亦大小俱陳者謂涅槃重扶小律再演真常故稱俱也。
遠法師等至多同此說。
釋曰澤州隋朝小遠法師亦立漸頓二教謂
約漸悟機大由小起所設具有三乘故名為漸若約頓悟機直往于大不由於小名之為頓此雖約機說有漸頓而所說法不出半滿其半滿二教則西秦曇牟識三藏依涅槃經立則聲聞藏為半字教菩薩藏為滿字教故云後代諸德多同由多同故所以附出此之判教但順通相之意未知佛之深旨半滿之言顯在小大密意有以權為半以實為滿即大乘中有半滿矣亦猶緣覺聲聞開之有異則成三乘合之有同總稱為小權實亦爾開之有異權可稱半合之大同故並稱滿是則實教唯滿小教唯半權大乘者亦半亦滿也此半滿順違即是漸頓順違也頓即此滿漸具半滿以具有三乘二乘是半大乘是滿故但一處會順違耳。
三依光統至謂漸頓圓。
釋曰此師生後魏承習佛陀三藏此云覺賢。
光師釋意至即此經是也。
釋曰顯立義也于中漸約不具頓約具說不同前遠公大小相望成漸頓也言漸說者如雲欲盡病根方談般若等言具說者即如涅槃說空者所謂生死不空者所謂大般涅槃等又云若空不空若常無常等皆令廣問即是頓也三圓教者即是華嚴此亦約化儀說有前後耳所以頓中化法無異漸中也別說空不空即名為漸同時說空不空即名為頓故是化儀其第三亦約化法揀異前二從多分說故云此亦約化儀其上達言義兼地前分階佛境即謂地上如此分者為通判定難也(云云)。
后光
【現代漢語翻譯】 現代漢語譯本：如果按照漸悟根機從小的方面開始設立，就具有聲聞乘、緣覺乘、菩薩乘三乘，因此稱為漸。如果按照頓悟根機直接趨向于大乘，不從小乘開始，就稱為頓。這雖然是按照根機說的漸頓，但所說的法不出半教和滿教。這半滿二教是西秦曇牟識三藏（Dharmamitra，意為法友）依據《涅槃經》建立的，即聲聞藏為半字教，菩薩藏為滿字教。所以說後代的諸位大德大多贊同這種說法，因為大多贊同，所以附帶提出這種判教，只是順應通常的說法，未能瞭解佛的深刻旨意。半滿之說明顯在於小乘和大乘，秘密的含義在於以權巧方便為半，以真實究竟為滿，即使在大乘中也有半滿。也像緣覺乘和聲聞乘，分開來說有不同，就成就了三乘，合起來說有相同，總稱為小乘。權教和實教也是這樣，分開來說有不同，權教可以稱為半，合起來說大體相同，所以都稱為滿。這樣看來，實教唯有滿，小教唯有半，權大乘既是半也是滿。這半滿順逆，也就是漸頓順逆。頓教就是此滿教，漸教兼具半滿，因為具有三乘，二乘是半，大乘是滿，所以只在一處會合順逆。 三、依據光統律師的說法，分為漸、頓、圓。 解釋：這位法師生活在後魏，繼承學習佛陀三藏（Buddha-trata，意為佛陀救護），漢譯為覺賢。 光師的解釋就是指《涅槃經》。 解釋：這是顯立義。其中漸教是不完全的，頓教是完全的，不同於前面慧遠法師所說的大小乘相對而成漸頓。說到漸說，比如像『要先盡除病根，才能談論般若』等。說到具說，就像《涅槃經》所說，說空的是指『生死』，說不空的是指『大般涅槃』等。又說『若空若不空，若常若無常』等，都讓人廣泛提問，這就是頓教。三、圓教就是《華嚴經》，這也是按照教化儀式的先後來說的。所以頓教中的化法沒有不同於漸教中的化法。分別說空和不空，就稱為漸教，同時說空和不空，就稱為頓教，所以這是教化儀式。第三種是按照教化方法來區分前兩種，從大多數情況來說，所以說這也是按照教化儀式。上面所說的『達到』，含義兼顧地上菩薩之前的分階和佛的境界，也就是地上菩薩。這樣劃分，是爲了普遍判定難易。（云云） 后光
【English Translation】 English version: If according to the gradual enlightenment capacity, it is established starting from the small, then it possesses the Three Vehicles (Triyana): Sravakayana (the Vehicle of Hearers), Pratyekabuddhayana (the Vehicle of Solitary Buddhas), and Bodhisattvayana (the Bodhisattva Vehicle). Therefore, it is called 'gradual'. If according to the sudden enlightenment capacity, it directly goes towards the Great Vehicle (Mahayana), not starting from the Small Vehicle (Hinayana), it is called 'sudden'. Although this speaks of gradual and sudden according to capacity, the Dharma spoken does not go beyond the 'half' and 'full' teachings. These 'half' and 'full' teachings were established by Tripitaka Master Dharmamitra (meaning 'friend of Dharma') of Western Qin, based on the Nirvana Sutra. That is, the Sravaka Pitaka (the collection of teachings for Hearers) is the 'half-word' teaching, and the Bodhisattva Pitaka (the collection of teachings for Bodhisattvas) is the 'full-word' teaching. Therefore, it is said that many virtuous ones of later generations mostly agree with this view. Because they mostly agree, this classification of teachings is attached, merely following the common understanding, without understanding the Buddha's profound intention. The saying of 'half' and 'full' is clear in the Small and Great Vehicles. The secret meaning is that expedient means (upaya) are 'half', and ultimate reality is 'full'. Even within the Great Vehicle, there are 'half' and 'full'. It is also like the Pratyekabuddha Vehicle and the Sravaka Vehicle; when separated, they are different, thus forming the Three Vehicles; when combined, they are the same, and are collectively called the Small Vehicle. Expedient and Real teachings are also like this; when separated, they are different, and the expedient can be called 'half'; when combined, they are largely the same, so they are both called 'full'. Thus, the Real teaching is only 'full', the Small teaching is only 'half', and the expedient Great Vehicle is both 'half' and 'full'. This 'half' and 'full' in accordance and opposition is also the 'gradual' and 'sudden' in accordance and opposition. The 'sudden' is this 'full' teaching, and the 'gradual' possesses both 'half' and 'full', because it possesses the Three Vehicles. The Two Vehicles are 'half', and the Great Vehicle is 'full', so they only converge in one place in accordance and opposition. Thirdly, according to the Guangtong Vinaya Master, they are divided into gradual, sudden, and perfect. Explanation: This master lived in the Later Wei Dynasty, inheriting and studying the Tripitaka of Buddha-trata (meaning 'Buddha's protection'), translated into Chinese as Juexian. Master Guang's explanation refers to this Nirvana Sutra. Explanation: This is the establishment of meaning. Among them, the gradual teaching is incomplete, and the sudden teaching is complete, different from the gradual and sudden formed by the relative comparison of the Small and Great Vehicles as said by Dharma Master Huiyuan earlier. Speaking of the gradual teaching, for example, like 'Only after completely removing the root of the illness can one discuss Prajna (wisdom)' and so on. Speaking of the complete teaching, like what is said in the Nirvana Sutra, that which speaks of emptiness refers to 'birth and death', and that which speaks of non-emptiness refers to 'Great Nirvana' and so on. Also saying 'If empty, if not empty; if permanent, if impermanent' and so on, all allowing for extensive questioning, this is the sudden teaching. Thirdly, the Perfect teaching is the Avatamsaka Sutra. This is also according to the order of teaching methods. Therefore, the teaching method in the sudden teaching is no different from the teaching method in the gradual teaching. Separately speaking of emptiness and non-emptiness is called the gradual teaching; simultaneously speaking of emptiness and non-emptiness is called the sudden teaching, so this is the teaching method. The third is to distinguish the previous two according to the teaching method, speaking from the majority of cases, so it is said that this is also according to the teaching method. The 'reaching' mentioned above includes both the stages before the bodhisattvas on the ground and the realm of the Buddha, that is, the bodhisattvas on the ground. This division is for the general determination of difficulty and ease. (etc.) Later Guang
統門下至大同此說。
釋曰華嚴傳說判華嚴為圓教始於光統故海東有立為祖承更推佛陀以無高祖故云諸德宗承耳。
四依大衍至法界真理等。
釋曰此師生隋朝立四宗教各從所立得名四中各有二句皆上句立義下句揩教則初名立性二名破性三名破相四名顯實前三從所破后一就所顯初二小乘后二大乘各初淺后深此亦有理但收義不盡以十八部中但判二故則唯明有部及經部故除本二部故云十八部中。
五依護身至無礙法門等。
釋曰護身即寺名自軌乃名也其第四立名亦同前師但義別故前以涅槃華嚴通為真實宗此師分涅槃為真實宗則一切眾生皆有佛性真實妙理體本常然也故華嚴為法界宗則交徹容攝緣起重重因界該收一多無礙三宗既同前師違亦例彼耳。
六依耆阇至法門等是也。
釋曰耆阇即寺名曰凜師此師立六宗教據名則前四宗同前衍師今但云初二同者謂初二名義皆同第三已下名同義異故將彼第三一宗分成二宗謂不真唯明諸法如幻真宗方明真空理等又于第四真實宗分出華嚴為第六圓宗明法界無礙等若第五同諸師同歸時第六同護身法師法界宗教又真宗說真空理常宗說真理恒沙性德常恒既是真理非常宗者應同無常耶又三四二宗但法喻之別故未盡善。
七依南嶽至東流一代聖教。
【現代漢語翻譯】 現代漢語譯本： 統門下至大同此說。
解釋說，《華嚴傳說》判定華嚴宗為圓教，始於光統。因此，海東有立為祖承的說法，更推佛陀為無高祖，所以說諸德宗承。
四依大衍至法界真理等。
解釋說，這位法師生於隋朝，創立四宗教，各自從所立的教義得名。四宗中各有兩句，都是上句立義，下句解釋教義。那麼，第一宗名為立性，第二宗名為破性，第三宗名為破相，第四宗名為顯實。前三宗從小乘入手，后一宗從大乘入手，各自先淺后深。這種說法也有道理，但收攝義理不全面，因為十八部中只判別了二部，所以只說明瞭有部和經部，因此除去了根本的二部，所以說在十八部中。
五依護身至無礙法門等。
解釋說，護身是寺廟的名字，自軌是法師的名字。其第四宗的立名也與前一位法師相同，但義理不同。前一位法師將《涅槃經》和《華嚴經》都視為真實宗，這位法師則將《涅槃經》分為真實宗，認為一切眾生皆有佛性，真實妙理本體常然。因此，《華嚴經》為法界宗，交徹容攝，緣起重重，因界該收一多無礙。三宗既然與前一位法師相同，違背之處也與他類似。
六依耆阇至法門等是也。
解釋說，耆阇是寺廟的名字，曰凜是法師的名字。這位法師創立六宗教，從名稱來看，前四宗與前一位衍法師相同。現在只說初二宗相同，是指初二宗的名義都相同，第三宗以下名同義異。因此，將前一位法師的第三宗分成二宗，認為不真宗只說明諸法如幻，真宗才說明真空理等。又在第四真實宗中分出華嚴宗為第六圓宗，說明法界無礙等。如果第五宗與諸位法師相同，都歸於同時，那麼第六宗就與護身法師的法界宗教相同。而且真宗說真空理常，宗說真理恒沙性德常恒，既然是真理，非常宗者應該等同於無常嗎？而且三四二宗只是法喻的區別，所以不夠完善。
七依南嶽至東流一代聖教。
【English Translation】 English version: Tong's lineage down to Datong holds this view.
Explanation: The 'Huayan Tradition' judges the Huayan school as the perfect teaching, starting from Guangtong. Therefore, there is a saying in Haedong that establishes a lineage, further considering Buddha as having no high ancestor, hence the saying 'Virtuous ones inherit the lineage'.
The Four Dependencies, Dayan, up to the Truth of the Dharma Realm, etc.
Explanation: This master was born in the Sui Dynasty and established four schools, each named after its established doctrine. Each of the four schools has two sentences, the first establishing the meaning and the second explaining the teaching. Thus, the first is named 'Establishing Nature', the second 'Breaking Nature', the third 'Breaking Form', and the fourth 'Revealing Reality'. The first three start from Hinayana, and the last one starts from Mahayana, each progressing from shallow to deep. This view also has its merits, but it does not fully encompass the meaning, because it only distinguishes two schools out of the eighteen, thus only explaining the Sarvastivada (Youbu) and Sautrantika (Jingbu) schools. Therefore, it excludes the two fundamental schools, hence the saying 'among the eighteen schools'.
The Fifth Dependency, Hushen (temple name) up to the Unobstructed Dharma Gate, etc.
Explanation: Hushen (護身) is the name of the temple, and Zigui (自軌) is the name of the master. The naming of the fourth school is the same as the previous master, but the meaning is different. The previous master regarded both the Nirvana Sutra and the Huayan Sutra as the True School, while this master divides the Nirvana Sutra into the True School, believing that all sentient beings have Buddha-nature, and the true and wonderful principle is inherently constant. Therefore, the Huayan Sutra is the Dharma Realm School, interpenetrating and accommodating, arising from conditions layer upon layer, and the causal realm encompasses oneness and multiplicity without obstruction. Since the three schools are the same as the previous master, the contradictions are similar to his.
The Sixth Dependency, Qisha (temple name) up to the Dharma Gate, etc.
Explanation: Qisha (耆阇) is the name of the temple, and Yue Lin (曰凜) is the name of the master. This master established six schools. Judging from the names, the first four schools are the same as the previous master Yan. Now it is only said that the first two schools are the same, meaning that the names and meanings of the first two schools are the same, while the names of the third school and below are the same but the meanings are different. Therefore, the third school of the previous master is divided into two schools, believing that the Untrue School only explains that all dharmas are like illusions, while the True School explains the principle of emptiness, etc. Furthermore, the Huayan School is separated from the fourth True School as the sixth Perfect School, explaining the unobstructedness of the Dharma Realm, etc. If the fifth school is the same as the masters, all returning at the same time, then the sixth school is the same as the Dharma Realm School of Master Hushen. Moreover, the True School speaks of the constant principle of emptiness, and the School speaks of the constant and unchanging nature of the true principle, like the sands of the Ganges. Since it is the true principle, should the Non-Constant School be the same as impermanence? Moreover, the third and fourth schools are only different in terms of Dharma and metaphor, so it is not perfect.
The Seventh Dependency, Nanyue (南嶽) up to the sacred teachings of a generation flowing eastward.
釋曰南嶽天臺皆山名舉處辨人僧名智顗而言智者者帝為立號美其德也依南嶽者故韋虛舟侍郎云自佛教東流秘密斯闡思大師之所證智者大師之所弘故思大師一見便云昔日靈山同聽法華宿緣所追今復來矣又入道場呈心云非汝不證非我不識師資傳芳故此並敘耳。
一名三藏至華嚴等經是也。
釋曰一三藏教者此教明因緣生滅四真諦理正教小乘傍化菩薩而以三藏為名者謂大小乘論同立此名大乘智論小乘成實今所引法華智論者以羅什譯經多依智論小乘三藏為欲成文二言雙舉小乘之過不在三藏但責其小心耳故訶小乘不責所詮三藏故今取三藏不違法華至教耳二名通教者通同也三乘同稟故此教明因緣即空無生四真諦理是摩訶衍之初門正為菩薩雙明二空故傍通一乘蓋以空門遣蕩小乘執心令漸通泰故通益三乘人等故大品云欲得聲聞乘當學般若波羅密欲得緣覺乘當學般若波羅密欲得菩薩乘當學般若波羅密干慧十地者未有理水故二性地相似得法性水伏見思惑故三八人地四見地五薄地六離欲地七已辦地八辟支佛地此上同小乘伏斷九菩薩地正使斷盡故十佛地頓斷殘習應身成佛為三乘機轉無生四諦法輪故云十地通大小乘也三名別教別即不共不共二乘人說故此教正明因緣假名無量四真諦理謂苦有無量非諸聲聞緣覺所知集滅道各有無量
相等明界外獨菩薩法的化菩薩不涉二乘故聲聞在座如聾如盲不同通教三乘通修今一道出離迥超二乘則涅槃云四諦因緣有無量相非聲聞緣覺所知諸大乘瓔珞光明等廣明菩薩歷劫修行行位次第互不相攝並此別教之相故云諸大乘經中所明道理等四名圓教圓以不偏為義此教正明不思議因緣二諦中道事理具足不偏不別融攝無礙故云具足一切無盡等即華嚴經者經云顯現自在力為說圓滿經無量諸眾生悉受菩提記等然雖宗華嚴無盡翻成三諦圓融則依其文而不得其義也但化最上利根之人故若約中道偈四句初即因緣所生法二即我說即是空三即亦名為假名四即亦是中道義又此四教由三觀起從假入空折體異故有初二教從空入假從假入中有別教起三觀一心中得有圓教起又此四教不局定一部一部之中容有多故又更以四種化儀收之謂頓漸不定秘密頓漸同南中諸師后二謂一音異解若互相知名為不定互不相知即名秘密此師立義理致圓備但三藏教名義似小濫以餘三教亦有三藏故而但判華嚴兼正圓別以就登地已上約寄位行布為別義若與之者名異義同亦無大過若奪之者則失華嚴本意謂是迷其行布為別教但取圓融以為圓教離成二教各失一邊合而融通方成了義順華嚴宗行布圓融二互相攝故此義學人善知得失竊況此師位登五品尚失經宗自後諦觀不親大識朋黨太多特錄乖
宗以誤晚學非失。
八依江南愍至華嚴是也。
釋曰清涼云唐初印師今云愍師者既是師資則愍公初判印師風行故互舉耳又此二教略有四異一主異謂釋迦化身與盧舍那十身異故二處異謂娑婆界木樹草座與藏界中寶座等異故三眾異謂為聲聞及菩薩說與唯菩薩及極位同說異故四說異謂局處之說與說通十方之說異故此約化儀誠如所判但于局曲之內未顯法之權實便今多法渾同無別不能令人善識權實淺深之異故。
九依梁朝至余義同上辨。
釋曰大白牛車方為第四者謂一乘俱不得故者羊鹿是虛指出門不上車牛車若是實出門即合上牛車亦不上明三皆虛指約法說者昔指三乘三界門外三乘出界無有實果菩薩出界豈有實證俱無實證名不上車明知三乘皆是權設即是權教三界四衢等賜即是實教大乘無乖教理然者唯說法華為實則抑諸般若及諸大乘了義之經皆成權故是知昔大亦有權實法率但會昔權故說三皆虛指昔實不滯方便故不會之抑又法華三乘重舉昔權已皆開顯唯明一實不同昔日隱閉權乘若以此分權小者故未為𠃔當耳。
信行禪師至直進等是也。
釋曰前教體同光宅但開合之異次教與前稍異是以光宅但同歸一實此乃具德圓融故明普解普行華嚴法門也然此判教既宗法華四乘前教違同光宅次教一乘乃是隨機調諫
【現代漢語翻譯】 現代漢語譯本： 宗依誤晚學非失。
八、依據江南的愍法師，乃至華嚴宗的觀點也是如此。
解釋：清涼澄觀大師說，唐朝初期有位印法師，現在說是愍法師，既然是師資關係，那麼愍法師最初的判教是印法師的風尚，所以互相舉例。而且這兩種教義略有四個不同之處：一是主的不同，即釋迦牟尼佛的化身與盧舍那佛的十身不同；二是處的不同，即娑婆世界的木樹草座與藏世界的寶座等不同；三是眾的不同，即為聲聞和菩薩說法，與只為菩薩和極高地位的人說法不同；四是說的不同，即侷限於一處的說法，與通達十方的說法不同。這是按照化儀來判斷的，確實如此。但是，在侷限的範圍內，沒有顯現法的權巧和真實，便使得多種法門混同，沒有區別，不能讓人很好地認識權巧和真實的深淺差異。
九、依據梁朝的觀點，乃至其餘的意義與上面辨析的相同。
解釋：用大白牛車來比喻第四種教義，是因為一乘（Ekayana）都不能得到。羊車和鹿車是虛假的指引，指出門卻上不了車。牛車如果是真實的，出門就應該能上牛車，但實際上也上不了，說明三乘都是虛假的指引。從法的角度來說，過去指的三乘，在三界門外，三乘出離三界，沒有真實的果實。菩薩出離三界，難道有真實的證悟嗎？都沒有真實的證悟，所以說上不了車。明確地知道三乘都是權巧的設定，也就是權教。三界四衢等同賜予，就是實教。大乘沒有違背教理。然而，如果只說法華經是真實的，那麼其他的般若經以及諸部大乘了義的經典，都成了權教。由此可知，過去的大乘也有權巧和真實。法率只是會合過去的權巧，所以說三乘都是虛假的指引。過去的真實不滯留在方便之中，所以不會會合而壓抑。而且，《法華經》三重舉出過去權巧的教義，都已經開顯，只說明一實，不同於過去隱藏權巧的乘。如果用這個來區分權小，那就未免不太恰當了。
信行禪師，乃至直進等等也是如此。
解釋：前面的教義，體性與光宅寺的觀點相同，只是開合不同。其次的教義與前面的稍有不同。因此，光宅寺只是歸於一實，而這裡是具足功德的圓融，所以說明普遍理解、普遍修行的華嚴法門。然而，這種判教既然以《法華經》為宗，四乘的觀點與光宅寺的觀點相違背。其次的一乘，乃是隨機調伏的諫諍。
【English Translation】 English version: Zong Yi's misunderstanding does not mean that late learning is a loss.
Eight, it is also the same according to the views of Jiangnan's Master Min (愍法師) and even the Huayan (華嚴) School.
Explanation: Qingliang Chengguan (清涼澄觀) said that in the early Tang Dynasty there was a Dharma Master Yin (印法師), now said to be Dharma Master Min. Since there is a teacher-student relationship, then Dharma Master Min's initial judgment of the teachings was in the style of Dharma Master Yin, so they are cited as examples of each other. Moreover, these two teachings have four slight differences: First, the difference in the lord, that is, the incarnation of Sakyamuni Buddha is different from the ten bodies of Vairocana Buddha (盧舍那佛); second, the difference in the place, that is, the wooden trees and grass seats of the Saha world (娑婆界) are different from the treasure seats in the treasure world; third, the difference in the audience, that is, speaking for the Sravakas (聲聞) and Bodhisattvas (菩薩) is different from speaking only for Bodhisattvas and those in extremely high positions; fourth, the difference in the speaking, that is, the speaking limited to one place is different from the speaking that reaches all directions. This is judged according to the method of transformation, which is indeed the case. However, within the limited scope, the skillful means and reality of the Dharma are not revealed, so that various Dharma methods are mixed together without distinction, and people cannot well understand the differences between the skillful means and the reality in terms of depth.
Nine, according to the views of the Liang Dynasty, and the rest of the meaning is the same as the above analysis.
Explanation: Using the great white ox cart as a metaphor for the fourth teaching is because the One Vehicle (Ekayana) cannot be obtained. The sheep cart and deer cart are false guides, pointing out the door but not getting on the cart. If the ox cart is real, one should be able to get on the ox cart after going out the door, but in reality, one cannot get on it, indicating that the Three Vehicles are all false guides. From the perspective of the Dharma, the Three Vehicles that were pointed to in the past are outside the gate of the Three Realms. The Three Vehicles leave the Three Realms and have no real fruit. Do Bodhisattvas who leave the Three Realms have real enlightenment? Since there is no real enlightenment, it is said that one cannot get on the cart. It is clear that the Three Vehicles are all skillful means, which are expedient teachings. The Three Realms and the four crossroads are the same as giving, which is the real teaching. The Mahayana (大乘) does not violate the teachings. However, if only the Lotus Sutra (法華經) is said to be real, then the other Prajna Sutras (般若經) and all the Mahayana definitive sutras become expedient teachings. From this, it can be known that the past Mahayana also had skillful means and reality. The Dharma only brings together the skillful means of the past, so it is said that the Three Vehicles are all false guides. The reality of the past does not remain in the expedient means, so it will not be brought together and suppressed. Moreover, the Lotus Sutra repeatedly mentions the skillful teachings of the past, which have already been revealed, only explaining the One Reality, which is different from the past when the skillful vehicles were hidden. If this is used to distinguish the skillful and the small, then it would not be appropriate.
Chan Master Xinxing (信行禪師), and even direct advancement, etc., are also the same.
Explanation: The previous teachings have the same essence as the views of Guangzhai Temple (光宅寺), but the opening and closing are different. The second teaching is slightly different from the previous one. Therefore, Guangzhai Temple only returns to the One Reality, while here it is the perfect integration of complete merit, so it explains the Huayan Dharma (華嚴法) method of universal understanding and universal practice. However, since this judgment of teachings takes the Lotus Sutra as its doctrine, the view of the Four Vehicles contradicts the view of Guangzhai Temple. The second One Vehicle is a remonstrance that is adjusted according to the circumstances.
權漸終歸翻指華嚴及直進者豈非頓漸始終之相隔耶。
十依大唐至不空理等。
釋曰此師宗承西竺戒賢論師立三種教以法相大乘而爲了義初所憑經論二正顯所立一轉法輪者謂三轉四諦法輪說諸有為法皆從緣生以破外道自性因等又緣生無我翻外有我然猶未說法無我理即四阿含等是二名照法輪者以空照有故第二時中雖依遍計所執而說諸法自性皆空翻彼小乘然于依他圓成猶未說有即諸部般若等經三名持法輪雙持空有故第三時中就大乘正理具說三性三無性等方為盡理即解深密等經是則于彼三時初隨有邊約依地說有故次隨空邊約遍計空故俱非了義后時具說遍計空餘依圓是有契會中道方爲了義此依深密所判一時定謂初時等故二法定謂有空等故三經定謂指阿含等故。
此三法輪至華嚴法門也。
釋曰此約時定以出違若約法定則空有隔歷若約經定則義不相通三定既立不可以相從而救也然上諸師判教但依列不更出違唯大唐三藏列義兼違者蓋由此師親游五印特稟三時五性繁興一乘掩曜竊慮後人傳襲顛墜大宗故於此中言於一失例余諸師皆未𠃔當故下開宗分教方為盡理上文疏中一一出違者密符賢首例意顯用清涼法言須知教相旨趣深徹不可率情輒分彼此厥或雷同不語又乃昧於佛心豈成傳演之人乎。
然上十家至其
【現代漢語翻譯】 現代漢語譯本：權教最終歸於華嚴，以及直指頓悟的教義，難道不是頓教、漸教和終教相互對立嗎？
十依：指大唐三藏法師不空所立的教判理論。
解釋：這位法師繼承了西竺（古印度）戒賢論師的觀點，建立了三種教義。他以法相大乘作為最終的意義。最初所依據的經論，是爲了顯明他所建立的『一轉法輪』，也就是三轉四諦法輪，宣說一切有為法都是從因緣而生，以此來破斥外道所說的自性因等。又說因緣生法是無我的，以此來推翻外道所說的有我。然而，這還沒有說到法無我的道理，這指的是四阿含等經典。第二個階段名為『照法輪』，用空性來照見有。所以在第二個階段中，雖然依據遍計所執（虛妄分別）而說諸法自性皆空，以此來推翻小乘的觀點，但是對於依他起性和圓成實性，還沒有說它們是存在的，這指的是諸部般若等經典。第三個階段名為『持法輪』，同時執持空和有。所以在第三個階段中，就大乘的正理，完整地宣說了三性（遍計所執性、依他起性、圓成實性）、三無性等，這才算是窮盡了真理，這指的是《解深密經》等經典。這樣看來，在那三個階段中，最初是隨順有邊，就依他起性而說有，所以其次是隨順空邊，就遍計所執性而說空，這兩種說法都不是最終的意義。最後，完整地宣說了遍計所執性是空，而其餘的依他起性和圓成實性是存在的，這樣才能契合中道，才是最終的意義。這種教判是依據《解深密經》所作的。一時教判認為最初的階段是確定的，二時教判認為有和空等是確定的，三時教判認為指的是阿含等經典是確定的。
這三法輪的教判，與華嚴法門是相違背的。
解釋：這是就時間上的確定性來說明它們之間的違背。如果就法理上的確定性來說，那麼空和有就相互隔絕，不能相容。如果就經典上的確定性來說，那麼義理就不能相互貫通。這三種確定性既然已經確立，就不可以相互遷就來彌補。然而，以上各位法師的教判，只是依據羅列，沒有進一步指出它們之間的違背之處。只有大唐三藏法師不空，在羅列義理的同時，也指出了它們之間的違背之處。這大概是因為這位法師親自遊歷了五印（古印度），特別稟承了三時五性（三時教判和五性各別）的教義，大力弘揚一乘教法，光芒四射，他暗自擔心後人傳襲時會顛倒墜落大宗的教義，所以在這裡特別指出了這一點。他說，如果在一個方面有所失誤，那麼其餘各位法師的教判，都沒有完全恰當。所以在下文開宗分教時，才認為是窮盡了真理。上文疏中一一指出它們之間的違背之處，是暗中符合賢首（法藏）的例子，顯明地運用清涼（澄觀）的法語。須知教相的旨趣深遠透徹，不可以隨意地按照自己的情感來區分彼此。如果雷同而不說話，又或者不明白佛的心意，怎麼能成為傳演佛法的人呢？
然而，以上十家...
【English Translation】 English version: The provisional teachings ultimately return to the Avatamsaka (Huayan) and the direct teachings of sudden enlightenment. Are these not the opposing aspects of gradual, sudden, and ultimate teachings?
Ten Dependencies: Refers to the doctrinal classification theory established by the Great Tang Tripitaka Master Amoghavajra (Bukong).
Explanation: This master inherited the views of the Yogācāra master Śīlabhadra of West India and established three teachings. He regarded the Dharma-lakṣaṇa Mahāyāna as the ultimate meaning. The sutras and treatises initially relied upon were to clarify the 'One Turning of the Dharma Wheel' that he established, which is the Three Turnings of the Four Noble Truths, proclaiming that all conditioned dharmas arise from causes and conditions, thereby refuting the self-nature causes and so on asserted by externalists. Furthermore, it is said that conditioned arising is without self, thereby overturning the externalists' assertion of self. However, this has not yet spoken of the principle of dharmas being without self, which refers to the Agamas and other scriptures. The second stage is called the 'Illuminating Dharma Wheel,' using emptiness to illuminate existence. Therefore, in the second stage, although relying on the parikalpita (imagined nature) to say that the self-nature of all dharmas is empty, thereby overturning the views of the Hinayana, it has not yet spoken of the existence of the paratantra (dependent nature) and pariniṣpanna (perfected nature), which refers to the Prajñāpāramitā sutras and other scriptures. The third stage is called the 'Sustaining Dharma Wheel,' simultaneously upholding emptiness and existence. Therefore, in the third stage, based on the correct principles of Mahāyāna, the three natures (parikalpita, paratantra, pariniṣpanna), the three non-natures, and so on are fully explained, which is considered to have exhausted the truth, referring to the Saṃdhinirmocana Sūtra and other scriptures. Thus, in those three stages, initially, it follows the side of existence, speaking of existence based on the paratantra; secondly, it follows the side of emptiness, speaking of emptiness based on the parikalpita; neither of these two statements is the ultimate meaning. Finally, it fully explains that the parikalpita is empty, while the remaining paratantra and pariniṣpanna exist, which can accord with the Middle Way and is the ultimate meaning. This doctrinal classification is based on the Saṃdhinirmocana Sūtra. The one-time teaching classification considers the initial stage to be fixed, the two-time teaching classification considers existence and emptiness to be fixed, and the three-time teaching classification considers the Agamas and other scriptures to be fixed.
This classification of the Three Dharma Wheels contradicts the Avatamsaka (Huayan) Dharma gate.
Explanation: This explains the contradiction between them in terms of the certainty of time. If it is in terms of the certainty of Dharma principles, then emptiness and existence are isolated from each other and cannot be compatible. If it is in terms of the certainty of scriptures, then the meanings cannot be interconnected. Since these three certainties have been established, they cannot be reconciled to compensate for each other. However, the above masters' doctrinal classifications only rely on enumeration and do not further point out the contradictions between them. Only the Great Tang Tripitaka Master Amoghavajra, while enumerating the meanings, also pointed out the contradictions between them. This is probably because this master personally traveled to the Five Indies (ancient India), especially inheriting the teachings of the three times and five natures (the three-time teaching classification and the separate five natures), vigorously promoting the One Vehicle Dharma, radiating light in all directions. He secretly worried that later generations would invert and fall from the teachings of the great tradition during transmission, so he specifically pointed this out here. He said that if there is an error in one aspect, then the doctrinal classifications of the other masters are not entirely appropriate. Therefore, in the following section on establishing the school and classifying the teachings, it is considered to have exhausted the truth. The above commentary points out the contradictions between them one by one, secretly conforming to the example of Fazang (Hsien-shou), clearly using the Dharma words of Qingliang (Chengguan). It should be known that the purpose of the doctrinal characteristics is profound and thorough, and one should not arbitrarily distinguish between them according to one's own emotions. If one is silent when they are the same, or if one does not understand the Buddha's mind, how can one become a person who transmits and expounds the Dharma?
However, the above ten schools...
宜各契耳。
釋曰顯跡通疑美其前詰同贊真乘卻彼邪宗扶持正法若武侯之勁敵故云法將跡參登位者信位五品將登初住位故豈夫好異者言其不攻異端覿斯異軫者各隨己解發軫不同索隱群詮同明聖旨疑情冰釋滯解朗然聖教偏圓大小殊致隨根獲益不混宗乘故云其宜各契耳。
第四分教開宗至宗乃有十。
釋曰分判五教開顯十宗就法者教法也謂於一代教法之上約其大小乘權實漸頓偏圓流類別故分成其五若爾賢首約義開宗以判五教何得卻云教法耶答雖義為能分教為所分此中既云就法決知是其教法故下結指云此約法以分教耳若就法義如下別辨負教之人善察辭義切忌無以名教濫其法義豈不觀此中但約教詮立其教名耶以理開宗者理謂理趣則趣尚曰宗雖趣尚多端以理趣相從但成其十耳。
初門者聖教至五圓教。
釋曰具云愚法小乘謂愚於法空故此是大乘貶斥為名故解深密經云阿陀那識甚微細習氣種子成瀑流我于凡愚不開演恐彼分別執為我謂凡則此教中人天乘愚則正是小乘之流既不開演則不達唯心法空故攝論云是故不為諸聲聞等開示此識彼不求微細一切智智故見法定實故云愚法故智論三十一云小乘弟子鈍根故為說眾生空故愚法小乘之名依此經論而立則愚揀三乘小異菩薩故無所濫矣二大乘始教大則揀異小乘始
【現代漢語翻譯】 現代漢語譯本
宜各契耳。
釋曰：顯揚聖蹟，通達疑難，讚美之前的詰問，共同讚揚真實的教義，駁斥那些邪惡的宗派，扶持正法，如同武侯（諸葛亮）的強大敵人。所以說，『法將』指修行者在信位五品之後，將要登上初住位。難道那些喜歡標新立異的人，會說他不攻擊異端嗎？那些看到不同方向車轍的人，各自按照自己的理解出發，方向各不相同。探求隱晦的含義，眾多解釋共同闡明聖人的旨意，疑慮像冰一樣消融，滯澀的理解變得明朗。聖人的教誨是全面而圓滿的，大乘和小乘的教義各有不同，眾生隨各自的根器獲得利益，不會混淆宗派。所以說，『其宜各契耳』。
第四分教，從開宗到宗，共有十個。
釋曰：分判五教，開顯十宗。就法而言，『教』指的是教法，即在一代教法之上，根據其大乘、小乘、權教、實教、漸教、頓教、偏教、圓教的流派類別，分成五種。如果這樣，賢首（法藏）根據義理開宗，以判別五教，為什麼又說是教法呢？回答說：雖然義理是能分的，教是所分的，但這裡既然說是『就法』，就明確知道是教法。所以在下面的結論中指出，『這是根據法來分教』。如果就法義而言，下面會分別辨別承擔教義的人。要仔細辨別辭句的含義，切忌用名教來濫用法義。難道沒有看到這裡只是根據教義來建立教名嗎？以理開宗，『理』指的是理趣，而趣向崇尚被稱為『宗』。雖然趣向崇尚有很多方面，但以理趣相從，最終成就十個宗派。
初門，指的是聖教，直到五圓教。
釋曰：完整地說是『愚法小乘』，意思是愚昧於法空。這是大乘對小乘的貶斥之名。所以《解深密經》說：『阿陀那識非常微細，習氣種子形成瀑流。我不在凡夫愚人面前開演，恐怕他們分別執著為我。』所謂凡夫，指的是此教中的人天乘；愚人，則正是小乘之流。既然不公開演說，就不通達唯心法空。所以《攝大乘論》說：『因此，不為諸聲聞等開示此識，他們不尋求微細的一切智智。』因為他們見法是真實存在的，所以說是『愚法』。所以《大智度論》第三十一卷說：『小乘弟子根器遲鈍，所以為他們說眾生空。』所以『愚法小乘』這個名稱是依據這些經論而建立的。『愚』是用來揀別三乘，與菩薩不同，所以不會混淆。二，大乘始教，『大』是用來揀別小乘，『始』
【English Translation】 English version
'Yi Ge Qi Er'.
Explanation: Manifesting sacred traces, clarifying doubts, praising previous questions, jointly extolling the true teachings, refuting those evil sects, and supporting the orthodox Dharma, like Zhuge Liang (Marquis Wu) being a formidable enemy. Therefore, it is said that 'Dharma General' refers to practitioners who, after the five grades of the Faith Position, are about to ascend to the Initial Abiding Position. Would those who like novelty say that he does not attack heterodoxy? Those who see different directions of wheel tracks each set off according to their own understanding, with different directions. Exploring obscure meanings, numerous explanations jointly clarify the Saint's intent, doubts melt like ice, and stagnant understanding becomes clear. The Saint's teachings are comprehensive and complete, with different doctrines for Mahayana and Hinayana, each sentient being gaining benefits according to their respective capacities, without confusing sects. Therefore, it is said, 'Each should be in accordance with their capacity'.
The fourth division of teachings, from the opening of schools to the schools themselves, there are ten in total.
Explanation: Distinguishing the five teachings and revealing the ten schools. Regarding the Dharma, 'teaching' refers to the Dharma teachings, that is, above the teachings of a generation, according to their Mahayana, Hinayana, provisional, real, gradual, sudden, partial, and complete lineages, they are divided into five types. If so, why does Master Fazang (Xianshou), who establishes schools based on meaning to distinguish the five teachings, say that it is the Dharma teachings? The answer is: Although meaning is what distinguishes and teaching is what is distinguished, since it is said here 'regarding the Dharma', it is clear that it is the Dharma teachings. Therefore, the conclusion below points out, 'This is to distinguish teachings based on the Dharma'. If regarding the meaning of the Dharma, the people who bear the teachings will be distinguished separately below. Carefully discern the meaning of the words, and avoid using nominal teachings to abuse the meaning of the Dharma. Have you not seen that here the names of the teachings are established only according to the teachings?
Establishing schools based on principle, 'principle' refers to the principle of interest, and inclinations and preferences are called 'schools'. Although there are many aspects of inclinations and preferences, they are followed by the principle of interest, and ultimately ten schools are accomplished.
The initial gate refers to the sacred teachings, up to the Five Complete Teachings.
Explanation: Fully stated, it is 'Ignorant Dharma Hinayana', meaning ignorant of the emptiness of Dharma. This is a derogatory name used by Mahayana for Hinayana. Therefore, the Saṃdhinirmocana Sūtra says: 'The Ālaya-vijñāna is very subtle, and the seeds of habit form a torrent. I do not expound it in front of ordinary and ignorant people, lest they separately cling to it as self.' The so-called ordinary people refer to the human and heavenly vehicles in this teaching; ignorant people are precisely the stream of Hinayana. Since it is not publicly expounded, they do not understand the emptiness of the mind-only Dharma. Therefore, the Mahāyānasaṃgraha says: 'Therefore, this consciousness is not revealed to the śrāvakas and others, they do not seek the subtle omniscient wisdom.' Because they see the Dharma as truly existing, it is said to be 'ignorant Dharma'. Therefore, the thirty-first volume of the Mahāprajñāpāramitāśāstra says: 'Hinayana disciples have dull faculties, so the emptiness of beings is explained to them.' Therefore, the name 'Ignorant Dharma Hinayana' is established based on these sutras and treatises. 'Ignorant' is used to distinguish the three vehicles, different from Bodhisattvas, so there will be no confusion. Two, the initial teaching of Mahayana, 'Mahayana' is used to distinguish Hinayana, 'initial'
者初也謂衍門初教亦名分教由合深密第二第三時教皆未盡理而成此教言未盡理者第二時中但明於空空是初門第三時中定有三乘隱於一極故初教名並從深密二時以得云何空門為初法鼓經中以空門為始若爾彼第三時既不明空何得名初以未顯一極故以是二時同許定性二乘俱不成佛特由此義加分教名三終教亦名實教定性二乘無性闡提悉當成佛方盡大乘至極之說故立為終以稱實理故名為實則雙對前二以立斯名非唯說空復說中道妙有故稱實理既非分成故亦名實依是義故法鼓經中以不空門為終也四頓教但一念不生即名為佛不依地位漸次而說故立為頓不同前漸次位修行不同於后圓融具德故立名頓頓詮此理故名頓教故楞伽云頓者如鏡中像頓現非漸寶積中說頓教修多羅如以絕言則凈名默住等五圓教依普賢法界帝網重重主伴具足故名圓教故此圓教語廣名無量乘語深唯顯一乘一乘有二一同教一乘同頓同實故二別教一乘唯圓融具德故以別說同皆圓教攝故經云爲善伏太子所說名圓滿修多羅故立此名也故五教之名皆有所憑不可增減傳演之士勿攻異說強立訛名展轉澆漓難復渟正竊況先祖立言規矩聖道豈容晚進復有更張者歟然則苑師異說攻擊太高清涼正辭排斥彌甚豈待於今卻容邪說于其間哉勉之同歸于道也。
初一即愚法至立此名也。
釋曰
先明初後者謂此二教優劣特異不隨開合故有別教小乘居然易別故別教一乘迥異諸宗故善伏太子所被之機經說在囚難中圓滿修多羅能被之教則除難護證等。
中間三者至如上所引說。
釋曰言中間者謂前有小乘後有圓教則始終頓之三也謂一三乘教也者言同而義別也言同故帶三乘名義別故始教實有三乘方便引攝究竟不破故終教該收權小破會三乘同歸一實故頓教三乘融攝一性本顯靈明知寂故后之二教雖展轉深妙皆談一性良由未免形對故屬三乘如上所引說者般若深密法華涅槃等。
二或分為二至通名為漸。
釋曰始終二教雖信解行位伏斷升降不同並依地位漸次修成故總名為漸。
故楞伽云至即是佛等。
釋曰言說頓絕等者謂不同天臺四教絕言並令亡筌會旨今欲頓詮言絕之理別為一類離念之機不有此門追機不足則順禪宗故達磨以心傳心正是斯說既云言絕何言頓教若不指一言以直說即心是佛心要何由可傳故寄無言之言直詮言絕之理教亦明矣解行頓成者思益云得諸法正性者不從一地至於一地楞伽云初地則為八乃至無所有何次等一念不生等者則心本是佛妄起故為眾生一念妄心不生何謂不得名佛故達磨碑云心有曠劫而滯凡夫心無也剎那而登正覺。
故楞伽云至故此立名。
釋曰重明頓
【現代漢語翻譯】 現代漢語譯本：先明初教的人認為後來的兩種教法（指終教和頓教）的優劣之處在於，它們的特性獨特，不隨開合而改變，所以別教小乘很容易區分。因此，別教一乘與各宗派迥然不同。所以，善伏太子所接受的教法，經中說在囚禁的苦難中，圓滿修多羅（sutra，經）能夠施予的教法，則是解除苦難、護持和證明等等。
中間的三種教法，就像上面所引用的經文所說的那樣。
解釋說：『中間』指的是前面有小乘教法，後面有圓教教法，也就是始教、終教和頓教這三種教法。『說一三乘教』，指的是名稱相同而意義不同。名稱相同，所以都帶有三乘的名稱；意義不同，所以始教實際上有三乘，是方便引導，最終不破除三乘。終教則包含權巧的小乘，破除並融合三乘，最終歸於一實。頓教則將三乘融合爲一性，本來就顯現靈明知寂。後面的兩種教法雖然逐漸深奧微妙，但都談論一性，只是因為沒有免除相對的形態，所以屬於三乘。就像上面所引用的經文所說的，《般若經》、《深密解脫經》、《法華經》、《涅槃經》等等。
二、或者分為始教和終教兩種，總稱為漸教。
解釋說：始教和終教雖然在信解行位、伏斷升降上有所不同，但都是依據地位，逐漸修成，所以總稱為漸教。
所以《楞伽經》（Laṅkāvatāra Sūtra）說，乃至即是佛等等。
解釋說：『言說頓絕』等等，指的是不同於天臺四教的絕言，而是要讓人忘卻言語的工具性，領會旨意。現在想要用頓教來詮釋言語斷絕的道理，特別作為一類，針對離唸的根機。如果沒有這個法門，追隨根機就不夠充分，所以順應禪宗。所以達磨（Bodhidharma）以心傳心，正是這種說法。既然說『言絕』，又怎麼說是頓教呢？如果不指明『一言』來直接說『即心是佛』的心要，又怎麼能夠傳達呢？所以寄託于無言的言語，直接詮釋言語斷絕的道理，教義也就明白了。解行頓成，就像《思益經》（Vimalakīrti Nirdeśa Sūtra）所說，『得到諸法正性的人，不是從一地到另一地』。《楞伽經》說，『初地則為八，乃至無所有，何次等』。『一念不生』等等，那麼心本來就是佛，因為妄念才成為眾生。一念妄心不生，為什麼不能稱為佛呢？所以達磨碑文說，『心有曠劫而滯凡夫，心無也剎那而登正覺』。
所以《楞伽經》說，故此立名。
解釋說：重新說明頓教。
【English Translation】 English version: Those who first clarify the initial teachings believe that the merits and demerits of the latter two teachings (referring to the End and Sudden Teachings) lie in their unique characteristics, which do not change with opening and closing. Therefore, the Separate Teaching of the Small Vehicle is easily distinguished. Thus, the One Vehicle of the Separate Teaching is vastly different from all other schools. Therefore, the teachings received by Prince Good Subduer, as stated in the scriptures, are that in the suffering of imprisonment, the teachings that the complete sutras (sutra) can bestow are the removal of suffering, protection, and proof, etc.
The three teachings in the middle are as mentioned in the scriptures quoted above.
Explanation: 'Middle' refers to the Small Vehicle teaching preceding and the Perfect Teaching following, which are the Initial, End, and Sudden Teachings. 'Saying the One Three Vehicle Teaching' refers to the same name but different meanings. The names are the same, so they all carry the name of the Three Vehicles; the meanings are different, so the Initial Teaching actually has the Three Vehicles, which is a convenient guide, and ultimately does not break the Three Vehicles. The End Teaching includes the expedient Small Vehicle, breaks and integrates the Three Vehicles, and ultimately returns to the One Reality. The Sudden Teaching integrates the Three Vehicles into one nature, which originally manifests as luminous knowing and stillness. Although the latter two teachings gradually become profound and subtle, they all discuss one nature, but because they have not avoided relative forms, they belong to the Three Vehicles. As mentioned in the scriptures quoted above, the Prajna Sutra, the Saṃdhinirmocana Sūtra, the Lotus Sutra, the Nirvana Sutra, etc.
Two, or divided into the Initial and End Teachings, collectively called the Gradual Teaching.
Explanation: Although the Initial and End Teachings differ in the stages of faith, understanding, practice, subduing, cutting off, ascending, and descending, they are all gradually cultivated based on their positions, so they are collectively called the Gradual Teaching.
Therefore, the Laṅkāvatāra Sūtra says, even to the point of being the Buddha, etc.
Explanation: 'Words are suddenly cut off,' etc., refers to being different from the absolute words of the Four Teachings of Tiantai, but rather to make people forget the instrumentality of language and understand the meaning. Now, we want to use the Sudden Teaching to interpret the principle of the cessation of language, especially as a category, targeting the root of non-thought. If there is no such Dharma gate, following the root would not be sufficient, so it conforms to Zen Buddhism. Therefore, Bodhidharma's transmission of mind to mind is precisely this statement. Since it is said that 'words are cut off,' how can it be said to be the Sudden Teaching? If the essential point of 'the mind is the Buddha' is not directly stated by pointing out 'one word,' how can it be conveyed? Therefore, relying on the wordless words, directly interpreting the principle of the cessation of language, the doctrine is also clear. Understanding and practice are suddenly accomplished, just as the Vimalakīrti Nirdeśa Sūtra says, 'Those who attain the true nature of all dharmas do not go from one ground to another.' The Laṅkāvatāra Sūtra says, 'The first ground is eight, even to the point of having nothing, what order, etc.' 'Not a single thought arises,' etc., then the mind is originally the Buddha, and it is because of delusion that it becomes sentient beings. If not a single deluded thought arises, why can't it be called Buddha? Therefore, the Bodhidharma stele inscription says, 'The mind has been trapped in the realm of ordinary people for countless eons, and the mind is also enlightened in an instant.'
Therefore, the Laṅkāvatāra Sūtra says, hence this name is established.
Explanation: Re-explaining the Sudden Teaching.
旨也以一切法等者謂相本自盡性本自顯所以離名字相故不待言說離心緣相故不待觀智凈名以默顯不二者謂彼經說文殊師利問維摩詰言我等所解各自說已仁者當說何等是入不二門時維摩詰默然無言文殊師利嘆曰善哉善哉乃至無有文字語言是真入不二法門又寶積經者經文既廣略標總目以證教名耳。
三或開為三至后二是也。
釋曰謂其漸教中有權實故離成終始並其頓教故總為三三法輪中后二者謂照法輪中時當諸部般若是此始教持法輪謂后時于大乘中顯了說三性及真如不空理等是此終教后時雖同則性相二宗用意各別也。
依是義故至乃至廣說。
釋曰依是下據義立名故彼下引經證成複次下設喻諸佛下舉法摩訶衍此云大乘多說空者諸部般若所說八十餘科法門悉皆清凈一切空經是有餘者以空覆于中道妙理余此法故波斯匿此雲和悅為大施主設四種人則可畏無財勤息凈志幽顯粗濟貴賤皆沾譬彼如來無私普化故次云諸佛世尊亦復如是常住妙典者詮常住法故以文從義故有斯名。
解云此則至名為終教。
釋曰依經定教也謂雖諸法皆空空猶覆於一實如散長空約此以為始教若常住之理性德齊彰中道權現若孤蟾朗曜據此以為終教。
又起信論至空二真如也。
釋曰絕言等者謂離言真如觀智境
【現代漢語翻譯】 現代漢語譯本： 『旨也以一切法等』是指萬法的表象本性自來就是窮盡的，自性本自顯現，所以才要遠離名字相，因此不需要言語解說；遠離心緣相，因此不需要觀想智慧。凈名用沉默來彰顯不二法門，指的是《維摩詰經》中記載，文殊師利問維摩詰：『我們各自的理解都已經說完了，仁者您應當說說什麼是進入不二法門？』維摩詰默然不語。文殊師利讚歎道：『好啊！好啊！乃至沒有文字語言，才是真正進入不二法門。』另外，《寶積經》這部經文內容廣博，這裡只是簡略地標出總綱，用以證明教法的名稱。
『三或開為三至后二是也』。
解釋說，這是因為漸教中既有權法也有實法，包括成終始三時，連同頓教，所以總共是三種。三法輪中的后二者，指的是照法輪，這時期的經典是各部《般若經》，這是始教。持法輪指的是後來在大乘經典中明顯地宣說三自性以及真如不空之理等，這是終教。後來的時期雖然相同，但性宗和相宗的用意各有不同。
『依是義故至乃至廣說』。
解釋說，『依是下』是根據義理來立名，『故彼下』是引用經文來證明成立。『複次下』是設一個比喻，『諸佛下』是舉出一個法。《摩訶衍》（Mahāyāna，大乘）在這裡的意思是多說空，各部《般若經》所說的八十多種法門都非常清凈。『一切空經』是有餘的，因為空覆蓋了中道妙理，所以說是有餘。『波斯匿』（Prasenajit），翻譯成漢語是和悅，作為大施主，為四種人設供，無論是可畏的、無財的、勤勞的、清凈有志的，還是隱顯的、粗細的、富貴的、貧賤的，都能得到利益。這譬如如來沒有私心，普遍教化，所以接著說『諸佛世尊亦復如是』。『常住妙典』，是因為詮釋常住之法，因為文從義，所以有這個名稱。
解釋說，『此則至名為終教』。
解釋說，這是根據經典來確定教法。意思是說，即使諸法皆空，空仍然覆蓋著一實之理，就像散佈在天空中的雲彩一樣，根據這個道理認為是始教。如果常住的理性德行同時彰顯，中道權巧顯現，就像孤零零的月亮明亮地照耀，根據這個道理認為是終教。
『又起信論至空二真如也』。
解釋說，『絕言等者』，指的是遠離言語的真如觀智境界。
【English Translation】 English version: 'The meaning of 'all dharmas are equal' is that the nature of phenomena is inherently exhausted, and the self-nature is inherently manifest. Therefore, one should be apart from the characteristic of names, thus not needing verbal explanations; being apart from the characteristic of mental conditions, thus not needing contemplative wisdom. Vimalakirti (凈名) uses silence to manifest the non-dual dharma gate, referring to the record in the Vimalakirti Sutra (維摩詰經) where Manjushri (文殊師利) asks Vimalakirti: 'Our respective understandings have already been stated. What should you, the benevolent one, say about entering the non-dual dharma gate?' Vimalakirti remained silent. Manjushri exclaimed: 'Excellent! Excellent! Even without written words or language, this is truly entering the non-dual dharma gate.' Furthermore, the Ratnakuta Sutra (寶積經) is vast in content, and here it only briefly outlines the general principles to prove the name of the teachings.
'Three, or opened into three, up to the latter two.'
The explanation is that within the gradual teachings, there are both expedient and real dharmas, including the three times of formation, culmination, and beginning, along with the sudden teachings, so there are a total of three. The latter two of the three Dharma wheels refer to the illuminating Dharma wheel, and the scriptures of this period are the various Prajnaparamita Sutras (般若經), which is the initial teaching. The upholding Dharma wheel refers to the later period when the three self-natures and the principle of true thusness (真如) not being empty, etc., are clearly explained in the Mahayana Sutras, which is the final teaching. Although the later periods are the same, the intentions of the nature school and the characteristics school are different.
'According to this meaning, up to and including extensive explanation.'
The explanation is that 'according to this below' establishes the name based on the meaning, and 'therefore that below' cites the scriptures to prove its establishment. 'Furthermore below' sets up a metaphor, and 'all Buddhas below' gives an example of a dharma. 'Mahayana' (摩訶衍) here means speaking more about emptiness. The eighty-plus dharma gates spoken of in the various Prajnaparamita Sutras are all very pure. 'All emptiness sutras' are remaining, because emptiness covers the wonderful principle of the middle way, so it is said to be remaining. 'Prasenajit' (波斯匿), translated into Chinese as 'harmonious and joyful,' as a great benefactor, provides for four types of people, whether they are fearful, without wealth, diligent, pure in aspiration, or hidden and manifest, coarse and fine, rich and poor, all can benefit. This is like the Tathagata (如來) having no selfishness and universally teaching, so it continues by saying 'all Buddhas, World Honored Ones, are also like this.' 'The eternal and wonderful canon' is because it explains the eternal dharma, and because the text follows the meaning, it has this name.
The explanation says, 'This then, up to being named the final teaching.'
The explanation is that this is determining the teachings according to the scriptures. It means that even if all dharmas are empty, emptiness still covers the principle of one reality, like clouds scattered in the sky. According to this principle, it is considered the initial teaching. If the eternal rational nature and virtuous conduct are simultaneously manifested, and the expedient of the middle way appears, like a solitary moon brightly shining, according to this principle, it is considered the final teaching.
'Also, the Awakening of Faith in the Mahayana (起信論) up to the two true thusness of emptiness.'
The explanation says, 'cutting off words etc.' refers to the realm of true thusness wisdom that is apart from words.
言思皆絕故約頓教依言等者則依言真如生信境明漸次解行故約此分始終之二者謂空如來藏空無妄染為始不空如來藏具足恒沙性凈功德為終。
此約法至如下別辨。
釋曰結指也結上就法且是約教指其法義之判如所詮差別中故彼文云由此甚深緣起一心具五義門是故聖者隨以一門攝化眾生一攝義從名門如小乘教說二攝理從事門如始教說三理事無礙門如終教說四事盡理顯門如頓教說五性海具德門如圓教說是即不動本而常末不壞末而恒本故五義相融唯一心轉是則五義皆義一心屬法此是約法義通收若約機明得法分齊者或有得名而不得義如小乘教或有得名得一分義如始教或有得名得具分義如終教或有得義而不存名如頓教或不名義俱無盡如圓教故將此五義為能分一代教法為所分方見不拘時部傑出古今又乃旁說眾典以立教名名義相資同一緣起故云甚深緣起具五義門五義相融唯一心轉是則重重法界事理無邊故五教之義出自華嚴本於此也故總題雲華嚴一乘教義有云調柝乎起信是五教生焉者觀其立言之理曾未曉斯文義若曉此旨決無彼辭設爾曉而固違未免背叛祖宗無稽異說職于傳教其如之何厥或封執起信不顧斯文且起信雖宗百洛叉經談五重生起一心源乃至六粗原其分齊但限終頓所以賢首判正終兼頓圭山將此五重度量諸經宗教亦云終
{ "translations": [ "言語和思緒都無法觸及，所以稱為頓教。如果依據言語等來理解，那就是依據言語真如（Tathata，事物的真實本性）生起信心，明白漸次解行（逐步理解和實踐）的道理，所以從這個角度來區分始終。所謂的空如來藏（Tathagatagarbha，如來藏）以空無妄染為開始，不空如來藏具足恒河沙數般性凈功德為終結。", "", "以下從法的角度來分別辨析。", "", "解釋：這是總結性的指引。總結上面就法而言，且是依據教義來指明其法義的判別，如所詮差別中那樣。所以那段文字說：『由於甚深緣起（Pratītyasamutpāda，因緣生法），一心（Ekacitta，唯一心識）具足五義門（五種意義的門徑），因此聖者（Arya，覺悟者）隨以一門攝化眾生。』一、攝義從名門，如小乘教（Hinayana，小乘佛教）所說；二、攝理從事門，如始教（初期佛教）所說；三、理事無礙門，如終教（終極佛教）所說；四、事盡理顯門，如頓教（頓悟佛教）所說；五、性海具德門，如圓教（圓滿佛教）所說。這就是不動根本而常在末端，不壞末端而恒常在本源。所以五義相互融合，唯一心運轉。這五義都屬於一心，屬於法。這是從法義上統攝。如果從根機上說明得法分齊，或者有得名而不得義的，如小乘教；或者有得名得一分義的，如始教；或者有得名得具分義的，如終教；或者有得義而不存名的，如頓教；或者不名義俱無盡的，如圓教。所以將這五義作為能分判一代教法，作為所分判的對象，才能看出不拘泥於時代和部派，傑出古今。又旁及眾典來建立教名，名義相互資助，同一緣起。所以說甚深緣起具足五義門，五義相互融合，唯一心運轉。這樣重重法界，事理無邊。所以五教的意義出自《華嚴經》（Avatamsaka Sutra），本源於此。所以總題稱為《華嚴一乘教義》。有人說調柝乎起信，五教由此而生，觀察其立言的道理，從未理解這段文字的意義。如果理解這個宗旨，決不會有那種說法。假設理解了卻固執地違背，未免背叛祖宗，是無稽之談。作為傳教者，又該如何是好呢？或許封閉地執著于《起信論》（Awakening of Faith），不顧及這段文字。且《起信論》雖然宗百洛叉經，談五重生起一心源，乃至六粗，探究其分齊，但僅限於終教和頓教。所以賢首判為正終兼頓，圭山將這五重來衡量諸經宗教，也說是終教。", "" ], "english_translations": [ "Because words and thoughts are both cut off, it is called the Sudden Teaching (頓教, Dun Jiao). If one relies on words, etc., then it is relying on the 'Tathata' (真如, Zhen Ru, suchness) to generate faith, understanding the principle of gradual understanding and practice (漸次解行, Jian Ci Jie Xing). Therefore, from this perspective, the beginning and the end are distinguished. The so-called 'Empty Tathagatagarbha' (空如來藏, Kong Ru Lai Zang, the Womb of the Thus-Come One) begins with emptiness and the absence of false defilements, and the 'Non-Empty Tathagatagarbha' is complete with constant sand-like pure qualities and merits as the end.", "", "The following is a separate analysis from the perspective of the Dharma.", "", "Explanation: This is a concluding guide. Summarizing the above in terms of the Dharma, it is based on the teachings to indicate the distinction of its Dharma meaning, as in the differences in what is taught. Therefore, that text says: 'Because of the profound 'Pratītyasamutpāda' (緣起, Yuan Qi, dependent origination), the 'One Mind' (一心, Yi Xin, single mind) possesses the five 'Doors of Meaning' (義門, Yi Men). Therefore, the 'Arya' (聖者, Sheng Zhe, noble one) uses one door to gather and transform sentient beings.' First, gathering meaning from the 'Door of Name' (名門, Ming Men), as taught in the 'Hinayana' (小乘教, Xiao Sheng Jiao, Lesser Vehicle) teachings; second, gathering principle from the 'Door of Practice' (事門, Shi Men), as taught in the initial teachings; third, the 'Door of Non-Obstruction between Principle and Practice' (理事無礙門, Li Shi Wu Ai Men), as taught in the final teachings; fourth, the 'Door of the Manifestation of Principle through the Exhaustion of Practice' (事盡理顯門, Shi Jin Li Xian Men), as taught in the Sudden Teaching; fifth, the 'Door of the Sea of Nature Possessing Virtues' (性海具德門, Xing Hai Ju De Men), as taught in the Perfect Teaching. This is not moving the root while constantly being at the end, and not destroying the end while constantly being at the root. Therefore, the five meanings merge with each other, and only the One Mind operates. These five meanings all belong to the One Mind, belonging to the Dharma. This is a comprehensive collection from the perspective of the Dharma meaning. If explaining the distinction of obtaining the Dharma from the perspective of the faculties, there are those who obtain the name but not the meaning, such as the Hinayana teachings; there are those who obtain the name and a portion of the meaning, such as the initial teachings; there are those who obtain the name and the full meaning, such as the final teachings; there are those who obtain the meaning but not the name, such as the Sudden Teaching; or those who have neither name nor meaning exhausted, such as the Perfect Teaching. Therefore, using these five meanings as the ability to distinguish the teachings of a generation, and as the object to be distinguished, one can see that it is not limited to the times and schools, outstanding from ancient times to the present. Furthermore, it extends to various scriptures to establish the name of the teachings, with name and meaning mutually assisting each other, the same dependent origination. Therefore, it is said that profound dependent origination possesses the five doors of meaning, and the five meanings merge with each other, with only the One Mind operating. In this way, the multiple realms of Dharma, the affairs and principles are boundless. Therefore, the meaning of the five teachings comes from the 'Avatamsaka Sutra' (華嚴經, Hua Yan Jing), originating from this. Therefore, the general title is 'The Teachings and Meaning of the One Vehicle of the Avatamsaka Sutra'. Some say that the 'Awakening of Faith' (起信論, Qi Xin Lun) gives rise to the five teachings. Observing the principle of its establishment, they have never understood the meaning of this text. If they understood this purpose, they would never have such a statement. Assuming they understood but stubbornly violated it, they would inevitably betray their ancestors, which is unfounded. As a preacher, what should they do? Perhaps they are closed off and attached to the 'Awakening of Faith', disregarding this text. Although the 'Awakening of Faith' relies on the 'Hundred Laksha Sutra', discussing the fivefold arising of the source of the One Mind, and even the six coarse aspects, exploring their distinctions, it is limited to the final and sudden teachings. Therefore, Xianshou judges it as the correct final combined with the sudden, and Guishan uses these fivefold to measure the scriptures and religions, also saying it is the final teaching." "" ] }
頓通詮本末曾無圓教之文既言度量顯是格量教道何得錯解圭山之辭謬為賢首約論判教縱此度量便為判教卻屬圭山判於前四何言賢首五教出于起信轉更參差遂使慕道者猶豫于兩端歸依者惆悵于岐路特違聖教輒誤後昆其為不可也。
二以理開宗至二小乘。
釋曰分部之初不出四眾一龍象眾二邊鄙眾三多聞眾四大德眾龍象即是大天之流斗諍之首稟兇頑為惡滋甚聖眾制而不止故名龍象𢤱悷難詞也邊鄙眾即大天之門徒也心行理外目之為邊無德可稱名之為鄙既非諍首所以列名但名邊鄙隨順援黨大天之徒大天門人也多聞眾者謂凡夫學者隨順聖人妙達幽微廣閑三藏助菩提熏稱曰多即是持戒廣學凡夫黨援聖眾者也大德眾者契聖通神戒精學博道高無上名為大德此之四眾一惡眾二善眾惡眾之中有首有從大天等是首門人等是從初二眾是也善眾之內亦有首從聖者是首隨順凡夫是從末後二眾是也雖內有大德聖者為二十部分宗之列故今總敘耳亦可謂二眾不稟聖道可屬人天乘也。
小乘中犢子至有為無為也。
釋曰犢子者律主姓也上古有仙居山靜處貪慾起已不知所云近有母牛因染生子自後仙種皆言犢子即婆羅門姓也此後門徒相傳不絕至此分部從遠襲為名言犢子部此部從說一切有部中流出從此犢子部流出四部一法上部二賢胄部三
【現代漢語翻譯】 現代漢語譯本： 如果頓悟能夠徹底理解事物，那麼就不會有關於圓教的文章。既然提到了『度量』（du liang，衡量），就明顯是格量教義的方法。怎麼能錯誤地理解圭山（Gui Shan，人名）的言辭，錯誤地認為是賢首（Xian Shou，法藏大師的尊稱）關於判教的論述呢？即使這種度量可以用來判教，那也屬於圭山在賢首之前就做出的判斷，怎麼能說賢首的五教理論來源於《起信論》（Qi Xin Lun，大乘佛教經典）呢？這樣只會造成更大的差異，使得追求真理的人在兩種觀點之間猶豫不決，皈依佛門的人在歧路上感到惆悵，這特別違背了聖人的教誨，也錯誤地引導了後人，這是絕對不應該的。
二、以理開宗，至於二小乘。
解釋：在分部之初，不出四眾：一、龍象眾；二、邊鄙眾；三、多聞眾；四、大德眾。『龍象』（long xiang，比喻傑出的人）就是指大天（Da Tian，佛教史上分裂僧團的人）之流，是爭鬥的首領，秉性兇頑，作惡多端，即使聖眾加以制止也無法停止，所以被稱為『龍象』，意思是難以馴服。『邊鄙眾』（bian bi zhong，指見解偏頗的人）就是指大天（Da Tian）的門徒，他們的心行在真理之外，所以被稱為『邊』，沒有什麼德行可以稱讚，所以被稱為『鄙』。他們不是爭鬥的首領，所以只是被列名為『邊鄙』，他們隨順並支援大天（Da Tian）的門徒，也就是大天（Da Tian）的追隨者。『多聞眾』（duo wen zhong，指博學多聞的人）是指那些隨順聖人、精妙地理解幽深微妙之處、廣泛通曉三藏（San Zang，佛教經典的總稱）、幫助菩提（Pu Ti，覺悟）熏修的凡夫學者，被稱為『多』，也就是持戒廣學，是凡夫中支援聖眾的人。『大德眾』（da de zhong，指具有高尚品德的人）是指那些契合聖道、通達神理、戒律精嚴、學識淵博、道德高尚的人，被稱為『大德』。這四眾：一是惡眾，二是善眾。惡眾之中有首領和跟隨者，大天（Da Tian）等人是首領，他的門人等是跟隨者，這是最初的二眾。善眾之內也有首領和跟隨者，聖者是首領，隨順聖道的凡夫是跟隨者，這是最後的二眾。雖然其中有大德聖者，但他們被列為二十個部派的宗派，所以現在總括敘述。也可以說，這二眾不遵循聖道，可以歸屬於人天乘（Ren Tian Cheng，佛教中的人道和天道）。
小乘中，犢子部（Du Zi Bu）至於有為無為。
解釋：『犢子』（Du Zi，人名）是律主的姓氏。上古時代，有位仙人居住在山中靜修，但貪慾生起，已經不知道自己在做什麼。附近有一頭母牛因為交配而生了小牛，從此以後，仙人的後代都自稱『犢子』，這也是婆羅門（Po Luo Men，古印度祭司階層）的姓氏。此後，門徒們世代相傳，一直延續到分部的時候，就沿用這個古老的名稱，稱為『犢子部』。這個部派是從說一切有部（Shuo Yi Qie You Bu，小乘佛教部派）中分離出來的，從此犢子部（Du Zi Bu）又流出四個部派：一、法上部（Fa Shang Bu）；二、賢胄部（Xian Zhou Bu）；三
【English Translation】 English version: If sudden enlightenment could thoroughly understand things, then there would be no writings on the Perfect Teaching. Since 'measurement' (du liang) is mentioned, it is clearly a method of classifying teachings. How can one misunderstand the words of Gui Shan (a person's name), mistakenly thinking it is Xian Shou's (an honorific title for Master Fa Zang) discourse on doctrinal classification? Even if this measurement could be used for doctrinal classification, it would belong to Gui Shan's judgment before Xian Shou. How can it be said that Xian Shou's Five Teachings theory originated from the 'Awakening of Faith' (Qi Xin Lun, a Mahayana Buddhist scripture)? This only creates greater discrepancies, causing those seeking truth to hesitate between two viewpoints, and those who have taken refuge in Buddhism to feel lost on divergent paths. This particularly violates the teachings of the saints and misleads future generations, which is absolutely unacceptable.
- Establishing the doctrine based on reason, reaching the Two Vehicles of the Lesser Vehicle.
Explanation: At the beginning of the division into schools, there are no more than four assemblies: 1. The Assembly of Dragon Elephants; 2. The Assembly of Borderlands; 3. The Assembly of the Learned; 4. The Assembly of Great Virtues. 'Dragon Elephants' (long xiang, a metaphor for outstanding people) refers to the likes of Da Tian (a person in Buddhist history who split the Sangha), who is the leader of disputes, with a fierce nature and many evil deeds, which cannot be stopped even by the saints, so he is called 'Dragon Elephant', meaning difficult to tame. 'Assembly of Borderlands' (bian bi zhong, refers to people with biased views) refers to the disciples of Da Tian, whose minds and actions are outside of the truth, so they are called 'border', and there is no virtue to praise, so they are called 'base'. They are not the leaders of disputes, so they are only listed as 'Borderlands', they follow and support the disciples of Da Tian, that is, the followers of Da Tian. 'Assembly of the Learned' (duo wen zhong, refers to those who are learned and knowledgeable) refers to those ordinary scholars who follow the saints, subtly understand the profound and subtle, widely understand the Three Baskets (San Zang, the general name of Buddhist scriptures), and help the cultivation of Bodhi (Pu Ti, enlightenment), called 'many', that is, upholding precepts and learning widely, are ordinary people who support the saints. 'Assembly of Great Virtues' (da de zhong, refers to people with noble character) refers to those who are in harmony with the holy path, understand the divine principles, are strict in precepts, knowledgeable, and of noble morality, called 'Great Virtues'. These four assemblies: one is the evil assembly, and the other is the good assembly. Among the evil assembly, there are leaders and followers, Da Tian and others are the leaders, and his disciples are the followers, which are the first two assemblies. Within the good assembly, there are also leaders and followers, the saints are the leaders, and the ordinary people who follow the holy path are the followers, which are the last two assemblies. Although there are great virtuous saints among them, they are listed as the sects of the twenty schools, so now they are summarized. It can also be said that these two assemblies do not follow the holy path and can be attributed to the Human-Heaven Vehicle (Ren Tian Cheng, the human and heavenly realms in Buddhism).
Among the Lesser Vehicle, the Pudgalavada (Du Zi Bu) reaches the conditioned and unconditioned.
Explanation: 'Pudgala' (Du Zi, a person's name) is the surname of the Vinaya master. In ancient times, there was an immortal who lived in the mountains and practiced quietly, but greed arose, and he no longer knew what he was doing. Nearby, a cow gave birth to a calf because of mating. From then on, the descendants of the immortal called themselves 'Pudgala', which is also the surname of the Brahmins (Po Luo Men, the priestly class in ancient India). Since then, the disciples have been passed down from generation to generation, and when it came to the division into schools, they used this ancient name, called 'Pudgalavada'. This school separated from the Sarvastivada (Shuo Yi Qie You Bu, a Hinayana Buddhist school). From then on, the Pudgalavada (Du Zi Bu) flowed out of four schools: 1. Dharmottariya; 2. Bhadrayaniya; 3.
正量部四密林山部並上總五部謂法上者律主名也有法可上名為法上或有法出在眾人之上名為法上賢胄賢者部主之名胄者苗裔之義是賢羅漢之苗裔故言賢胄從所襲部主為名也正量者權衡刊定名之為量量無邪謬故言正也此部所立甚深之義刊定無邪自稱正量從所立法以彰部名密林山者近山林木翁郁繁密部主在此名密林從所居為名此等四部釋舍利弗阿毗達磨義有少者以義足之後合各造論本義既乖遂即分部泰法師云更等取經部中根本經部不等末經部以本經部亦執有勝義我非即非離即計菩薩出離生死故名勝義此上五部半共計我之與法二皆有故故立宗云我法俱有。
二法有我無至悉實有也。
釋曰此宗有三全計一小分計薩婆多此云一切有是說一切有部二上座部轉名雪山部三多聞部謂一切有者有二一有為二無為有為三世無為離世其體皆有名一切有從所立法為名稱其部也上座轉名者謂上座弟子本弘經教說因時遂大強上座於斯乃弘說因標舊住處上座移入雪山從所住處為名稱雪山部若從所襲即名上座多聞部從大眾出謂廣閑三藏深悟佛言從德為名名多聞部當時律主具多聞德也言一小分者化地部末計彼計過去未來並皆實有亦有中有一切法所知識故名有法無我此部之主本是國王王所統攝國界化地上之人庶故言化地舍國出家弘宣佛法從本
【現代漢語翻譯】 現代漢語譯本：正量部（Pudgalavada，主張有補特伽羅的部派）、四密林山部（四密林山部，具體含義不詳）以及上總五部，其中法上部（Dharmottariya，以法為上的部派）的律主很有名。因為有法可以遵循，所以稱為法上；或者因為有法在眾人之上，所以稱為法上。賢胄部（Bhadrayanika，賢者的後裔）中，『賢胄』是部主的名字，『胄』是苗裔的意思，因為他們是賢羅漢的後裔，所以稱為賢胄，從所繼承的部主之名而來。正量部（Sammitiya，正量部）的意思是權衡刊定，稱為『量』，衡量沒有邪謬，所以稱為『正』。此部所立的甚深之義，刊定沒有邪謬，自稱為正量，從所立之法來彰顯部名。密林山部（密林山部）是因為靠近山林，樹木翁郁繁密，部主在此，所以稱為密林，從所居住的地方來命名。這四個部派對《舍利弗阿毗達磨》（Sariputra Abhidharma Shastra）的解釋有少量不同，因為義理充足之後，各自造論，根本義理既然乖違，於是就分部了。泰法師說，他們還從經部（Sutrantika，以經為標準的部派）中選取根本經部，而不等同於末經部，因為本經部也執著于有勝義我（Paramarthasatya-atman，勝義諦的我），非即非離，認為菩薩出離生死，所以名為勝義。以上五個部派，一半共同計度我和法二者都有，所以立宗說『我法俱有』。 二法有我無至悉實有也。 解釋：這個宗派有三種情況：完全計度、一小部分計度。薩婆多部（Sarvastivada，一切有部），這裡稱為一切有部，是說一切有部，認為有為法（Samvritti-satya，世俗諦）和無為法（Paramartha-satya，勝義諦）都有，有為法有三世，無為法離世，其體都有名稱，一切有部從所立之法來稱其部名。上座部（Sthavira，長老部）轉名為雪山部（Haimavata，雪山部），是因為上座弟子本來弘揚經教，說因時就變得強大，上座於是就弘揚說因，標明舊住處，上座移入雪山，從所住的地方來稱其名，稱為雪山部。如果從所繼承的來說，就稱為上座部。多聞部（Bahuśrutīya，多聞部）從大眾部（Mahasanghika，大眾部）而出，因為廣泛通曉三藏，深刻領悟佛的語言，從德行來命名，稱為多聞部，當時律主具有多聞的德行。說一小部分計度，是指化地部（Mahisasaka，化地部）末計。他們認為過去未來都真實存在，也有中有一切法所知識，所以名為有法無我。這個部派的部主本來是國王，國王所統治的國界化地上的人民，所以稱為化地，捨棄國家出家，弘揚佛法，從本
【English Translation】 English version: The Pudgalavada (those who assert the existence of a 'person'), the four sections of the 'Dense Forest Mountain' (specific meaning unclear), and the five sections of the 'Upper General' group, among which the Dharmottariya (those who regard the Dharma as supreme) are renowned for their Vinaya masters. They are called Dharmottariya because there is Dharma to follow; or because there is Dharma above all others. In the Bhadrayanika (those of noble lineage), 'Bhadra' is the name of the section leader, and 'yanika' means descendant, because they are descendants of noble Arhats, hence they are called Bhadrayanika, named after the section leader they inherited from. Sammitiya (the 'Measured' or 'Balanced' school) means to weigh and determine, called 'measure'; the measure is without error, hence it is called 'correct'. The profound meaning established by this school, determined without error, calls itself Sammitiya, highlighting the name of the school from the Dharma it establishes. The 'Dense Forest Mountain' section is so named because it is near mountains and forests, with lush and dense trees, and the section leader resides there, named 'Dense Forest' after the place of residence. These four sections have slight differences in their interpretation of the Sariputra Abhidharma Shastra (Sariputra Abhidharma Shastra), and because their meanings were sufficient, they each created treatises, and since the fundamental meanings diverged, they split into sections. The Dharma Master Tai said that they also selected the fundamental Sutra sections from the Sutrantika (those who rely on the Sutras) school, but not the later Sutra sections, because the fundamental Sutra sections also adhere to the existence of a Paramarthasatya-atman (ultimately true self), neither identical nor separate, believing that the Bodhisattva transcends birth and death, hence it is called 'ultimate truth'. The above five sections, half of them jointly consider that both 'I' and 'Dharma' exist, hence they establish the doctrine that 'both I and Dharma exist'. The two, Dharma exists, I do not exist, to all being truly existent. Explanation: This school has three situations: complete reckoning, a small part reckoning. The Sarvastivada (the school of 'everything exists'), here called the 'everything exists' school, says that both conditioned (Samvritti-satya) and unconditioned (Paramartha-satya) exist; the conditioned has three times, the unconditioned is apart from the world, and their entities all have names. The Sarvastivada school is named after the Dharma it establishes. The Sthavira (the 'Elder' school) was renamed the Haimavata (the 'Snow Mountain' school) because the disciples of the elders originally propagated the scriptures and teachings, and became strong when speaking of causes, so the elders propagated speaking of causes, marking the old residence, and the elders moved into the Snow Mountain, named after the place of residence, called the Haimavata school. If named after what is inherited, it is called the Sthavira school. The Bahuśrutīya (the 'Much Learned' school) came from the Mahasanghika (the 'Great Assembly' school), because they were widely versed in the three baskets (Tripitaka) and deeply understood the Buddha's words, named after virtue, called the Bahuśrutīya school, and the Vinaya master at that time possessed the virtue of much learning. Saying a small part reckoning, refers to the Mahisasaka (the 'Earth-Controlling' school) late reckoning. They believe that the past and future both truly exist, and there is also everything known by the Dharma, hence it is called 'Dharma exists, I do not exist'. The leader of this school was originally a king, and the people of the kingdom ruled by the king were transformed on the earth, hence it is called 'Earth-Controlling', abandoning the country to become a monk, propagating the Buddha's Dharma, from the
為名名化地部一名二色者名謂四蘊細故曰名色謂一蘊粗顯故曰色一心謂六識心二心所謂四十五三色謂十一種四不相應謂十四五無為謂三種此等皆有故云法有我無。
三法無去來至體用無故。
釋曰謂大眾部等者先標說有現在下釋而云等者等取七全一少分都八全一少分同有此計一大眾部二說轉部三雞胤部四制多部五西山住部六北山住部七法藏部八飲光部宗輪論敘制多西山北山云余義多同大眾敘法藏亦然飲光云余義多同法藏故上八部類有此計言一少分者取根本化地部彼云去來世無現在無為是有敘說轉余義多同說一切有部亦無去來也爰自大天乖諍昔時界外年少之僧一人苗裔共為一朋名大眾部取昔為名也言說轉者本名經量亦名說轉此師說有種子唯一種子現世相續轉至後世故言說轉雞胤者上古有仙貪慾所逼遂染一雞后所生族因名雞胤婆羅門中仙種姓故以為名制多者此云靈廟即安置聖靈之廟處也此山多有制多故因以立名大天所住名制多山因以立名制多山西稱曰西山住既與大天不和因此別住北山亦爾則制多山北之一山也此三部從所住立名法藏者部主名也密之與藏義意大同法藏法密二義皆得此師含容正法如藏之密故亦名法密從人以立論名飲光者婆羅門姓也即迦葉波姓是上古有仙身有光明至側皆不復現飲蔽餘光故言飲光此部
【現代漢語翻譯】 現代漢語譯本：『名為名化地部』，其中『名』指二色，之所以稱為『名』，是因為四蘊（蘊：構成要素）細微的緣故；『色』指一蘊，之所以稱為『色』，是因為它粗顯的緣故。『一心』指六識心，『二心』指四十五種。『三色』指十一種。『四不相應』指十四種。『五無為』指三種。這些都存在，所以說『法有我無』。
『三法無去來』，是因為它們的體和用都不存在。
解釋：所謂大眾部等，首先標明說有現在，下文解釋時說『等』，是包括七個全部和一部分，總共八個。全部和一部分都持有這種觀點。一是大眾部，二是說轉部，三是雞胤部，四是制多部（Caitika，靈廟部），五是西山住部，六是北山住部，七是法藏部，八是飲光部。宗輪論敘述制多、西山、北山時說，其餘義理大多相同于大眾部。敘述法藏部時也這樣說。飲光部說，其餘義理大多相同於法藏部。因此以上八部類有這種觀點。說『一部分』，是指根本化地部，他們認為過去未來世不存在，現在和無為是存在的。敘述說轉部時說，其餘義理大多相同于說一切有部，也認為沒有過去未來。當初因為大天（Mahadeva）的爭論，過去在界外，年少的僧人，一個人及其後代共同組成一個團體，名為大眾部，取其過去之義而命名。說轉部，本名經量部，也名說轉部，這個宗派認為有種子，只有一種種子在現世相續不斷地轉移到後世，所以叫說轉部。雞胤部，上古有仙人被貪慾所逼迫，於是與一隻雞交合，後來所生的族群因此名為雞胤。因為是婆羅門中的仙人種姓，所以以此為名。制多，這裡指靈廟，即安置聖靈的廟宇之處。這座山多有制多，因此以此立名。大天所住的地方名為制多山，因此以此立名。制多山西邊被稱為西山住，因為與大天不和，因此分別居住。北山也是這樣，是制多山北邊的一座山。這三個部派從所住的地方立名。法藏部，部主的名字。『密』與『藏』意義大致相同，法藏、法密二義都可以。這個宗派含容正法，如同藏起來的秘密，所以也叫法密，從人來立論名。飲光部，是婆羅門姓氏。即迦葉波（Kasyapa）姓。上古有仙人，身上有光明，靠近他的人都無法顯現自己的光芒，遮蔽了其餘的光，所以叫飲光。這個部派……
【English Translation】 English version: 'Name' in 'Nāma-nāmakadhideśa' (Name-named section of the Earth-supporters) refers to the two aspects of 'rūpa' (form), called 'nāma' (name) because the four skandhas (aggregates) are subtle. 'Rūpa' refers to one skandha, called 'rūpa' because it is coarse and manifest. 'One mind' refers to the six consciousness minds, 'two minds' refer to forty-five kinds. 'Three rūpas' refer to eleven kinds. 'Four non-correspondences' refer to fourteen kinds. 'Five unconditioned dharmas' refer to three kinds. These all exist, therefore it is said, 'Dharma exists, self does not'.
'Three dharmas have no coming and going' because their substance and function do not exist.
Explanation: The so-called Mahāsāṃghika (Great Assembly Sect) and others, first state that the present exists, and when explaining below, say 'and others', which includes seven complete and one partial, totaling eight. All and part of them hold this view. First is the Mahāsāṃghika, second is the Saṃkrantivāda (Doctrine of Transference), third is the Kukkutika (Chicken Lineage), fourth is the Caitika (Shrine Sect), fifth is the Aparasaila (Western Mountain Dwellers), sixth is the Uttarasaila (Northern Mountain Dwellers), seventh is the Dharmaguptaka (Dharma-protecting Sect), eighth is the Kāśyapīya (Drinking Light Sect). The Śāriputrābhidharma Śāstra narrates that the Caitika, Aparasaila, and Uttarasaila say that the remaining doctrines are mostly the same as the Mahāsāṃghika. It also says this when narrating the Dharmaguptaka. The Kāśyapīya says that the remaining doctrines are mostly the same as the Dharmaguptaka. Therefore, the above eight categories have this view. Saying 'partial' refers to the fundamental Mahīśāsaka (Earth-ruling Sect), they believe that the past and future do not exist, and the present and unconditioned exist. When narrating the Saṃkrantivāda, it says that the remaining doctrines are mostly the same as the Sarvāstivāda (Doctrine of All Exists), and also believe that there is no past and future. Initially, because of Mahadeva's dispute, in the past, outside the boundary, young monks, one person and their descendants together formed a group, named Mahāsāṃghika, taking the meaning of the past to name it. The Saṃkrantivāda, originally named Sautrāntika (Sutra-followers), also named Saṃkrantivāda, this sect believes that there are seeds, only one kind of seed continuously transfers in the present life to the next life, so it is called Saṃkrantivāda. The Kukkutika, in ancient times, there was an immortal forced by greed, so he had intercourse with a chicken, and the descendants born later were therefore named Kukkutika. Because they are the lineage of immortals in the Brahmin caste, they are named this way. Caitika, here refers to the shrine, that is, the place where the shrine of the holy spirit is placed. There are many Caitikas on this mountain, so it is named after this. The place where Mahadeva lived is called Caitika Mountain, so it is named after this. The west side of Caitika Mountain is called Aparasaila, because they disagreed with Mahadeva, so they lived separately. The Uttarasaila is also like this, it is a mountain north of Caitika Mountain. These three sects are named after the place where they live. Dharmaguptaka, the name of the sect leader. 'Gupta' and 'dhāraka' (holding) have roughly the same meaning, both Dharmaguptaka and Dharmadhāraka are acceptable. This sect contains the correct Dharma, like a hidden secret, so it is also called Dharmagupta, named from the person. Kāśyapīya, is a Brahmin surname. That is, the surname of Kasyapa. In ancient times, there was an immortal whose body had light, and people near him could not show their own light, obscuring the remaining light, so it is called Kāśyapīya. This sect...
教主是彼苗族故言飲光又此部主身有金光能飲餘光故言飲光化地部主已如上解。
四現通假至亦即此類。
釋曰謂說假等者先標彼說下釋而云等者等一少分則一全計一少分一全即說假部一少分即末經部謂以根本經部是第一宗攝故其成實論先是數論弟子以所造為能造后出家入佛法時經部攝故三藏云經部細實而粗假實義同故現通假實攝此說假與一說說出世別非一向假故不同一說部非出世法一切皆實故不同說出世部既世出世法皆有假實故從所立以標名此謂假名說實皆有假實蘊門明義是實者實積聚故界處門義是假者假積聚故此部以所立法標名也下二例此立部。
五俗妄真實至實非妄故。
釋曰先標宗謂說出下釋義謂世間煩惱從顛倒起顛倒不實故世間法但有假名無有實體出世之法非顛倒起道及道果皆是實有唯此是實世間皆假從所立為名此則一宗一部小似中論一年向前故亦跨大乘也。
六諸法但名至之始準知。
釋曰先標宗謂一說下釋義即顯出世亦假名耳故云一切我法亦如中論亦名為假名若有世間即有出世間既無世間何有出世間等是故皆假名名即是說名一說部從所立為名。
七一切法至如般若等。
釋曰初標宗謂大下依教釋義一切諸法者謂八十餘科世出世法無不清凈法既清凈則
【現代漢語翻譯】 現代漢語譯本：教主是彼苗族（Miao Zu，古代部族名）的緣故，所以被稱為飲光部（Yinguang Bu）。又因為此部主（部族首領）的身體有金光，能夠吸收其他的光芒，所以被稱為飲光部。化地部（Huadi Bu）的解釋已如前文所述。 四現通假（Six Manifestations of Interpenetration and Borrowing）的『至』和『亦』，也屬於此類情況。 解釋說，『說假等者』，是先標明他們的觀點，然後解釋說『等者』，是等同於一少部分。那麼，『一全』計為『一少分』，『一全』即是說假部（Shuojia Bu），『一少分』即是末經部（Mojing Bu）。因為以根本經部（Genben Jingbu）是第一宗所攝。所以，成實論（Chengshi Lun）最初是數論（Shulun）弟子的作品，以所造的作為能造的。後來出家進入佛法時，被經部（Jingbu）所攝。三藏（Sanzang）說，經部細緻而真實，粗略而虛假，實義相同。所以，現通假實（Manifestation of Interpenetration, Falsehood, and Reality）涵蓋了此部。此『說假』與『一說』說出世（Yishuo Shuo Chushi）不同，並非一概虛假，所以不同於『一說部』（Yishuo Bu），並非出世法一切皆實，所以不同於『說出世部』（Shuo Chushi Bu）。既然世間法和出世法都有虛假和真實，所以從所立的觀點來標明名稱。這指的是假名說實（Jiaming Shuo Shi），都有虛假和真實。蘊門（Yunmen）闡明意義是真實，是因為真實的積聚；界處門（Jiechumen）闡明意義是虛假，是因為虛假的積聚。此部以所立的法來標明名稱。下面兩個例子也是如此立部。 五、俗妄真實（Conventional Falsehood and Ultimate Truth）至實非妄故。 解釋說，先標明宗義，說『說出』，然後解釋意義，說世間的煩惱從顛倒產生，顛倒不真實，所以世間法只有假名，沒有實體。出世的法不是從顛倒產生的，道和道果都是真實存在的，只有這個是真實的，世間都是虛假的。從所立的觀點來命名。這一個宗派和一部經，稍微類似於中論（Zhonglun），一年向前，也跨越了大乘（Dacheng）。 六、諸法但名（All Dharmas are Merely Names）至之始準知。 解釋說，先標明宗義，說『一說』，然後解釋意義，即是顯現出世也是假名而已。所以說『一切我法』也如中論一樣，也名為假名。如果存在世間，就存在出世間，既然沒有世間，哪裡有出世間等。因此，一切都是假名，名即是說，名一說部（Ming Yishuo Bu）從所立的觀點來命名。 七、一切法（All Dharmas）至如般若等（Such as Prajna etc.）。 解釋說，首先標明宗義，說『大』，然後依據教義解釋意義，一切諸法，指的是八十餘科世間和出世間法，沒有不清凈的。法既然清凈，那麼
【English Translation】 English version: The founder is from the Miao tribe (Miao Zu, an ancient tribe), hence the name Drinking Light Sect (Yinguang Bu). Furthermore, because the leader of this sect (tribe chief) has golden light on his body and can absorb other lights, he is called the Drinking Light Sect. The explanation of the Transforming Earth Sect (Huadi Bu) has been given above. The 'to' and 'also' in the Four Manifestations of Interpenetration and Borrowing (Six Manifestations of Interpenetration and Borrowing) also belong to this category. The explanation says, 'Those who speak of falsehood, etc.,' first state their views, and then explain that 'etc.' is equivalent to a small part. Then, 'one whole' is counted as 'one small part,' 'one whole' is the Speaking of Falsehood Sect (Shuojia Bu), and 'one small part' is the End Sutra Sect (Mojing Bu). Because the Fundamental Sutra Sect (Genben Jingbu) is included in the first school. Therefore, the Treatise on the Accomplishment of Reality (Chengshi Lun) was originally the work of a disciple of Samkhya (Shulun), using what was created as what can be created. Later, when he became a monk and entered Buddhism, he was included in the Sutra Sect (Jingbu). The Tripitaka (Sanzang) says that the Sutra Sect is subtle and real, and roughly false, with the same meaning of reality. Therefore, Manifestation of Interpenetration, Falsehood, and Reality (Manifestation of Interpenetration, Falsehood, and Reality) covers this sect. This 'speaking of falsehood' is different from 'One Speaking' speaking of transcendence (Yishuo Shuo Chushi), it is not entirely false, so it is different from the 'One Speaking Sect' (Yishuo Bu), it is not that all transcendent dharmas are real, so it is different from the 'Speaking of Transcendence Sect' (Shuo Chushi Bu). Since both mundane and transcendent dharmas have falsehood and reality, the name is marked from the established viewpoint. This refers to the provisional name speaking of reality (Jiaming Shuo Shi), both have falsehood and reality. The Skandha Gate (Yunmen) clarifies that the meaning is real because it is an accumulation of reality; the Realm and Location Gate (Jiechumen) clarifies that the meaning is false because it is an accumulation of falsehood. This sect marks the name with the established dharma. The following two examples also establish the sect in this way. Five, Conventional Falsehood and Ultimate Truth (Conventional Falsehood and Ultimate Truth) to reality is not false. The explanation says, first state the doctrine, saying 'speaking of transcendence,' and then explain the meaning, saying that worldly afflictions arise from inversion, and inversion is not real, so worldly dharmas only have provisional names and no substance. Transcendent dharmas do not arise from inversion, the path and the fruit of the path are all real, only this is real, the world is all false. The name is given from the established viewpoint. This one school and one sutra are slightly similar to the Middle Treatise (Zhonglun), one year forward, and also spans the Mahayana (Dacheng). Six, All Dharmas are Merely Names (All Dharmas are Merely Names) to the beginning of it, know accordingly. The explanation says, first state the doctrine, saying 'One Speaking,' and then explain the meaning, that is, it shows that transcendence is also merely a provisional name. Therefore, it is said that 'all my dharmas' are also like the Middle Treatise, and are also called provisional names. If there is a world, there is transcendence, since there is no world, where is transcendence, etc. Therefore, everything is a provisional name, name is speaking, the Name One Speaking Sect (Ming Yishuo Bu) names from the established viewpoint. Seven, All Dharmas (All Dharmas) to such as Prajna etc. (Such as Prajna etc.). The explanation says, first state the doctrine, saying 'Great,' and then explain the meaning according to the teachings, all dharmas, referring to the eighty-odd categories of mundane and transcendent dharmas, none are not pure. Since the dharma is pure, then
蕩除情執故無分別此乃無相大乘之一宗也。
八真德不空至具性德故。
釋曰諸經者謂實教了義大乘說一切法等者則一切法從本以來離言說相離心緣相故云唯是真如即不變也如來藏者在纏之名則是隨緣二義既彰性德恒沙本來具足亦一宗一教也。
九相應俱絕至默顯等準知。
釋曰默相泯心故云相想俱絕理本絕言假一言而直示故云顯如凈名者則杜口于毗耶如上釋之是離念之機所宗尚故。
十圓明具德至法門是也。
釋曰法界圓彰實德本爾一多緣起主伴重重相用難思云無盡自在此宗之興教體義無別但所尚者曰宗造修者曰教故立二名耳此上十宗後後深於前前則前四唯小五六通大小立在小乘義通大乘故云通小后四唯大乘又五六義通法相宗七即無相宗后三即法性宗又七即始教八即終教九即頓教十即圓教此與清涼少異彼云七三性空有宗八真宗絕相宗九空有無礙宗若欲會之但此中五六義通法相宗隱故所以彼顯立第七三性空有為相宗彼第八正同此中第九兼同此中第七故彼約教八即頓教約宗八即無相宗彼第九與此中第八名異義同如此會者豈是相違學者請詳然此十宗五教互有寬狹教則一經容有多教宗即一宗容有多經隨何經中皆此宗故若局判一經以為一教則抑諸大乘又夫立教必須斷證階位等殊立宗但明
【現代漢語翻譯】 現代漢語譯本 蕩除情執，所以沒有分別，這就是無相大乘的一個宗派。
八、真如的功德不空，直至具足自性功德。
解釋：諸經所說的，是指真實教義、究竟了義的大乘，說一切法等等，那麼一切法從根本以來就遠離言說之相，遠離心緣之相，所以說唯有真如，就是不變的。如來藏（Tathagatagarbha）是在纏時的名稱，這就是隨緣。這兩種含義既然彰顯，自性功德如恒河沙數般本來具足，這也是一個宗派、一種教義。
九、相應和言語都斷絕，直至默然顯示等等，可以依此類推得知。
解釋：默然之相泯滅心念，所以說相和想都斷絕。理體本來就超越言語，只是假借一個言語來直接指示，所以說是『顯』。如《維摩詰經》（Vimalakirti Sutra）那樣，在毗耶離城杜口不言，如上文解釋的那樣，是遠離念頭的機要所尊崇的。
十、圓滿光明具足功德，直至法門是也。
解釋：法界圓滿彰顯，真實功德本來如此。一多緣起，主伴重重，相互作用難以思議，說是無盡自在。這個宗派的興起，教體和義理沒有區別，只是所尊崇的叫做『宗』，造作修行的叫做『教』，所以設立兩個名稱罷了。以上這十個宗派，後後的宗派比前前的宗派更深。那麼前四個宗派只是小乘，第五和第六個宗派通於大小乘，立足於小乘的義理，通達大乘，所以說是通小。后四個宗派唯獨是大乘。又第五和第六個宗派的義理通於法相宗（Yogacara），第七個宗派就是無相宗，后三個宗派就是法性宗（Tathata）。又第七個宗派是始教，第八個宗派是終教，第九個宗派是頓教，第十個宗派是圓教。這和清涼澄觀（Qingliang Chengguan）的說法稍有不同，他說是第七個宗派是三性空有宗，第八個宗派是真宗絕相宗，第九個宗派是空有無礙宗。如果要會通這些說法，只是因為這其中的第五和第六個宗派的義理通於法相宗，但沒有明顯地表達出來，所以他明顯地設立第七個宗派為三性空有宗，他的第八個宗派正如同這其中的第九個宗派，兼同這其中的第七個宗派，所以他按照教義來說，第八個宗派就是頓教，按照宗義來說，第八個宗派就是無相宗，他的第九個宗派和這其中的第八個宗派名稱不同，意義相同。如此會通的人，難道是互相違背嗎？學者請詳細考察。這十個宗派和五教，互相之間有寬有窄，教義方面，一部經可以容納多種教義，宗義方面，一個宗派可以容納多種經，無論哪部經中都有這個宗派的教義，如果侷限於判斷一部經為一個教義，那就壓抑了諸大乘。而且，設立教義必須有斷證的階位等等差別，設立宗義只是爲了闡明宗旨。
【English Translation】 English version Eliminating emotional attachments, hence there is no discrimination. This is one school of the formless Mahayana.
Eight: The true nature's virtues are not empty, up to possessing inherent virtues.
Explanation: The 'various sutras' refer to the true teachings, the ultimate meaning of the Mahayana, which states that all dharmas, from their very origin, are apart from the characteristics of speech and apart from the characteristics of mental conditions. Therefore, it is said that only True Thusness (Tathata) is unchanging. The Tathagatagarbha (Tathagatagarbha), the 'Womb of the Thus Come One', is the name when it is enshrouded. This is the meaning of 'conditioned by circumstances'. Since these two meanings are manifested, the inherent virtues, like sands of the Ganges, are originally complete. This is also a school and a teaching.
Nine: Correspondence and speech are both cut off, up to silent manifestation, etc., can be known by analogy.
Explanation: The silent aspect extinguishes the mind, hence it is said that characteristics and thoughts are both cut off. The principle is originally beyond words, but it is directly pointed out by borrowing a word, hence it is called 'manifestation'. Like Vimalakirti (Vimalakirti), who kept silent in Vaishali (Vaisali), as explained above, it is what the essential of being apart from thoughts reveres.
Ten: Perfect luminosity possesses virtues, up to the Dharma gate is it.
Explanation: The Dharma Realm (Dharmadhatu) is perfectly manifested, and true virtues are originally so. One and many arise dependently, the principal and subordinate are layered upon layered, and their mutual functions are inconceivable, said to be inexhaustible and self-existent. The rise of this school, the teaching body and the meaning are not different, but what is revered is called 'school', and what is created and practiced is called 'teaching', hence two names are established. Among the above ten schools, the later schools are deeper than the former schools. Then the first four schools are only Hinayana, the fifth and sixth schools are common to both Mahayana and Hinayana, based on the meaning of Hinayana, reaching Mahayana, hence it is said to be 'common to Hinayana'. The latter four schools are only Mahayana. Also, the meaning of the fifth and sixth schools is common to the Yogacara (Yogacara) school, the seventh school is the formless school, and the latter three schools are the Tathata (Tathata) school. Also, the seventh school is the initial teaching, the eighth school is the final teaching, the ninth school is the sudden teaching, and the tenth school is the perfect teaching. This is slightly different from Qingliang Chengguan (Qingliang Chengguan)'s statement, who said that the seventh school is the three-nature emptiness and existence school, the eighth school is the true school of absolute characteristics, and the ninth school is the unobstructed emptiness and existence school. If you want to reconcile these statements, it is only because the meaning of the fifth and sixth schools in this is common to the Yogacara school, but it is not clearly expressed, so he clearly established the seventh school as the three-nature emptiness and existence school, his eighth school is exactly the same as the ninth school in this, and also the same as the seventh school in this, so according to the teaching, the eighth school is the sudden teaching, according to the school, the eighth school is the formless school, his ninth school has a different name from the eighth school in this, but the meaning is the same. Those who reconcile in this way, are they contradicting each other? Scholars, please examine in detail. These ten schools and five teachings have different widths and narrownesses with each other. In terms of teaching, one sutra can contain multiple teachings. In terms of school, one school can contain multiple sutras. No matter which sutra, it contains the teachings of this school. If you limit yourself to judging one sutra as one teaching, then you are suppressing the various Mahayanas. Moreover, the establishment of a teaching must have differences in the stages of cutting off and proving, etc. The establishment of a school is only to clarify the purpose.
所尚差別前之六宗執法有異故分六宗斷證次位不離八輩含為一教余可準知。
華嚴一乘分齊章義苑疏卷第二 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第三
霅溪普靜沙門 道亭 述
第五乘教開合至三諸教相收。
釋曰以乘附教優劣自殊以教攝乘機心不惑是以合之為一本末镕融開之為二為三淺深展轉開合遍收理無不盡依此亦可總判言教故知如來聖教意趣無邊不可局執故以此門通會乘教耳。
初約教者至有其五義。
釋曰示意總標也謂本末更收漸次融會從一至五亦會取諸說。
一或總為一至謂如上說。
釋曰或總為一等者謂根本枝末法輪唯是如來一大善巧攝生方便一音所演則菩提流支立一音教者不共道理或開為二者諸別教一乘直顯本法一向不共眾典之洪源故二末教謂前之四教小乘名同始教存三乘也終頓二二教明一乘由是對三顯故同前始教亦入屈曲之數則前四教皆屈曲收別教一乘方是平道此同印公平道屈曲又名究竟者一乘也普解普行故及方便者三乘也別解別行故則信行禪師以四乘為二教亦與此相順或開為三者謂一乘則是露地大白牛車三乘是臨門三車小乘是臨門所引故此正順四乘則光宅判四乘教亦有理
【現代漢語翻譯】 現代漢語譯本： 所說的『尚差別前之六宗』（在區分之前存在的六個宗派）因為各自執持的法則有所不同，所以分為六個宗派。斷證的次第和位階，都離不開八輩（指八種不同根性的眾生），包含為一個教法。其餘的可以依此類推得知。
《華嚴一乘分齊章義苑疏》卷第二 卍新續藏第 58 冊 No. 0995 《華嚴一乘教義分齊章義苑疏》
《華嚴一乘分齊章義苑疏》卷第三
霅溪普靜沙門 道亭 述
第五，乘教的開合與三諸教的相互包含。
解釋：以『乘』附屬於『教』，其優劣自然不同；以『教』統攝『乘』，則修習者的根機不會迷惑。因此，合起來說，就是一個根本，末端也相互融合；分開來說，就是二或三，有淺有深，輾轉變化，開合之間，道理沒有不包含的。依據這個道理，也可以總括地判斷言教。所以知道如來聖教的意趣是無邊的，不可侷限於一種執著。因此用這個方法來融會貫通『乘』和『教』。
最初，關於『教』的方面，到『有其五義』。
解釋：這是示意總標，意思是根本和末端相互包含，漸次融合，從一到五，也融會了各種說法。
一，或者總括為一個，到『謂如上說』。
解釋：或者總括為一個等等，意思是根本、枝末、法輪，都只是如來的一大善巧方便，攝受眾生，用一種聲音來演說。那麼菩提流支（Bodhiruci，印度僧人）立『一音教』的說法，就有其獨特的道理。或者開為二，各種別教一乘直接彰顯根本之法，一向不與其他經典相同，是眾典的洪源。所以說二末教，指的是之前的四教，小乘名同始教，存有三乘。終教和頓教都闡明一乘，因此對三乘進行顯揚，所以與之前的始教一樣，也歸入屈曲之列。那麼之前的四教都屬於屈曲，只有別教一乘才是平直之道。這與印公平道屈曲相同。又名究竟的是一乘，普遍理解，普遍實行。以及方便的是三乘，分別理解，分別實行。那麼信行禪師以四乘為二教，也與此相順。或者開為三，一乘就是露地大白牛車，三乘是臨門三車，小乘是臨門所引。這正是順應四乘的說法。那麼光宅（指光宅寺）判四乘教也有道理。
【English Translation】 English version: The so-called 'Six Sects Before Differences' (the six sects that existed before distinctions were made) are divided into six sects because their respective doctrines differ. The order and stages of severance and realization are inseparable from the Eight Assemblies (referring to eight types of sentient beings with different capacities), encompassing one teaching. The rest can be inferred accordingly.
《Commentary on the Chapter on the Divisions and Boundaries of the One Vehicle of the Avatamsaka Sutra》 Volume 2 卍 New Continued Collection No. 0995 《Commentary on the Chapter on the Divisions and Boundaries of the One Vehicle Doctrine of the Avatamsaka Sutra》
《Commentary on the Chapter on the Divisions and Boundaries of the One Vehicle of the Avatamsaka Sutra》 Volume 3
Shramana Daoting of Pujing Monastery in Zhaxi Composed
Fifth, the opening and closing of the Vehicle-Teaching and the mutual inclusion of the Three Teachings.
Explanation: When the 'Vehicle' is attached to the 'Teaching,' their superiority and inferiority naturally differ; when the 'Teaching' encompasses the 'Vehicle,' the practitioner's capacity will not be confused. Therefore, when combined, it is one root, and the ends also merge with each other; when separated, it is two or three, with shallow and deep aspects, transforming and changing, and in the opening and closing, the principles are all-inclusive. Based on this principle, one can also comprehensively judge the verbal teachings. Therefore, knowing that the intention of the Tathagata's (如來，another name of Buddha) sacred teachings is boundless and cannot be limited to one kind of attachment. Therefore, this method is used to integrate and connect the 'Vehicle' and the 'Teaching'.
Initially, regarding the aspect of 'Teaching,' up to 'There are Five Meanings'.
Explanation: This is a schematic general indication, meaning that the root and the end mutually include each other, gradually merging, from one to five, and also integrating various sayings.
One, or generally as one, up to 'Meaning as said above'.
Explanation: Or generally as one, etc., meaning that the root, branches, and Dharma wheel are all just the Tathagata's great skillful means, embracing sentient beings, and expounding with one sound. Then Bodhiruci's (菩提流支，Indian monk) establishment of the 'One Sound Teaching' has its unique reason. Or opening into two, various Distinct Teachings of the One Vehicle directly manifest the fundamental Dharma, which is always different from other scriptures and is the great source of all scriptures. Therefore, it is said that the Two Latter Teachings refer to the previous Four Teachings, the Small Vehicle is the same name as the Initial Teaching, and the Three Vehicles exist. The Final Teaching and the Sudden Teaching both elucidate the One Vehicle, therefore, they highlight the Three Vehicles, so like the previous Initial Teaching, they are also classified as curved. Then the previous Four Teachings all belong to the curved, only the Distinct Teaching of the One Vehicle is the straight path. This is the same as the seal of the fair straight and curved path. Also named Ultimate is the One Vehicle, universally understood, universally practiced. And expedient is the Three Vehicles, separately understood, separately practiced. Then Chan Master Xinxing's considering the Four Vehicles as Two Teachings is also consistent with this. Or opening into three, the One Vehicle is the great white ox cart in the open ground, the Three Vehicles are the three carts at the door, and the Small Vehicle is what is led at the door. This is precisely in accordance with the saying of the Four Vehicles. Then Guangzhai's (光宅寺，Guangzhai Temple) judgment of the Four Vehicle Teachings also has reason.
在又梁論云如來成立正法有三種一立小乘二立三乘三立一乘第三最勝亦同此說但彼一在後此一在初耳或分為四者謂小乘同愚法約歷位無位開漸及頓故分為四總合二三以為漸教余皆如名或散為五者如上約義正判此上會取諸師之教多順清涼有不同者文勢別故故轉義而會方見今宗從微至著曲盡幽玄統收諸說也。
二以教攝乘至此約始教(云云)。
釋曰別教一乘者十十法門迥異諸宗故同教一乘者同頓同實該收諸教故以別該同皆圓教攝絕想一乘如楞伽者是彼明五法空寂之義何者謂迷如以成名相妄想是生悟名相之本如妄便稱智則無名相妄想故云絕想唯如智矣智因如立智體亦空如假智明本來常寂故曰一乘約佛性平等為一乘者涅槃云佛性者名第一義空則是佛性中道統收真妄謂之平等一乘耳密義意一乘如八意者義見上文一乘中也。
二明三乘至菩薩道等故(云云)。
釋曰小乘中三乘者如小乘論說自有聲聞法緣覺法及佛法此中佛法但慈悲愛行等異於二乘故云始別又如律中說佛度五人已即云通佛有六然羅漢出世間又同坐等故曰終同以俱羅漢故始教中三乘者始則諦緣六度各修終則同觀性空而各證道果故云始終俱別有入寂故者定性聲聞定性緣覺也終教中三始終俱同者謂定性二乘無性闡提悉當成佛故頓教中三始終俱離
【現代漢語翻譯】 在《又梁論》中說，如來成立正法有三種方式：一是建立小乘（Hinayana，較小或基礎的教義），二是建立三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），三是建立一乘（Ekayana，唯一道路或車輛）。第三種最為殊勝，與上述說法相同，只是『一』的位置一個在後，一個在先。或者分為四種，即小乘與愚法相同，根據歷位（修行階段）有無位（無修行階段）來區分漸教（逐步教導）和頓教（立即教導），因此分為四種。總合二乘和三乘為漸教，其餘都如其名。或者分散為五種，如上文根據意義正確判斷。以上會集了諸位大師的教義，大多順應清涼（Qingliang，指華嚴宗清涼澄觀大師），有不同之處是因為文勢不同，所以轉換意義來會通，才能看到今宗（華嚴宗）從微小到顯著，詳盡幽深玄妙，統攝所有說法。
二、以教攝乘，這裡指始教（最初的教義）
解釋：別教一乘（Ekayana of Separate Teaching）是指十十法門（ten times ten Dharmas）迥異於其他宗派，所以說是『教一乘』。同教一乘（Ekayana of Common Teaching）是指同於頓教（immediate teaching），同於實教（true teaching），涵蓋所有教義，所以用『別』來涵蓋『同』，都是圓教（perfect teaching）所攝。絕想一乘（Ekayana of Cessation of Thought）如《楞伽經》（Lankavatara Sutra）所說，是闡明五法（Five Dharmas）空寂的意義。什麼是五法呢？就是迷於如來藏（Tathagatagarbha）而形成名相（names and forms）妄想（delusion），這是產生名相的根本。覺悟到名相的本性如妄想，便稱為智（wisdom），則沒有名相妄想，所以說『絕想唯如智』。智因如來藏而立，智體也是空。如來藏假借智來照明顯本來常寂的本性，所以說『一乘』。約佛性（Buddha-nature）平等為一乘，如《涅槃經》（Nirvana Sutra）所說，佛性是指第一義空（the ultimate meaning of emptiness），這是佛性中道（the Middle Way of Buddha-nature），統攝真妄，稱為平等一乘。密義意一乘（Ekayana of Secret Meaning）如八意（eight meanings），意義見上文一乘中。
二、闡明三乘，直到菩薩道等等。
解釋：小乘中的三乘，如小乘論所說，自有聲聞法（Sravaka Dharma，聽聞者之道），緣覺法（Pratyekabuddha Dharma，獨覺者之道）及佛法（Buddha Dharma，佛陀之道）。此中的佛法只是慈悲愛行等方面異於二乘，所以說是『始別』（開始不同）。又如律中所說，佛度五人後，就說通佛有六人，然而羅漢（Arhats）出世間又同坐等等，所以說是『終同』（最終相同），因為都是羅漢。始教中的三乘，開始時諦緣（truth and conditions）、六度（six perfections）各自修行，最終共同觀性空（observe the emptiness of nature）而各自證道果（attain the fruit of the path），所以說『始終俱別』（開始和最終都不同）。『有入寂故』是指定性聲聞（Sravakas of fixed nature）和定性緣覺（Pratyekabuddhas of fixed nature）。終教中的三乘始終俱同，是指定性二乘（two vehicles of fixed nature）和無性闡提（icchantikas without Buddha-nature）都將成佛。頓教中的三乘始終俱離。
【English Translation】 In the 'You Liang Lun', it is said that the Tathagata establishes the Correct Dharma in three ways: first, establishing the Hinayana (the Smaller or Foundational Vehicle); second, establishing the Triyana (Three Vehicles: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana); and third, establishing the Ekayana (One Vehicle, the only path or vehicle). The third is the most supreme, and is the same as the above statement, except that the position of 'One' is different, one being at the end and the other at the beginning. Or it can be divided into four types, that is, the Hinayana is the same as the ignorant Dharma, and according to the stages of practice (positions) with or without positions (no stages of practice), it is divided into gradual teaching (step-by-step teaching) and sudden teaching (immediate teaching), so it is divided into four types. Combining the Two Vehicles and the Three Vehicles is the gradual teaching, and the rest are as their names suggest. Or it can be dispersed into five types, as judged correctly according to the meaning above. The above gathers the teachings of various masters, mostly in accordance with Qingliang (referring to the Huayan master Qingliang Chengguan), and the differences are due to the different literary styles, so the meaning is transformed to understand, so that we can see that the present school (Huayan School) goes from the subtle to the obvious, exhaustively profound and mysterious, and encompasses all the statements.
Second, taking the Vehicles into the Teachings, this refers to the Initial Teaching.
Explanation: The Ekayana of Separate Teaching refers to the ten times ten Dharmas being very different from other schools, so it is called 'Teaching One Vehicle'. The Ekayana of Common Teaching refers to being the same as the sudden teaching, the same as the true teaching, covering all teachings, so using 'separate' to cover 'common', all are included in the Perfect Teaching. The Ekayana of Cessation of Thought, as stated in the Lankavatara Sutra, is to clarify the meaning of the emptiness of the Five Dharmas. What are the Five Dharmas? It is being deluded by the Tathagatagarbha to form the delusion of names and forms, which is the root of the production of names and forms. Realizing that the nature of names and forms is like delusion, it is called wisdom, then there is no delusion of names and forms, so it is said 'Cessation of Thought is only Tathata-Wisdom'. Wisdom is established because of the Tathagatagarbha, and the substance of wisdom is also empty. The Tathagatagarbha borrows wisdom to illuminate the originally constant and quiescent nature, so it is called 'One Vehicle'. Regarding Buddha-nature as equal to One Vehicle, as stated in the Nirvana Sutra, Buddha-nature refers to the ultimate meaning of emptiness, which is the Middle Way of Buddha-nature, encompassing truth and delusion, and is called the Equal One Vehicle. The Ekayana of Secret Meaning is like the eight meanings, the meaning is seen in the One Vehicle above.
Second, clarifying the Three Vehicles, up to the Bodhisattva path, etc.
Explanation: The Three Vehicles in the Hinayana, as stated in the Hinayana treatises, have their own Sravaka Dharma, Pratyekabuddha Dharma, and Buddha Dharma. The Buddha Dharma here is only different from the Two Vehicles in terms of compassion, love, and practice, so it is called 'Initially Different'. Also, as stated in the Vinaya, after the Buddha liberated five people, it was said that there were six people in common with the Buddha, but the Arhats leaving the world and sitting together are the same, so it is called 'Ultimately the Same', because they are all Arhats. The Three Vehicles in the Initial Teaching, at the beginning, truth and conditions, and the six perfections are practiced separately, and ultimately they jointly observe the emptiness of nature and each attain the fruit of the path, so it is said 'Initially and Ultimately Different'. 'Having entered into stillness' refers to Sravakas of fixed nature and Pratyekabuddhas of fixed nature. The Three Vehicles in the Final Teaching are always the same, referring to the Two Vehicles of fixed nature and icchantikas without Buddha-nature who will all become Buddhas. The Three Vehicles in the Sudden Teaching are always separate.
者三乘本絕一性幽靈故圓教中三始終俱同者謂會三歸一開方便門示真實相同教之圓若論別教杳絕三乘故非此所說然茲一乘三乘勝劣五義皆約教而相顯故上云以乘附教優劣自殊。
三諸教相收至皆準上知之。
釋曰或唯一圓教以余相皆盡者謂別教一乘圓融具德無別異相故具五教以攝方便者同教一乘該收諸教何以故前四教為此教之方便既圓趍一實故此攝之頓教中唯一頓教者唯是絕言故毀相泯心故云以余相盡或具四教以攝方便者良以依言漸次為離言之先容故亦云攝熟教中或一或三者大乘之終調練既久故名熟權小同歸回三入一故初教中或一唯一本教或二引攝愚法故小乘中唯一無可攝具但是本乘故。
二以末歸本至皆準上知之。
釋曰小乘內或五等者謂冠五教之初諸乘之首一道豎論邐迤涉入故云於後四教皆有為方便后之三教約自宗並開涉方便等義準此思之。
是諸教下至準此思之。
釋曰所明義理交絡分齊者且如一緣起之法小乘說之萬法虛偽緣會而生始教說之生法本無一切唯識終教說之識如幻夢但是一心頓教說之心寂而知圓教說之德用無邊上文以本收末以末歸本本末相濟例此而解故云準此思之。
是則諸教至無不周盡。
釋曰諸教本末句數者應成六句謂一小乘唯相二頓教唯性
【現代漢語翻譯】 現代漢語譯本： 這三乘（聲聞乘、緣覺乘、菩薩乘）原本就斷絕了單一的自性，因為在圓教中，三乘始終都是相同的。所謂『會三歸一』，開啟方便之門，顯示真實，這是相同教義的圓滿之處。如果討論別教，那就完全斷絕了三乘，所以不是這裡所說的。然而，這『一乘』與『三乘』的勝劣，五種意義都是依據教義來顯現的，所以上面說『以乘附教，優劣自殊』。 三、各種教相的收攝，都按照上面的原則來理解。 解釋：或者只有一圓教，其餘教相都被它包含殆盡，這是因為別教的一乘圓融具足功德，沒有差別異相，所以具備五教來收攝方便。同教的一乘涵蓋收攝各種教義，為什麼呢？因為前四教是此教的方便，既然圓滿趨向真實，所以此教能夠收攝它們。頓教中只有頓教，因為頓教是斷絕言語的，所以毀壞一切相，泯滅一切心。所以說『以余相盡』。或者具備四教來收攝方便，這是因為依據言語的漸次修習是離開言語的先決條件，所以也說收攝熟教。熟教中或者一，或者三，大乘的終教調練已經很久了，所以稱為熟。權小乘共同迴歸，回三入一，所以在初教中，或者一，只有本教；或者二，引導收攝愚鈍的法。小乘中只有一，無可收攝，具備的只是本乘。 二、以末歸本，都按照上面的原則來理解。 解釋：小乘內或者有五等，指的是冠五教之初，諸乘之首，一道豎立，逐漸涉入，所以說對於后四教都有作為方便的意義。后三教關於自宗並開涉方便等意義，參照這個來思考。 是各種教義之下，都按照上面的原則來思考。 解釋：所闡明的義理交錯，分界清晰。比如一個緣起之法，小乘說它是萬法虛偽，因緣聚合而生；始教說它是生法本無，一切唯識；終教說它是識如幻夢，但是一心；頓教說它是心寂而知；圓教說它是德用無邊。上文以本收末，以末歸本，本末相互補充，依照這個例子來理解，所以說『準此思之』。 這樣，各種教義的本末，沒有不周全完備的。 解釋：各種教義的本末句數，應該形成六句，即一、小乘唯相；二、頓教唯性。
【English Translation】 English version: These three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are originally devoid of a single, unchanging nature. Because in the Perfect Teaching (Round Teaching), the three vehicles are always the same. The so-called 'converging the three and returning to one,' opening the door of expedient means, and revealing the truth, this is the perfection of the identical teachings. If we discuss the Distinct Teaching (Separate Teaching), it completely severs the three vehicles, so it is not what is being discussed here. However, the superiority and inferiority of this 'One Vehicle' and the 'Three Vehicles,' the five meanings are all manifested based on the teachings. Therefore, it was said above, 'By attaching the vehicle to the teaching, the superiority and inferiority are naturally different.' Three, the inclusion of various teaching aspects should all be understood according to the above principles. Explanation: Or there is only one Perfect Teaching, and all other teaching aspects are completely contained within it. This is because the One Vehicle of the Distinct Teaching is perfectly integrated with virtues and has no different aspects, so it possesses the five teachings to include expedient means. The One Vehicle of the Common Teaching encompasses and includes various teachings. Why? Because the previous four teachings are expedient means for this teaching. Since it perfectly tends towards the one reality, this teaching can include them. In the Sudden Teaching, there is only the Sudden Teaching, because the Sudden Teaching is the cessation of words, so it destroys all forms and obliterates all minds. Therefore, it is said 'exhausting the remaining aspects.' Or it possesses four teachings to include expedient means, because gradual practice based on words is a prerequisite for leaving words, so it is also said to include the Mature Teaching. In the Mature Teaching, it is either one or three. The Final Teaching of the Mahāyāna has been training for a long time, so it is called mature. The provisional and small vehicles jointly return, returning the three and entering one, so in the Initial Teaching, it is either one, only the original teaching; or two, guiding and including dull-witted Dharma. In the Śrāvakayāna, there is only one, nothing can be included, possessing only the original vehicle. Two, returning to the origin from the end should all be understood according to the above principles. Explanation: Within the Śrāvakayāna, there may be five levels, referring to the beginning of the five teachings, the head of all vehicles, a single path standing upright, gradually entering, so it is said that the latter four teachings all have the meaning of being expedient means. The latter three teachings regarding their own schools and opening up expedient means, etc., should be considered in light of this. These various teachings below should all be considered in light of this. Explanation: The meanings that are clarified are intertwined and have clear boundaries. For example, a single Dharma of Dependent Origination, the Śrāvakayāna says that it is the falsehood of all dharmas, arising from the aggregation of conditions; the Initial Teaching says that the arising of dharmas is originally non-existent, everything is only consciousness; the Final Teaching says that consciousness is like an illusionary dream, but it is one mind; the Sudden Teaching says that the mind is silent and knowing; the Perfect Teaching says that its virtuous functions are boundless. The above text uses the origin to include the end, and the end to return to the origin, the origin and end complementing each other, and should be understood according to this example, so it is said 'consider in light of this.' In this way, the origin and end of various teachings are all comprehensive and complete. Explanation: The number of sentences for the origin and end of various teachings should form six sentences, namely: one, the Śrāvakayāna is only form; two, the Sudden Teaching is only nature.
三法相宗相多性少四終教相少性多五空宗中非性非相六圓教中全相全性是以性相相參六句交織故云結成教網以此攝化不墜含靈故云無不周盡。
是故此經至岸此之謂也。
釋曰證上善巧法喻則大聖張大教於生死中化導人天置於涅槃譬彼魚翁張大網于海中漉取鯤魚安置岸畔故此經中法喻並舉耳。
第六教起前後至明逐機末教。
釋曰初成正覺稱性極談為眾典之洪源故云本教跡后化沾忍土漸被三根善巧隨機故稱末教。
初者謂別教至並同時顯現。
釋曰第二七日謂覺樹道成一七日中自受法樂思惟因緣行等故第二七日頓說此經表所說如其所證故不起樹王羅七處於法界故論云此示法勝故在初時及勝處說也猶如日出等者出現品云譬如日出先照須彌山等諸大高山如來應正等覺亦復如是成就無邊法界智輪常放無礙大智光明先照菩薩摩訶薩等諸大山王而彼如來大智日光不作是念我當先照菩薩大行等海印定中等者釋名如上故經云如海普現眾生身以此說名為大海菩提普印諸心行是故正覺名無量非唯智現物心亦依此智頓現萬像故賢首品云眾生形相各不同行業音聲亦無量如是一切皆能現海印三昧威神力故云同時演說等於十十法中力用更資便成主伴時因法立法必涉時法既圓通時亦無盡所以十世古今始終不離
【現代漢語翻譯】 現代漢語譯本：三法相宗（Sanfaxiang Sect，佛教宗派，注重法相分析）認為相多於性，四終教（Sizhong Jiao，佛教的四種教義）認為相少於性，五空宗（Wukong Sect，佛教宗派，強調一切皆空）認為非性非相，六圓教（Yuanjiao，佛教的最高教義）認為全相全性。因此，性相相互交織，六句相互作用，所以說結成了教義之網。用這個來攝受和教化眾生，使他們不至於墮落，所以說沒有不周遍和窮盡的。
所以說這部經能夠到達彼岸，就是這個意思。
解釋：如果能夠證明上述善巧的法和比喻，那麼偉大的聖人就會在生死輪迴中宣揚偉大的教義，教化人天眾生，把他們安置在涅槃的境界。這就好比漁翁張開大網在海中捕撈鯤魚，然後把它們安置在岸邊。所以這部經中法和比喻並用。
第六，教義興起的先後順序，是爲了闡明根據不同根器的眾生而施行的末教。
解釋：最初成佛時，宣講符合佛性的極高深的教義，是所有經典的源頭，所以稱為本教。後來教化的痕跡沾染到忍土（Rentu，指娑婆世界），逐漸被三種根器的眾生接受，善巧地適應不同的根器，所以稱為末教。
最初指的是別教（Biejiao，佛教的教義之一），乃至並同時顯現。
解釋：第二個七天，指的是在菩提樹下成道后的一個七天里，佛陀自己享受法樂，思考因緣和修行等。所以在第二個七天里，佛陀頓悟並宣說了這部經，表明所說的內容與他所證悟的境界相符，所以沒有離開菩提樹和羅七（Luqi，可能是指某個地點）而處於法界之中。所以《論》中說，這表明了法的殊勝，所以在最初的時候和殊勝的地方宣說。就像太陽出來一樣，出現在品中說，譬如太陽出來，先照亮須彌山等高山，如來應正等覺也是這樣，成就無邊的法界智慧之輪，常放無礙的大智慧光明，先照亮菩薩摩訶薩等大山王。而如來的大智慧日光不會想：我應當先照亮菩薩的大行等。海印定中等，解釋的名稱如上。所以經中說，如大海普遍顯現眾生的身形，用這個來說明叫做大海菩提，普遍印證各種心行。所以正覺被稱為無量，不僅僅是智慧顯現事物，心也依靠這種智慧頓悟顯現萬象。所以賢首品中說，眾生的形相各不相同，行業音聲也無量，像這樣的一切都能顯現，這是海印三昧的威神力。所以說同時演說，等於十十法中，力量更加方便，成為主伴。因為法立法必須涉及時間，法既然圓通，時間也無盡，所以十世古今始終不離。
【English Translation】 English version: The Sanfaxiang Sect (a Buddhist sect focusing on the analysis of Dharmalakṣaṇa) believes that appearances are more numerous than the essence; the Sizhong Jiao (Four Teachings of Buddhism) believes that appearances are fewer than the essence; the Wukong Sect (a Buddhist sect emphasizing emptiness) believes in neither essence nor appearance; the Yuanjiao (the highest teaching in Buddhism) believes in the entirety of both appearance and essence. Therefore, essence and appearance are intertwined, and the six phrases interact with each other, thus forming a net of teachings. Using this to embrace and edify sentient beings, preventing them from falling, hence it is said that nothing is not encompassed and exhausted.
Therefore, this sutra leads to the other shore, that is what it means.
Explanation: If one can prove the above skillful Dharma and metaphors, then the great sage will proclaim the great teachings in the cycle of birth and death, edifying humans and devas, placing them in the realm of Nirvana. This is like a fisherman casting a large net in the sea to catch Kun fish (a mythical giant fish), and then placing them on the shore. Therefore, in this sutra, Dharma and metaphors are used together.
Sixth, the order of the arising of teachings is to clarify the final teachings implemented according to the different capacities of sentient beings.
Explanation: When first becoming a Buddha, expounding the profound teachings that accord with Buddha-nature is the source of all scriptures, hence it is called the original teaching. Later, the traces of edification touched the Rentu (referring to the Saha world), gradually being accepted by sentient beings of three capacities, skillfully adapting to different capacities, hence it is called the final teaching.
The initial one refers to the Biejiao (Distinct Teaching, one of the Buddhist teachings), and even simultaneously manifests.
Explanation: The second seven days refers to the seven days after attaining enlightenment under the Bodhi tree, during which the Buddha himself enjoyed the Dharma bliss, contemplating causes and conditions, and practice, etc. Therefore, in the second seven days, the Buddha suddenly realized and proclaimed this sutra, indicating that what was said was in accordance with the realm he had realized, so he did not leave the Bodhi tree and Luqi (possibly referring to a location) and remained in the Dharmadhatu. Therefore, the Treatise says that this shows the superiority of the Dharma, so it is proclaimed at the beginning and in a superior place. Just like the sun rising, as it appears in the chapter, for example, when the sun rises, it first illuminates Mount Sumeru and other high mountains, so too is the Tathagata, the Perfectly Enlightened One, accomplishing the boundless wheel of wisdom of the Dharmadhatu, constantly emitting unobstructed light of great wisdom, first illuminating the great mountain kings such as Bodhisattvas and Mahasattvas. And the great wisdom sunlight of the Tathagata does not think: I should first illuminate the great practices of Bodhisattvas, etc. The Samadhi of Ocean Seal, etc., the explanation of the name is as above. Therefore, the sutra says, like the great ocean universally manifesting the forms of sentient beings, this is used to explain what is called the Great Ocean Bodhi, universally sealing all mental activities. Therefore, Perfect Enlightenment is called immeasurable, not only does wisdom manifest things, but the mind also relies on this wisdom to suddenly realize and manifest all phenomena. Therefore, the Chapter on the Adornments of the Worthy says, the forms of sentient beings are all different, and their actions and sounds are also immeasurable, all of this can be manifested, this is the majestic power of the Samadhi of Ocean Seal. Therefore, it is said that simultaneous exposition is equal to the ten tens of Dharmas, the power is more convenient, becoming the main and accompanying. Because the Dharma of establishing the Dharma must involve time, since the Dharma is perfectly interconnected, time is also endless, so the ten ages, past and present, are always inseparable.
于當念故云該於九世十世九則每一世有三世十則不離一念則前九為別一念為總故名十世盡因陀羅者以無盡之時窮無盡之處則塵含剎土彼一一微塵既各攝無邊剎海即此剎等復有微塵彼諸塵內復有剎是則塵塵不盡剎剎無窮如帝網珠重重互入故云微細境界因果理事則十對中二對前後法門則隨宜漸次也流通舍利入般涅槃耳此等諸法既延促無礙前後際而無違故於海印定中炳然齊現故云並同時顯現若以十玄說者同時演說等同時具足相應門主伴具足主伴圓明具德門也九世十世十世隔法異成門因陀羅則因陀羅網境界門此四文具餘六義含以意取說若配八相則文具成道轉法輪入涅槃之三相據其微細每一相中皆具八相是故八相亦以備矣下文當引。
何以故卷舒至無二相故。
釋曰徴釋無礙所以也同一緣起者法界大緣圓通無礙無二相矣。
經本云至廣如經說。
釋曰於一塵中者華藏品雲華藏世界所有塵一一塵中見法界寶光現佛如雲集此是如來剎自在又云如於此會見佛坐一切塵中亦復然又離世間品云佛子菩薩摩訶薩有十種甚微細何等為十所謂在母胎中示現初發菩提心乃至灌頂地在母胎中示現住兜率天在母胎中示現處王宮在母胎中示現出家在母胎中示現苦行在母胎中示現詣道場成等正覺在母胎中示現轉法輪在母胎中示現般
【現代漢語翻譯】 現代漢語譯本： 之所以說『包含于當下一念』，是因為它涵蓋了九世和十世。如果將九世中的每一世分為三世，那麼十世就離不開當下一念。前九世是分別的，一念是總括的，所以稱為十世。『窮盡因陀羅』（Indra，帝釋天）是指以無盡的時間來窮盡無盡的空間。那麼，一粒微塵就包含了剎土（Buddha-land，佛土）。那一粒粒微塵各自都攝取了無邊的剎海，即此剎土等同於微塵，那些微塵內又包含了剎土。這樣，微塵無窮無盡，剎土也無窮無盡，就像帝釋天的網上的珠子，重重疊疊地互相進入。所以說這是『微細境界』。因果和理事是十對中的兩對，前後法門是隨順根機而漸次引導的。流通舍利和進入般涅槃（Parinirvana，完全的涅槃）。這些法既可以延長也可以縮短，前後際沒有障礙也沒有違背，所以在海印三昧（Samudramudra Samadhi）中，清晰地同時顯現。所以說『並同時顯現』。如果用十玄門（Ten Mysterious Gates）來說，『同時演說』等同於『同時具足相應門』，『主伴具足』等同於『主伴圓明具德門』。九世和十世等同於『十世隔法異成門』，因陀羅等同於『因陀羅網境界門』。這四段文字包含了其餘六義，可以用心領會。如果配合佛陀八相成道（Eight Aspects of Enlightenment），那麼文字就包含了成道、轉法輪（Turning the Wheel of Dharma）和入涅槃這三相。根據其微細之處，每一相中都具備八相，所以八相也完備了。下文將要引用。
『為什麼這樣說？』從捲起到舒展，沒有兩種不同的相。
解釋說：這是爲了解釋無礙的緣由。『同一緣起』是指法界大緣圓通無礙，沒有兩種不同的相。
經本上說：『乃至廣如經說。』
解釋說：『於一塵中』，《華藏世界品》中說：『華藏世界所有的微塵，每一粒微塵中都見到法界，寶光顯現佛陀如雲聚集。』這是如來的剎土自在。又說：『如在這個法會上見到佛陀端坐，一切微塵中也是這樣。』又《離世間品》中說：『佛子，菩薩摩訶薩有十種甚微細。哪十種？就是在母胎中示現初發菩提心，乃至灌頂地；在母胎中示現住在兜率天（Tushita Heaven）；在母胎中示現處在王宮；在母胎中示現出家；在母胎中示現苦行；在母胎中示現前往道場成就正等正覺；在母胎中示現轉法輪；在母胎中示現般'
【English Translation】 English version: The reason it's said to 'encompass the present moment' is because it covers the nine and ten ages. If each of the nine ages is divided into three, then the ten ages cannot be separated from the present moment. The first nine ages are separate, and the one moment is all-encompassing, hence it's called the ten ages. 'Exhausting Indra' (Indra, the lord of gods) means using endless time to exhaust endless space. Then, a single mote of dust contains a Buddha-land (Buddha-land). Each of those motes of dust individually encompasses boundless Buddha-lands, that is, this Buddha-land is equivalent to a mote of dust, and those motes of dust contain Buddha-lands within them. Thus, motes of dust are endless, and Buddha-lands are endless, like the jewels in Indra's net, overlapping and interpenetrating each other. Therefore, it is said to be a 'subtle realm'. Cause and effect, principle and phenomena, are two of the ten pairs; the preceding and following Dharma gates are gradual guidance according to the capacity of beings. Circulating the relics and entering Parinirvana (Parinirvana, complete Nirvana). These Dharmas can be extended or shortened, and there is no obstruction or contradiction between the preceding and following moments, so they appear clearly and simultaneously in the Samudramudra Samadhi (Samudramudra Samadhi). Therefore, it is said to 'appear simultaneously'. If using the Ten Mysterious Gates (Ten Mysterious Gates) to explain, 'simultaneous exposition' is equivalent to the 'simultaneous complete correspondence gate', 'complete with host and attendants' is equivalent to the 'host and attendants perfectly illuminating the virtuous gate'. The nine and ten ages are equivalent to the 'ten ages of separated Dharma and different accomplishment gate', and Indra is equivalent to the 'Indra's net realm gate'. These four passages contain the remaining six meanings, which can be understood with the mind. If matched with the Buddha's Eight Aspects of Enlightenment (Eight Aspects of Enlightenment), then the text contains the three aspects of enlightenment, turning the Wheel of Dharma (Turning the Wheel of Dharma), and entering Nirvana. According to its subtlety, each aspect possesses the eight aspects, so the eight aspects are also complete. The following text will be quoted.
'Why is it said so?' From rolling up to unfolding, there are no two different aspects.
The explanation says: This is to explain the reason for unobstructedness. 'Same arising' means that the Dharma realm's great cause is perfectly unobstructed, without two different aspects.
The scripture says: 'Even as extensively as the scriptures say.'
The explanation says: 'In a single mote of dust', the 'Flower Treasury World Chapter' says: 'All the motes of dust in the Flower Treasury World, in each mote of dust, one sees the Dharma realm, the precious light manifests Buddhas like clouds gathering.' This is the Tathagata's Buddha-land's self-mastery. It also says: 'Just as one sees the Buddha sitting in this assembly, it is the same in all motes of dust.' Also, the 'Leaving the World Chapter' says: 'Buddha-children, Bodhisattva-Mahasattvas have ten kinds of extreme subtlety. What are the ten? That is, in the mother's womb, they demonstrate the initial arising of Bodhicitta, even up to the initiation ground; in the mother's womb, they demonstrate residing in Tushita Heaven (Tushita Heaven); in the mother's womb, they demonstrate being in the royal palace; in the mother's womb, they demonstrate leaving home; in the mother's womb, they demonstrate ascetic practices; in the mother's womb, they demonstrate going to the Bodhi-tree and attaining perfect enlightenment; in the mother's womb, they demonstrate turning the Wheel of Dharma; in the mother's womb, they demonstrate entering'
涅槃在神力無量差別門佛子是為菩薩摩訶薩在母胎中十種微細母胎一相八相皆具萬德斯圓故云於一念中。
是故依此至準以思之。
釋曰通方之說故曰普聞一時後者圓融不礙行佈下句返此準以思之者約喻思法也。
二逐機末教者至一三乘二小乘。
釋曰同時者皆二七日故異處者仙苑覺場故異時者三七等別異處與上解同初義是同教故者三乘之教同彼初時表本末相濟故三乘之教會經兩處示非別教故此約化儀表示同別非論化法耳後義本末相分故者謂時處俱異隔歷不同則本末差別門也此二各有下分其權小。
初者如密跡至一時成佛。
釋曰密跡力士者此經即大寶積密跡力士會第三卷當第八為竺法護所譯七日思惟已謂法樂既畢即于鹿園正當第二七日時同處異言載斯經加以眾寶莊嚴法座揀非隔歷三乘安庠草座同教化儀言必有中也得大小等果者三乘各證不同法華同歸一實若約化法而判當於始教耳大品經即般若八部中一數轉四諦法輪者謂有三轉則示相勸修作證四諦則苦集滅道生滅四諦觀此經中既被三乘四諦之談不可一準思之餘文可解。
解云以此教至同時說也。
釋曰結引教文指定儀式也。
小乘者彌沙至同時說也。
釋曰初成道竟入三昧者則大定智悲受諸法樂當初七
【現代漢語翻譯】 現代漢語譯本
涅槃（Nirvana，指佛教中的最高境界）在神力無量差別門，佛子（Buddha's son，指菩薩）是為菩薩摩訶薩（Bodhisattva-Mahāsattva，指偉大的菩薩）在母胎中十種微細狀態，母胎一相八相皆具萬德，因此圓滿，所以說在一念之中。
因此，依據這個標準來思考。
解釋說，通達各方之說，所以說普遍聽聞，一時後者圓融無礙，行佈下句返回這個標準來思考的人，用比喻來思考佛法。
二、追隨根機施末教，到一三乘，二小乘。
解釋說，同時是指都在二七日內，所以異處是指仙苑（仙人居住的園林）和覺場（菩提樹下成道的場所），所以異時是指三七日等差別。異處與上面的解釋相同。初義是同教，所以三乘的教義與最初時相同，表示本末相互濟助。所以三乘的教會在兩個地方顯示，不是別教。這裡是根據教化儀式表示相同和差別，不是討論教化方法。后義是本末相分，所以說時間和地點都不同，隔開不同，那麼本末就有差別。這兩種各有下分，是權宜的小乘。
最初的，如密跡（Guhyaka，佛教護法神）到一時成佛。
解釋說，密跡力士，這部經就是大寶積密跡力士會第三卷，當第八卷，為竺法護所翻譯。七日思惟后，認為法樂已經完畢，就在鹿園，正當第二個七日，時間相同，地點不同。說記載這部經，加以眾寶莊嚴的法座，選擇不是隔開的三乘安詳的草座，是同教的教化儀式。說必定有中道。得到大小等果，三乘各自證得不同的果位。《法華經》同歸一實，如果根據教化方法來判斷，應當屬於始教。大品經就是般若八部中的一個。數轉四諦法輪，說有三轉，就顯示相、勸修、作證。四諦就是苦、集、滅、道，生滅四諦觀。這部經中既然有三乘四諦的談論，不可一概而論，其餘的文字可以解釋。
解釋說，用這個教義到同時說。
解釋說，總結引用教義，指定儀式。
小乘，彌沙（Mahisasaka，佛教部派之一）到同時說。
解釋說，最初成道後進入三昧，就是大定智悲，享受諸法之樂，當初七日 English version
Nirvana (the ultimate state in Buddhism) is in the gate of immeasurable and differentiated divine powers. The Buddha's son (referring to a Bodhisattva) is a Bodhisattva-Mahāsattva (a great Bodhisattva) in the ten subtle states of the womb. The one aspect and eight aspects of the womb are all complete with myriad virtues, hence perfect, so it is said to be in a single thought.
Therefore, rely on this standard to contemplate it.
Explanation: To understand the teachings of all directions, hence it is said to be universally heard. The latter, 'at one time,' is harmonious and unobstructed. Those who contemplate the following sentence based on this standard use metaphors to contemplate the Dharma.
Second, following the capacity of beings to bestow the final teachings, to one, the Three Vehicles; two, the Small Vehicle.
Explanation: 'At the same time' means within two seven-day periods. 'Different places' refers to the Garden of Immortals and the place of enlightenment (under the Bodhi tree). 'Different times' refers to the distinctions such as three seven-day periods. 'Different places' has the same explanation as above. The initial meaning is the same teaching, so the teachings of the Three Vehicles are the same as the initial time, indicating that the root and branch mutually assist each other. Therefore, the teachings of the Three Vehicles are shown in two places, not a separate teaching. Here, the similarity and difference are indicated according to the teaching ceremony, not discussing the teaching method. The latter meaning is that the root and branch are separated, so it is said that the time and place are different, separated and different, then the root and branch have differences. Each of these two has a lower division, which is the expedient Small Vehicle.
Initially, such as Guhyaka (a Buddhist guardian deity) to becoming a Buddha at one time.
Explanation: The Guhyaka strongman, this sutra is the third volume of the Great Treasure Trove Guhyaka Strongman Assembly, the eighth volume, translated by Zhu Fahu. After seven days of contemplation, believing that the joy of the Dharma was complete, he was in the Deer Park, precisely at the second seven-day period, the time was the same, the place was different. It says that this sutra is recorded, with a Dharma seat adorned with many treasures, choosing not the separated Three Vehicles' peaceful grass seat, which is the teaching ceremony of the same teaching. It is said that there must be the Middle Way. Obtaining the fruits of great and small, the Three Vehicles each attain different fruits. The Lotus Sutra returns to the One Reality. If judged according to the teaching method, it should belong to the Initial Teaching. The Great Perfection of Wisdom Sutra is one of the eight parts of the Prajna. Counting the turning of the Four Noble Truths wheel, it is said that there are three turnings, which show the aspect, encourage cultivation, and bear witness. The Four Noble Truths are suffering, accumulation, cessation, and path, the observation of the Four Noble Truths of arising and ceasing. Since there is talk of the Three Vehicles and Four Noble Truths in this sutra, it cannot be generalized, and the remaining text can be explained.
Explanation: Using this teaching to say 'at the same time'.
Explanation: Concluding and citing the teaching text, specifying the ceremony.
The Small Vehicle, Mahisasaka (one of the Buddhist schools) to saying 'at the same time'.
Explanation: After initially attaining the Way, entering Samadhi, which is great concentration, wisdom, compassion, and enjoying the joy of all Dharmas, the initial seven days
【English Translation】 Nirvana (the ultimate state in Buddhism) is in the gate of immeasurable and differentiated divine powers. The Buddha's son (referring to a Bodhisattva) is a Bodhisattva-Mahāsattva (a great Bodhisattva) in the ten subtle states of the womb. The one aspect and eight aspects of the womb are all complete with myriad virtues, hence perfect, so it is said to be in a single thought. Therefore, rely on this standard to contemplate it. Explanation: To understand the teachings of all directions, hence it is said to be universally heard. The latter, 'at one time,' is harmonious and unobstructed. Those who contemplate the following sentence based on this standard use metaphors to contemplate the Dharma. Second, following the capacity of beings to bestow the final teachings, to one, the Three Vehicles; two, the Small Vehicle. Explanation: 'At the same time' means within two seven-day periods. 'Different places' refers to the Garden of Immortals and the place of enlightenment (under the Bodhi tree). 'Different times' refers to the distinctions such as three seven-day periods. 'Different places' has the same explanation as above. The initial meaning is the same teaching, so the teachings of the Three Vehicles are the same as the initial time, indicating that the root and branch mutually assist each other. Therefore, the teachings of the Three Vehicles are shown in two places, not a separate teaching. Here, the similarity and difference are indicated according to the teaching ceremony, not discussing the teaching method. The latter meaning is that the root and branch are separated, so it is said that the time and place are different, separated and different, then the root and branch have differences. Each of these two has a lower division, which is the expedient Small Vehicle. Initially, such as Guhyaka (a Buddhist guardian deity) to becoming a Buddha at one time. Explanation: The Guhyaka strongman, this sutra is the third volume of the Great Treasure Trove Guhyaka Strongman Assembly, the eighth volume, translated by Zhu Fahu. After seven days of contemplation, believing that the joy of the Dharma was complete, he was in the Deer Park, precisely at the second seven-day period, the time was the same, the place was different. It says that this sutra is recorded, with a Dharma seat adorned with many treasures, choosing not the separated Three Vehicles' peaceful grass seat, which is the teaching ceremony of the same teaching. It is said that there must be the Middle Way. Obtaining the fruits of great and small, the Three Vehicles each attain different fruits. The Lotus Sutra returns to the One Reality. If judged according to the teaching method, it should belong to the Initial Teaching. The Great Perfection of Wisdom Sutra is one of the eight parts of the Prajna. Counting the turning of the Four Noble Truths wheel, it is said that there are three turnings, which show the aspect, encourage cultivation, and bear witness. The Four Noble Truths are suffering, accumulation, cessation, and path, the observation of the Four Noble Truths of arising and ceasing. Since there is talk of the Three Vehicles and Four Noble Truths in this sutra, it cannot be generalized, and the remaining text can be explained. Explanation: Using this teaching to say 'at the same time'. Explanation: Concluding and citing the teaching text, specifying the ceremony. The Small Vehicle, Mahisasaka (one of the Buddhist schools) to saying 'at the same time'. Explanation: After initially attaining the Way, entering Samadhi, which is great concentration, wisdom, compassion, and enjoying the joy of all Dharmas, the initial seven days
日乃于鹿苑顯是二七日故云亦與一乘同時。
又普曜經至同時說也。
釋曰佛與授記等者經云汝于來世當得作佛皆同一時名曰齊成雖通三乘亦攝人天等者提謂經說如來成道七日無人知佛得阿耨多羅三藐三菩提唯提謂波利此二居士明究陰陽攢龜易卜知佛成道名為樹神提謂獻麨四天王捧缽如來受已始為提謂說世間因果此約小乘相不妨為大謂彼經文云五百賈人得受五戒先自懺悔五逆十惡謗法等罪得四大本凈五蘊本凈六塵本凈五根本凈提謂長者得不起法忍三百賈人得柔順忍二百賈人得須陀洹果四天王得柔順忍三百龍王得不起法忍自余天等無量眾生髮無上菩提心此則世間因果與得受五戒等是人天法須陀洹與諸忍無上菩提心是三乘法也。
問說時既同何故說處別耶。
釋曰時處相乖故成斯問意在答示顯出化儀。
答為約時處至須同異也。
釋曰約時表同教本末無礙故約處示別教迥異法門故。
故地論云至顯非本也。
釋曰示時處之相也或曰同時異處如來之身還有去來耶無去來耶若有去來焉得同時若無去來何經兩處答曰性普智周不動而遍時處無違也其猶澄江朗月三舟共觀南者見月千里隨南北者見月千里隨北停舟之者見月不離中流。
第二時處至時處俱別也。
釋曰時
【現代漢語翻譯】 現代漢語譯本： 佛陀在鹿苑顯現（指初轉法輪）是在二七日（十四天）的時候，所以說也與一乘（Ekayana，唯一佛乘）是同時的。 又，《普曜經》也說到同時說法。 解釋：佛陀與授記等，經中說『你們在未來世應當成佛』，都是同一時間，名為『齊成』。雖然通於三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），也攝受人天等。《提謂經》說，如來成道七日，無人知道佛陀證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），只有提謂（Trapusa）和波利（Bhallika）這兩位居士，精通陰陽，用龜甲占卜，知道佛陀成道，名為樹神。提謂獻上炒麵，四大天王捧缽，如來接受后，開始為提謂說世間因果。這是從小乘的角度來說，不妨礙其為大乘。因為那部經的經文說，五百商人得以受五戒（Pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒），先是懺悔五逆（matricide, patricide, Arhat murder, causing schism in the Sangha, and injuring a Buddha）、十惡（十種惡業）、謗法等罪，得到四大本凈、五蘊本凈、六塵本凈、五根本凈。提謂長者得到不起法忍，三百商人得到柔順忍，二百商人得到須陀洹（Srotapanna，預流果），四大天王得到柔順忍，三百龍王得到不起法忍，其餘天等無量眾生髮無上菩提心。這則是世間因果與得受五戒等是人天法，須陀洹與諸忍無上菩提心是三乘法。 問：說法的時間既然相同，為什麼說法的處所不同呢？ 解釋：因為時間和處所相互違背，所以才會有這樣的提問，意在回答並顯示出佛陀的教化方式。 答：是爲了說明時間處所，必須有同有異。 解釋：從時間上來說，是爲了表明教法的根本和末端沒有障礙；從處所上來說，是爲了表明教法迥然不同的法門。 所以《地論》說，是爲了顯示並非根本。 解釋：是爲了顯示時間處所的差別相。或者說，同時異處，如來的身體還有來去嗎？沒有來去嗎？如果有來去，怎麼能同時？如果沒有來去，為什麼經典中說在兩個地方？回答說：佛性普遍，智慧周遍，不動而遍一切處，時間和處所沒有違背。這就像清澈的江水，明亮的月亮，三條船一起觀看。南邊的人看到月亮隨著自己向南移動千里，北邊的人看到月亮隨著自己向北移動千里，停船的人看到月亮不離開江心。 第二，時間和處所，到時間和處所都不同。 解釋：時間
【English Translation】 English version: The Buddha's manifestation at Deer Park (referring to the first turning of the Dharma wheel) occurred on the twenty-seventh day (fourteenth day), hence it is said to be simultaneous with the Ekayana (One Vehicle, the single Buddha Vehicle). Furthermore, the 'Pu Yao Jing' (普曜經) also speaks of simultaneous teachings. Explanation: The Buddha and the bestowing of predictions, as the sutra says, 'You shall become Buddhas in the future,' all occur at the same time, called '齊成' (simultaneous accomplishment). Although it encompasses the Three Vehicles (Triyana, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), it also includes humans and devas, etc. The 'Tipiṭaka' (提謂經) says that seven days after the Tathagata's (如來) enlightenment, no one knew that the Buddha had attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), except for the two laymen Trapusa (提謂) and Bhallika (波利), who were proficient in yin and yang and used tortoise shell divination to know that the Buddha had attained enlightenment, and was named the Tree God. Trapusa offered roasted barley flour, and the Four Heavenly Kings held out bowls. After the Tathagata accepted it, he began to speak to Trapusa about the causes and effects of the world. This is from the perspective of the Small Vehicle (Hinayana), which does not prevent it from being the Great Vehicle (Mahayana). Because the text of that sutra says that five hundred merchants were able to receive the Five Precepts (Pañca-śīla, not killing, not stealing, not committing sexual misconduct, not lying, not consuming intoxicants), first repenting of the five heinous crimes (matricide, patricide, Arhat murder, causing schism in the Sangha, and injuring a Buddha), the ten evils (ten non-virtuous actions), slandering the Dharma, etc., and obtaining the original purity of the four elements, the original purity of the five aggregates, the original purity of the six sense objects, and the original purity of the five roots. The elder Trapusa obtained the patience of non-arising Dharma, three hundred merchants obtained the patience of gentleness and compliance, two hundred merchants obtained the Srotapanna fruit (須陀洹, stream-enterer), the Four Heavenly Kings obtained the patience of gentleness and compliance, three hundred dragon kings obtained the patience of non-arising Dharma, and countless beings among the remaining devas generated the unsurpassed Bodhicitta (菩提心, mind of enlightenment). This then, the worldly causes and effects and the receiving of the Five Precepts, etc., are the Dharma of humans and devas, the Srotapanna and the various patiences and unsurpassed Bodhicitta are the Dharma of the Three Vehicles. Question: Since the time of teaching is the same, why are the places of teaching different? Explanation: Because time and place contradict each other, this question arises, intending to answer and reveal the Buddha's method of teaching. Answer: It is to explain that time and place must have both similarities and differences. Explanation: From the perspective of time, it is to show that there is no obstacle between the root and the end of the teachings; from the perspective of place, it is to show the distinctly different Dharma doors of the teachings. Therefore, the 'Dilun' (地論) says that it is to show that it is not the root. Explanation: It is to show the difference between time and place. Or, at the same time in different places, does the Tathagata's body still have coming and going? Does it not have coming and going? If there is coming and going, how can it be simultaneous? If there is no coming and going, why does the sutra say that it is in two places? The answer is: Buddha-nature is universal, wisdom is all-pervasive, it is unmoving and yet pervades all places, and there is no contradiction between time and place. It is like clear river water and a bright moon, with three boats watching together. Those in the south see the moon moving south with them for a thousand miles, those in the north see the moon moving north with them for a thousand miles, and those who stop the boat see the moon not leaving the center of the river. Second, time and place, to time and place are both different. Explanation: Time
移處異漸逐機興本末差別故。
或三七日至一年同也。
釋曰或三七日後說等者法華云我始坐道場觀樹亦經行於三七日中思惟如是事乃至如諸佛所說我亦隨順行思惟是事已即趣波羅奈以方便力故為五比丘說自後六七等時異者但隨眾生見聞故也。
以此等教至余可準知。
釋曰結成前後差別隨機也。
第七抉擇其意至分別其意。
釋曰此之十門正明如來化儀前後與其大疏四門屬辭引例皆同但其間開合前後之異試辨之曰前四門者一本末同時門二依本起末門三攝末歸本門四本末無礙門初門攝四彼文云始終一類各無異說然有三位一若小乘中則初度陳如后度須跋中間亦唯說小益小如四阿含經及五部律同此初門二若約三乘則始終說三通益三機如密跡經等同此第六門三若約一乘則始終唯為圓機說于圓極如華嚴等其中不通小乘復說九世該於前後更無異說同此第九第十兩門皆是華嚴但因果分二門故然此三類依於此世根性定者常聞如上一類之法故佛所演各通始終更無前後三攝末歸本門者依無量義初時說小次說中乘后時說大故法華亦云初轉四諦深密妙智雖后二時三一不同皆先小后大攝此第二第三兩門為三時指二經故四本末無礙門者謂初舉照山王之極說明非本無以垂末後顯歸大海之異流明非末無以歸本故
【現代漢語翻譯】 現代漢語譯本：
由於轉移處所、異時、逐漸引導以及根機不同，佛陀說法有本末和差別。
或者需要三七日（二十一日）到一年不等的時間才能理解。
解釋：『或者三七日後說等者』，如《法華經》所說：『我最初在菩提樹下成道，也在樹下經行，於三七日中思惟此事，乃至如諸佛所說，我也隨順而行。』思惟此事已，即前往波羅奈，以方便力為五比丘說法。自此之後，六七等時間不同，只是爲了適應眾生的見聞。
以此等教義，其餘的可以類推得知。
解釋：總結前後差別是隨機應變的。
第七，抉擇其意，乃至分別其意。
解釋：這十門正是爲了闡明如來教化儀式的先後順序，與《大疏》的四門（屬辭、引例）相同，只是開合和前後順序不同，可以嘗試辨析：前四門是：一本末同時門，二依本起末門，三攝末歸本門，四本末無礙門。第一門涵蓋了四種情況。彼文說：『始終一類，各無異說』，但有三種情況：一，若在小乘中，則最初度化憍陳如，最後度化須跋陀羅，中間也只說小益，如四阿含經和五部律，都屬於這第一門。二，若從小乘、中乘、大乘三乘來說，則始終說三乘，利益三種根機，如《密跡經》等，屬於這第六門。三，若從一乘來說，則始終只為圓滿根機說法，達到圓滿的極致，如《華嚴經》等，其中不通小乘，又說九世包含前後，更無異說，屬於這第九第十兩門，都是《華嚴經》，但因果分為兩門。然而這三類是依據此世根性已定的人，常聞如上一類之法，所以佛所演說各通始終，更無前後。三，攝末歸本門，依據《無量義經》，最初說小乘，其次說中乘，最後說大乘，所以《法華經》也說：『初轉四諦，深密妙智』，雖然前後二時三一不同，都是先小后大，將這第二第三兩門歸為三時，指的就是這兩部經。四，本末無礙門，是指最初舉照山王之極，說明沒有根本就無法垂示末端，後來顯示歸於大海的異流，說明沒有末端就無法歸於根本。
【English Translation】 English version:
Due to the shifting of locations, different times, gradual guidance, and varying capacities of beings, the Buddha's teachings have beginnings, ends, and differences.
Or it may take from three seven-day periods (twenty-one days) to a year to understand.
Explanation: 'Or after three seven-day periods, the teachings are given,' as the Lotus Sutra says: 'I first attained enlightenment under the Bodhi tree, and also walked around the tree, contemplating this matter for three seven-day periods, even as the Buddhas have spoken, I also followed and practiced.' Having contemplated this matter, I then went to Varanasi and used expedient means to preach to the five bhikshus (monks). Since then, the differences in time, such as six or seven periods, are only to accommodate the perceptions and understanding of beings.
From these teachings, the rest can be inferred.
Explanation: Concluding that the differences between beginning and end are according to the circumstances.
Seventh, deciding on the meaning, and even distinguishing the meaning.
Explanation: These ten doors are precisely to clarify the order of the Tathagata's (如來) teaching methods, which are the same as the four doors (diction, citation) of the Great Commentary, but the opening, closing, and order are different. One can try to distinguish them: The first four doors are: 1. Simultaneous Beginning and End Door, 2. Relying on the Beginning to Arise the End Door, 3. Gathering the End to Return to the Beginning Door, 4. Unobstructed Beginning and End Door. The first door covers four situations. That text says: 'Beginning and end are of one kind, each without different teachings,' but there are three situations: 1. If in the Hinayana (小乘) , then first converting Kaundinya (憍陳如), and last converting Subhadra (須跋陀羅), and in between only speaking of small benefits, such as the Four Agamas (四阿含經) and the Five Vinayas (五部律), all belong to this first door. 2. If speaking from the three vehicles of Hinayana, Mahayana (中乘), and Ekayana (大乘), then speaking of the three vehicles from beginning to end, benefiting the three kinds of capacities, such as the Secret Traces Sutra (密跡經), etc., belong to this sixth door. 3. If speaking from the One Vehicle, then only speaking for the perfect capacity from beginning to end, reaching the ultimate perfection, such as the Avatamsaka Sutra (華嚴經), etc., which does not include the Hinayana, and also says that nine ages encompass the beginning and end, without different teachings, belong to these ninth and tenth doors, which are all the Avatamsaka Sutra, but cause and effect are divided into two doors. However, these three categories are based on those whose capacities in this world are fixed, who often hear the same kind of Dharma (法), so the Buddha's teachings all connect the beginning and end, without before and after. 3. Gathering the End to Return to the Beginning Door, according to the Infinite Meaning Sutra (無量義經), first speaking of the Hinayana, then speaking of the Mahayana, and finally speaking of the Ekayana, so the Lotus Sutra also says: 'First turning the Four Noble Truths (四諦), profound and subtle wisdom,' although the three and one are different in the two times before and after, they are all first small and then large, and these second and third doors are classified as three times, referring to these two sutras. 4. Unobstructed Beginning and End Door, refers to initially raising the extreme of illuminating the mountain king, explaining that without the root, there is no way to show the end, and later showing the different streams returning to the great sea, explaining that without the end, there is no way to return to the root.
本末交映與奪相資方為攝生之善巧矣是故通論總有五位一根本一乘如華嚴經二密意小乘三密意大乘四顯了三乘上三如深密五破異一乘如法華正攝此中第七第八兩門雖入同參別之異皆法華故兼收二三以指上三如深密故亦收后二指華嚴故也其第二依本起末門此有五類謂初為菩薩說大二為緣覺三為聲聞四為善根眾生五為邪定如出現品日照高山及三千初成喻中廣辨其相皆明先大后小約法名從本起末以於一佛乘分別說三故十八本二皆大乘出故約機各是一類之機非約一機前後大小此卻攝前第六教起前後中稱法本教與逐機末教故上文疏中約此義說矣此上四門是賢首立但攝此中八門辨教起前後中二門亦成於十其有四五二門彼不攝者故清涼於四門之後傍收異義以顯玄奧更足六門五隨機不定門六顯密同時門七一時頓演門八寂寞無言門九該通三際門十重重無盡門總成於十故彼第八寂寞無言門云從初得道乃至涅槃不說一句卻收此中第四第五二門何以故指經義相悉皆同故皆云彼攝者為克體相收故此義細詳方見吾祖判教化法化儀廣大周悉矣。
一或有眾至大乘者是。
釋曰從初得道迄至涅槃同此類教則初度陳如后度須䟦中間亦唯說小益小如四阿含經及五部律言於此世中者揀濫也恐有執言小乘始終定者豈非定性聲聞故今云於此世中非約一
人耳世間聞一類之法以容轉根器故故非定性亦非通收不定性人但要約一世一類定者耳。
二或有眾生至等說者是。
釋曰此上二門皆從小入大前門同妙智經次門同深密經故大疏云深密妙智雖復二時三一不同皆先小后大法華亦云昔于波羅奈轉四轉法輪分別說諸法五眾之生滅今復轉最妙無上法輪是則二門通有三位一密意小乘二密意大乘三顯了三乘前門具二後門具三皆攝末歸本也。
四或有眾生至為究竟者是。
釋曰謂諸菩薩以無二遣二則是以言顯法似有不二可說便是對二明不二非絕待也文殊以言遣言明無不二可說令亡言會旨並墮言詮故屬於漸未為究竟維摩詰以無言顯理謂本自無言不須更遣方是于頓故為究竟。
五或有眾生至具足多聞等。
釋曰機性既異化儀亦殊如楞伽經說者第三經云大慧白佛言如世尊所說我從某夜得最正覺乃至某夜入般涅槃于其中間不說一字涅槃等者等大般若彼經四百二十五云我從成道已來不說一字汝亦不聞思益第三云如佛所說汝等集會當行二事若聖說法若聖默然何謂說法何謂默然答言善男子因四念處而有所說名聖說法於一切法無所憶念名聖默然斯正說時心契法理則不說也時非緘口名不說耳此上二門雖從漸入頓與頓悟之殊皆宗頓旨離言故屬第八寂寞無言門。
【現代漢語翻譯】 現代漢語譯本 人耳在世間聽聞同一類法，是爲了適應不同根器的眾生，所以並非是固定不變的，也不是普遍適用於所有不確定根性的人，只是針對某一世、某一類確定根性的人而言。
『二或有眾生至等說者是』，說的是這個道理。
解釋：以上兩類方法都是從小乘進入大乘。第一種方法與《妙智經》（妙智經，Mahamati Sutra）相同，第二種方法與《深密經》（深密經，Samdhinirmocana Sutra）相同。所以《大疏》中說，《深密經》和《妙智經》雖然在時間和教義上有二時、三一的不同，但都是先講小乘后講大乘。《法華經》（法華經，Lotus Sutra）也說，過去在波羅奈（波羅奈，Varanasi）轉四轉法輪（四轉法輪，Four Noble Truths），分別解說諸法的五蘊（五蘊，Skandhas）生滅，現在又轉最微妙無上的法輪。因此，這兩種方法都包含三個階段：一是密意小乘，二是密意大乘，三是顯了三乘，最終都是攝末歸本。
『四或有眾生至為究竟者是』，說的是這個道理。
解釋：指的是諸位菩薩用『無二』來遣除『二』，實際上是用言語來顯現佛法。似乎存在可以用言語表達的『不二』，實際上是針對『二』來闡明『不二』，並非是絕對的『不二』。文殊菩薩（文殊菩薩，Manjusri Bodhisattva）用言語遣除言語，表明沒有不能用言語表達的『不二』，使人忘卻言語而領會宗旨，但仍然落入言語的範疇，因此屬於漸悟，尚未達到究竟。維摩詰（維摩詰，Vimalakirti）用無言來顯現真理，認為本來就沒有言語，不需要再去遣除，這才是頓悟，所以是究竟。
『五或有眾生至具足多聞等』，說的是這個道理。
解釋：眾生的根器不同，教化的方式也不同。如《楞伽經》（楞伽經，Lankavatara Sutra）所說，第三經中說，大慧菩薩（大慧菩薩，Mahamati Bodhisattva）對佛說，正如世尊所說，我從某夜證得最正覺，乃至某夜入般涅槃，在這期間沒有說過一個字。《涅槃經》（涅槃經，Nirvana Sutra）等同於《大般若經》（大般若經，Mahaprajnaparamita Sutra）第四百二十五卷所說，我從成道以來，沒有說過一個字，你們也沒有聽見。《思益經》（思益經，Vimalakirti Nirdesa Sutra）第三卷說，如佛所說，你們應當奉行兩件事，要麼聖人說法，要麼聖人默然。什麼是說法？什麼是默然？回答說，善男子，因為四念處（四念處，Four Foundations of Mindfulness）而有所說，名為聖人說法；對於一切法沒有憶念，名為聖人默然。這正是說法之時，內心契合法理，所以才不說。不是閉口不言，就叫做不說。以上兩種方法雖然是從漸悟進入頓悟，但與頓悟的不同之處在於，都是以頓悟的宗旨為宗，遠離言語，因此屬於第八寂寞無言門。
【English Translation】 English version The human ear in this world hears a certain type of Dharma (Dharma, law/teachings) to accommodate beings of different capacities. Therefore, it is not fixed, nor is it universally applicable to all beings of uncertain nature. It is only for those of a certain nature in a certain lifetime.
'Two, or there are sentient beings, etc.,' refers to this principle.
Explanation: The above two methods both enter the Great Vehicle from the Small Vehicle. The first method is the same as the Mahamati Sutra (Mahamati Sutra, Sutra of the Great Wisdom), and the second method is the same as the Samdhinirmocana Sutra (Samdhinirmocana Sutra, Sutra Unraveling the Thought). Therefore, the Great Commentary says that although the Samdhinirmocana Sutra and the Mahamati Sutra differ in time and doctrine with the 'two times' and 'three-one' distinctions, they both first teach the Small Vehicle and then the Great Vehicle. The Lotus Sutra (Lotus Sutra, Saddharma Puṇḍarīka Sūtra) also says that in the past, in Varanasi (Varanasi, a city in India), the Four Noble Truths (Four Noble Truths, the first sermon of the Buddha) were taught, explaining the arising and ceasing of the five aggregates (Skandhas, the five aggregates of existence) of all dharmas. Now, the most subtle and unsurpassed Dharma wheel is turned again. Therefore, these two methods both contain three stages: first, the Small Vehicle with hidden meaning; second, the Great Vehicle with hidden meaning; and third, the Three Vehicles with explicit meaning, all ultimately returning to the origin.
'Four, or there are sentient beings, etc., for whom it is ultimate,' refers to this principle.
Explanation: It refers to the Bodhisattvas (Bodhisattvas, beings on the path to Buddhahood) who use 'non-duality' to eliminate 'duality,' which is actually using words to reveal the Dharma. It seems that there is 'non-duality' that can be expressed in words, but it is actually clarifying 'non-duality' in relation to 'duality,' and it is not absolute 'non-duality.' Manjusri Bodhisattva (Manjusri Bodhisattva, the Bodhisattva of Wisdom) uses words to eliminate words, indicating that there is no 'non-duality' that cannot be expressed in words, causing people to forget words and understand the purpose, but it still falls into the category of words, so it belongs to gradual enlightenment and has not yet reached the ultimate. Vimalakirti (Vimalakirti, a wise lay Buddhist) uses non-words to reveal the truth, believing that there are originally no words and there is no need to eliminate them further, which is sudden enlightenment, so it is ultimate.
'Five, or there are sentient beings, etc., who are fully endowed with much learning, etc.,' refers to this principle.
Explanation: Since the capacities of sentient beings are different, the methods of teaching are also different. As the Lankavatara Sutra (Lankavatara Sutra, Sutra of the Descent into Lanka) says, the third sutra says that Mahamati Bodhisattva (Mahamati Bodhisattva, a Bodhisattva) said to the Buddha, 'As the World Honored One said, from the night I attained the most perfect enlightenment until the night I entered Nirvana (Nirvana, liberation from suffering), I did not say a single word during that time.' The Nirvana Sutra (Nirvana Sutra, Sutra of the Great Passing) is the same as the 425th fascicle of the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra, Great Perfection of Wisdom Sutra), which says, 'Since I attained the Way, I have not said a single word, and you have not heard it.' The third volume of the Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra, Sutra Spoken by Vimalakirti) says, 'As the Buddha said, you should practice two things: either a sage speaks the Dharma, or a sage remains silent. What is speaking the Dharma? What is silence?' The answer is, 'Good man, speaking based on the Four Foundations of Mindfulness (Four Foundations of Mindfulness, the foundations of Buddhist practice) is called a sage speaking the Dharma; having no recollection of all dharmas is called a sage remaining silent.' This is precisely the time when speaking the Dharma, the mind is in accordance with the principles of the Dharma, so there is no speaking. It is not closing the mouth and not speaking, which is called not speaking. Although the above two methods enter sudden enlightenment from gradual enlightenment, the difference from sudden enlightenment is that they all take the purpose of sudden enlightenment as their principle and are far from words, so they belong to the eighth gate of silent and speechless.
六或有眾生至經說者是。
釋曰始終說三通益三機如密跡力士經者經說佛初成道竟七日思惟已即于鹿苑中以眾寶等莊嚴法座廣集三乘眾為轉法輪廣益三乘眾得大小等果及大品經者經云佛初在鹿野轉四諦法輪無量眾生髮聲聞心無量眾生髮獨覺心無量眾生髮菩提心等始終一類更無異說此亦本末同時門也。
七或有眾生至同時說者等。
釋曰本末無礙門也即是至阿含施設謂初舉山王之極說明非本無以垂末也是故至如會三歸一等謂后顯歸大海之異流明非末無以歸本故本末交映與奪相資方為攝生之善巧矣又如上所引等者亦是從本流末但闕攝末歸本故別成一義耳阿含此云教也。
八或有眾生至如作會三歸一等。
釋曰文云堪可進入別教一乘后卻結云如法同教說者豈不前後相違耶答曰此乃由三乘根調諫既久故法華會三歸一故結云如法華同教以同參別以別該同故云堪可進入別教一乘此門躡前第七而來七但入同此方參別是故亦屬本末無礙門收然上二門通論總有五位一根本一乘如華嚴經二密意小乘三密意大乘四顯了三乘上三如深密五破異一乘如法華為彼所目者教義全虧故。
九或有眾生至及解行處說。
釋曰亦本來同時門中第三位若約一乘則始終唯為圓機說于圓極如華嚴等其中不通小乘故云
【現代漢語翻譯】 現代漢語譯本 六、或者有眾生通過經文的講述而得度。
解釋：從始至終都在講述，同時利益三種根器的眾生，例如《密跡金剛力士經》。經中說，佛陀最初成道后，經過七天的思考，便在鹿野苑中用各種珍寶莊嚴法座，廣泛聚集聲聞乘、緣覺乘、菩薩乘的眾生，為他們轉法輪，廣泛利益三乘的眾生，使他們得到小乘、大乘等不同的果位。又如《大品般若經》，經中說，佛陀最初在鹿野苑轉四諦法輪，無數眾生髮起聲聞乘之心，無數眾生髮起緣覺乘之心，無數眾生髮起菩提心等等。從始至終都是同一類說法，沒有其他的說法，這也屬於本末同時門。
七、或者有眾生通過同時講述本末而得度。
解釋：這是本末無礙門。例如阿含經的施設，一開始就舉出須彌山王的高峻，說明沒有根本就無法垂示末端。所以說，例如會三歸一，在後面顯示歸於大海的不同支流，說明沒有末端就無法歸於根本。所以本末互相輝映，相互資助，才能成為攝受眾生的善巧方便。又如上面所引用的例子等等，也是從根本流向末端，只是缺少攝末歸本，所以另外成為一種意義。阿含（Āgama）的意思是教。
八、或者有眾生通過例如會三歸一等方式而得度。
解釋：經文中說，『堪可進入別教一乘』，後面卻總結說『如法華同教』，這難道不是前後矛盾嗎？回答是：這是由於三乘根性的眾生被調伏教化已經很久了，所以《法華經》會三歸一，因此總結說『如法華同教』，用相同的教義來參與別教，用別教來包含同教，所以說『堪可進入別教一乘』。這一門是緊接著前面的第七門而來，第七門只是進入相同的教義，這一門才參與別教，所以也屬於本末無礙門所包含。然而，以上兩門總共有五種層次：一、根本一乘，如《華嚴經》；二、密意小乘；三、密意大乘；四、顯了三乘，以上三種如《深密經》；五、破異一乘，如《法華經》，因為那些被《法華經》所破斥的對象，他們的教義完全虧損。
九、或者有眾生通過理解和修行之處的講述而得度。
解釋：這也是本來同時門中的第三種層次。如果按照一乘的觀點來看，那麼從始至終都是為圓滿根器的眾生講述圓滿的道理，例如《華嚴經》等，其中不包含小乘，所以說……
【English Translation】 English version Six, or there are sentient beings who are delivered through the exposition of the scriptures.
Explanation: From beginning to end, it is all about explaining and benefiting beings of three different capacities, such as the Mijijingang Lishi Jing (密跡金剛力士經) [Sutra of the Secret Traces Vajra Strongman]. The sutra says that after the Buddha initially attained enlightenment, after seven days of contemplation, he adorned the Dharma seat with various treasures in the Deer Park, widely gathered beings of the Śrāvakayāna (聲聞乘) [Vehicle of Hearers], Pratyekabuddhayāna (緣覺乘) [Vehicle of Solitary Buddhas], and Bodhisattvayāna (菩薩乘) [Bodhisattva Vehicle], turned the Dharma wheel for them, and widely benefited the beings of the three vehicles, enabling them to attain different fruits such as the Small Vehicle and the Great Vehicle. Another example is the Dapin Bore Jing (大品般若經) [Large Perfection of Wisdom Sutra], which says that when the Buddha first turned the Four Noble Truths Dharma wheel in the Deer Park, countless beings aroused the mind of the Śrāvakayāna, countless beings aroused the mind of the Pratyekabuddhayāna, and countless beings aroused the Bodhi mind, and so on. From beginning to end, it is the same kind of teaching, without any other teachings. This also belongs to the simultaneous beginning and end gate.
Seven, or there are sentient beings who are delivered through the simultaneous exposition of the beginning and the end.
Explanation: This is the unobstructed beginning and end gate. For example, the establishment of the Āgama (阿含) [collection of early Buddhist texts] initially mentions the extreme height of Mount Sumeru, explaining that without the beginning, there is no way to show the end. Therefore, for example, the convergence of the three vehicles into one, later showing the different streams flowing into the great ocean, explains that without the end, there is no way to return to the beginning. Therefore, the beginning and the end reflect each other, and mutually assist each other, in order to become a skillful means of gathering sentient beings. Also, the examples cited above, etc., are also flowing from the beginning to the end, but lack the gathering of the end back to the beginning, so they become a separate meaning. Āgama (阿含) means teaching.
Eight, or there are sentient beings who are delivered through methods such as the convergence of the three vehicles into one.
Explanation: The text says, 'It is worthy to enter the distinct teaching of the One Vehicle,' but then concludes, 'Like the Dharma Flower Sutra, the same teaching.' Isn't this contradictory? The answer is: This is because the beings of the three vehicles have been tamed and taught for a long time, so the Lotus Sutra (法華經) [Dharma Flower Sutra] converges the three vehicles into one, therefore it concludes, 'Like the Lotus Sutra, the same teaching,' using the same teachings to participate in the distinct teaching, and using the distinct teaching to encompass the same teaching, therefore it says, 'It is worthy to enter the distinct teaching of the One Vehicle.' This gate follows the preceding seventh gate, the seventh gate only enters the same teaching, this gate participates in the distinct teaching, so it also belongs to the unobstructed beginning and end gate. However, the above two gates have a total of five levels: One, the fundamental One Vehicle, such as the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra]; Two, the secret meaning Small Vehicle; Three, the secret meaning Great Vehicle; Four, the manifest Three Vehicles, the above three are like the Samdhinirmocana Sutra (深密經) [Explanation of the Profound Secrets Sutra]; Five, the breaking of the different One Vehicle, such as the Lotus Sutra, because those who are refuted by the Lotus Sutra, their teachings are completely deficient.
Nine, or there are sentient beings who are delivered through the exposition of the place of understanding and practice.
Explanation: This is also the third level in the originally simultaneous gate. If viewed from the perspective of the One Vehicle, then from beginning to end, it is only explaining the perfect principle to beings of perfect capacity, such as the Avatamsaka Sutra, etc., which does not include the Small Vehicle, so it says...
本來不見說三乘小乘等復說九世該於前後故云自在演說無盡等此約普賢教分者謂緣起因門普賢融通境界也見聞及解行者解行生與見聞生余義前文累釋。
十或有眾生至余可準知。
釋曰此亦本末同時門中第三一乘位也但前門約見聞解行二生此約證入則觀果海難思因果圓融炳然齊現併爲別教一乘耳性海隨緣者謂性起一多之緣更無異事者併爲德用故是故諸教等者就此門中緣起亦成性起故難思而不可說也此上十門起亦有緒初小乘定性次回小入大大屬於權回權入實實通於漸回漸入頓頓由帶漸然後頓悟幽靈未免形對三乘故列三乘定性次之遂乃會三歸同以同參別別因具足別果圓彰起意既然未審以此十門化儀對於化法五教通局如何答曰或一門而具多教則門通而教局或一教而具多門則教通而門局是以化儀約通相從始既終或無異說化法約別相指法逗機隨根悟入若約喻者化儀如醫方化法如良藥準以思之。
第八施設異相至何者十異。
釋曰標章總徴也然相依法現法既融通相非一準故曰繁多總其機要為此十門十十圓收故顯無盡便揀三乘事儀定相耳。
一者時異至及聖處說也。
釋曰若據心冥至道混一古今法界無生本亡時分今以無時之時以顯一乘三乘之時異也猶如日出喻初時先照高山喻被上機等者更等余
【現代漢語翻譯】 現代漢語譯本 本來沒有說三乘（Śrāyāna，聲聞乘、緣覺乘、菩薩乘）、小乘（Hīnayāna，小乘佛教）等等的說法，又說九世（過去、現在、未來各有三世）涵蓋前後，所以說自在演說沒有窮盡等等。這是從普賢（Samantabhadra）教分來說的，指的是緣起因門，普賢融通的境界。見聞以及解行，解行生與見聞生，其餘的意義在前面的文章中已經多次解釋。
十、或者有眾生乃至其餘可以類推得知。
解釋：這也是本末同時門中的第三，一乘（Ekāyana，唯一佛乘）的地位。只是前面的門是從見聞解行二生來說，這裡是從證入來說，那麼觀果海難以思議，因果圓融明顯地同時顯現，並作為別教一乘。性海隨緣，指的是性起一多之緣，更沒有其他的事情，都作為德用。所以說諸教等等，就這個門中，緣起也成為性起，所以難以思議而不可說。以上十門，起也有頭緒，最初小乘定性，其次小入大，大屬於權，回權入實，實通於漸，回漸入頓，頓由帶漸，然後頓悟幽靈，未免形成對三乘的對待，所以排列三乘定性在前面，於是會三歸同，以同參別，別因具足，別果圓滿彰顯，起意既然如此。不知道用這十門化儀對於化法五教（小乘教、大乘始教、大乘終教、頓教、圓教）的通局如何？回答說：或者一門而具有多教，那麼門通而教局；或者一教而具有多門，那麼教通而門局。因此化儀從通相來說，從開始到結束沒有不同的說法；化法從別相來說，指法逗機，隨根悟入。如果用比喻來說，化儀如醫方，化法如良藥，以此類推。
第八、施設異相乃至何者十異。
解釋：這是標明章節，總的提問。然而相依法顯現，法既然融通，相不是唯一的標準，所以說繁多。總的來說，機要為此十門，十十圓滿收攝，所以顯現無盡，就揀擇三乘的事儀定相。
一、時異乃至及聖處說。
解釋：如果根據心冥至道，混一古今，法界無生，本來沒有時間的分界，現在用沒有時間的時間來顯現一乘，三乘的時間差異。猶如日出，比喻最初時先照高山，比喻被上機等等，更等其餘。
【English Translation】 English version Originally, there was no talk of the Three Vehicles (Śrāyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Hīnayāna (Small Vehicle Buddhism), etc. Furthermore, it is said that the Nine Worlds (past, present, and future each having three worlds) encompass before and after, hence the saying 'unrestricted exposition without end,' etc. This is spoken from the perspective of the Samantabhadra (Universal Worthy) teaching, referring to the gate of dependent origination, the all-encompassing realm of Samantabhadra. 'Seeing and hearing, as well as understanding and practice,' 'understanding and practice arising' and 'seeing and hearing arising,' the remaining meanings have been repeatedly explained in previous texts.
- Or there are sentient beings, and the rest can be inferred accordingly.
Explanation: This is also the third in the Gate of Simultaneous Root and Branch, the position of the One Vehicle (Ekāyana, the single Buddha Vehicle). However, the previous gate spoke from the perspective of 'seeing and hearing, understanding and practice arising,' while this speaks from the perspective of realization and entry. Then, contemplating the ocean of fruition is inconceivable, the perfect fusion of cause and effect manifestly appearing simultaneously, and serving as a distinct teaching of the One Vehicle. 'The nature-sea follows conditions,' referring to the nature arising from the conditions of one and many, with no other matters, all serving as virtuous functions. Therefore, it is said 'the various teachings,' etc. Within this gate, dependent origination also becomes nature arising, hence it is inconceivable and cannot be spoken. The above ten gates, the arising also has a sequence. Initially, the Small Vehicle is fixed in nature, then the Small enters the Great, the Great belongs to the provisional, returning from the provisional to enter the real, the real pervades the gradual, returning from the gradual to enter the sudden, the sudden arises from carrying the gradual, and then sudden enlightenment of the subtle and mysterious inevitably forms a duality with the Three Vehicles. Therefore, arranging the fixed nature of the Three Vehicles in front, then converging the Three to return to the same, using the same to participate in the distinct, the distinct cause being complete, the distinct fruit being perfectly manifested, the intention of arising is thus. It is not known how to use these ten gates of transformative means in relation to the five teachings (Small Vehicle Teaching, Initial Great Vehicle Teaching, Final Great Vehicle Teaching, Sudden Teaching, Perfect Teaching) of transformative Dharma, their universality and limitations? The answer is: perhaps one gate possesses multiple teachings, then the gate is universal but the teaching is limited; or one teaching possesses multiple gates, then the teaching is universal but the gate is limited. Therefore, transformative means are spoken from the perspective of the universal aspect, from beginning to end there is no different saying; transformative Dharma is spoken from the perspective of the distinct aspect, pointing to the Dharma that accords with the capacity, enlightenment and entry following the roots. If using a metaphor, transformative means are like a medical prescription, transformative Dharma is like good medicine, infer accordingly.
- Establishing different characteristics, up to 'What are the ten differences?'
Explanation: This is marking the chapter, a general inquiry. However, characteristics manifest according to the Dharma, since the Dharma is all-encompassing, the characteristics are not the only standard, hence it is said 'numerous.' Generally speaking, the key points are these ten gates, ten times ten perfectly encompassing, hence manifesting the inexhaustible, then selecting the fixed characteristics of the affairs and rituals of the Three Vehicles.
- Difference in time, up to 'and spoken in a sacred place.'
Explanation: If according to the mind merging with the ultimate path, unifying the ancient and modern, the Dharma realm is without arising, originally there is no division of time, now using the time without time to manifest the One Vehicle, the difference in time of the Three Vehicles. Like the rising sun, a metaphor for the initial time first illuminating the high mountains, a metaphor for being received by those of superior capacity, etc., and so on.
文謂次照黑山平原等卻屬三乘之喻故此不引此示法勝者一乘殊特高妙法故在初時即第二七日及勝處說者不離覺樹稱所證而極說也。
若爾何故至一切劫等也。
釋曰若爾下躡上論文在初時勝說也思惟因緣行者據受法樂觀機而答釋也又此即是時因陀羅網等者亦通伏難恐彼難云況大經無涯之說念劫圓融何局第二七日耶故此通云耳欲明時因陀羅網之相具有十時初唯一念二盡七日三遍三際四攝同類劫五收異類劫六以念攝劫七劫念重收八異類界時九彼此相入十以本收末於此十時恒演此經又此十種隨一圓收重重無盡故云時因陀羅網等即攝一切時若前若后三乘等不爾者時劫不融故時不定故者或三七日或六七日或一年等隨見聞故。
二者處異至一切處等。
釋曰夫智窮真際能所兩亡假說依真而非國土況真非事外不壞所依以上無時之時遍非處之處故論處異要在蓮華藏界則華能含實故云藏類依中含正耳眾寶莊嚴菩提樹下者謂菩提樹摩尼為干寶葉扶疏等則攝七處八會者謂此閻浮七處八會而周法界故攝人間三處天上四處故七晉經但有八會若約唐經則菩提場一處為能攝餘八會為所攝不動道樹遍升六天等者六慾天也謂此舍那法界身云無障礙故常在此處即他處故遠在他方恒住此故身不分異亦非一故同時異處一身圓滿皆全現故
【現代漢語翻譯】 現代漢語譯本： 文中所說的次照黑山平原等，都屬於三乘教法的比喻，因此這裡不引用。這表明佛陀所說的法勝過其他教法，是一乘教法，殊勝而高妙。因此，在最初，也就是第二個七日，以及殊勝之處說法時，佛陀不離開覺樹（Bodhi tree，證悟之樹），稱揚自己所證悟的境界，並極盡詳盡地解說。
如果這樣說，那麼為什麼又說到『至一切劫』（to all kalpas，到一切劫）呢？
解釋說：『若爾下』是承接上文，說明在最初時殊勝的說法。『思惟因緣行者』（those who contemplate conditions，思維因緣的修行者）是根據接受佛法者的樂觀根機而回答解釋的。而且，這裡所說的『時因陀羅網等』（time Indra's net，時間因陀羅網）也通用於反駁對方的詰難，恐怕對方會質疑說：『況且《大方廣佛華嚴經》（Avatamsaka Sutra）中無邊無際的說法，念劫圓融，怎麼會侷限於第二個七日呢？』因此這裡通盤解釋說。想要說明時間因陀羅網的相狀，具有十種時間：第一，唯一念；第二，盡七日；第三，遍三際（past, present, and future，過去、現在、未來）；第四，攝同類劫；第五，收異類劫；第六，以念攝劫；第七，劫念重收；第八，異類界時；第九，彼此相入；第十，以本收末。在這十種時間裡，恒常演說此經。而且，這十種時間，無論哪一種，都圓滿地包含著重重無盡的意義，所以說『時因陀羅網等』，即是攝盡一切時間，無論先前還是後來。三乘教法等不是這樣，如果不是這樣，那麼時間長短就沒有定數，因為時間不定，或者三個七日，或者六個七日，或者一年等等，都是隨各人所見所聞而定。
第二，處所不同，乃至一切處等。
解釋說：智慧窮盡真如之際，能所兩亡，只是假借言說，依據真如，而不是依據國土。況且真如並非在事相之外，不壞所依。以上所說的『無時之時』（timeless time，無時間的時間）遍及『非處之處』（non-place place，非處所的處所）。所以說處所不同，關鍵在於蓮華藏世界（Lotus Treasury World，蓮花藏世界），因為蓮花能夠包含果實，所以說『藏』是類似於『依』，其中包含著正法。『眾寶莊嚴菩提樹下』（under the Bodhi tree adorned with many jewels，眾寶莊嚴的菩提樹下）是指菩提樹以摩尼寶珠為樹幹，寶葉扶疏等等，這就攝盡了七處八會（seven locations and eight assemblies，七處八會），也就是說，這閻浮提（Jambudvipa，南贍部洲）的七處八會周遍法界，因此攝盡了人間三處，天上四處。所以《晉譯華嚴經》只有八會，如果按照《唐譯華嚴經》，那麼菩提場一處就能攝盡其餘八會。『不動道樹遍升六天等』（the immovable Bodhi tree ascends throughout the six heavens，不動的菩提樹遍升六慾天）中的六天是指六慾天。意思是說，這盧舍那佛（Vairocana，毗盧遮那佛）的法界身云沒有障礙，所以常在此處，即在他處，因此遠在他方，恒常住在此處，所以身體不分異，也不是單一的，同時在不同的地方，一身圓滿，全部顯現。
【English Translation】 English version: The text refers to places like the Cizhao Black Mountain Plain, which are metaphors belonging to the Three Vehicles (Triyana). Therefore, they are not cited here. This indicates that the Dharma taught by the Buddha surpasses other teachings and is the One Vehicle (Ekayana), which is supremely profound and wonderful. Thus, in the beginning, which is the second seven days, and when teaching at auspicious places, the Buddha does not leave the Bodhi tree (the tree of enlightenment), praising the state he has realized and explaining it in great detail.
If that is the case, then why is it said 'to all kalpas'?
The explanation is: 'Ruò ěr xià' (若爾下) connects to the previous text, explaining the auspicious teachings at the beginning. 'Those who contemplate conditions' (思惟因緣行者) answer and explain based on the optimistic faculties of those who receive the Dharma. Moreover, the 'time Indra's net' (時因陀羅網) here also serves to refute the opponent's challenge, fearing that the opponent might question: 'Furthermore, the immeasurable teachings in the Avatamsaka Sutra (大方廣佛華嚴經), with the fusion of thoughts and kalpas, how can it be limited to the second seven days?' Therefore, this is explained comprehensively. It aims to illustrate the characteristics of the time Indra's net, which has ten aspects of time: first, a single thought; second, the end of seven days; third, pervading the three times (past, present, and future); fourth, encompassing similar kalpas; fifth, collecting dissimilar kalpas; sixth, encompassing kalpas with thoughts; seventh, re-collecting kalpas and thoughts; eighth, the time of dissimilar realms; ninth, mutual entry; tenth, collecting the end with the origin. In these ten times, this sutra is constantly expounded. Moreover, each of these ten times fully contains endless meanings, so it is said 'time Indra's net,' which encompasses all times, whether earlier or later. The Three Vehicles and so on are not like this; if they were, the length of time would be uncertain, because time is not fixed, either three seven days, or six seven days, or one year, etc., depending on what each person sees and hears.
Second, the difference in location, up to all places, etc.
The explanation is: When wisdom exhausts the realm of Suchness, the subject and object both vanish. It is only a provisional expression, based on Suchness, not based on lands. Moreover, Suchness is not outside of phenomena, not destroying what it relies on. The 'timeless time' mentioned above pervades the 'non-place place.' Therefore, the difference in location lies in the Lotus Treasury World, because the lotus can contain the fruit, so 'treasury' is similar to 'reliance,' containing the correct Dharma within it. 'Under the Bodhi tree adorned with many jewels' refers to the Bodhi tree with mani jewels as its trunk, and precious leaves flourishing, etc. This encompasses the seven locations and eight assemblies, meaning that the seven locations and eight assemblies of Jambudvipa pervade the Dharma realm, thus encompassing three places in the human realm and four places in the heavens. Therefore, the Jin translation of the Avatamsaka Sutra only has eight assemblies. If according to the Tang translation of the Avatamsaka Sutra, then the Bodhi field alone can encompass the remaining eight assemblies. 'The immovable Bodhi tree ascends throughout the six heavens' refers to the six desire heavens. It means that the Dharma body cloud of Vairocana Buddha has no obstacles, so it is always in this place, that is, in other places, therefore far away in other directions, constantly dwelling in this place, so the body is not divided, nor is it singular. Simultaneously in different places, the one body is complete and fully manifested.
又此華藏世界通因陀羅等者應具十處初此閻浮二週百億三盡十方四遍塵道五通異界六該別塵七歸華藏八重攝剎九猶帝網十餘佛同此上十處共為緣起舉一全收方見重重涉入如帝網之交光故須具十方明其相矣周側諸塵同第四遍塵道也三乘等在娑婆界者謂染凈不融故或曰華藏既能重重涉入豈容娑婆在外而不融通耶答感華藏者對娑婆而現華藏感娑婆者對華藏而現娑婆雖法本融通機性優劣故也。
問若爾何故至凈土中說耶。
釋曰躡上融通而難受用也。
答彼經但至余義準知。
釋曰彼經至受用土中分染凈也此三乘下約教相也若此華嚴下明染凈融通故不分內外之異十八種圓滿者謂如是顯示清凈佛土顯色圓滿形色圓滿份量圓滿方所圓滿因圓果滿圓滿主圓滿輔翼圓滿春屬圓滿任持圓滿事業圓滿攝益圓滿無畏圓滿住處圓滿路圓滿乘圓滿門圓滿依持圓滿。
三者主異至余義準知。
釋曰盧舍那此云光明遍照身智二光遍照法界故亦云廣大生息十身佛者融三世間以為十身及無盡三世間謂智證覺眾生器世間此三圓融故云無盡剎說者盧舍那品云諸寶羅網相加摩演佛音聲常不絕眾生說者彼品云以一切眾生言音入佛音聲法門教化一切說者以一切法中皆出聲說法故。
四者眾異至大小二眾等。
釋曰
【現代漢語翻譯】 現代漢語譯本： 再說這華藏世界通過因陀羅網等來體現，應該具備十個方面：第一，指此閻浮提（Jambudvipa，指我們所居住的這個世界）；第二，周遍百億世界；第三，窮盡十方；第四，周遍塵道；第五，通達異界；第六，包含個別微塵；第七，歸於華藏世界；第八，重重攝入剎土；第九，猶如帝釋天之網；第十，其餘佛也同樣如此。以上十個方面共同作為緣起，舉出一個就全部收攝，才能看到重重涉入，如同帝釋天網的交相輝映，所以必須具備十方，才能明白它的相狀。周側的各個微塵，與第四個周遍塵道相同。三乘（Śrāvakayāna，Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）等在娑婆世界（Sahā，指我們所處的世界），是因為染凈不融合。所以有人說，華藏世界既然能夠重重涉入，怎麼能容許娑婆世界在外而不融合呢？回答是，感應華藏世界的人，是相對於娑婆世界而顯現華藏世界；感應娑婆世界的人，是相對於華藏世界而顯現娑婆世界。雖然法理上本來是融通的，但眾生的根器和性質有優劣的差別。
問：如果這樣，為什麼要在凈土中宣說呢？
釋：這是承接上面的融通而提出難以受用的疑問。
答：那部經只是說到其餘的意義，可以類推得知。
釋：那部經在受用土中區分染凈。這裡的三乘，是從教相上來說的。如果說這部《華嚴經》，是闡明染凈融通的，所以不區分內外之別。十八種圓滿，是指如是顯示清凈佛土，顯色圓滿、形色圓滿、份量圓滿、方所圓滿、因圓果滿、圓滿主圓滿、輔翼圓滿、眷屬圓滿、任持圓滿、事業圓滿、攝益圓滿、無畏圓滿、住處圓滿、路圓滿、乘圓滿、門圓滿、依持圓滿。
三者，主異，至於其餘的意義可以類推得知。
釋：盧舍那佛（Locana），這裡翻譯為光明遍照，他的身智二光遍照法界，所以也稱為廣大生息。十身佛，是融合三世間（眾生世間、器世間、智正覺世間）成為十身，以及無盡的三世間，包括智證覺世間、眾生世間、器世間，這三者圓融，所以稱為無盡。剎說，是指盧舍那品所說的，諸寶羅網相互交織，演奏出佛的音聲，常不間斷。眾生說，是指該品所說的，以一切眾生的言語音聲，進入佛的音聲法門，教化一切。教化一切，是指從一切法中都發出聲音說法。
四者，眾異，至於大小二眾等。
釋：
【English Translation】 English version: Furthermore, this Huazang World (Avataṃsaka, the Flower Ornament World) is manifested through the Indra's net (Indra's net, a metaphor for the interconnectedness of all phenomena) and others, and should possess ten aspects: First, it refers to this Jambudvipa (Jambudvipa, the continent where we live); second, it encompasses billions of worlds; third, it exhausts the ten directions; fourth, it pervades the dust realms; fifth, it penetrates different realms; sixth, it includes individual dust particles; seventh, it returns to the Huazang World; eighth, it repeatedly incorporates lands; ninth, it is like the net of Indra; tenth, other Buddhas are also the same. The above ten aspects together serve as the cause of arising, and grasping one encompasses all, so that one can see the layers of interpenetration, like the mutual reflection of Indra's net. Therefore, it must possess the ten directions to understand its appearance. The various dust particles on the periphery are the same as the fourth, pervading the dust realms. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) and others are in the Saha World (Sahā, the world we inhabit) because purity and defilement are not integrated. Therefore, some say that since the Huazang World can repeatedly interpenetrate, how can it allow the Saha World to be outside and not integrated? The answer is that those who perceive the Huazang World manifest the Huazang World in relation to the Saha World; those who perceive the Saha World manifest the Saha World in relation to the Huazang World. Although the Dharma is inherently integrated, the faculties and natures of beings have superior and inferior differences.
Question: If so, why is it preached in the Pure Land?
Explanation: This follows up on the above integration and raises the question of difficulty in benefiting from it.
Answer: That sutra only speaks of the remaining meanings, which can be inferred.
Explanation: That sutra distinguishes between purity and defilement in the Land of Enjoyment. The Three Vehicles here are discussed from the perspective of teachings. If this Avataṃsaka Sutra explains the integration of purity and defilement, then it does not distinguish between inner and outer. The eighteen kinds of perfection refer to the manifestation of the pure Buddha land, the perfection of manifest colors, the perfection of forms, the perfection of quantity, the perfection of location, the perfection of cause and effect, the perfection of the main entity, the perfection of supporting elements, the perfection of retinue, the perfection of upholding, the perfection of activities, the perfection of benefiting, the perfection of fearlessness, the perfection of dwelling place, the perfection of path, the perfection of vehicle, the perfection of gate, and the perfection of reliance.
Third, the difference in the main entity, as for the remaining meanings, can be inferred.
Explanation: Locana Buddha (Locana), here translated as 'light universally illuminating,' his body and wisdom light universally illuminate the Dharma realm, so he is also called 'vastly generating and multiplying.' The Ten Bodies of Buddha are the integration of the three realms (sentient beings realm, physical environment realm, and wisdom and enlightenment realm) into ten bodies, as well as the endless three realms, including the realm of wisdom and enlightenment, the realm of sentient beings, and the realm of the physical environment. These three are perfectly integrated, so it is called endless. 'Lands speaking' refers to what is said in the Locana chapter, that the nets of jewels intertwine and play the sound of the Buddha, which never ceases. 'Sentient beings speaking' refers to what is said in that chapter, that all the languages and sounds of sentient beings enter the Dharma gate of the Buddha's sound, teaching all. 'Teaching all' refers to the fact that from all dharmas, sounds emerge to preach the Dharma.
Fourth, the difference in the assembly, as for the large and small assemblies, etc.
Explanation:
眾異者嚴會眾也普賢等是同生眾有一諸神王眾是異生眾有三十九一一眾類各過世界微塵數等並是道力隨緣殊形異現俯同世間現隨類生身即是生世間之身莊嚴盧舍那佛大眾法會故云及佛境界中也不同三等眾此約引攝以大引小故列二眾也。
問若爾何故至聲聞眾耶。
釋曰躡前嚴會眾唯同異二眾並絕聲聞故異三乘及乎第九逝多林重閣會中卻有聲聞豈不前後相違耶故有斯問。
答彼中初列聲聞至故作是說也。
釋曰列此聲聞但是菩薩示現有其二意一寄對顯法如聾盲者彰其絕分警餘眾故二會外所攝六千比丘者知可迴心故亦通當機但是迴心羅漢與菩薩無殊未乖列眾耳。
五者所依異至后得智出。
釋曰謂此定體包含無外德用齊彰故一乘經依此而說三乘后得智出者謂依勝流真如出根本智從根本智出后得智從后得智流出三乘十二分教或更流出大悲心於大悲心中方流聲教。
六者說異至該通等也。
釋曰此方說等者如說性起品竟十方一一各有八十不可說百千億那由他佛剎微塵數菩薩同名普賢各從本國來此作證皆云我等佛所亦說此法與此不殊性起既爾余會余品例然故云多文多句亦皆遍等三乘等教無結通之文者蓋隨宜所談非通方之說也。
七者位異至余如下說。
釋曰聖人
【現代漢語翻譯】 現代漢語譯本 『眾異者嚴會眾也』，指的是普賢（Samantabhadra，大乘菩薩，象徵菩薩行愿）等是同生眾，而諸神王眾是異生眾。有三十九種，每一種類的數量都超過世界微塵數等等，他們都是憑藉佛的道力，隨著因緣而顯現出不同的形態，俯身來到世間，顯現出與各類眾生相同的身形，也就是生於世間的身形，來莊嚴盧舍那佛（Vairocana，報身佛，象徵光明遍照）的大眾法會，所以說是『及佛境界中也』，這與三等眾不同。這裡是就引導攝受而言，以大乘引導小乘，所以列出兩種眾。
問：如果這樣，為什麼會提到聲聞眾呢？
釋：因為前面所說的莊嚴法會眾，只有同生眾和異生眾兩種，沒有聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者），這與三乘不同。而且在第九逝多林（Jetavana，祇樹給孤獨園，佛陀常住的精舍）重閣會中卻有聲聞，這豈不是前後矛盾嗎？所以有這樣的疑問。
答：因為彼會中最初就列出了聲聞，所以才這樣說。
釋：列出這些聲聞，只是菩薩示現，其中有兩個用意：一是借對比來顯明佛法，就像聾子和瞎子一樣，彰顯出他們與法會其他眾生的不同，以此來警醒其餘的聽眾；二是會外所攝的六千比丘（bhikṣu，出家男眾），讓他們知道可以回心轉意。這也適用於當機眾，只是回心轉意的羅漢（Arhat，斷盡煩惱，證得解脫的聖者）與菩薩沒有區別，所以沒有違背列眾的原則。
五者，所依不同，直至后得智生起。
釋：意思是說，這個禪定之體包含一切，沒有內外之分，德用齊備彰顯，所以一乘經典依據此而說。三乘的后得智生起，是指依據殊勝的真如（Tathātā，事物的本然狀態）生起根本智，從根本智生起后得智，從后得智流出三乘十二分教，或者更流出大悲心，在大悲心中才流出聲教。
六者，說法不同，直至該通等等。
釋：此方所說的『等等』，例如在《性起品》說完之後，十方每一方都有八十不可說百千億那由他佛剎微塵數菩薩，他們都同名普賢，各自從自己的國度來到這裡作證，都說『我等佛所亦說此法，與此沒有什麼不同』。既然《性起品》如此，其餘的法會和品也一樣。所以說多文多句，也都是普遍平等的。三乘等等的教法沒有總結貫通的文字，大概是隨順時宜所談，不是普遍通用的說法。
七者，位次不同，直至其餘如下文所說。
釋：聖人
【English Translation】 English version '眾異者嚴會眾也' refers to Samantabhadra (普賢, a Mahayana bodhisattva symbolizing the practice and vows of bodhisattvas) and others as the assembly of those born together, while the assembly of various divine kings are the assembly of those born differently. There are thirty-nine types, each with a number exceeding the dust motes of countless worlds, all manifesting different forms according to conditions through the power of the Buddha's path, humbly descending to the world, appearing in forms similar to various beings, that is, born in the world, to adorn the great assembly and Dharma gathering of Vairocana Buddha (盧舍那佛, the Sambhogakaya Buddha, symbolizing the pervasive light), hence it is said 'and in the Buddha's realm.' This is different from the three types of assemblies. Here, it refers to guiding and embracing, using the Great Vehicle to guide the Small Vehicle, hence listing two types of assemblies.
Question: If so, why is the Śrāvaka (聲聞, one who attains enlightenment by hearing the Buddha's teachings) assembly mentioned?
Explanation: Because the aforementioned adorned assembly only has the two types of assemblies, those born together and those born differently, without Śrāvakas, which is different from the Three Vehicles. Moreover, in the ninth Jetavana (逝多林, the Jetavana Grove, a monastery where the Buddha often stayed) heavy pavilion assembly, there are Śrāvakas. Isn't this contradictory? Hence this question.
Answer: Because Śrāvakas were initially listed in that assembly, hence this explanation.
Explanation: Listing these Śrāvakas is merely a manifestation by the bodhisattvas, with two intentions: first, to highlight the Dharma through contrast, like the deaf and blind, emphasizing their distinctiveness from the rest of the assembly, thereby alerting the remaining listeners; second, for the six thousand bhikṣus (比丘, ordained male monastics) gathered outside the assembly, to let them know that they can turn their minds back. This also applies to those who are ready to receive the teachings, but the Arhats (羅漢, enlightened beings who have eradicated afflictions and attained liberation) who turn their minds back are no different from bodhisattvas, so it does not violate the principle of listing the assembly.
Fifth, the reliance is different, until the subsequent wisdom arises.
Explanation: It means that this samadhi (禪定, meditative state) body encompasses everything, without inside or outside, virtues and functions are equally manifest, hence the One Vehicle scriptures are based on this. The subsequent wisdom of the Three Vehicles arises, referring to the fundamental wisdom arising based on the excellent Suchness (真如, the true nature of things), from the fundamental wisdom arises the subsequent wisdom, from the subsequent wisdom flows the Three Vehicles' twelve divisions of teachings, or even flows out great compassion, and only from great compassion does the teaching of the voice flow out.
Sixth, the teachings are different, until they encompass and connect, etc.
Explanation: The 'etc.' mentioned here, for example, after the 'Chapter on the Arising of Nature' is finished, in each of the ten directions, there are eighty unspeakable hundreds of thousands of billions of nayutas of Buddha lands' dust mote number of bodhisattvas, all with the same name Samantabhadra, each coming from their own country to testify here, all saying 'In our Buddha's place, this Dharma is also spoken, and it is no different from this.' Since the 'Chapter on the Arising of Nature' is like this, the remaining assemblies and chapters are the same. Therefore, it is said that many texts and many sentences are all universally equal. The teachings of the Three Vehicles, etc., do not have texts that summarize and connect, probably because they are spoken according to the occasion, not universally applicable teachings.
Seventh, the positions are different, until the rest is explained below.
Explanation: Sages
之大寶曰位若無此位行無成故此有二種一行布門立位差別故云上下二圓融門一位即攝一切位故云皆齊仍一一位中攝一切位然有二門一諸位相是門則一切位是一位故十信滿處即便成佛二諸位相資門則一位中具一切位如十信中有十住乃至十地又十地云在於一地普攝一切諸地功德余如下者行位分齊中明之。
八者行異至余如下說。
釋曰謂隨下約位明行如東下依處顯修又一下圓融無礙三乘下漸次修證六位者前開十信后開等覺定散者入定出定之殊謂定散二善也雖狀其名非同三乘之隔歷故並一時修如東方常入定者東方入正定也西方常供養佛者西方從定起也隱顯俱成故云亦不分身一時皆遍滿矣更無優劣者良以此宗修證一時故地前地上不分淺深之異又一行即一切行等者謂若起一普賢行時即遍一切行位一切德一切法一切處一切時一切因一切果窮盡法界具足一切涉入重重故通因陀羅網三乘地上各有分齊者前地不知后地功德何以故分破分顯故況地前者以深而況淺以斷而況伏也。
九者法門異至廣如經說。
釋曰此上所列十門法者蓋以增減者為三乘之權圓彰者為一乘之實何以故謂三乘宗中以無窮為過故局增減一乘宗中宗尚無盡故談十十以顯無窮其于名相慮繁不載也。
十者事異至余準知(第八門竟後有所詮義
【現代漢語翻譯】 現代漢語譯本： 大寶藏中說，如果（菩薩）沒有相應的地位，修行就無法成就，因此地位有二種。一種是布門，根據地位的不同而設立差別，所以說有上下之分。另一種是圓融門，一個地位就包含一切地位，所以說都是齊等的，仍然是一個地位中包含一切地位。然而又有二門：一是諸位相是門，那麼一切地位就是一個地位，所以在十信圓滿的地方，立即成就佛果。二是諸位相資門，那麼一個地位中具備一切地位，如十信中有十住乃至十地。又十地中說，在於一個地位普遍包含一切諸地的功德，其餘的如下文行位分齊中說明。
第八，行異（修行不同），其餘的如下文所說。
解釋：所謂『隨下約位明行』，如東方依處顯修。又『一下圓融無礙』，三乘漸次修證。六位者，前面展開十信，後面展開等覺。定散者，入定出定的不同，是指定善和散善。雖然描述了名稱，並非如同三乘的隔閡，所以並在一起一時修行，如東方常入定者，東方入正定也；西方常供養佛者，西方從定起也。隱顯同時成就，所以說也不分身，一時都遍滿。更無優劣者，是因為此宗的修行證悟是同時的，所以地前地上不分淺深的不同。又『一行即一切行』等，是指如果發起一個普賢行時，就遍及一切行位、一切德、一切法、一切處、一切時、一切因、一切果，窮盡法界，具足一切，涉入重重，所以通達因陀羅網。三乘地上各有分齊者，前地不知道后地的功德，為什麼呢？因為分破分顯的緣故，何況地前是用深來比況淺，用斷來比況伏。
第九，法門異（法門不同），詳細的如經中所說。
解釋：以上所列的十門法，大概是以增減者為三乘的權宜之說，圓滿彰顯者為一乘的真實。為什麼呢？因為三乘宗中以無窮為過失，所以侷限於增減；一乘宗中崇尚無盡，所以談論十十以顯示無窮，至於名相，考慮到繁瑣，就不記載了。
第十，事異（事相不同），其餘的參照可知。（第八門完，後面有所詮釋的意義）
【English Translation】 English version: The Great Treasure says that if a Bodhisattva does not have the corresponding position, practice cannot be accomplished. Therefore, there are two kinds of positions. One is the 'bu men' (布門, distribution gate), which establishes differences according to the different positions, so it is said that there are upper and lower distinctions. The other is the 'yuan rong men' (圓融門, perfect fusion gate), where one position includes all positions, so it is said that they are all equal, and still one position contains all positions. However, there are two gates: one is the 'zhu wei xiang shi men' (諸位相是門, all positions are each other gate), then all positions are one position, so at the place where the Ten Faiths are fulfilled, Buddhahood is immediately achieved. The other is the 'zhu wei xiang zi men' (諸位相資門, all positions support each other gate), then one position possesses all positions, such as the Ten Faiths containing the Ten Dwellings and even the Ten Grounds. Also, the Ten Grounds say that in one ground, all the merits of all the grounds are universally included, and the rest is explained in the following section on the distinctions of practice and position.
Eighth, 'xing yi' (行異, different practices), the rest is as described below.
Explanation: The so-called 'sui xia yue wei ming xing' (隨下約位明行, according to the position below, clarify the practice), such as the East relying on the place to reveal cultivation. Also, 'yi xia yuan rong wu ai' (一下圓融無礙, below, perfect fusion is unobstructed), the Three Vehicles gradually cultivate and realize. The Six Positions are that the Ten Faiths are unfolded in the front, and Equal Enlightenment is unfolded in the back. 'Ding san zhe' (定散者, those in samadhi and scattered), the difference between entering and exiting samadhi, refers to 'ding shan' (定善, samadhi good) and 'san shan' (散善, scattered good). Although the names are described, they are not like the separation of the Three Vehicles, so they are practiced together at the same time, such as the East often entering samadhi, the East entering right samadhi; the West often offering to the Buddha, the West arising from samadhi. Hidden and manifest are accomplished simultaneously, so it is said that they do not separate bodies, and are all pervasive at the same time. There is no superiority or inferiority because the practice and realization of this school are simultaneous, so there is no difference between shallow and deep before and after the ground. Also, 'yi xing ji yi qie xing' (一行即一切行, one practice is all practices), etc., means that if one initiates a Samantabhadra practice, it pervades all practice positions, all virtues, all dharmas, all places, all times, all causes, all effects, exhausting the Dharma Realm, possessing everything, and entering layer upon layer, so it penetrates the Indra's net. The Three Vehicles each have their own distinctions on the grounds, the previous ground does not know the merits of the later ground, why? Because of the separation of breaking and manifestation, let alone the previous ground using depth to compare shallowness, and using severance to compare subjugation.
Ninth, 'fa men yi' (法門異, different Dharma gates), detailed as described in the scriptures.
Explanation: The ten Dharma gates listed above are probably the expedient teachings of the Three Vehicles with increase and decrease, and the complete manifestation is the reality of the One Vehicle. Why? Because the Three Vehicle schools consider infinity as a fault, so they are limited to increase and decrease; the One Vehicle school advocates infinity, so they talk about ten tens to show infinity. As for the names and terms, considering the complexity, they are not recorded.
Tenth, 'shi yi' (事異, different phenomena), the rest can be known by analogy. (End of the eighth gate, followed by the meaning of what is explained)
理矣二門成中下二卷畢十門)。
釋曰隨有舍林等者謂華香云樹即法界之法門剎土眾生本十身之體所以逝多林重閣忽然廣博三種莊嚴園林重閣虛空也以此三種之現相答彼海會之疑問豈非法門耶故云皆是或是行位者令彼海會頓證法界故或教義等普賢文殊依此開發故而不壞其事者壞相而作非不思議故仍一一塵中皆具足法界者經雲華藏世界所有塵一一塵中見法界即斯義也隨一事起皆悉如是者例餘一切也則法法皆彼此該收塵塵悉包偏互入者矣三乘但可說即空者幻有也則真如等妙有也幻有為三乘之權妙有為三乘之實並非一乘故不同此也又若以神通等者此顯示三乘果門業用故云神通暫現此如楞嚴塵含寶剎凈名芥納須彌是也非是彼法自恒如是者揀非德相法爾如然也言後有所詮義理二門成中下二卷者觀此之文則所詮差別在前應為中卷義理分齊屬后合為下卷清涼亦云約所詮辨異然賢首義分齊內第二卷中廣明由是徑山寫本海東印章皆以所詮差別居第九為中卷義理分齊居第十作下卷與夫清涼指文同於一揆若究賢首之意既以華嚴一乘標題故以一乘之義理貫其初后今之偏文從於古也近見題卷不根祖訓輒有遷移紊亂列章義門失緒得不謹歟。
華嚴一乘分齊章義苑疏卷第三 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊
【現代漢語翻譯】 現代漢語譯本： 《理趣二門》完成中下二卷（共十門）。
解釋：『隨有舍林等者』，指的是華香、云樹，即是法界的法門，剎土眾生本具十身之體。所以逝多林（Jetavana，祇園精舍）的重閣忽然變得廣博，具有三種莊嚴：園林、重閣、虛空。以這三種現相回答海眾的疑問，難道不是法門嗎？所以說『皆是』。『或是行位者』，是爲了讓海眾頓悟法界。『故或教義等』，普賢（Samantabhadra）、文殊（Manjusri）菩薩依此開發教義。『故而不壞其事者』，雖然壞了相，但所作之事並非不可思議。『仍一一塵中皆具足法界者』，經中說：『華藏世界所有的塵埃，每一粒塵埃中都能見到法界』，就是這個意思。『隨一事起皆悉如是者』，其餘一切事物都可以類推。那麼法法之間都是彼此包含，塵塵之間都包含著偏和互入的關係。『三乘但可說即空者』，指的是幻有。『則真如等妙有也』，指的是真如等妙有。幻有是三乘的權宜之說，妙有是三乘的真實之說，並非一乘，所以與此不同。『又若以神通等者』，這是顯示三乘果門的業用，所以說『神通暫現』，這就像《楞嚴經》中說的『塵含寶剎』，《維摩詰經》中說的『芥子納須彌』。『非是彼法自恒如是者』，這是爲了區分不是德相法爾如是。『言後有所詮義理二門成中下二卷者』，根據這段文字，那麼所詮差別在前，應該為中卷，義理分齊在後，合為下卷。清涼澄觀法師也說，根據所詮來辨別差異。然而賢首法藏的義分齊內，第二卷中廣為說明。因此徑山寫的版本和海東的印章，都將所詮差別放在第九卷作為中卷，將義理分齊放在第十卷作為下卷，與清涼澄觀法師的指文相同。如果探究賢首法藏的本意，既然以華嚴一乘作為標題，所以用一乘的義理貫穿始終。現在這種偏離原文的做法是遵循古制。最近看到題卷不以祖訓為依據，隨意遷移，紊亂排列章節義門，難道可以不謹慎嗎？
《華嚴一乘分齊章義苑疏》卷第三 卍新續藏第58冊 No. 0995 《華嚴一乘教義分齊》
【English Translation】 English version: The 『Liyi Two Gates』 completes the middle and lower volumes (totaling ten gates).
Explanation: 『Sui You She Lin etc.』 refers to the flower fragrance, clouds, and trees, which are the Dharma gates of the Dharmadhatu (法界, the realm of Dharma), and the sentient beings of the Buddha-lands inherently possess the ten bodies. Therefore, the double-storied pavilion of Jetavana (逝多林, Gīta Forest) suddenly becomes vast and expansive, possessing three kinds of adornments: gardens, double-storied pavilions, and space. Using these three kinds of manifestations to answer the questions of the assembly, is it not a Dharma gate? Therefore, it is said 『all are』. 『Or are the stages of practice』 is to enable the assembly to suddenly realize the Dharmadhatu. 『Therefore, or the teachings etc.』, Bodhisattvas Samantabhadra (普賢) and Manjusri (文殊) develop the teachings based on this. 『Therefore, without destroying its affairs』 means that although the form is destroyed, the actions performed are not inconceivable. 『Still, each and every dust contains the entire Dharmadhatu』 refers to the sutra saying: 『All the dust in the Avatamsaka world, in each and every dust, one can see the Dharmadhatu』, which is this meaning. 『Following one event arising, all are thus』 means that all other things can be inferred by analogy. Then, all dharmas contain each other, and all dusts contain the relationships of partial and mutual entry. 『The Three Vehicles can only speak of emptiness』 refers to illusory existence. 『Then, Suchness etc. are wonderful existence』 refers to the wonderful existence of Suchness etc. Illusory existence is the expedient teaching of the Three Vehicles, and wonderful existence is the true teaching of the Three Vehicles, not the One Vehicle, so it is different from this. 『Also, if with supernatural powers etc.』, this shows the karmic functions of the fruit-gate of the Three Vehicles, so it is said 『supernatural powers temporarily appear』, which is like the 『dust containing precious Buddha-lands』 in the Surangama Sutra and 『a mustard seed containing Mount Sumeru』 in the Vimalakirti Sutra. 『It is not that those dharmas are inherently thus』 is to distinguish that it is not the inherent nature of virtuous characteristics. 『The latter two gates of meaning and principle complete the middle and lower volumes』 means that according to this text, the differences in what is explained are in the front, which should be the middle volume, and the divisions of meaning and principle are in the back, which together form the lower volume. The Venerable Qingliang Chengguan also said that differences are distinguished according to what is explained. However, within the divisions of meaning of the Venerable Xianshou Fazang, it is explained extensively in the second volume. Therefore, the version written by Jingshan and the seal of Hae Dong both place the differences in what is explained in the ninth volume as the middle volume, and the divisions of meaning and principle in the tenth volume as the lower volume, which is the same as the pointing of the Venerable Qingliang Chengguan. If one investigates the original intention of the Venerable Xianshou Fazang, since the Avatamsaka One Vehicle is used as the title, the meaning of the One Vehicle is used to connect the beginning and the end. The current practice of deviating from the original text follows the ancient system. Recently, I have seen that the title of the volume does not follow the ancestral teachings, and it is arbitrarily moved, disrupting the arrangement of chapters and meaning-gates. How can one not be cautious?
Commentary on the Chapter and Meaning of the Avatamsaka One Vehicle Divisions, Volume 3 卍 New Continued Collection, Volume 58, No. 0995, Divisions of the Teachings and Meanings of the Avatamsaka One Vehicle
章義苑疏
華嚴一乘分齊章義苑疏卷第四
霅溪普靜沙門 道亭 述
第九明諸教所詮至十佛身開合。
釋曰初示來意二明起盡謂上八章雖廣陳教跡大小偏圓猶未于教下的示造修等事故此明之益顯識彰顯現之本將示行門先明根本故受之以所依心識第一總相雖知要假依之重習使其習以成性性以資修故受之以明佛種性第二依種起修功成階漸若不分位行無由成故受之以行位分齊第三既安心妙境造解成行解行著而前後甄分寧乖時劫故受之以修行時分第四經時涉位身相迭遷或實或權量非一準故受之以修行依身第五居身練行體或除疑粗細雙明性相併顯故受之以斷惑分齊第六自分既圓須知引攝使其權小歸心有地抑剉先心故受之以二乘迴心第七因位既成洞彰果德令其勝進齊趣菩提故受之以佛果義相第八果現道成務于開濟故隨機設化通局該羅故受之以攝化分齊第九矧茲攝化或攬境為身或境智為體雙融咸寂或一或多並屬化儀利生法則故受之以佛身開合第十此之十門一道之意大略如斯于中前三正修四是修中之時五是修中依身六是修之所治修中別義皆不離修也七即利他引攝並屬因門后三明其果相又此十門皆通五教豎中之橫也一代所詮不出於此。
第一心識差別至增一經說。
釋曰心識差別者五教不同但
【現代漢語翻譯】 現代漢語譯本
章義苑疏
華嚴一乘分齊章義苑疏卷第四
霅溪普靜沙門 道亭 述
第九 明諸教所詮至十佛身開合。
釋曰 初示來意二明起盡 謂上八章雖廣陳教跡大小偏圓 猶未于教下的示造修等事 故此明之 益顯識彰顯現之本 將示行門 先明根本 故受之以所依心識 第一總相 雖知要假依之重習 使其習以成性 性以資修 故受之以明佛種性 第二依種起修 功成階漸 若不分位 行無由成 故受之以行位分齊 第三 既安心妙境 造解成行 解行著而前後甄分 寧乖時劫 故受之以修行時分 第四 經時涉位 身相迭遷 或實或權 量非一準 故受之以修行依身 第五 居身練行 體或除疑 粗細雙明 性相併顯 故受之以斷惑分齊 第六 自分既圓 須知引攝 使其權小歸心有地 抑剉先心 故受之以二乘迴心 第七 因位既成 洞彰果德 令其勝進 齊趣菩提(bodhi，覺悟) 故受之以佛果義相 第八 果現道成 務于開濟 故隨機設化 通局該羅 故受之以攝化分齊 第九 矧茲攝化 或攬境為身 或境智為體 雙融咸寂 或一或多 並屬化儀 利生法則 故受之以佛身開合 第十 此之十門 一道之意 大略如斯 于中前三正修 四是修中之時 五是修中依身 六是修之所治 修中別義 皆不離修也 七即利他引攝 並屬因門 后三明其果相 又此十門 皆通五教 豎中之橫也 一代所詮 不出於此。
第一 心識差別至增一經說。
釋曰 心識差別者 五教不同 但 English version
Zhangyi Yuan Shu (Commentary on the Chapter and Meaning Garden)
Hua Yan One Vehicle Classification and Limitation Chapter Meaning Garden Commentary, Volume 4
Shramana Dao Ting of Pujing Temple, Zhaoxi, wrote this.
Chapter 9: Explaining the Teachings of Various Schools to the Opening and Closing of the Ten Buddha Bodies.
Explanation: First, it shows the intention of coming; second, it clarifies the beginning and end. The previous eight chapters extensively presented the traces of teachings, including the Great and Small Vehicles, the biased and the complete. However, they did not show the creation and cultivation, etc., within the teachings. Therefore, this chapter clarifies them, further revealing the essence of knowledge and manifestation. Before demonstrating the practice path, the fundamental is clarified first. Therefore, it begins with the mind-consciousness on which one relies. Although the first general aspect is known to be important, it relies on repeated practice to make the practice become nature, and nature support cultivation. Therefore, it continues with clarifying the Buddha-nature. Second, based on the seed, cultivation arises, and merit is achieved step by step. If there is no division of positions, practice cannot be accomplished. Therefore, it continues with the classification of practice positions. Third, having settled the mind in the wonderful realm, creating understanding and accomplishing practice, if understanding and practice are established and distinguished before and after, how can they not deviate from time and kalpas (aeons)? Therefore, it continues with the time division of practice. Fourth, passing through time and traversing positions, the body appearances change alternately, sometimes real and sometimes expedient, and the measurement is not uniform. Therefore, it continues with the body on which practice relies. Fifth, residing in the body and practicing, the body may eliminate doubts, and both the coarse and the subtle are clearly illuminated, with both nature and appearance manifested. Therefore, it continues with the classification of cutting off delusions. Sixth, since one's own position is complete, one must know how to guide and gather, so that the expedient and small return to the mind and have a place, suppressing the initial mind. Therefore, it continues with the turning of the Two Vehicles. Seventh, since the cause position is accomplished, the fruit virtue is clearly revealed, causing them to advance victoriously and all aspire to Bodhi (bodhi, enlightenment). Therefore, it continues with the meaning and appearance of the Buddha-fruit. Eighth, since the fruit appears and the path is accomplished, one must strive to open and aid. Therefore, teachings are established according to the situation, encompassing both the general and the specific. Therefore, it continues with the classification of gathering and transforming. Ninth, moreover, this gathering and transforming may embrace the realm as the body, or the realm-wisdom as the substance, with both merging into stillness, or one or many, all belonging to the transforming rituals, the principles of benefiting beings. Therefore, it continues with the opening and closing of the Buddha-body. Tenth, these ten doors, the meaning of one path, are roughly like this. Among them, the first three are the correct practice, the fourth is the time within practice, the fifth is the body on which practice relies, and the sixth is what practice cures. The different meanings within practice are all inseparable from practice. The seventh is benefiting others by guiding and gathering, all belonging to the cause door. The last three clarify the appearance of the fruit. Moreover, these ten doors all penetrate the five teachings, the horizontal within the vertical. What is explained in one lifetime does not go beyond this.
First: Differences in Mind-Consciousness to the Sutra of Increased One.
Explanation: The differences in mind-consciousness are not the same in the five teachings, but
【English Translation】 English version
Zhangyi Yuan Shu (Commentary on the Chapter and Meaning Garden)
Hua Yan One Vehicle Classification and Limitation Chapter Meaning Garden Commentary, Volume 4
Shramana Dao Ting of Pujing Temple, Zhaoxi, wrote this.
Chapter 9: Explaining the Teachings of Various Schools to the Opening and Closing of the Ten Buddha Bodies.
Explanation: First, it shows the intention of coming; second, it clarifies the beginning and end. The previous eight chapters extensively presented the traces of teachings, including the Great and Small Vehicles, the biased and the complete. However, they did not show the creation and cultivation, etc., within the teachings. Therefore, this chapter clarifies them, further revealing the essence of knowledge and manifestation. Before demonstrating the practice path, the fundamental is clarified first. Therefore, it begins with the mind-consciousness on which one relies. Although the first general aspect is known to be important, it relies on repeated practice to make the practice become nature, and nature support cultivation. Therefore, it continues with clarifying the Buddha-nature. Second, based on the seed, cultivation arises, and merit is achieved step by step. If there is no division of positions, practice cannot be accomplished. Therefore, it continues with the classification of practice positions. Third, having settled the mind in the wonderful realm, creating understanding and accomplishing practice, if understanding and practice are established and distinguished before and after, how can they not deviate from time and kalpas (aeons)? Therefore, it continues with the time division of practice. Fourth, passing through time and traversing positions, the body appearances change alternately, sometimes real and sometimes expedient, and the measurement is not uniform. Therefore, it continues with the body on which practice relies. Fifth, residing in the body and practicing, the body may eliminate doubts, and both the coarse and the subtle are clearly illuminated, with both nature and appearance manifested. Therefore, it continues with the classification of cutting off delusions. Sixth, since one's own position is complete, one must know how to guide and gather, so that the expedient and small return to the mind and have a place, suppressing the initial mind. Therefore, it continues with the turning of the Two Vehicles. Seventh, since the cause position is accomplished, the fruit virtue is clearly revealed, causing them to advance victoriously and all aspire to Bodhi (bodhi, enlightenment). Therefore, it continues with the meaning and appearance of the Buddha-fruit. Eighth, since the fruit appears and the path is accomplished, one must strive to open and aid. Therefore, teachings are established according to the situation, encompassing both the general and the specific. Therefore, it continues with the classification of gathering and transforming. Ninth, moreover, this gathering and transforming may embrace the realm as the body, or the realm-wisdom as the substance, with both merging into stillness, or one or many, all belonging to the transforming rituals, the principles of benefiting beings. Therefore, it continues with the opening and closing of the Buddha-body. Tenth, these ten doors, the meaning of one path, are roughly like this. Among them, the first three are the correct practice, the fourth is the time within practice, the fifth is the body on which practice relies, and the sixth is what practice cures. The different meanings within practice are all inseparable from practice. The seventh is benefiting others by guiding and gathering, all belonging to the cause door. The last three clarify the appearance of the fruit. Moreover, these ten doors all penetrate the five teachings, the horizontal within the vertical. What is explained in one lifetime does not go beyond this.
First: Differences in Mind-Consciousness to the Sutra of Increased One.
Explanation: The differences in mind-consciousness are not the same in the five teachings, but
有六識者謂此教但依六識三毒建立染凈根本是故三毒為能熏現在色心為所熏即染根本無三毒為能熏心為所熏即凈根本義分心意識者過去為意意即是根現在名識了別前境未來名心生起法故雖三世之殊唯一意識故云義分不同大乘心意識三各有體性耳于阿賴耶識但有其名者為此教不談唯心但假說故故無其義也。
若依始教至悉皆即空。
釋曰若依下示半頭唯識以于下明所以故就下彰建立方便下顯密談言但得一分者謂未明具分唯識也何以故出所以云于真理未能融通既未融通唯論不變故云但說凝然等理既不變何能現法故就緣起言從業等種者善惡二業也若云不動亦善業中收此之二業種子成辨事之體性是故因通善惡業果招無記為現法之所依也即善惡業果位貫通十地故說熏等悉皆即空者能熏前七識所熏第八識能所八義無定實故皆空遂密符真性耳。
如解深密至亦同此說。
釋曰引茲經論證上漸引歸真之義故皆云不見言于內于外者根塵之中也不見藏住者八識也不見熏習者七識也阿賴耶此云執藏能攝藏諸法種子故又諸有情取為我故即愛執藏位但至八地阿陀那此云執持持諸根等令不壞故即相續執持位通其果位此之二位各有二句皆上句談現行下句明種子亦上句明用下句明體意明種現體用悉皆兼亡方順空寂密意善巧也。
【現代漢語翻譯】 現代漢語譯本 有六識（眼識、耳識、鼻識、舌識、身識、意識）的宗派認為此教義只是依據六識和三毒（貪、嗔、癡）建立染凈的根本。因此，三毒是能熏習的力量，現在的色（物質現象）和心（精神現象）是所熏習的對象，這就是染污的根本。沒有三毒作為能熏習的力量，清凈的心作為所熏習的對象，這就是清凈的根本。關於心、意、識的區分，過去的心稱為意，意就是根源；現在的心稱為識，能夠了別眼前的境界；未來的心稱為心，能夠生起各種法。雖然有過去、現在、未來三世的區別，但實際上只有一個意識，所以說是義理上的區分不同。大乘的心、意、識三者各有其體性。至於阿賴耶識（ālaya-vijñāna，含藏識），只是有名詞而已，因為此教義不談唯心，只是假借說明，所以沒有其實質意義。
如果依據始教（初期教義），最終一切都歸於空性。
解釋：如果依據下文，顯示了半個頭（不完整的）唯識，在下文闡明了原因，所以就下文彰顯了建立的方便，下文顯示了秘密的談論，只得到一部分，是指沒有明白具足的唯識。為什麼呢？因為下文給出了原因，說對於真理未能融會貫通。既然沒有融會貫通，只論不變的道理，所以說只是說凝然不動的道理。既然不變，又怎麼能顯現諸法呢？所以就緣起（pratītyasamutpāda，dependent origination）而言，從業等種子，指的是善業和惡業。如果說不動，也包含在善業之中。這兩種業的種子成就辨別事物的體性，因此，因通於善惡業，果招感無記（既非善也非惡）的果報，作為顯現諸法的所依。善惡業的果位貫通十地（菩薩修行的十個階段），所以說熏習等都歸於空性，能熏習的前七識和所熏習的第八識，能所八義沒有一定的實體，所以都是空性，於是秘密地符合真性。
如《解深密經》（Saṃdhinirmocana-sūtra）所說，也與此相同。
解釋：引用這部經論來證明上面逐漸引導歸於真理的意義，所以都說『不見』。『于內于外』，指的是根（感官）和塵（感官對像）之中。『不見藏住』，指的是第八識。『不見熏習』，指的是第七識。阿賴耶（ālaya）翻譯為執藏，能夠攝藏諸法種子，又因為諸有情執取它為我，所以是愛執藏的階段，但要到八地（第八地菩薩）才能達到。阿陀那（ādāna）翻譯為執持，執持諸根等，使它們不壞，所以是相續執持的階段，貫通其果位。這兩個階段各有兩句，都是上句談現行，下句說明種子，也是上句說明作用，下句說明體性，意思是說明種子、現行、體性、作用都一併消亡，才順應空寂的秘密意趣，是善巧的方便。
【English Translation】 English version Those who adhere to the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) believe that this teaching is based solely on the six consciousnesses and the three poisons (greed, hatred, and delusion) to establish the root of defilement and purity. Therefore, the three poisons are the power that can influence, and the present rūpa (material phenomena) and mind (mental phenomena) are the objects being influenced; this is the root of defilement. Without the three poisons as the influencing power, and the pure mind as the object being influenced, this is the root of purity. Regarding the distinction between mind, manas (意), and vijñāna (識), the past mind is called manas, which is the root; the present mind is called vijñāna, which can distinguish the present objects; the future mind is called citta (心), which can generate various dharmas. Although there are distinctions of the three times—past, present, and future—in reality, there is only one consciousness, so it is said to be different in terms of meaning. The Mahāyāna (大乘) mind, manas, and vijñāna each have their own nature. As for the ālaya-vijñāna (阿賴耶識, storehouse consciousness), it only has a name, because this teaching does not discuss the mind-only doctrine but only uses it as a provisional explanation, so it has no real meaning.
If based on the Initial Teaching, everything ultimately returns to emptiness.
Explanation: 'If based on' below, it shows half a head (incomplete) of the Mind-Only doctrine. The following explains the reason, so the following highlights the convenience of establishment. The following shows the secret discussion, obtaining only a part, which means not understanding the complete Mind-Only. Why? Because the following gives the reason, saying that it has not been able to thoroughly understand the truth. Since it has not been thoroughly understood, it only discusses the unchanging principle, so it is said to only speak of the principle of stillness. Since it does not change, how can it manifest dharmas? Therefore, in terms of dependent origination (pratītyasamutpāda), the seeds of karma, etc., refer to good and evil karma. If it is said to be unmoving, it is also included in good karma. The seeds of these two karmas accomplish the nature of distinguishing things. Therefore, the cause is connected to good and evil karma, and the result invites neutral (neither good nor evil) retribution, as the basis for manifesting dharmas. The fruition of good and evil karma pervades the ten bhūmis (the ten stages of a Bodhisattva's practice), so it is said that influence, etc., all return to emptiness. The influencing of the first seven consciousnesses and the influenced eighth consciousness, the eight meanings of the influencer and the influenced, have no fixed substance, so they are all empty, thus secretly conforming to the true nature.
As the Saṃdhinirmocana-sūtra (解深密經) says, it is also the same as this.
Explanation: Quoting this sūtra and treatise to prove the meaning of gradually guiding towards the truth above, so they all say 'not seeing'. 'Within and without' refers to the sense organs and sense objects. 'Not seeing the storehouse dwelling' refers to the eighth consciousness. 'Not seeing the influence' refers to the seventh consciousness. Ālaya (阿賴耶) is translated as 'storehouse', which can store the seeds of all dharmas, and because all sentient beings cling to it as 'I', it is the stage of clinging to the storehouse, but it can only be reached at the eighth bhūmi (eighth-stage Bodhisattva). Ādāna (阿陀那) is translated as 'holding', holding the sense organs, etc., so that they do not decay, so it is the stage of continuous holding, pervading its fruition. These two stages each have two sentences, both the first sentence discussing manifestation, the second sentence explaining the seeds, also the first sentence explaining the function, the second sentence explaining the nature, meaning that the seeds, manifestation, nature, and function all perish together, only then conforming to the secret intention of emptiness and stillness, which is a skillful means.
解云既齊至會歸真也。
釋曰指其聖意用遣執情。
若依終教至融通二分義。
釋曰此談具分唯識故單真不立獨妄難成真妄和合方有所為故云得理事融通也。
故論但云不生至阿梨耶識。
釋曰不生不滅者是如來藏自性清凈心動作生滅不相離故故云和合非謂別有生滅來與真合此是不生滅心與生滅合以是隨緣門故真如全體動故心與生滅非異而恒不變真性故與生滅非一。
以許真如至業等種生。
釋曰以許下結此隨緣具分唯識不同下揀彼權乘業惑建立半頭之義也。
故楞伽云至無明七識俱。
釋曰如來藏者真也無始惡習所熏者根本無明也為被也謂真如既被無始無明所熏故隨熏動轉名阿梨耶識或云阿賴耶者但梵音楚夏耳梁朝真諦三藏就名翻為無沒識大唐奘法師就義翻為藏識即是攝藏義無沒是不失義義一名異也言如來藏受苦樂與因俱者謂真隨妄轉因果相稱是以因善則果樂因惡則果苦其如來藏未嘗舍離故云俱也隱顯不恒故云若生若滅言而與無明七識俱者依彼經以七識染法為生滅以如來藏凈法為不生滅此二和合為阿梨耶故如來藏與俱也。
又起信云至為凝然常。
釋曰以常與無常左右相難故先以常難無常次以無常難常也。
答既言真如至之凝
【現代漢語翻譯】 現代漢語譯本：
理解為雲翳消散，最終迴歸真如的境界。（解云既齊至會歸真也。） 解釋說，這是爲了引導人們領悟聖人的意圖，從而放下對虛妄的執著。（釋曰指其聖意用遣執情。） 如果依據終教的觀點，就能理解真如與妄想融通為一體的二分之義。（若依終教至融通二分義。） 解釋說，這裡談的是具分唯識，因此單單強調真如是不成立的，單獨的妄想也難以形成。只有真如與妄想和合，才能有所作為，所以說能達到理事融通的境界。（釋曰此談具分唯識故單真不立獨妄難成真妄和合方有所為故云得理事融通也。） 所以《攝大乘論》只說不生不滅的如來藏與阿梨耶識和合。（故論但云不生至阿梨耶識。） 解釋說，『不生不滅』指的是如來藏自性清凈心。因為如來藏的動作（生滅）與自性清凈心不相離，所以說是和合。並非說另外有一個生滅來與真如結合。這是不生不滅心與生滅和合，因為這是隨緣門，所以真如全體都在動。因此，心與生滅並非不同，但又恒常不變其真性，所以與生滅並非一體。（釋曰不生不滅者是如來藏自性清凈心動作生滅不相離故故云和合非謂別有生滅來與真合此是不生滅心與生滅合以是隨緣門故真如全體動故心與生滅非異而恒不變真性故與生滅非一。） 因為承認真如隨緣而生起業等種子。（以許真如至業等種生。） 解釋說，『因為承認』以下總結了這種隨緣的具分唯識的觀點，不同於下面要辨析的權乘（權巧方便的教法）中關於業惑建立的片面之義。（釋曰以許下結此隨緣具分唯識不同下揀彼權乘業惑建立半頭之義也。） 所以《楞伽經》說，如來藏與無明和七識俱生滅。（故楞伽云至無明七識俱。） 解釋說，『如來藏』指的是真如（Tathagatagarbha），『無始惡習所熏』指的是根本無明（Avidya）。『為被也』，意思是說，真如既然被無始無明所薰染，所以隨著薰染而動轉，就叫做阿梨耶識（Ālaya-vijñāna），或者叫做阿賴耶識（Ālaya-vijñāna），這只是梵語發音在不同地區的差異。梁朝的真諦三藏（Paramārtha）根據名稱翻譯為『無沒識』，唐朝的玄奘法師（Xuanzang）根據意義翻譯為『藏識』，都是攝藏的意思，『無沒』是不失的意思，意義相同，只是名稱不同。『言如來藏受苦樂與因俱者』，意思是說，真如隨著妄想而轉變，因果相稱，因此，如果原因是善的，那麼結果就是快樂的；如果原因是惡的，那麼結果就是痛苦的。但如來藏從未舍離，所以說是『俱』。因為隱顯不是恒定的，所以說是『若生若滅』。『言而與無明七識俱者』，依據《楞伽經》的觀點，以七識的染法為生滅，以如來藏的凈法為不生滅，這二者和合為阿梨耶識，所以說如來藏與它們俱生滅。（釋曰如來藏者真也無始惡習所熏者根本無明也為被也謂真如既被無始無明所熏故隨熏動轉名阿梨耶識或云阿賴耶者但梵音楚夏耳梁朝真諦三藏就名翻為無沒識大唐奘法師就義翻為藏識即是攝藏義無沒是不失義義一名異也言如來藏受苦樂與因俱者謂真隨妄轉因果相稱是以因善則果樂因惡則果苦其如來藏未嘗舍離故云俱也隱顯不恒故云若生若滅言而與無明七識俱者依彼經以七識染法為生滅以如來藏凈法為不生滅此二和合為阿梨耶故如來藏與俱也。） 此外，《起信論》說，真如是凝然常住的。（又起信云至為凝然常。） 解釋說，因為常與無常左右互相辯難，所以先用常來辯難無常，再用無常來辯難常。（釋曰以常與無常左右相難故先以常難無常次以無常難常也。） 回答說，既然說真如是凝然常住的……（答既言真如至之凝）
【English Translation】 English version:
Understanding is like the dispersal of clouds, ultimately returning to the realm of Suchness (Tathata). (解云既齊至會歸真也。) The explanation points to the intention of the sages, using it to relinquish attachment to delusion. (釋曰指其聖意用遣執情。) If one relies on the ultimate teaching, one can understand the meaning of the fusion of Suchness and illusion into a unified duality. (若依終教至融通二分義。) The explanation says that this discusses the complete division of Consciousness-Only (Vijñānavāda), therefore, emphasizing only Suchness is not established, and solitary illusion is difficult to form. Only when Suchness and illusion are combined can something be accomplished, so it is said that one can attain the state of the fusion of principle and phenomena. (釋曰此談具分唯識故單真不立獨妄難成真妄和合方有所為故云得理事融通也。) Therefore, the Mahāyānasaṃgraha only says that the unarisen and unceasing Tathāgatagarbha (如來藏) is combined with the Ālaya-vijñāna (阿梨耶識). (故論但云不生至阿梨耶識。) The explanation says that 'unarisen and unceasing' refers to the self-nature pure mind of the Tathāgatagarbha. Because the actions (arising and ceasing) of the Tathāgatagarbha are inseparable from the self-nature pure mind, it is said to be combined. It is not that there is another arising and ceasing that comes to combine with Suchness. This is the gate of following conditions, so the entire Suchness is in motion. Therefore, the mind and arising/ceasing are not different, but it is constantly unchanging in its true nature, so it is not one with arising/ceasing. (釋曰不生不滅者是如來藏自性清凈心動作生滅不相離故故云和合非謂別有生滅來與真合此是不生滅心與生滅合以是隨緣門故真如全體動故心與生滅非異而恒不變真性故與生滅非一。) Because it is acknowledged that Suchness arises according to conditions, giving rise to seeds such as karma. (以許真如至業等種生。) The explanation says that 'because it is acknowledged' below summarizes this view of the complete division of Consciousness-Only that arises according to conditions, which is different from the partial meaning of the establishment of karma and delusion in the expedient vehicle (Upāya) that will be analyzed below. (釋曰以許下結此隨緣具分唯識不同下揀彼權乘業惑建立半頭之義也。) Therefore, the Laṅkāvatāra Sūtra says that the Tathāgatagarbha is together with ignorance and the seven consciousnesses in arising and ceasing. (故楞伽云至無明七識俱。) The explanation says that 'Tathāgatagarbha' refers to Suchness, and 'perfumed by beginningless evil habits' refers to fundamental ignorance. 'Being covered' means that since Suchness is perfumed by beginningless ignorance, it moves and turns with the perfuming, and is called Ālaya-vijñāna, or Ālayavijnana, which is just the difference in pronunciation of Sanskrit in different regions. The Tripiṭaka master Paramārtha (真諦三藏) of the Liang Dynasty translated it as 'Unlost Consciousness' according to the name, and the Dharma master Xuanzang (玄奘法師) of the Tang Dynasty translated it as 'Storehouse Consciousness' according to the meaning, both meaning to store and contain, and 'unlost' means not losing, the meaning is the same, only the names are different. 'The Tathāgatagarbha experiences suffering and joy together with the cause' means that Suchness changes with delusion, and cause and effect correspond, therefore, if the cause is good, then the result is joy; if the cause is evil, then the result is suffering. But the Tathāgatagarbha never abandons, so it is said to be 'together'. Because concealment and manifestation are not constant, it is said to be 'arising and ceasing'. 'And together with ignorance and the seven consciousnesses' means that according to the view of the Laṅkāvatāra Sūtra, the defiled dharmas of the seven consciousnesses are arising and ceasing, and the pure dharma of the Tathāgatagarbha is unarisen and unceasing, and these two are combined as Ālaya-vijñāna, so it is said that the Tathāgatagarbha is together with them in arising and ceasing. (釋曰如來藏者真也無始惡習所熏者根本無明也為被也謂真如既被無始無明所熏故隨熏動轉名阿梨耶識或云阿賴耶者但梵音楚夏耳梁朝真諦三藏就名翻為無沒識大唐奘法師就義翻為藏識即是攝藏義無沒是不失義義一名異也言如來藏受苦樂與因俱者謂真隨妄轉因果相稱是以因善則果樂因惡則果苦其如來藏未嘗舍離故云俱也隱顯不恒故云若生若滅言而與無明七識俱者依彼經以七識染法為生滅以如來藏凈法為不生滅此二和合為阿梨耶故如來藏與俱也。) Furthermore, the Awakening of Faith says that Suchness is solidified and constant. (又起信云至為凝然常。) The explanation says that because constancy and impermanence are mutually debated on the left and right, constancy is first used to debate impermanence, and then impermanence is used to debate constancy. (釋曰以常與無常左右相難故先以常難無常次以無常難常也。) The answer says that since it is said that Suchness is solidified and constant... (答既言真如至之凝)
然也。
釋曰既言下牒真拂計何者下徴釋不二故就隨緣法上顯其不變豈思議之所及哉非謂下揀權乘也。
故勝鬘中至真諦復立。
釋曰初義故俗諦得成等者謂真如有二義一不變義二隨緣義無明亦二義一無體即空義二有用成事此真妄中各由初義成染而不染真諦復立各由后義成不染而染俗諦得成也。
如是真俗至離諸情執。
釋曰指上二諦也謂不變體空是真義隨緣成事是俗義雖成二義一心統諸故無二體是故相融超情離見也。
是故論云至此之謂也。
釋曰智障極盲闇者謂無法空妙慧遂分事理之別墮于識情之中耳。
此真如二義至義記中說。
釋曰此真如二義同者示義無殊前始教下約詮有異義記中說者謂彼據展轉開合廣明其本末故也。
又十地經至二門別也。
釋曰廣顯上一心義同約詮之異也是故十地三界唯心之文攝論約權釋為賴耶則三界唯心萬法唯識地論約實釋云三界唯一心者第一義諦心既云第一義諦則佛性中道也又如達磨經頌者具云無始時來界一切法等依由此有諸趣及涅槃證得此之一頌攝論約權釋界為因因成種子寶性據實釋界為性性為藏性此釋前半也其後半依此有諸趣等引勝鬘而類釋亦據終教也依如來藏有生死者迷之則生死無窮依如來藏有涅槃者
{ "translations": [ "現代漢語譯本：", "『然也。』", "", "解釋說：既然已經用『言下牒真拂計』來拂除計度，那麼用什麼來征釋『不二』呢？因此就從隨緣法上顯現其不變，這豈是思議所能及的呢？這並非是爲了揀擇權乘。", "", "『故勝鬘中至真諦復立。』", "", "解釋說：初義故俗諦得成等，指的是真如具有兩種含義：一是『不變義』，二是『隨緣義』。無明也有兩種含義：一是『無體即空義』，二是『有用成事』。這真妄之中，各自由於最初的含義而成就染而不染，真諦因此得以確立；各自由於後來的含義而成就『不染而染』，俗諦因此得以成就。", "", "『如是真俗至離諸情執。』", "", "解釋說：指的是上面的兩種諦。所謂『不變體空』是真義，『隨緣成事』是俗義。雖然成就了兩種含義，但一心統攝一切，所以沒有二體，因此相互融合，超越情識，遠離見解。", "", "『是故論云至此之謂也。』", "", "解釋說：『智障極盲闇』，指的是沒有法空妙慧，於是區分事理的差別，墮入識情之中。", "", "『此真如二義至義記中說。』", "", "解釋說：此真如二義相同，表明義理沒有差別。前始教下，根據詮釋的不同而有差異，『義記中說』，指的是他們根據展轉開合，廣泛地闡明其本末。", "", "『又十地經至二門別也。』", "", "解釋說：廣泛地顯現上面『一心』的義理相同，只是根據詮釋的不同而有差異。因此《十地經》中『三界唯心』的文句，《攝大乘論》根據權教解釋為阿賴耶識，即『三界唯心，萬法唯識』。《地論》根據實教解釋說『三界唯一心』，這個『第一義諦心』既然稱為『第一義諦』，那麼就是佛性中道。又如達磨經頌，完整地說就是『無始時來界，一切法等依，由此有諸趣，及涅槃證得』。這一頌，《攝大乘論》根據權教解釋『界』為因，因成就種子寶性；根據實教解釋『界』為性，性為藏性。這是解釋前半部分。其後半部分『依此有諸趣』等，引用《勝鬘經》而類比解釋，也是根據終教。『依如來藏有生死』，迷惑它則生死無窮；『依如來藏有涅槃』，" ], "english_translations": [ "English version:", "『So it is.』", "", "Explanation: Since 『言下牒真拂計 (Yán xià dié zhēn fú jì)』 [Instantly verifying the truth and dispelling calculation] has been used to dispel calculation, what is used to inquire into and explain 『non-duality』? Therefore, from the perspective of conditioned arising, its immutability is revealed. How can this be comprehended by thought? This is not to select the provisional vehicle.", "", "『故勝鬘中至真諦復立 (Gù shèng mán zhōng zhì zhēn dì fù lì).』 [Therefore, in the Śrīmālādevī Siṃhanāda Sūtra, the ultimate truth is re-established.]", "", "Explanation: 『初義故俗諦得成等 (Chū yì gù sú dì dé chéng děng)』 [The conventional truth is established by the initial meaning], refers to the fact that 『Tathātā (真如)』 [Suchness] has two meanings: one is 『immutability』, and the other is 『conditioned arising』. 『Avidyā (無明)』 [Ignorance] also has two meanings: one is 『no substance, which is emptiness』, and the other is 『useful in accomplishing things』. Within this truth and falsehood, each achieves 『defiled yet undefiled』 due to the initial meaning, and thus the ultimate truth is established. Each achieves 『undefiled yet defiled』 due to the later meaning, and thus the conventional truth is established.", "", "『如是真俗至離諸情執 (Rú shì zhēn sú zhì lí zhū qíng zhí).』 [Thus, the ultimate and conventional truths transcend emotional attachments.]", "", "Explanation: Refers to the above two truths. 『Immutable and empty essence』 is the ultimate meaning, and 『conditioned arising accomplishing things』 is the conventional meaning. Although two meanings are achieved, the one mind governs all, so there is no duality. Therefore, they merge, transcending emotions and departing from views.", "", "『是故論云至此之謂也 (Shì gù lùn yún zhì cǐ zhī wèi yě).』 [Therefore, the treatise says, this is what it means.]", "", "Explanation: 『智障極盲闇 (Zhì zhàng jí máng àn)』 [The extreme blindness of the obstacle of wisdom] refers to the lack of the wonderful wisdom of emptiness of phenomena, thus distinguishing between the differences of phenomena and principle, and falling into emotional consciousness.", "", "『此真如二義至義記中說 (Cǐ zhēn rú èr yì zhì yì jì zhōng shuō).』 [These two meanings of Suchness are discussed in the 義記 (Yì jì) [Commentary on the Meaning].]", "", "Explanation: These two meanings of Suchness being the same indicate that the meaning is not different. In the initial teachings, there are differences according to the interpretation. 『義記中說 (Yì jì zhōng shuō)』 [Discussed in the Commentary on the Meaning] refers to their extensive explanation of the origin and end based on the unfolding and combining.", "", "『又十地經至二門別也 (Yòu shí dì jīng zhì èr mén bié yě).』 [Also, the Daśabhūmika Sūtra distinguishes between the two doors.]", "", "Explanation: Broadly reveals that the meaning of the above 『one mind』 is the same, only differing according to the interpretation. Therefore, the phrase 『三界唯心 (sān jiè wéi xīn)』 [The three realms are only mind] in the Daśabhūmika Sūtra, the Mahāyānasaṃgraha (攝大乘論) [Compendium of Mahāyāna] interprets provisionally as Ālaya-vijñāna (阿賴耶識) [Storehouse Consciousness], that is, 『三界唯心，萬法唯識 (sān jiè wéi xīn, wàn fǎ wéi shí)』 [The three realms are only mind, all phenomena are only consciousness]. The Śāstras on the Daśabhūmika Sūtra (地論) [Treatise on the Ten Grounds] interprets according to the real teaching, saying 『三界唯一心 (sān jiè wéi yī xīn)』 [The three realms are only one mind]. This 『first principle mind』 is called the 『first principle』, then it is the Buddha-nature (佛性) [Buddha-nature] Middle Way (中道) [Middle Way]. Also, like the verse in the Bodhidharma Sūtra (達磨經) [Bodhidharma Sūtra], fully stated as 『無始時來界，一切法等依，由此有諸趣，及涅槃證得 (wú shǐ shí lái jiè, yī qiē fǎ děng yī, yóu cǐ yǒu zhū qù, jí niè pán zhèng dé)』 [From beginningless time, the realm, all dharmas depend on it, from this there are all destinies, and Nirvana is attained]. This verse, the Mahāyānasaṃgraha (攝大乘論) [Compendium of Mahāyāna] interprets provisionally 『界 (jiè)』 [Realm] as cause, the cause achieves the seed treasure nature; according to the real teaching, 『界 (jiè)』 [Realm] is interpreted as nature, nature is the treasure nature. This is the explanation of the first half. The latter half, 『依此有諸趣 (yī cǐ yǒu zhū qù)』 [Depending on this, there are all destinies], etc., quotes the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) [Śrīmālādevī Siṃhanāda Sūtra] for analogous explanation, also according to the final teaching. 『依如來藏有生死 (yī rú lái zàng yǒu shēng sǐ)』 [Depending on the Tathāgatagarbha (如來藏) [Tathāgatagarbha], there is birth and death], being deluded about it, birth and death are endless; 『依如來藏有涅槃 (yī rú lái zàng yǒu niè pán)』 [Depending on the Tathāgatagarbha (如來藏) [Tathāgatagarbha], there is Nirvana]," "" ] }
解之則廓爾乃大悟乃至廣說者指勝鬘之餘句是故下總結二教之殊也。
若依頓教至不可說也。
釋曰此教唯顯絕待靈明故不明緣起識相故真如同云一切法從本已來離言說相離心緣相畢竟平等無有變易故名真如。
如維摩經至是此門也。
釋曰三十二菩薩所說是終教者謂菩薩談不二者以無二形對相馳故屬染凈融通終教之旨凈名所顯是此門者謂儼然默住獨顯幽靈頓之謂歟。
以其一切至為不二也。
釋曰以其下出凈名離言之旨既不見一法何假言詮強會是故朗然若照而無念是真不二也。
若依圓經至主伴圓融。
釋曰即約性海下總明法體法界緣起下彰義用於義用中法界緣起帶因以明宗是大緣起故大疏云理隨事變一多緣起之無邊事得理融千差涉入而無礙亦隨心迴轉善成門也一即一切下略明二玄顯其相即諸法相即自在門主伴圓融具德門也。
故說十心至據別教言。
釋曰示義引經彰其德用也十心如離世間品者謂長養一切功德平等心一切語言法於一切眾生於一切眾生業報入一切法於一切凈穢佛剎於一切眾生性若好若醜於一切行無所選擇入一切如來力無所畏入一切如來智慧平等心佛子是為菩薩摩訶薩十種平等心具足皆如初後有平等心言既言一切平等故顯無盡也及第九
【現代漢語翻譯】 解之則廓爾乃大悟乃至廣說者，指的是《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）的剩餘部分，因此下面總結了頓教和圓教的差別。
若依據頓教，則達到不可說的境界。
解釋：此教只顯現絕對的靈明，所以不闡明緣起和識相。因此，真如（Tathātā）如同云一樣，一切法從根本以來就遠離言說的相狀，遠離心緣的相狀，畢竟平等，沒有變易，所以名為真如。
如《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）所說，是此門徑。
解釋：三十二位菩薩所說的是終教，指的是菩薩談論不二法門，因為沒有二元的對立和追逐，所以屬於染凈融通的終教宗旨。《維摩詰經》所顯現的就是這個門徑，指的是儼然默住，獨自顯現幽深的靈性，這就是頓教的含義。
因為其一切，成為不二。
解釋：因為下面闡述了《維摩詰經》離言的宗旨，既然不見一法，又何必假借言語來強行解釋呢？因此，朗然若照而無念，才是真正的不二。
若依據圓經，則達到主伴圓融。
解釋：即從性海（dharmadhātu）的角度，總括地闡明法體。法界緣起（dharmadhātu pratītyasamutpāda）以下，彰顯義用。在義用中，法界緣起帶著因來闡明宗旨，是大緣起。所以《大疏》說，理隨事變，一多緣起無邊；事得理融，千差涉入而無礙，也隨心迴轉，善成一切法門。一即一切以下，簡略地闡明二玄，顯現其相即，諸法相即自在門，主伴圓融具德門。
所以說十心，是根據別教而言。
解釋：顯示意義，引用經典，彰顯其德用。十心如《離世間品》所說，指的是長養一切功德平等心，一切語言法於一切眾生，於一切眾生業報入一切法，於一切凈穢佛剎，於一切眾生性若好若丑，於一切行無所選擇，入一切如來力無所畏，入一切如來智慧平等心。佛子，這就是菩薩摩訶薩十種平等心具足，都如初後有平等心所說，既然說一切平等，所以顯現無盡。以及第九
【English Translation】 Modern English version: 『To understand and then broadly expound』 refers to the remaining verses of the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sutra), hence the following summarizes the differences between the Sudden and Perfect Teachings.
If relying on the Sudden Teaching, one reaches the inexpressible.
Explanation: This teaching only reveals absolute spiritual illumination, therefore it does not clarify dependent origination and the characteristics of consciousness. Thus, Suchness (Tathātā) is like a cloud; all dharmas from the beginning are apart from the aspect of speech, apart from the aspect of mental conditions, ultimately equal, without change, therefore it is called Suchness.
As the Vimalakīrti Nirdeśa Sūtra (Vimalakirti Sutra) says, this is the gateway.
Explanation: What the thirty-two Bodhisattvas spoke of is the Consummate Teaching, referring to Bodhisattvas discussing the non-dual dharma, because there is no dualistic opposition and pursuit, therefore it belongs to the Consummate Teaching's principle of the fusion of defilement and purity. What the Vimalakīrti Sūtra reveals is this gateway, referring to solemnly abiding in silence, uniquely revealing profound spiritual nature, which is the meaning of the Sudden Teaching.
Because of its all-encompassing nature, it becomes non-dual.
Explanation: Because the following elucidates the principle of the Vimalakīrti Sūtra's detachment from words, since one does not see a single dharma, why should one borrow words to force an explanation? Therefore, being clearly illuminated without thought is true non-duality.
If relying on the Perfect Sutra, one reaches the harmonious interpenetration of principal and subordinate.
Explanation: That is, from the perspective of the nature-ocean (dharmadhātu), comprehensively elucidating the dharma-body. Below, the dharmadhātu dependent origination (dharmadhātu pratītyasamutpāda) manifests the meaning and function. Within the meaning and function, the dharmadhātu dependent origination carries the cause to elucidate the principle, which is the great dependent origination. Therefore, the Great Commentary says, 'Principle changes with events, the dependent origination of one and many is boundless; events attain the fusion of principle, the myriad differences interpenetrate without obstruction, and also revolve with the mind, skillfully accomplishing all dharma-gates.' Below, 'One is all' briefly elucidates the two mysteries, revealing their mutual identity, the gate of the mutual identity of all dharmas, the gate of the harmonious interpenetration of principal and subordinate, possessing virtuous qualities.
Therefore, speaking of the ten minds is based on the Distinct Teaching.
Explanation: Showing the meaning, quoting scriptures, manifesting its virtuous function. The ten minds, as mentioned in the 『Leaving the World』 chapter, refer to cultivating the equal mind of all merits, all language-dharmas towards all sentient beings, entering all dharmas in the karmic retribution of all sentient beings, in all pure and impure Buddha-lands, in the nature of all sentient beings whether good or bad, without discrimination in all actions, entering the fearlessness of all Tathāgata powers, the equal mind of all Tathāgata wisdom. Disciple of the Buddha, these are the ten kinds of equal minds possessed by Bodhisattva-Mahāsattvas, all as the initial and subsequent equal minds say, since it speaks of all equality, therefore it reveals the inexhaustible. And the ninth
地者與此相類言亦具十德如性起品者彼文說性起正法不可思議以十種無量無數百千阿僧祗因緣成等正覺出興於世何等為十一者發無量菩提之心不捨一切眾生二者過去無數劫修行諸善根正直深心三者無量慈悲救護眾生四者行無量行不退大愿五者積無量功德心無厭足六者恭敬供養無量諸佛教化眾生七者出生無量方便智慧八者成就無量諸功德藏九者具足無量莊嚴智慧十者分別演說無量諸法實義故曰一法界性起具德。
若約同教至余可準之。
釋曰初明該攝上何以故下徴釋所以是此方便者攝末歸本從此而流故者從本起末本末既以無礙故此攝屬以顯難思。
問云何一心至差別義耶。
釋曰既言其一不當有差若許有差一義焉在故成斯問。
答此有二義至攝化眾生。
釋曰由此下明法具五下明義言甚深緣起一心者謂稱性大緣心融萬有故五義以齊彰逐機宜而別化遂分彼教相之果也約義判教根蒂是此。
一攝義從名至如圓教說。
釋曰攝義從名者謂隱攝二義之體從假說一心之名判小乘教二攝理從事者亦隱攝實理從識緣起事判於始教有門若遣蕩此事即是空門故茲一教但明攝理從事三理事無礙者謂不變性而緣起不捨緣而即真是故染凈森然性恒不二依此之義判於終教四事盡理顯者相本自盡性
【現代漢語翻譯】 現代漢語譯本： 地（Bhumi，土地）與此（指前文所說的法）相似，也具備十種功德，就像《性起品》（性起正法品）所說的那樣。那段經文說，性起正法（自性顯現的真理）不可思議，以無量無數百千阿僧祗（Asankhya，極大的數字單位）的因緣成就等正覺（Sammasambuddha，正等覺悟），出世弘法。這十種因緣是什麼呢？一是發起無量的菩提之心（Bodhi-citta，覺悟之心），不捨棄一切眾生；二是過去無數劫修行各種善根，具有正直深厚的心；三是無量的慈悲心，救護眾生；四是實踐無量的行為，不退轉于偉大的誓願；五是積累無量的功德，內心沒有厭足；六是恭敬供養無量的諸佛，教化眾生；七是出生無量的方便智慧；八是成就無量的各種功德寶藏；九是具足無量的莊嚴智慧；十是分別演說無量的諸法實義。所以說，一法界（Dharmadhatu，法界）的性起（自性顯現）具備這些功德。
如果按照相同的教義，推及其他情況也可以參照。
解釋說：首先說明總括包含，『上何以故』是征問解釋原因。『是此方便者』，是說攝末歸本，從此而流出。『故者』，是從本起末，本末既然已經沒有障礙，所以此攝屬是爲了顯示難以思議。
問：為什麼說一心（Eka-citta，一心）會有差別義呢？
解釋說：既然說是一，就不應當有差別；如果允許有差別，那麼一的意義在哪裡呢？所以才提出這樣的問題。
答：這裡有兩種意義，……攝化眾生。
解釋說：由此以下說明法具備五種意義，以下說明義理非常深奧。緣起一心（Pratitya-samutpada-eka-citta，緣起的一心），是指稱性的廣大因緣，心融攝萬有。所以五種意義一起彰顯，隨著眾生的根機而分別教化，於是分判了彼教的果位。按照義理來判教，根本就在這裡。
一是攝義從名，……如圓教（Perfect Teaching）所說。
解釋說：『攝義從名者』，是指隱攝二義的本體，從假說一心之名，判為小乘教（Hinayana）；二是『攝理從事者』，也是隱攝實理，從識緣起的事相，判為始教（初級階段的教義）的有門。如果遣蕩這件事相，那就是空門。所以這一教只是闡明攝理從事；三是『理事無礙者』，是指不變隨緣而緣起，不捨棄緣而即是真，所以染凈森然，自性恒常不二。依據這個意義，判為終教（高級階段的教義）；四是『事盡理顯者』，是指事相的本性本來就是儘性。
【English Translation】 English version: Bhumi (Earth) is similar to this (referring to the Dharma mentioned earlier), also possessing ten virtues, just as described in the 'Chapter on the Arising of Nature' (Chapter on the Spontaneous Manifestation of True Nature). That scripture states that the spontaneous arising of true nature (Svabhava-utpāda-dharma) is inconceivable, accomplished through immeasurable, countless, hundreds of thousands of Asankhya (incalculable number) of causes and conditions, achieving Sammasambuddha (Perfect Enlightenment), and appearing in the world to propagate the Dharma. What are these ten causes and conditions? First, generating immeasurable Bodhi-citta (mind of enlightenment), without abandoning all sentient beings; second, cultivating various roots of goodness for countless kalpas (aeons) in the past, possessing an upright and profound mind; third, immeasurable compassion, saving and protecting sentient beings; fourth, practicing immeasurable conduct, without regressing from great vows; fifth, accumulating immeasurable merits, with no satiety in the heart; sixth, reverently making offerings to immeasurable Buddhas, teaching and transforming sentient beings; seventh, giving rise to immeasurable skillful means and wisdom; eighth, accomplishing immeasurable treasures of various merits; ninth, possessing immeasurable adorned wisdom; tenth, separately expounding the real meaning of immeasurable Dharmas. Therefore, it is said that the spontaneous arising of the Dharmadhatu (Dharma Realm) possesses these virtues.
If, according to the same teachings, it can be applied to other situations as well.
The explanation says: First, it clarifies the overall inclusion, 'Why is it so?' is to inquire and explain the reason. 'This is the expedient means,' means gathering the end back to the origin, flowing out from here. 'Therefore,' means arising from the origin to the end, since the origin and end are already without obstruction, therefore this inclusion is to reveal the inconceivable.
Question: Why is it said that Eka-citta (One Mind) has different meanings?
The explanation says: Since it is said to be one, there should be no difference; if difference is allowed, then where is the meaning of one? Therefore, this question is raised.
Answer: There are two meanings here, ... to gather and transform sentient beings.
The explanation says: From here onwards, it explains that the Dharma possesses five meanings, and below it explains that the meaning is very profound. Pratitya-samutpada-eka-citta (Dependent Origination One Mind) refers to the nature of great conditions, the mind melts and includes all things. Therefore, the five meanings are manifested together, teaching and transforming separately according to the faculties of sentient beings, thus distinguishing the fruition of that teaching. Judging the teachings according to the meaning, the root is here.
First, gathering meaning from name, ... as the Perfect Teaching says.
The explanation says: 'Gathering meaning from name' refers to the essence of the two meanings of concealment and inclusion, judging it as Hinayana (Small Vehicle) from the name of falsely saying One Mind; second, 'gathering principle from phenomena' also conceals and includes the real principle, judging it as the Gate of Existence of the Initial Teaching (early stage teachings) from the phenomena of arising from consciousness. If this phenomenon is eliminated, then it is the Gate of Emptiness. Therefore, this teaching only clarifies gathering principle from phenomena; third, 'no obstruction between principle and phenomena' refers to unchanging according to conditions and arising, without abandoning conditions and being true, therefore purity and defilement are distinct, and nature is eternally non-dual. According to this meaning, it is judged as the Final Teaching (advanced stage teachings); fourth, 'phenomena exhausted, principle revealed' refers to the nature of phenomena being originally exhaustive.
本自顯據此之旨判于頓教五性海具德者謂大緣起宗德用斯備故海印圓詮憑茲以判是以五門為能判一代時教為所判故一經容有多教一教容有多經但是義象相應便為的判上不同諸師多從時部也。
是故不動本至一心轉也。
釋曰法義相收本末交映使其言教不離自心體解成觀即趣菩提方見大聖設教不徒然也。
二約機明至無盡如圓教。
釋曰教因機顯離機無言故此示之令知分齊得一分義如始者謂此教機但知真如不變不許隨緣故未解俱善或曰上云攝理從事何以此中得一分理耶答曰雖知一分但是不變亦不異前文隱攝理性從事緣起也或有得義而不存名者良以此教談真非安立故或有名義俱無盡者性起融通重重涉入故。
第二明種至舍利弗等。
釋曰言種者標總章也謂諸菩薩等任持一切佛性種子各成性故若依下就教別明故有頌云阿羅漢有六種謂退至不動且第一退法者因遇違緣退失所得之法故二思法者常自思所惟得之法恐有退失故三護法者常自防護所得法恐退失故四安住法者常自安住所得之法此羅漢無勝退緣自不防護亦不退失故五堪達法者其性有勝堪能常好練根堪達法故即升進也六不動法者不被煩惱之所退動故言不動性中有三品者謂雖依一種隨根勝進趣求別故也。
雖於此中至起大用等故。
【現代漢語翻譯】 現代漢語譯本 本自顯現的依據，根據這個宗旨來判斷頓教五性海（dun jiao wu xing hai）具足功德的人，說的是大緣起宗（da yuan qi zong）的功德和作用都具備了。所以，海印三昧（hai yin san mei）的圓滿詮釋，憑藉這個來判斷。因此，用五門作為能判斷的標準，一代時教（yi dai shi jiao）作為所判斷的對象。所以，一部經可以包含多種教義，一種教義可以包含多部經。只要義理和現象相應，就是正確的判斷。以上不同於諸位法師大多從時間順序來劃分。
因此，不動的本至一心（bu dong ben zhi yi xin）在運轉。
解釋說，法義相互收攝，本末相互輝映，使言教不離自心本體，體悟理解成就觀行，就能趨向菩提，才能見到大聖設立教法的目的不是徒勞的。
二、從根機方面來說明，達到無盡，如同圓教（yuan jiao）。
解釋說，教法因根機而顯現，離開根機就沒有言語。所以這裡說明，讓人知道分際。得到一分義理，如同開始的人，說這個教法的根機只知道真如不變（zhen ru bu bian），不允許隨緣（sui yuan），所以不理解俱善（ju shan）。或者說，上面說攝理從事，為什麼這裡只得到一分理呢？回答說，雖然只知道一分，但是不變，也不同於前文隱藏攝取理性從事緣起。或者有人得到義理而不執著名相，是因為這個教法談論真如，不是爲了安立名相。或者有名義都達到無盡的，是性起融通，重重涉入的緣故。
第二，說明種類，直到舍利弗（She Li Fu）等。
解釋說，說種類，是標明總綱。說的是諸位菩薩等，任持一切佛性種子，各自成就佛性。如果依據下文，就教法分別說明，所以有頌說，阿羅漢（A luo han）有六種，分別是退法（tui fa）到不動（bu dong）。第一種是退法，因為遇到違逆的因緣，退失所得到的法。第二種是思法（si fa），常常自己思考所領悟的法，恐怕會有退失。第三種是護法（hu fa），常常自己防護所得到的法，恐怕會退失。第四種是安住法（an zhu fa），常常自己安住于所得到的法，這種阿羅漢沒有勝過退失的因緣，自己不防護，也不會退失。第五種是堪達法（kan da fa），他的性質殊勝，有能力常常喜歡練習根器，能夠通達法，也就是升進。第六種是不動法，不被煩惱所退動。說不動性中有三品，說的是雖然依據一種，隨著根器的殊勝而進步，追求不同。
雖然在這裡，達到發起大作用等緣故。
【English Translation】 English version The basis for self-manifestation, according to this principle, judges those who possess the virtues of the Five Natures Sea (dun jiao wu xing hai) of the Sudden Teaching, referring to the merits and functions of the Great Dependent Arising School (da yuan qi zong) being fully equipped. Therefore, the perfect interpretation of the Ocean Seal Samadhi (hai yin san mei) relies on this for judgment. Thus, the Five Gates are used as the standard for judging, and the teachings of a lifetime (yi dai shi jiao) are the objects being judged. Therefore, one sutra can contain multiple teachings, and one teaching can contain multiple sutras. As long as the meaning and phenomena correspond, it is a correct judgment. The above differs from most masters who classify based on chronological order.
Therefore, the immovable original essence-one mind (bu dong ben zhi yi xin) is in motion.
The explanation says that the Dharma and its meaning mutually encompass, the beginning and the end reflect each other, so that the teachings do not depart from the self-mind's essence. Comprehending and understanding accomplishes contemplation, and one can then approach Bodhi, and see that the Great Sage's establishment of teachings is not in vain.
Second, explaining from the perspective of the capacity of beings, reaching the inexhaustible, like the Perfect Teaching (yuan jiao).
The explanation says that the teachings are revealed because of the capacity of beings; without the capacity of beings, there are no words. Therefore, this is shown to let people know the distinctions. Obtaining a portion of the meaning, like those who are beginners, saying that the capacity of this teaching only knows the unchanging True Thusness (zhen ru bu bian), not allowing following conditions (sui yuan), so they do not understand 'both good' (ju shan). Or it is said, above it says 'encompassing principle and engaging in practice,' why is only a portion of the principle obtained here? The answer is, although only a portion is known, it is unchanging, and it is also not different from the previous text's hidden encompassing of principle and engaging in dependent arising. Or some obtain the meaning without clinging to names, because this teaching discusses True Thusness, not for establishing names. Or there are those whose names and meanings both reach the inexhaustible, because the nature arises and interpenetrates, involving multiple layers.
Second, explaining the types, up to Shariputra (She Li Fu) and others.
The explanation says that 'types' indicates the general outline. It refers to all Bodhisattvas, etc., upholding all Buddha-nature seeds, each accomplishing Buddha-nature. If based on the following text, explaining separately according to the teachings, therefore there is a verse saying that Arhats (A luo han) have six types, from 'retreating' (tui fa) to 'immovable' (bu dong). The first type is 'retreating,' because encountering adverse conditions, they lose the Dharma they have attained. The second type is 'thinking' (si fa), constantly thinking about the Dharma they have realized, fearing that it will be lost. The third type is 'protecting' (hu fa), constantly protecting the Dharma they have attained, fearing that it will be lost. The fourth type is 'abiding' (an zhu fa), constantly abiding in the Dharma they have attained; this type of Arhat has no conditions that can overcome and cause retreat, they do not protect themselves, and they will not retreat. The fifth type is 'capable of reaching' (kan da fa), their nature is superior, they have the ability to constantly like to practice their faculties, able to penetrate the Dharma, which is to advance. The sixth type is 'immovable,' not being retreated or moved by afflictions. Saying that there are three grades in the immovable nature, it means that although relying on one type, they progress according to the superiority of their faculties, pursuing different goals.
Although in this, reaching the arising of great functions, etc.
釋曰此教狹劣故獨許一人有佛種性此性非大菩提者謂不能發悲智愿三心故知于進修但經四時而成覺道也。
是故當知至如小論說。
釋曰五性一成太不及故良田熏種不明致茲狹劣耳。
若依三乘至略有三說。
釋曰漸頓雖分優劣若對圓融具德之宗並屬三乘故作此判。
一約始教至無性眾生。
釋曰謂此教就生滅緣起識種法爾熏習以分種性致處不拘故有有性無性五種之殊耳。
故顯揚論至乃至廣說。
釋曰云何下徴釋五性之殊乃至下明無性眾生言現在世非般涅槃者謂無有種性但在世間不能證入圓寂既不能證非順菩提故不應理也。
是故當知至無有斷盡。
釋曰結指上論文五性之殊也出其第五無性之理是以約已則無有入寂之期對佛則成佛利他之德何以故長守眾生界故。
其有種性者至法爾所得。
釋曰本性者標謂上諸下釋言六處殊勝者第六意處能攝賴耶名言熏習之種故曰殊勝有此殊勝故無始傳習耳。
習所成者至為性種性。
釋曰習所成下牒釋言此中本性即內六處者揀非外六塵處也得殊勝者為攝八識故本覺解性謂本來佛種表義名言以此為成佛種性故也。
故梁攝論至聖人以此為因。
釋曰聞熏習者新熏也與
【現代漢語翻譯】 現代漢語譯本：
釋：這個教法狹隘低劣，所以只允許一個人具有佛的種性。這個種性不是指偉大的菩提（Bodhi，覺悟），因為不能發起悲心、智慧和願力這三種心。由此可知，在進修方面，只需要經歷四個時節就能成就覺悟之道。 因此，應當知道，就像《小論》所說的那樣。 釋：五種種性一旦形成就太不完善了，就像肥沃的田地被不好的種子污染，導致了這種狹隘低劣的情況。 如果依據三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的教義，大致有三種說法。 釋：漸悟和頓悟雖然有優劣之分，但如果對照圓融具德的宗派，都屬於三乘的範疇，所以這樣判別。 第一種是依據始教（初期佛教教義），認為存在無性眾生。 釋：這種教義認為，就生滅緣起、識種法爾熏習的角度來劃分種性，導致所處的狀態不確定，所以有有性、無性這五種差別。 所以《顯揚論》（《顯揚聖教論》）乃至廣說。 釋：『云何』以下是征問解釋五種種性的差別，『乃至』以下說明無性眾生。『言現在世非般涅槃者』是指沒有種性，只是存在於世間，不能證入圓寂（Nirvana，涅槃），既然不能證入涅槃，就不順應菩提，所以不合道理。 因此，應當知道，乃至沒有斷盡。 釋：總結指出了上面論文中五種種性的差別，闡述了第五種無性的道理。因此，就自身而言，沒有入寂滅的期限；對佛而言，成就佛的利益眾生的功德。為什麼呢？因為要長久守護眾生界。 具有種性的人，乃至法爾所得。 釋：『本性者』是標示，『謂上諸』以下是解釋。『言六處殊勝者』是指第六意處能夠攝取阿賴耶識（Alaya-vijnana，藏識）的名言熏習的種子，所以說是殊勝。有了這種殊勝，才能無始以來傳承習性。 習所成者，乃至為性種性。 釋：『習所成下』是重複解釋，『言此中本性即內六處者』是揀擇，不是指外六塵處。『得殊勝者為攝八識故』，本覺解性是指本來就有的佛種，用表義的名言來作為成就佛種性的原因。 所以《梁攝論》（《攝大乘論》的梁譯本）說，聖人以此為因。 釋：『聞熏習者』是指新熏習，與
【English Translation】 English version:
Explanation: This teaching is narrow and inferior, therefore it only allows one person to have the Buddha-nature. This nature is not the great Bodhi (enlightenment), because it cannot generate the three minds of compassion, wisdom, and aspiration. From this, it can be known that in terms of cultivation, it only takes four seasons to achieve the path of enlightenment. Therefore, it should be known, just as the 'Small Treatise' says. Explanation: Once the five natures are formed, they are too imperfect, just like fertile land being contaminated by bad seeds, leading to this narrow and inferior situation. If based on the teachings of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), there are roughly three views. Explanation: Although gradual and sudden enlightenment have their differences in superiority and inferiority, if compared to the school of perfect and virtuous integration, they all belong to the category of the Three Vehicles, so this judgment is made. The first is based on the Initial Teaching (early Buddhist teachings), which believes that there are beings without nature. Explanation: This teaching believes that dividing the nature from the perspective of arising and ceasing dependent origination, and the habitual tendencies of the seed of consciousness, leads to an uncertain state, so there are five kinds of differences: with nature, without nature. Therefore, the 'Exposition of the Holy Teachings' (《顯揚聖教論》) and so on, extensively explain. Explanation: 'How' below is to inquire and explain the differences of the five natures, 'and so on' below explains beings without nature. 'Those who are not in Parinirvana in the present world' refers to those who do not have the nature, only exist in the world, and cannot enter Nirvana (extinction), since they cannot enter Nirvana, they do not conform to Bodhi, so it is unreasonable. Therefore, it should be known, even to the point of not being completely exhausted. Explanation: The summary points out the differences of the five natures in the above paper, and elaborates on the principle of the fifth non-nature. Therefore, in terms of oneself, there is no time limit for entering extinction; for the Buddha, it achieves the merit of the Buddha benefiting sentient beings. Why? Because it is necessary to protect the realm of sentient beings for a long time. Those who have the nature, even what is obtained by nature. Explanation: 'The original nature' is a label, 'referring to the above' below is an explanation. 'The six places are superior' refers to the sixth mind-place, which can absorb the seeds of habitual tendencies of the Alaya-vijnana (store consciousness), so it is said to be superior. With this superiority, habitual tendencies can be inherited from the beginning. Those who are formed by habit, even the nature of the nature. Explanation: 'Those who are formed by habit' below is a repeated explanation, 'the original nature in this is the inner six places' is a selection, not referring to the outer six dust places. 'Those who obtain superiority are for absorbing the eight consciousnesses', the original enlightenment and understanding nature refers to the Buddha-nature that originally exists, and the expressive name is used as the reason for achieving the Buddha-nature. Therefore, the Liang translation of the 'Compendium of the Great Vehicle' (《攝大乘論》) says that the sage takes this as the cause. Explanation: 'Hearing habitual tendencies' refers to new habitual tendencies, and
阿賴耶解性者腳下也新熏本有具足為佛性故曰一切聖人以此為因。
然瑜伽既至說為習種。
釋曰既云下克彼瑜伽性習相資方為種性言具種性者指上本性住方能發心者指習所成即知下攬二成一種性是故下言其相須斥其偏失前後之過也但可下約位分性習之二相言堪任者賢位之前也謂成就菩薩功德任持一切佛法種子故。
然有二義至故得知也。
釋曰結義引論但成種性之一因耳。
問此二種性至何差別耶。
釋曰由前二性相資同成緣起不分前後之殊故成斯問也言六種者三道種性四聖種性五等覺性六妙覺性。
答彼經大都至不名種姓。
釋曰約三賢位次而分前後故不同瑜伽也。
瑜伽中久習至非初非中后。
釋曰觀其論意則依種起修修以成性為一種因並皆無始故前云意處殊勝等若乃據位則性先習后也。
是故經說至義方備足。
釋曰此顯經論及覆相成始彰緣起之備具耳。
又經論說至義意融通。
釋曰此文約依起與功能以會經論談其種性在於位前並登賢之異也要由下出其相須之旨亦是下明其彰略也。
問又以何義至堪任位說耶。
釋曰此問因前瑜伽明其種性具二后至堪任位中卻分性習之二未見所以故此徴之。
【現代漢語翻譯】 現代漢語譯本 『阿賴耶』(Ālaya，藏識)解性者，腳下也新熏本有，具足為佛性故，曰一切聖人以此為因。
然《瑜伽師地論》(Yogācārabhūmi-śāstra)既至，說為習種。
釋曰：既云下克彼瑜伽，性習相資方為種性，言具種性者，指上本性住方能發心者，指習所成，即知下攬二成一種性，是故下言其相須，斥其偏失前後之過也。但可下約位分性習之二相，言堪任者，賢位之前也，謂成就菩薩功德，任持一切佛法種子故。
然有二義至，故得知也。
釋曰：結義引論，但成種性之一因耳。
問：此二種性至，何差別耶？
釋曰：由前二性相資，同成緣起，不分前後之殊，故成斯問也。言六種者，三道種性、四聖種性、五等覺性、六妙覺性。
答：彼經大都至，不名種姓。
釋曰：約三賢位次而分前後，故不同《瑜伽師地論》也。
《瑜伽師地論》中久習至，非初非中后。
釋曰：觀其論意，則依種起修，修以成性，為一種因，並皆無始，故前云意處殊勝等。若乃據位，則性先習后也。
是故經說至，義方備足。
釋曰：此顯經論及覆相成，始彰緣起之備具耳。
又經論說至，義意融通。
釋曰：此文約依起與功能，以會經論談其種性，在於位前並登賢之異也。要由下出其相須之旨，亦是下明其彰略也。
問：又以何義至，堪任位說耶？
釋曰：此問因前《瑜伽師地論》明其種性具二，后至堪任位中，卻分性習之二，未見所以故此徴之。
【English Translation】 English version 『Ālaya』 (Ālaya, storehouse consciousness) explaining the nature, is newly imbued with inherent qualities. Because it is fully endowed with Buddha-nature, it is said that all sages take this as the cause.
However, the Yogācārabhūmi-śāstra having arrived, speaks of it as a seed of habit.
Explanation: Since it is said that it overcomes that Yogācāra, nature and habit mutually support each other to become seed-nature. Those who are said to possess seed-nature refer to the inherent nature dwelling above. Those who are able to generate the aspiration for enlightenment refer to what is accomplished through habit. Thus, it is known that the following encompasses the two to form one seed-nature. Therefore, the following speaks of their mutual necessity, criticizing the partiality and the fault of prioritizing one over the other. However, it can be said that the two aspects of nature and habit are divided according to the stage. Those who are said to be capable are before the stage of the worthy. This means that they have accomplished the merits of a Bodhisattva and are able to uphold all the seeds of the Buddha-dharma.
However, there are two meanings, hence it can be known.
Explanation: Concluding the meaning and citing the treatise, it only forms one cause of seed-nature.
Question: What is the difference between these two seed-natures?
Explanation: Because the two natures mutually support each other, jointly forming dependent origination, without distinguishing the difference between before and after, this question is formed. The six types are: the seed-nature of the three paths, the seed-nature of the four noble ones, the nature of near-perfect enlightenment, and the nature of wonderful enlightenment.
Answer: That sutra mostly does not name seed-nature.
Explanation: It divides before and after according to the order of the three worthy stages, so it is different from the Yogācārabhūmi-śāstra.
In the Yogācārabhūmi-śāstra, long-term practice is neither first, nor middle, nor last.
Explanation: Observing the meaning of the treatise, it is based on the seed to initiate cultivation, and cultivation to accomplish nature, as one cause, all without beginning. Therefore, it was previously said that the state of mind is especially superior, etc. If it is based on the stage, then nature is before habit.
Therefore, the sutra says that the meaning is fully complete.
Explanation: This shows that the sutras and treatises mutually complement each other, initially revealing the complete provision of dependent origination.
Also, the sutras and treatises say that the meaning is interconnected.
Explanation: This passage discusses the seed-nature in relation to its basis of arising and its function, reconciling the sutras and treatises. It is before the stage and ascends to the difference of the worthy. The following brings out the essence of their mutual necessity, and the following also clarifies their emphasis and omission.
Question: Also, for what reason is it said to be the capable stage?
Explanation: This question is because the previous Yogācārabhūmi-śāstra clarifies that its seed-nature possesses two aspects, but later in the capable stage, it divides the two aspects of nature and habit. The reason for this is not seen, so this is questioned.
答以論說至是第二住故。
釋曰言論說種性必具性習者明種性雙含然後展轉必至登賢何者謂依性起習習久成修修成涉位故至堪任若不下約凡賢楷定種性位故文雲中間修此串習行者更何位修也言何位者是其種性位修也言第二住者勝解行住也。
是故當知至以為種性。
釋曰結成種性定至堪任以酬前問也。
問若要待習至論不說故。
釋曰躡前堪任串習方成故有斯問故就愚位開有無兩關而難也。
答此二既至此亦不然。
釋曰約緣起相須雙拂前問故無習下拂前有關先無下拂前無關故云此亦不然。
以習成處至本有彼性。
釋曰依性起習已性成故云習成處定先有性愚位下斥愚者無習即無性故後起下明有習即有性故不成愚便顯諸乘之性若爾前就愚位之問於斯墮也。
問若爾是則至種性差別耶。
釋曰因前隨於諸乘串習成性故茲問也。
答即由此義安立五性。
釋曰即他成己諸性極成故次辨云。
何者謂修至菩薩種性。
釋曰權乘六度修至堪任其性方成故性離粗垢不能現起上煩惱纏就此成性也。
若習小乘至成聲聞性。
釋曰行著功成位登種性地也。
故智論云至有涅槃法。
釋曰引證種性位唯俱舍說
【現代漢語翻譯】 現代漢語譯本：回答說，這是因為討論到了第二住位（Second Abode）的緣故。
解釋說，言論述說種性（Gotra, lineage, potential）必定具備自性（inherent nature）和習性（acquired habit），是爲了闡明種性雙重包含自性和習性，然後逐漸發展必定達到登賢位（stage of becoming a worthy person）。為什麼這樣說呢？因為依靠自性產生習性，習性長久形成修習，修習成就而涉入位次，所以達到堪能（capability）。如果不在凡夫和賢聖的楷定下確定種性和位次，那麼經文中說『中間修此串習行者』，又在什麼位次修習呢？所說的『何位』，就是指他的種性位修習。所說的『第二住』，就是指勝解行住（stage of understanding and practice）。
因此應當知道，這是爲了作為種性。
解釋說，總結種性必定達到堪能，以此來回答前面的提問。
提問：如果一定要等待習性達到，經論中不說這個緣故。
解釋說，因為前面提到堪能和串習才能成就，所以有這個提問。因此就愚位（state of ignorance）開啟有和無兩種關聯來發難。
回答：這兩種既然已經，這個也就不然了。
解釋說，依據緣起相須（dependent origination and mutual dependence）的觀點，同時否定前面的提問。因為沒有習性，所以否定前面有關聯的說法；先沒有自性，所以否定前面無關聯的說法。所以說『此亦不然』。
以習性成就之處，必定本有那個自性。
解釋說，依靠自性產生習性，已經成就了自性，所以說『習成處定先有性』。在愚位下，駁斥愚者沒有習性就沒有自性的說法。後面『後起』，闡明有習性就有自性，不成愚，便顯現諸乘（various vehicles）的自性。如果這樣，那麼前面就愚位提出的問題，在這裡就落空了。
提問：如果這樣，那麼就是種性的差別嗎？
解釋說，因為前面提到隨著諸乘的串習而成就自性，所以有這個提問。
回答：就是由此意義安立五性（five natures）。
解釋說，因為是他成就自己，諸性已經極度成就，所以接著辨別說：
什麼呢？就是修習到菩薩種性（Bodhisattva Gotra）。
解釋說，權乘（expedient vehicle）的六度（six perfections）修習到堪能，他的自性才成就。所以自性離開粗重的垢染，不能顯現發起。上面的煩惱纏繞，就在這裡成就自性。
如果習小乘（Hinayana），就成就聲聞性（Śrāvaka Gotra）。
解釋說，修行著力，功行成就，位登種性地（Gotra Bhumi）。
所以《智論》（Mahāprajñāpāramitopadeśa）說，有涅槃法（Nirvana Dharma）。
解釋說，引用證明種性位，只有《俱舍論》（Abhidharmakośa）有說明。
【English Translation】 English version: The answer is that it is because the discussion has reached the Second Abode.
Explanation: The statement that discussing the Gotra (lineage, potential) necessarily involves both inherent nature and acquired habit is to clarify that Gotra doubly contains both nature and habit. Then, gradual development will inevitably lead to the stage of becoming a worthy person. Why is this so? Because habit arises from nature, habit becomes cultivation over time, and cultivation leads to involvement in stages, thus reaching capability. If Gotra and stages are not determined under the standards of ordinary and virtuous individuals, then the text says, 'Those who cultivate this habitual practice in between,' in what stage do they cultivate? The 'what stage' refers to the cultivation in their Gotra stage. The 'Second Abode' refers to the stage of understanding and practice.
Therefore, it should be known that this is to serve as the Gotra.
Explanation: Concluding that Gotra inevitably reaches capability, thereby answering the previous question.
Question: If it is necessary to wait for habit to be achieved, the scriptures do not mention this reason.
Explanation: Because it was previously mentioned that capability and habitual practice are necessary for achievement, this question arises. Therefore, the question is posed from the perspective of the state of ignorance, opening up two possibilities: connection and disconnection.
Answer: Since these two are already present, this is not the case.
Explanation: Based on the view of dependent origination and mutual dependence, both possibilities are simultaneously negated. Because there is no habit, the previous statement about connection is negated; because there is no inherent nature to begin with, the previous statement about disconnection is negated. Therefore, it is said, 'This is not the case.'
Where habit is achieved, there must inherently be that nature.
Explanation: Habit arises from nature, and nature has already been achieved, so it is said, 'Where habit is achieved, there must inherently be that nature.' Under the state of ignorance, it refutes the view that those who are ignorant have no nature because they have no habit. The subsequent 'arising later' clarifies that having habit implies having nature, and not being ignorant reveals the nature of the various vehicles. If this is the case, then the previous question posed from the perspective of the state of ignorance becomes invalid here.
Question: If so, then is it the difference in Gotra?
Explanation: Because it was previously mentioned that nature is achieved through habitual practice in the various vehicles, this question arises.
Answer: It is based on this meaning that the Five Natures are established.
Explanation: Because it is others achieving oneself, and the natures have already been extremely achieved, the text then proceeds to distinguish:
What is it? It is cultivating to the Bodhisattva Gotra.
Explanation: The six perfections of the expedient vehicle are cultivated to capability, and only then is its nature achieved. Therefore, the nature is free from coarse defilements and cannot manifest. The afflictions mentioned above are where the nature is achieved.
If one practices the Hinayana, one achieves the Śrāvaka Gotra.
Explanation: Diligent practice leads to the achievement of merit, and one's position ascends to the Gotra Bhumi.
Therefore, the Mahāprajñāpāramitopadeśa says that there is Nirvana Dharma.
Explanation: Quoting to prove the Gotra position, only the Abhidharmakośa has an explanation.
位不同彼順解脫分者卻在資糧位中謂隨涅槃解脫故也與夫智論善戒之殊者但約初習修成之別亦不相違也。
獨覺準知至三乘種性。
釋曰獨覺者梵語辟支伽羅此云緣覺亦云獨覺有麟喻部行之異今既例聲聞即是部行稟教之類也由此下總結。
若於三行至不定種性。
釋曰三行者諦緣諸度也未至本位者堪任善根既未臻行位則進退未云故屬不定性耳。
若於三行至無有種性。
釋曰既無行解乃悠悠之徒斷善根之類也。
由此當知至皆就習說。
釋曰以上無性之無習驗彼有性之有習也。
問若愚位至何得為有。
釋曰性習相從決不可以一有而一無也。
答有習非是至分位差別故。
釋曰答有下明性習有無謂有則齊有無則雙無以分位差別故者出其有無之相也。
云涅槃經至斷善根故。
釋曰斷善根者為無行性既無行性縱逢善友亦不發心。
一闡提輩至闡提性也。
釋曰三心既發即非闡提驗知闡提定無心也。
善男子以何至乃至廣說。
釋曰雙徴上二皆由行性有無使之然矣。
當知此中至不相由也。
釋曰當知下據位結三乘有無兼之五性言不相由者斥前愚位前後相由之難也。
二約終教至皆
【現代漢語翻譯】 現代漢語譯本 『位不同彼順解脫分者卻在資糧位中』，意思是說，雖然所處的位階不同，但那些處於資糧位（準備階段）的人，也能夠順著涅槃（Nirvana，寂滅）解脫的方向前進。這與《智論》（Mahaprajnaparamita-sastra）和《善戒經》所說的有所不同，但只是在最初學習和修行的階段有所區別，並不互相矛盾。
『獨覺準知至三乘種性』。
解釋：獨覺，梵語是辟支伽羅（Pratyekabuddha），這裡翻譯為緣覺，也稱為獨覺。有麟喻部和部行之分。現在既然以聲聞（Sravaka，聽聞佛法而悟道者）為例，那就是部行，屬於稟承教法的型別。因此下面進行總結。
『若於三行至不定種性』。
解釋：三行指的是諦（真諦）、緣（因緣）、諸度（各種修行方法）。『未至本位者』，指的是堪能的善根還沒有達到修行的位階，所以進退不定，因此屬於不定種性。
『若於三行至無有種性』。
解釋：既然沒有修行和理解，那就是悠悠度日的人，是斷絕善根的那一類。
『由此當知至皆就習說』。
解釋：以上所說的無種性，是沒有修習的驗證；而有種性，是有修習的驗證。
問：如果愚昧的位階是無，那麼為什麼又說有習呢？
解釋：性（本性）和習（習性）是相互依存的，絕對不能說一方面有而另一方面沒有。
答：有習不是指性，而是指分位差別。
解釋：回答說，有習不是指本性，而是指修習。有，則兩者都有；無，則兩者都無。『以分位差別故』，是說明有無的表象。
云：涅槃經說，斷善根的緣故。
解釋：斷善根的人，是屬於沒有修行本性的人。既然沒有修行的本性，即使遇到善友，也不會發起修行的心。
一闡提（Icchantika，斷善根者）之輩，是闡提的本性。
解釋：如果發起了三種心（菩提心等），那就不是闡提，由此可知闡提一定沒有（菩提）心。
善男子，以什麼緣故，乃至廣說。
解釋：這裡同時提出了上面的兩種情況，都是因為修行本性的有無造成的。
當知此中，乃至不相由也。
解釋：『當知下』，根據位階總結了三乘（聲聞乘、緣覺乘、菩薩乘）的有無，兼顧了五性（聲聞種性、緣覺種性、菩薩種性、不定種性、無種性）。『不相由者』，是駁斥前面所說的愚昧位階前後相互依存的疑問。
二、約終教，乃至皆
【English Translation】 English version 『Those who are in a different position from those who are in the stage of liberation in accordance with it are actually in the stage of accumulation of merit,』 which means that although the positions are different, those who are in the stage of accumulation of merit (preparation stage) can also move in the direction of Nirvana (extinction) liberation. This is different from what is said in the 『Mahaprajnaparamita-sastra』 and the 『Good Precepts Sutra,』 but it is only different in the initial stages of learning and practice, and they do not contradict each other.
『The Pratyekabuddha (Solitary Realizer) should be known to have the nature of the Three Vehicles.』
Explanation: Pratyekabuddha (辟支伽羅) in Sanskrit, is translated here as 'those enlightened through conditions', also known as 'Solitary Realizers'. There are two types: those like the unicorn and those who follow the path. Now that it is exemplified by Sravakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings), it is the path-following type, belonging to the category of those who receive teachings. Therefore, a summary is given below.
『If one is in the Three Practices, one has an indeterminate nature.』
Explanation: The Three Practices refer to Truth (諦), Conditions (緣), and Various Perfections (諸度). 『Those who have not reached their original position』 refers to those whose capable roots of goodness have not yet reached the stage of practice, so they are uncertain in their progress and retreat, and therefore belong to the indeterminate nature.
『If one is in the Three Practices, one has no nature.』
Explanation: Since there is no practice or understanding, they are people who live aimlessly, the kind who have severed their roots of goodness.
『From this, it should be known that all are discussed in terms of practice.』
Explanation: The above-mentioned absence of nature is the verification of the absence of practice; while the presence of nature is the verification of the presence of practice.
Question: If the stage of ignorance is non-existent, then why is it said to have practice?
Explanation: Nature (本性) and Habit (習性) are interdependent, and it is absolutely impossible to say that one exists while the other does not.
Answer: Having practice does not refer to nature, but to the difference in stages.
Explanation: The answer is that having practice does not refer to nature, but to practice. If there is, then both exist; if there is not, then both do not exist. 『Because of the difference in stages』 explains the appearance of existence and non-existence.
It is said: The Nirvana Sutra says, because of severing the roots of goodness.
Explanation: Those who sever their roots of goodness belong to those who have no nature of practice. Since they have no nature of practice, even if they encounter good friends, they will not generate the mind to practice.
Those of the Icchantika (一闡提, those who have severed their roots of goodness) are of the nature of Icchantika.
Explanation: If the three minds (Bodhi mind, etc.) are generated, then they are not Icchantika, from which it can be known that Icchantikas certainly have no (Bodhi) mind.
Good man, for what reason, and so on, extensively speaking.
Explanation: Here, the above two situations are raised at the same time, both caused by the presence or absence of the nature of practice.
It should be known that in this, even to the extent that they are not interdependent.
Explanation: 『It should be known below』 summarizes the existence or non-existence of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) based on the stages, taking into account the five natures (Sravaka nature, Pratyekabuddha nature, Bodhisattva nature, indeterminate nature, no nature). 『Those who are not interdependent』 refutes the previous question of the interdependence of the stages of ignorance.
Two, regarding the final teaching, even to the extent that all
悉有性。
釋曰此教就真如立種性者良以真如不守自性隨緣動轉之處便為物性故經云真如一法界一泯未嘗存能隨染凈緣遂分十法界。
故智論云至自真性故。
釋曰引證也于中白石下是能喻物之別性一切眾生下是所喻法眾生之本性也言黃白石者金銀之礦也一切妄識者本識之生滅也。
如經說言至皆有佛性。
釋曰如經者大涅槃也言悉皆有心者良以眾生包性德而為體攬智海以為源是以凡有心者必當作佛故云定當得成阿耨多羅三藐三菩提以是義故我常宣說一切眾生皆有佛性。
問如有難至亦非當得。
釋曰有心相涉難也若諸下將眾生有心當得難佛有心亦然若言下將佛有心非得難眾生有心亦然。
答經中已至不同佛也。
釋曰此之料揀意謂佛心成道更不再成但論眾生有心使其修成焉得混佛而伸難歟。
問若並有至無性者耶。
釋曰躡前一心眾生皆有佛性而難五性之殊也。
答論自有釋至清凈佛性故。
釋曰向說下難無性為欲下答無性此明下徴所以為欲下釋成正意以彼實有清凈佛性者結答上文未乖有性也。
又佛性論至般涅槃耶。
釋曰此問但是躡前實有清凈佛性而起若爾者牒前云何下難前可知。
答云若憎至離有離無
故。
釋曰若曾下示謗法之過乃貶斥之談也御物之意若依下顯了之說稱實同歸言離有離無者謂佛性中道體離過非相非生滅耳。
解云又此論至乃至廣說。
釋曰言三者失同外道等者謂彼外道計屬斷常有無之二若汝確執闡提無性即同外道斷見之無若執餘眾生定有性即同外道常見之有故次云此等過失由汝邪執無性義生也。
問前始教中至云何會通。
釋曰權實有無極相違故成斯問也。
答亦論自至故不相違。
釋曰何故下尚同前問一了下方是答辭言復有經說者深密等經備分五性第五決無佛性也有乖涅槃皆有故云二經自相違究其答意了則稱性故皆有心不了則熏成種性故或有或無。
解云若小乘至不了說也。
釋曰解論中不了之所以故形對小乘明其益物漸次言一人有性則屬於小許多人有性則當於權權故不了了則齊成豈有二經之相違耶。
問若依終教至亦有終盡。
釋曰躡前皆成佛道以疑生界盡期。
若如是者至即無所化。
釋曰躡前問中終盡之辭便疑后佛無機故云即無所化也。
所化無故至不應道理。
釋曰躡無所化疑之悲門既乏大悲豈成佛道縱爾言成亦非其理也何以故佛心者大慈悲故。
又令諸佛至有斷盡故。
【現代漢語翻譯】 現代漢語譯本 因此。
解釋：如果曾經向下顯示誹謗佛法的過錯，那就是貶低排斥的言論。運用事物的意圖，如果依照下文顯明的說法，稱述真實，共同歸於遠離有和遠離無，所說的佛性中道本體，是遠離過失，不是現象，不是生滅。
解釋說：又此論述乃至廣說。
解釋：說『三者失同外道等』，是指那些外道計較屬於斷常有無的二邊。如果你們確實執著闡提（Icchantika，斷善根者）沒有佛性，就等同於外道的斷見之無；如果執著其餘眾生一定有佛性，就等同於外道的常見之有。所以接著說，這些過失，都是由於你們邪執無性之義而產生的。
問：前面始教（早期教法）中說，如何會通？
解釋：權（方便）實（真實）、有（存在）無（不存在）極其相違背，所以才產生這樣的疑問。
答：也是論述自身，所以不相違背。
解釋：為什麼下文還和前面的問題一樣？瞭解下方才是回答。說『復有經說』，像《深密經》（Samdhinirmocana Sutra）等經典，詳細區分了五性（五種根性），第五種決定沒有佛性，這和《涅槃經》（Nirvana Sutra）都說一切眾生都有佛性相違背，所以說二經自相違背。探究其回答的意義，瞭解了就稱合佛性，所以都有佛性；不瞭解就熏習成種性，所以或者有或者無。
解釋說：如果小乘（Hinayana）不瞭解而說。
解釋：解釋論述中不瞭解的原因，所以形成對小乘的對比，表明其利益眾生的漸次性。說一人有佛性，就屬於小乘；許多人有佛性，就屬於權教（方便教法）。因為權教不瞭解，瞭解了就全部成就，哪裡有二經互相違背呢？
問：如果依照終教（最終教法），也有終盡嗎？
解釋：承接前面都成佛道的說法，從而懷疑眾生界有窮盡的時候。
如果像這樣，就沒有所化度的對象了。
解釋：承接前面問題中『終盡』的措辭，便懷疑後來的佛沒有可教化的對象，所以說就沒有所化度的對象了。
所化度的對象沒有了，就不應道理。
解釋：承接『沒有所化度的對象』，懷疑佛的悲憫之門已經匱乏，既然缺乏大悲心，怎麼能成就佛道呢？縱然你說能成就，也不是道理。為什麼呢？因為佛心是大慈悲的緣故。
又讓諸佛有斷盡的可能。
【English Translation】 English version Therefore.
Explanation: If it has been shown that there was slander of the Dharma, then that is a demeaning and dismissive statement. The intention of using objects, if according to the clear statement below, describes the truth, and all return to being apart from existence and apart from non-existence. The so-called Buddha-nature, the Middle Way essence, is apart from faults, not a phenomenon, not arising and ceasing.
Explanation says: Furthermore, this treatise goes on to elaborate.
Explanation: Saying 'the third loss is the same as external paths, etc.' refers to those external paths that calculate belonging to the two extremes of permanence and annihilation, existence and non-existence. If you firmly insist that Icchantikas (those who have severed their roots of goodness) have no Buddha-nature, then you are the same as the external paths' view of annihilation; if you insist that all other beings definitely have Buddha-nature, then you are the same as the external paths' view of permanence. Therefore, it is said next that these faults arise from your heretical clinging to the meaning of no-nature.
Question: In the previous initial teachings (early teachings), it says, how can they be reconciled?
Explanation: Expedient (provisional) and real (true), existence and non-existence are extremely contradictory, so this question arises.
Answer: It is also the treatise itself, so they are not contradictory.
Explanation: Why is the following still the same as the previous question? Understanding the following is the answer. Saying 'there are also sutras that say' like the Samdhinirmocana Sutra (Explanation of the Profound Meaning Sutra) and other sutras, which elaborately distinguish the five natures (five kinds of dispositions), the fifth of which definitely has no Buddha-nature, which contradicts the Nirvana Sutra, which says that all beings have Buddha-nature, so it is said that the two sutras contradict each other. Investigating the meaning of the answer, understanding it accords with Buddha-nature, so all have Buddha-nature; not understanding it cultivates into dispositions, so there is either existence or non-existence.
Explanation says: If the Hinayana (Small Vehicle) does not understand and speaks.
Explanation: Explaining the reason for not understanding in the treatise, so it forms a contrast to the Hinayana, showing its gradual nature of benefiting beings. Saying that one person has Buddha-nature belongs to the Hinayana; many people having Buddha-nature belongs to the expedient teachings (provisional teachings). Because the expedient teachings do not understand, understanding it all becomes accomplished, how can there be contradiction between the two sutras?
Question: If according to the final teachings (ultimate teachings), is there also an end?
Explanation: Continuing from the previous statement that all become Buddhas, thereby doubting that the realm of beings has an end.
If it is like this, then there will be no beings to be transformed.
Explanation: Continuing from the term 'end' in the previous question, then doubting that later Buddhas have no objects to teach, so it is said that there will be no beings to be transformed.
If there are no beings to be transformed, then it is not reasonable.
Explanation: Continuing from 'no beings to be transformed', doubting that the gate of compassion of the Buddha is exhausted, since there is a lack of great compassion, how can one achieve Buddhahood? Even if you say it can be achieved, it is not reasonable. Why? Because the Buddha's mind is great compassion.
Furthermore, it allows for the possibility of the Buddhas having an end.
釋曰大聖因於眾生而起大悲因於大悲而成菩提今既無生故利他之德有其斷盡。
如其一切至永不成佛故。
釋曰牒前盡成結屬相違是故若言眾生畢竟無盡者則違一切眾生盡成之語若但眾生界無終盡者又永不成佛故。
又如一佛度至不應理故。
釋曰諸佛度生損與不損非理難也又如下總標度生若有下開有無兩關而難初難有損非理若無下難無損滅度非理。
依如是等至此義云何。
釋曰依如是等道理者指上六重難端是以論主欲遣斯過故立一無性有情長守生界未知此義還契教宗否故云此義云何。
答若謂眾生至非是正見。
釋曰答前初難生界有盡也良以眾產生佛性離有無若乃情生增減非為正難故結云非正見也故圓覺云以輪迴心而辨圓覺彼圓覺性即同輪轉故非正見。
是故不增至乃至廣說。
釋曰證成非是正見何以增減卻屬大邪見耶良由此解不異斷常故云大邪見也。
設避此見至為不增減者。
釋曰此下三科皆答損與不損非理難設避下縱寶性論立無性有情以離增減之見既無增減即遣有損無損非理之難。
彼終不能離至眾生界故。
釋曰彼終下奪破寶性據實返答何以故者徴其寶性權立之因以彼下釋成過失以彼不了眾生界故者正出稱實
【現代漢語翻譯】 現代漢語譯本：
釋：大聖（指佛）因為眾生而生起大悲心，因為大悲心而成就菩提（覺悟）。現在既然沒有『生』（指眾生數量的增加），那麼利他的功德就會有斷絕的時候。 如果一切眾生最終都不能成佛，也是不合理的。 釋：承接前面『盡成』（全部成佛）的結論，這與『結屬相違』（眾生無盡）的觀點是矛盾的。所以，如果說眾生畢竟沒有窮盡，就違背了一切眾生最終都能成佛的說法；如果只是說眾生界沒有終結，那麼又會導致永遠不能成佛的過失。 又比如，一尊佛度化眾生，最終卻不能度盡，也是不合道理的。 釋：諸佛度化眾生，無論說度化有損還是無損，都是不合理的詰難。下面總的標出『度生』，如果下面展開有『有』和『無』兩種情況，那麼最初的詰難就是『有損』不合理，如果『無』，那麼就是『無損滅度』不合理。 依照這些道理，這個意義是什麼呢？ 釋：依照這些道理，指的是上面六重詰難的端由。因此，論主想要消除這些過失，所以立了一個『無性有情』（沒有自性的眾生）長久守護眾生界。不知道這個意義是否符合佛教的宗旨，所以說『此義云何』（這個意義是什麼呢）。 答：如果認為眾生有增減，就不是正確的見解。 釋：回答前面最初的詰難，即眾生界有窮盡。因為眾產生佛的自性，是超越有和無的。如果執著于眾生的增減，就不是正確的詰難。所以結論說『非正見』（不是正確的見解）。所以《圓覺經》說：『以輪迴心而辨圓覺，彼圓覺性即同輪轉』，所以不是正確的見解。 因此，不增不減，乃至廣說。 釋：證明『非是正見』（不是正確的見解）。為什麼增減反而屬於大邪見呢？因為這種理解與斷見、常見沒有區別，所以說是大邪見。 假設爲了避免這種見解，認為沒有增減。 釋：下面三科都是回答『損與不損非理』的詰難。假設爲了避免這種見解，寶性論（Ratnagotravibhāga）立『無性有情』（沒有自性的眾生），以遠離增減的見解，既然沒有增減，就消除了『有損』和『無損』的不合理詰難。 他們最終不能脫離眾生界。 釋：『彼終下』（他們最終不能脫離）是駁斥寶性論，根據事實來回答。為什麼呢？這是因為探究寶性論權宜設立的原因。『以彼下』（以他們）是解釋併成立過失。『以彼不了眾生界故』（因為他們不瞭解眾生界），正是說出了稱合實際的道理。
【English Translation】 English version:
Explanation: The Great Sage (referring to the Buddha) arises great compassion because of sentient beings, and achieves Bodhi (enlightenment) because of great compassion. Now that there is no 'birth' (referring to the increase in the number of sentient beings), the merit of benefiting others will have a time of being cut off. If all sentient beings ultimately cannot become Buddhas, it is also unreasonable. Explanation: Continuing the previous conclusion of 'complete accomplishment' (all becoming Buddhas), this contradicts the view of 'belonging to mutual contradiction' (sentient beings are endless). Therefore, if it is said that sentient beings are ultimately endless, it violates the statement that all sentient beings can ultimately become Buddhas; if it is only said that the realm of sentient beings has no end, then it will lead to the fault of never being able to become a Buddha. Furthermore, for example, if one Buddha saves sentient beings but ultimately cannot save them all, it is also unreasonable. Explanation: Whether it is said that the salvation of sentient beings by the Buddhas is with loss or without loss, it is an unreasonable challenge. Below, the 'saving of sentient beings' is generally marked out. If the following unfolds into two situations of 'having' and 'not having', then the initial challenge is that 'having loss' is unreasonable. If 'not having', then 'salvation without loss' is unreasonable. According to these principles, what is the meaning of this? Explanation: According to these principles, it refers to the reasons for the above sixfold challenges. Therefore, the author of the treatise wants to eliminate these faults, so he establishes a 'non-self-natured sentient being' (a sentient being without inherent existence) to protect the realm of sentient beings for a long time. I don't know whether this meaning is in accordance with the Buddhist doctrine, so it is said 'What is the meaning of this'. Answer: If it is thought that sentient beings increase or decrease, it is not a correct view. Explanation: Answering the initial challenge, that the realm of sentient beings has an end. Because the Buddha-nature of sentient beings transcends having and not having. If one is attached to the increase or decrease of sentient beings, it is not a correct challenge. Therefore, the conclusion says 'not a correct view'. Therefore, the Śūraṅgama Sūtra says: 'Using the mind of reincarnation to discern perfect enlightenment, that perfect enlightenment nature is the same as the wheel turning', so it is not a correct view. Therefore, neither increasing nor decreasing, and so on, extensively speaking. Explanation: Proving 'not a correct view'. Why does increasing or decreasing belong to great wrong views instead? Because this understanding is no different from annihilationism and eternalism, so it is said to be a great wrong view. Suppose to avoid this view, it is thought that there is no increase or decrease. Explanation: The following three sections all answer the challenge of 'loss or no loss is unreasonable'. Suppose to avoid this view, the Ratnagotravibhāga establishes 'non-self-natured sentient beings' to stay away from the view of increase and decrease. Since there is no increase or decrease, it eliminates the unreasonable challenges of 'having loss' and 'not having loss'. They ultimately cannot escape the realm of sentient beings. Explanation: 'They ultimately cannot escape' is refuting the Ratnagotravibhāga, answering according to the facts. Why? This is because of exploring the reasons for the expedient establishment of the Ratnagotravibhāga. 'Because they' is explaining and establishing the fault. 'Because they do not understand the realm of sentient beings' is precisely stating the truth that matches reality.
返答之義乃了則離見也。
是故經云至眾生界減。
釋曰引證返答準知。
文殊般若經至亦不增減。
釋曰答前後佛無化難也初舉一佛經時復有下例余佛經時說法下明諸佛以法度生然雖動經時劫說法度生令諸眾生皆入涅槃而眾生界未嘗增減何以故了眾生相即寂滅相故也。
乃至十方至亦不增減。
釋曰上是舉一佛例多佛此是舉多佛例一切義不異前也。
何以故眾生至說眾生界。
釋曰此下三科答自語相違難也既言眾生無有定實之相則盡與無盡體無有二何相違之有乎。
猶如虛空至令其得際。
釋曰約喻以明也虛空喻眾生勝神通者喻諸佛飛空空不可盡喻度盡眾生而眾生界莫減非以下遣離二相也。
當知此中至無不通也。
釋曰法合可知也。
又為成諸佛至無性眾生者。
釋曰此下答前佛德有盡難先縱寶性離過後奪返答云。
是即令彼至利他功德。
釋曰是即者指上寶性立無性有情承受佛化資成佛德雖權化之德未圓真實之德耳故次顯云。
亦即斷彼至證諸地故。
釋曰言以無菩薩證諸地故者出其無實德之義也。
又化他中至二乘無漏故。
釋曰非謂獨無實德抑亦據彼變化利他之德尚不極成
【現代漢語翻譯】 現代漢語譯本： 返答的意義在於了悟，從而脫離一切分別見解。
因此經中說，乃至眾生界減少。
解釋：引用返答的意義，可以依此準則理解。
《文殊般若經》說，乃至（眾生界）亦不增減。
解釋：回答（有人提出的）前後佛（說法）沒有變化的疑問。首先舉一佛經為例，之後還有其他佛經的例子。說明諸佛以佛法度化眾生，即使經歷漫長的時間說法度化眾生，使所有眾生都進入涅槃，而眾生界也未曾增減。為什麼呢？因爲了悟眾生相即是寂滅相的緣故。
乃至十方（眾生界），亦不增減。
解釋：上面是舉一佛為例，推及多佛；這裡是舉多佛為例，推及一切（佛），意義與前面相同。
為什麼呢？眾生（的體性）如同虛空，（佛）說眾生界。
解釋：以下三段經文回答（有人提出的）自相矛盾的疑問。既然說眾生沒有固定實在的相，那麼盡與無盡在體性上沒有差別，又有什麼矛盾呢？
猶如虛空（無有邊際），（神通廣大的人）飛入虛空，想要令其有邊際。
解釋：用比喻來說明。虛空比喻眾生，神通廣大的人比喻諸佛，飛入虛空而虛空不可窮盡，比喻度盡眾生而眾生界沒有減少，用以消除（有）和（無）這兩種對立的相。
應當知道，此中（道理），沒有不通達的。
解釋：將佛法與比喻結合，道理可以明白。
又爲了成就諸佛（的功德），（寶性）與無自性的眾生（結合）。
解釋：以下回答前面（有人提出的）佛的功德有窮盡的疑問。先假設寶性（Tathāgatagarbha）脫離（煩惱），然後用返答來否定。
這就是使他們（寶性與無自性眾生）承受（佛的）教化，成就利他的功德。
解釋：『這就是』指的是上面的寶性，建立無自性的有情承受佛的教化，資助成就佛的功德，雖然是權宜變化的功德，並非真實圓滿的功德，所以接著顯示說：
也就斷除他們（寶性與無自性眾生）的（煩惱），證得諸地（菩薩的階位）。
解釋：說因為沒有菩薩證得諸地，所以顯出其沒有真實功德的意義。
又在化度他人之中，（沒有）二乘（聲聞和緣覺）的無漏（功德）。
解釋：不是說僅僅沒有真實的功德，而且就他們變化利他的功德來說，尚且不能達到極高的成就。
【English Translation】 English version: The meaning of answering lies in understanding, thereby detaching from all discriminating views.
Therefore, the sutra says, even to the point where the realm of sentient beings diminishes.
Explanation: Quoting the meaning of answering, one can understand according to this principle.
The Manjushri Prajna Sutra says, even to the point where (the realm of sentient beings) neither increases nor decreases.
Explanation: This answers the question (raised by someone) about the Buddhas of the past and future (teaching) without change. First, an example from one sutra is given, followed by examples from other sutras. It explains that the Buddhas liberate sentient beings with the Dharma, and even if they teach and liberate sentient beings over long periods of time, causing all sentient beings to enter Nirvana, the realm of sentient beings never increases or decreases. Why? Because understanding the nature of sentient beings is the same as the nature of quiescence.
Even the ten directions (of the realm of sentient beings) neither increase nor decrease.
Explanation: The above is an example of one Buddha, extending to many Buddhas; this is an example of many Buddhas, extending to all (Buddhas), the meaning is the same as before.
Why? The nature of sentient beings is like space, (the Buddha) speaks of the realm of sentient beings.
Explanation: The following three sections of scripture answer the question (raised by someone) about self-contradiction. Since it is said that sentient beings do not have a fixed and real form, then the finite and infinite are not different in nature, so what contradiction is there?
Like space (without boundaries), (those with great supernatural powers) fly into space, wanting to make it have boundaries.
Explanation: Using a metaphor to explain. Space is a metaphor for sentient beings, those with great supernatural powers are a metaphor for the Buddhas, flying into space and space cannot be exhausted, a metaphor for liberating all sentient beings and the realm of sentient beings does not decrease, in order to eliminate the two opposing aspects of (existence) and (non-existence).
It should be known that in this (principle), there is nothing that is not understood.
Explanation: Combining the Dharma with the metaphor, the principle can be understood.
Also, in order to accomplish the virtues of the Buddhas, (Tathāgatagarbha) combines with sentient beings without self-nature.
Explanation: The following answers the previous question (raised by someone) about the virtues of the Buddha having an end. First, assume that the Tathāgatagarbha is separated from (afflictions), and then use answering to deny it.
This is to enable them (Tathāgatagarbha and sentient beings without self-nature) to receive (the Buddha's) teachings and accomplish the merit of benefiting others.
Explanation: 'This is' refers to the above Tathāgatagarbha, establishing that sentient beings without self-nature receive the Buddha's teachings, assisting in the accomplishment of the Buddha's merits, although it is the merit of expedient transformation, not the real and complete merit, so it is then shown that:
Also, cut off their (Tathāgatagarbha and sentient beings without self-nature) (afflictions) and attain the various bhumis (stages of a Bodhisattva).
Explanation: Saying that because no Bodhisattva attains the various bhumis, it shows the meaning of not having real merit.
Also, in transforming others, (there is no) arhat (Shravakas and Pratyekabuddhas) without outflows (merit).
Explanation: It is not to say that there is only no real merit, but also in terms of their merit of transforming others, it is still not able to achieve the highest accomplishment.
故云斷滅彼細何以故以無一人得小乘果故。
又今已后至同體大悲也。
釋曰若立無性有情要離增減者即無證聖之機無機叩聖聖即無譚同體大悲自茲而廢或曰上但問無生界則佛德有盡今既答斯難何以但廣破佛性權立無性有情耶答若無性有情才破實義方彰便見生界之無盡成彼佛德之無窮也思之。
又若定意謂至定無性者。
釋曰又若下且按定權立無性后奪破云。
然彼后佛至有情得聖果故。
釋曰然彼下彈權立無功何者原其利他之為他也令其造詣終趣菩提以此功熏莊嚴化主今既生無勝進故利他之行全虧也。
但佛菩薩至得成佛耶。
釋曰雖雙修二行況悲行為先豈有無益物究竟之心而成己之道果是為不可也。
又本皆發至不應理故。
釋曰又本下約本願總標是故下約度生不盡而順釋若不下返質非理言弘願者四愿之一耳。
是故雖欲至究竟了義也。
釋曰避失成非也謂雖防六失無性功翻落權乘卻為不了故云還墮此宗然此問答既返覆答亦盤迴有不次者蓋隨義便故也。
問夫論種性至為種性耶。
釋曰若云種性必藉熏修克彼真如畢竟離相步焉得此宗以離相之真為種性之有。
答以真如隨緣至得為有種性。
釋曰良以真如具
【現代漢語翻譯】 現代漢語譯本 故云斷滅彼細，何以故？以無一人得小乘果故。
又，今已后至同體大悲也。
釋曰：若立無性有情，要離增減者，即無證聖之機；無機叩聖，聖即無譚同體大悲，自茲而廢。或曰：上但問無生界，則佛德有盡；今既答斯難，何以但廣破佛性，權立無性有情耶？答：若無性有情才破實義方彰，便見生界之無盡，成彼佛德之無窮也。思之。
又，若定意謂至定無性者。
釋曰：又若下，且按定權立無性，后奪破云。
然彼后佛至有情得聖果故。
釋曰：然彼下，彈權立無功。何者？原其利他之為他也，令其造詣終趣菩提，以此功熏莊嚴化主。今既生無勝進，故利他之行全虧也。
但佛菩薩至得成佛耶？
釋曰：雖雙修二行，況悲行為先，豈有無益物究竟之心而成己之道果？是為不可也。
又，本皆發至不應理故。
釋曰：又本下，約本願總標；是故下，約度生不盡而順釋。若不下，返質非理。言弘願者，四愿之一耳。
是故雖欲至究竟了義也。
釋曰：避失成非也。謂雖防六失，無性功翻落權乘，卻為不了，故云還墮此宗。然此問答既返覆，答亦盤迴，有不次者，蓋隨義便故也。
問：夫論種性至為種性耶？
釋曰：若云種性，必藉熏修，克彼真如（Tathata），畢竟離相，步焉得此宗以離相之真為種性之有？
答：以真如（Tathata）隨緣至得為有種性。
釋曰：良以真如（Tathata）具
【English Translation】 English version Therefore, it is said that the subtle is annihilated. Why? Because no one attains the fruit of the Hinayana (Small Vehicle).
Furthermore, from now on, until the Great Compassion of Oneness.
Explanation: If we establish sentient beings as without inherent nature, requiring separation from increase and decrease, then there is no opportunity to attain sainthood. Without the opportunity to knock on the door of sainthood, the saint would have nothing to say about the Great Compassion of Oneness, and it would be abandoned from then on. Someone might say: Above, you only asked about the realm of non-birth, so the Buddha's virtues would be finite. Now that you have answered this difficulty, why do you only broadly refute Buddha-nature and provisionally establish sentient beings without inherent nature? Answer: If sentient beings without inherent nature only refute substantial meaning, then the boundlessness of the realm of sentient beings becomes apparent, completing the Buddha's infinite virtues. Consider this.
Furthermore, if one is determined to mean reaching the determination of no inherent nature.
Explanation: Furthermore, below, first provisionally establish no inherent nature according to determination, and then refute and destroy it, saying.
However, the future Buddhas cause sentient beings to attain the fruit of sainthood.
Explanation: However, below, criticize the provisional establishment as having no merit. Why? Originally, the act of benefiting others is to enable them to ultimately reach Bodhi (enlightenment), using this merit to adorn the Lord of Transformation. Now that there is no progress in life, the act of benefiting others is completely lost.
But can Buddhas and Bodhisattvas attain Buddhahood?
Explanation: Although cultivating both practices, especially with compassion as the priority, how can one achieve the fruit of one's own path without the ultimate intention of benefiting beings? This is impossible.
Furthermore, the original vows are all made, so it is unreasonable.
Explanation: Furthermore, below, generally indicate the original vows; therefore, below, explain in accordance with the inexhaustible liberation of beings. Below, question the unreasonableness. Speaking of great vows, it is only one of the four vows.
Therefore, although desiring to reach the ultimate meaning.
Explanation: Avoiding loss and becoming wrong. It means that although preventing the six losses, the merit of no inherent nature falls into the provisional vehicle, but it is not understood, so it is said to fall back into this school. However, since this question and answer are repeated, the answer is also circuitous, and there are inconsistencies, which is because it is convenient for the meaning.
Question: When discussing seed-nature, is it for seed-nature?
Explanation: If it is said to be seed-nature, it must rely on cultivation and practice to overcome that Tathata (Suchness), ultimately separating from characteristics. How can this school take the truth of separation from characteristics as the existence of seed-nature?
Answer: Because Tathata (Suchness) follows conditions to be considered as having seed-nature.
Explanation: Indeed, Tathata (Suchness) possesses
有隨緣不變二義不變故體離起滅隨緣故內熏眾生為還源之本故為佛種。
梁攝論說至諸法為體故。
釋曰攝論解性起信本覺與如來藏寶性真如六根聚經畢竟法者皆是真熏佛種之義故此教中就真如譚于種性也或曰攝論解性前始教中亦攬此為成聖之因豈不權實相混耶答前據無始種子此論本覺真熏文同而義異也。
解云以真如至以為種性也。
釋曰處通十二情與非情今論種性故局有情揀退色境之處也其內六處以真理為體故云約六處眾生數中取彼畢竟耳。
此與瑜伽所說至此之謂也。
釋曰此與下指濫為彼瑜伽亦明六處殊勝等但彼下據教義揀可準知也。
寶性論中至名為智慧。
釋曰寶性下定教以事下顯義佛性下證成言自性清凈心名為道諦者正是以真如為佛種性也何以故道是出世因故此是無作四諦之道也涅槃亦然為第一義空是中道理名為智慧是成佛種性何以故智慧有修發之相故即同佛境界智也。
此等並就至說為性種。
釋曰總結上義故理為性種其義極成矣。
其習種亦從真如所成。
釋曰明習種亦真也良以非真流之行無以證真無有飾真行不從真起故此習種攬彼真成。
故攝論云至法界所流等。
釋曰多聞熏習者具足三慧謂聞思修也
【現代漢語翻譯】 現代漢語譯本： 有隨緣不變和不變隨緣這兩種含義，不變的本體因此超越了生滅，隨緣的本體因此能從內部熏習眾生，作為迴歸本源的根本，所以是佛種（Buddha-dhatu，成佛的可能性）。 梁朝的《攝大乘論》（Mahāyānasaṃgraha）說到諸法以真如（Tathātā，事物的真實本性）為體。 解釋： 《攝大乘論》解釋了自性、起信、本覺與如來藏（Tathāgatagarbha，佛性）、《寶性論》（Ratnagotravibhāga）的真如、《六根聚經》和《畢竟法者》，這些都是真熏佛種的含義。因此，這個教義中就真如來談論種性（gotra，種族，本性）。或者有人會說，《攝大乘論》解釋自性，之前的始教中也吸納這個作為成就聖人的原因，這難道不是權巧方便和真實義理相混淆嗎？回答是，之前是根據無始以來的種子（bīja，潛在力），而這個論述的是本覺真熏，文字相同而意義不同。 解釋說：以真如作為種性。 解釋： 處，指貫通十二處（dvādaśa āyatanāni，內六處和外六處）的情與非情（有情眾生和無情之物），現在討論種性，所以侷限於有情眾生，揀擇排除色境之處。其中的內六處以真理為本體，所以說在六處眾生的數量中選取那些畢竟的。 這與《瑜伽師地論》（Yogācārabhūmi-śāstra）所說的相類似。 解釋： 這裡用『此與』來指代容易混淆的《瑜伽師地論》，《瑜伽師地論》也闡明了六處的殊勝等等，但下面是根據教義來揀擇，可以依此推知。 《寶性論》中說，自性清凈心名為智慧。 解釋： 《寶性論》下面確定教義，用事相來顯明義理，佛性下面證明成就。說自性清凈心名為道諦（mārga-satya，通往解脫的真理）正是以真如作為佛種性。為什麼呢？因為道是出世的因，這是無作四諦之道。涅槃（nirvāṇa，寂滅）也是這樣，以第一義空（paramārtha-śūnyatā，終極空性）是中道理，名為智慧，是成佛的種性。為什麼呢？因為智慧有修習生髮的相，就等同於佛的境界智。 這些都是就真如來說作為自性種。 解釋： 總結上面的意義，所以真如作為自性種，這個意義非常明確。 習種（vāsanā-bīja，習氣種子）也是從真如所成就。 解釋： 說明習種也是真如。因為不是從真如流出的修行，無法證得真如，沒有修飾真如的修行不是從真如生起的，所以這個習種吸納了真如而成就。 所以《攝大乘論》說，從法界（dharmadhātu，法界）所流出等等。 解釋： 多聞熏習，是具足聞慧（śruta-mati，聽聞的智慧）、思慧（cintā-mati，思考的智慧）和修慧（bhāvanā-mati，修習的智慧）這三種智慧。
【English Translation】 English version: It has two meanings: 'unchanging with conditions' and 'changing with conditions while remaining unchanged'. The unchanging essence transcends arising and ceasing, while the essence that accords with conditions internally熏習(xūn xí, influence) sentient beings, serving as the root for returning to the origin, hence it is the Buddha-dhatu (buddha-dhātu, Buddha-nature, the potential for Buddhahood). The Mahāyānasaṃgraha (Compendium on the Great Vehicle) of the Liang dynasty states that all dharmas take Tathātā (tathātā, suchness, the true nature of things) as their essence. Explanation: The Mahāyānasaṃgraha explains self-nature, the arising of faith, original enlightenment, and the Tathāgatagarbha (tathāgatagarbha, the womb of the Buddhas, Buddha-nature), the Tathātā of the Ratnagotravibhāga (Treatise on the Jewel Nature), the Six Aggregates Sutra, and 'those who ultimately possess the Dharma'—all of these are the meaning of true熏習(xūn xí, influence) Buddha-dhatu. Therefore, in this teaching, the gotra (gotra, lineage, nature) is discussed in terms of Tathātā. Or someone might say, the Mahāyānasaṃgraha explains self-nature, and the initial teachings also incorporate this as the cause for attaining sainthood. Isn't this a mixing of expedient means and ultimate truth? The answer is that the former is based on seeds (bīja, potential) from beginningless time, while this discusses original enlightenment and true熏習(xūn xí, influence); the words are the same, but the meanings are different. It is explained: Taking Tathātā as the gotra. Explanation: 'Places' refers to the twelve āyatanāni (dvādaśa āyatanāni, the six internal and six external sense bases) that pervade both sentient and non-sentient beings. Now we are discussing gotra, so it is limited to sentient beings, selecting and excluding the realm of form. The six internal sense bases take truth as their essence, so it is said that among the number of sentient beings in the six sense bases, those who are ultimately such are selected. This is similar to what is said in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). Explanation: Here, 'this and' refers to the easily confused Yogācārabhūmi-śāstra. The Yogācārabhūmi-śāstra also clarifies the excellence of the six sense bases, etc., but what follows is based on doctrine for selection, which can be inferred. In the Ratnagotravibhāga, it says that the self-nature pure mind is called wisdom. Explanation: The Ratnagotravibhāga below establishes the teaching, using phenomena to reveal the meaning. Below Buddha-nature, it proves accomplishment. Saying that the self-nature pure mind is called the mārga-satya (mārga-satya, the truth of the path to liberation) is precisely taking Tathātā as the Buddha-dhatu. Why? Because the path is the cause for transcending the world, and this is the path of the uncreated Four Noble Truths. Nirvāṇa (nirvāṇa, cessation) is also like this, taking paramārtha-śūnyatā (paramārtha-śūnyatā, ultimate emptiness) as the middle way, called wisdom, which is the Buddha-dhatu for attaining Buddhahood. Why? Because wisdom has the aspect of cultivation and development, which is the same as the wisdom of the Buddha's realm. These are all speaking of Tathātā as the self-nature gotra. Explanation: Summarizing the above meaning, therefore Tathātā is the self-nature gotra, and this meaning is very clear. The vāsanā-bīja (vāsanā-bīja, habit-energy seed) is also accomplished from Tathātā. Explanation: Clarifying that the habit-energy seed is also Tathātā. Because without practice flowing from Tathātā, one cannot realize Tathātā; without practice that adorns Tathātā arising from Tathātā, this habit-energy seed absorbs Tathātā and is accomplished. Therefore, the Mahāyānasaṃgraha says, 'flowing from the dharmadhātu (dharmadhātu, the realm of dharma),' etc. Explanation: 'Hearing and studying' means possessing the three wisdoms: śruta-mati (śruta-mati, the wisdom of hearing), cintā-mati (cintā-mati, the wisdom of thinking), and bhāvanā-mati (bhāvanā-mati, the wisdom of cultivation).
此三慧由真熏有力方發慈行故云清凈法界所流等首楞嚴云從聞慧修入三摩地依而證入也。
又起信論至一真如也。
釋曰真如體相二大為內熏因者謂如來藏無漏性德眾生本具故得內熏真如用大為外熏緣者謂諸佛菩薩善知識等師教之緣亦不離真故得外熏也此之三大既薰染識心故云以與無明染法合故言無明盡時謂覺心初起心無初相已遠離微細念故心即常住名究竟覺故云冥合不二唯一真如也亦始覺合本覺無復始本之異唯一究竟覺也以習種性義寬通故作此釋無謂初心即成究竟。
三約頓教至由無二相故。
釋曰此教唯明絕待幽靈眾生諸佛同一本際本是離言寧分性習之別也一切下出所以。
是故諸法至約三乘說竟。
釋曰云何下徴文殊師利下答準前可解上來下通結始終與頓教並屬三乘耳。
第三約一乘至攝方便故。
釋曰前之四教阿含施設雖異若究終歸畢竟融通性海故云攝前諸教並皆具足主伴言具主伴者謂一乘同教也若是三乘之同猶未明主伴。
二據別教至已成就訖。
釋曰二據下略標難思因果下廣示其相言因果無二者謂因門攝法與果門攝法無餘具有四句通依及正下明三乘世間融通言收下彰緣起十對此等法門法爾圓具故云本來滿足已成就說也。
故大經云
【現代漢語翻譯】 現代漢語譯本：這三種智慧（三慧）由於真實的熏習具有力量才能引發慈悲的行為，所以說從清凈法界流出，如同《首楞嚴經》所說，從聞慧修入三摩地（Samadhi，禪定），依靠它而證入。
又如《起信論》所說，達到一真如（Ekatathata，唯一真如）。
解釋：真如的體和相兩大方面作為內在熏習的因，指的是如來藏（Tathagatagarbha）無漏的自性功德，眾生本來就具備，所以能夠進行內在熏習。真如的用大作為外在熏習的緣，指的是諸佛菩薩、善知識等師長的教導之緣，也不離真如的體性，所以能夠進行外在熏習。這三大方面既然薰染了識心，所以說與無明染法結合。說到無明消盡的時候，指的是覺心初起，心中沒有最初的相狀，已經遠離了微細的念頭，所以心就常住不變，名為究竟覺，所以說冥合不二，唯一真如。也就是始覺與本覺融合，沒有始覺和本覺的差別，唯一是究竟覺。因為習種性的意義寬泛而通達，所以這樣解釋，不要認為初心就立即成就究竟。
三、根據頓教（Sudden Teaching）的觀點，因為沒有二相的緣故。
解釋：這個教法只說明絕對的幽深靈妙，眾生和諸佛同一根本，本來就是離言絕待的，哪裡能分性德和修習的差別呢？『一切』以下是說明原因。
所以諸法，是關於三乘（Triyana）的說法結束。
解釋：『云何』以下是提問，『文殊師利』以下是回答，按照前面的解釋就可以理解。『上來』以下是總結，始終與頓教都屬於三乘的範疇。
第三、根據一乘（Ekayana）的觀點，是爲了攝受方便。
解釋：前面的四教，阿含（Agama）的施設雖然不同，如果探究最終歸宿，畢竟會融通於性海，所以說攝受前面的各種教法，都完全具備主伴關係。說到具備主伴關係，指的是一乘同教。如果是三乘的同教，還沒有明確主伴關係。
二、根據別教（Distinct Teaching）的觀點，已經成就完畢。
解釋：『二、根據』以下是簡要標示，『難思因果』以下是廣泛地顯示它的相狀。說到因果沒有二致，指的是因門所攝的法與果門所攝的法完全具備四句，普遍地依據及正。『下明三乘世間融通』，『收』以下是彰顯緣起十對，這些法門本來就圓滿具備，所以說本來就滿足，已經成就完畢。
所以《大經》說
【English Translation】 English version: These three wisdoms (Tri-prajna) are able to initiate compassionate actions because of the powerful influence of true cultivation, hence it is said to flow from the pure Dharma realm, just as the Surangama Sutra says, 'From the wisdom of hearing, cultivate and enter Samadhi (禪定), relying on it to attain realization.'
Furthermore, as stated in the Awakening of Faith in the Mahayana, it reaches the One Suchness (Ekatathata, 唯一真如).
Explanation: The essence and characteristics of Suchness (Tathata) as the two great aspects serving as the internal cause of cultivation refer to the untainted inherent virtues of the Tathagatagarbha (如來藏), which all sentient beings originally possess, thus enabling internal cultivation. The great function of Suchness as the external condition of cultivation refers to the teachings of Buddhas, Bodhisattvas, virtuous teachers, and so on, which are also inseparable from the essence of Suchness, thus enabling external cultivation. Since these three great aspects influence the mind of consciousness, it is said to combine with ignorance and defiled dharmas. When it is said that ignorance is exhausted, it refers to the initial arising of the awakened mind, where there is no initial appearance in the mind, and subtle thoughts have been abandoned, so the mind remains constant and unchanging, known as ultimate enlightenment, hence it is said to merge without duality, being the One Suchness. It is also the merging of initial enlightenment with original enlightenment, without the distinction between initial and original, being solely ultimate enlightenment. Because the meaning of the nature of habit is broad and comprehensive, this explanation is made, do not assume that the initial mind immediately achieves ultimate enlightenment.
Third, according to the perspective of the Sudden Teaching, it is because there are no two aspects.
Explanation: This teaching only elucidates the absolute, profound, and spiritual, where sentient beings and Buddhas share the same fundamental origin, which is inherently beyond words and absolute, how can one distinguish between inherent virtue and cultivation? 'All' below explains the reason.
Therefore, all dharmas, this concludes the discussion about the Three Vehicles (Triyana).
Explanation: 'How' below is the question, 'Manjushri' below is the answer, which can be understood according to the previous explanation. 'Above' below is the summary, from beginning to end, both belong to the category of the Three Vehicles along with the Sudden Teaching.
Third, according to the perspective of the One Vehicle (Ekayana), it is to embrace expedient means.
Explanation: The previous four teachings, although the establishments of the Agamas (阿含) are different, if one investigates the ultimate destination, they will ultimately merge into the ocean of nature, hence it is said to embrace the previous various teachings, all of which fully possess the relationship of host and companion. Speaking of possessing the relationship of host and companion refers to the One Vehicle common teaching. If it is the common teaching of the Three Vehicles, the relationship of host and companion is not yet clear.
Second, according to the Distinct Teaching, it has already been accomplished.
Explanation: 'Second, according to' below is a brief indication, 'inconceivable cause and effect' below is a broad display of its characteristics. Speaking of cause and effect being non-dual refers to the dharmas embraced by the cause gate and the dharmas embraced by the effect gate fully possessing the four phrases, universally relying on and being correct. 'Below explains the fusion of the Three Vehicles and the world', 'collect' below highlights the ten pairs of arising conditions, these Dharma gates are inherently complete, hence it is said to be originally fulfilled, already accomplished.
Therefore, the Great Sutra says
至等此之謂也。
釋曰證成種性與法界而融同指虛空而顯相也。
若隨門顯現至余可準知。
釋曰若隨門顯現者明大緣起因果圓融行布無礙行布故五位不亂圓融故位位內修六決定所言六者一約行體決定堅固二望所證決定須證三定能斷惑四決能信不疑五決能度生六定成佛果此六行相前五自分后一勝進五中前四自利后一利他四中前三明行體周圓后一行德具備二中初一明行自體后一顯行離過是故自體離過攝德為因二利行圓成就佛果故云亦即此法名為果相。
問云何種性至差別不同耶。
釋曰意謂成佛須同何故有茲別異。
答此亦有至得法分齊。
釋曰標章總答法隨機異也。
初義者由此至義不相違。
釋曰義依法現機藉義成故此五門稱根差別此中緣起亦法界大緣耳。
何者為五至如圓教說。
釋曰徴而釋之也言隨執非有者謂隨小乘之部執佛性皆無如小乘說者指教下四皆然隨事虧盈者三無二有故隨理遍情者齊成佛道故也。
義雖有五至隱顯齊致也。
釋曰義雖有五者分相也然種性圓通者該攝也是以分相則前四為方便后一為真實該攝則法本融通本末交徹耳。
二明得法至余可準知。
釋曰法雖平等得之由人故分分齊也五教皆上句
【現代漢語翻譯】 現代漢語譯本： 至等，就是這個意思。
解釋說，證成種性與法界，使其融通相同，指向虛空而顯現其相。
如果隨順法門而顯現，其餘的可以依此類推。
解釋說，如果隨順法門而顯現，說明大緣起因果圓融，行布無礙。因為行布的緣故，五位不會錯亂；因為圓融的緣故，位位之內修六種決定。所說的六種決定是：第一，就行的本體來說，決定堅固；第二，望向所證的果位，決定必須證得；第三，決定能夠斷除迷惑；第四，決定能夠深信不疑；第五，決定能夠度化眾生；第六，決定成就佛果。這六種行相，前五種是自利，后一種是勝進。在前五種自利中，前三種說明行體周圓，后一種說明行德具備。在兩種利行中，第一種說明行自體，后一種顯現行遠離過失。因此，自體離過，攝德為因，兩種利行圓滿成就佛果，所以說也即是此法，名為果相。
問：為什麼種性有差別不同呢？
解釋說，意思是說，成佛應該相同，為什麼會有這些差別不同呢？
答：這也有得到法門的分界。
解釋說，標明綱要，總的回答是法隨根機而不同。
第一種意義是，由此意義不相違背。
解釋說，意義依靠法而顯現，根機憑藉意義而成就，因此這五門稱根差別，這其中的緣起也是法界大緣。
什麼是五種差別呢？就像圓教所說的那樣。
解釋說，提問並解釋它。所說的隨執非有，是指隨順小乘的部執，認為佛性皆無。像小乘所說的那樣，指的是教下的四教都是這樣。隨事虧盈，是指三無二有的說法。隨理遍情，是指齊同成就佛道。
意義雖然有五種，隱顯卻達到一致。
解釋說，意義雖然有五種，是分相。然而種性圓通，是該攝。因此，分相則是前四種為方便，后一種為真實；該攝則是法本融通，本末交徹。
第二，說明得到法門的分界，其餘的可以依此類推。
解釋說，法雖然平等，得到它卻在於人，因此有分界。五教都符合上句的含義。
【English Translation】 English version: 'To' and 'equal' mean just this.
Explanation: It proves and establishes the nature and the Dharmadhatu (法界, realm of reality), making them融同 (róngtóng, interpenetrate and become identical), pointing to emptiness and manifesting its form.
If it manifests according to the Dharma gate, the rest can be inferred by analogy.
Explanation: 'If it manifests according to the Dharma gate' means that the great dependent origination (大緣起, dà yuánqǐ), cause and effect are perfectly融通 (róngtóng, interpenetrating and harmonious), and the practice is unobstructed. Because of the practice, the five positions are not confused; because of the perfect融通 (róngtóng, interpenetration), within each position, six certainties are cultivated. The six certainties are: first, in terms of the substance of the practice, it is determined to be堅固 (jiāngù, firm and solid); second, looking towards the fruit of what is to be attained, it is determined that it must be attained; third, it is determined to be able to cut off delusion; fourth, it is determined to be able to believe without doubt; fifth, it is determined to be able to liberate sentient beings; sixth, it is determined to accomplish Buddhahood. These six aspects of practice, the first five are for self-benefit, and the last one is for superior advancement. Among the first five for self-benefit, the first three explain that the substance of the practice is complete and perfect, and the last one explains that the virtues of the practice are fully equipped. Among the two kinds of benefiting practice, the first one explains the substance of the practice itself, and the last one reveals that the practice is free from faults. Therefore, the substance itself is free from faults, and taking virtue as the cause, the two kinds of benefiting practice are perfectly accomplished, resulting in Buddhahood, so it is said that this Dharma is also called the aspect of the fruit.
Question: Why are there different kinds of natures?
Explanation: The meaning is that becoming a Buddha should be the same, why are there these differences?
Answer: This also has the boundaries of obtaining the Dharma.
Explanation: Marking the outline, the general answer is that the Dharma differs according to the capacity of the individual.
The first meaning is that the meaning does not contradict this.
Explanation: The meaning manifests according to the Dharma, and the capacity of the individual is accomplished by the meaning, so these five gates are called the differences in roots. The dependent origination in this is also the great cause of the Dharmadhatu (法界, realm of reality).
What are the five differences? It's like what the perfect teaching says.
Explanation: Questioning and explaining it. What is said about 'following attachment is non-existent' refers to following the sectarian attachment of the Hinayana (小乘, Lesser Vehicle), thinking that Buddha-nature is non-existent. Like what the Hinayana (小乘, Lesser Vehicle) says, it refers to the four teachings below the teaching are all like this. 'Following affairs, deficiency and fullness' refers to the saying of 'three non-existent and two existent'. 'Following principle, pervading emotions' refers to equally accomplishing the Buddha path.
Although the meaning has five, the hidden and manifest reach the same result.
Explanation: Although the meaning has five, it is a division of aspects. However, the nature is perfectly融通 (róngtōng, interpenetrating), which is all-encompassing. Therefore, the division of aspects is that the first four are expedient, and the last one is real; the all-encompassing is that the Dharma is originally融通 (róngtōng, interpenetrating), and the root and branch penetrate each other.
Second, explaining the boundaries of obtaining the Dharma, the rest can be inferred by analogy.
Explanation: Although the Dharma is equal, obtaining it depends on the person, so there are boundaries. The five teachings all conform to the meaning of the previous sentence.
明得法下句指教言一切皆有唯除草木者謂此教中明五性眾生悉皆成佛故上云一切眾生有涅槃性既論熏修種性故揀去無情若云色性即智性故說無情成佛者斯乃以緣就性融即之譚非此所要覺者須知勿亂分齊也。
華嚴一乘分齊章義苑疏卷第四 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第五
霅溪普靜沙門 道亭 述
第三行位差別至三明行相。
釋曰聖人之大寶曰位若無此位行無由成故此次前種性修習之後也言差別者約總則五教差別約別則當教差別以諸位不同故於諸下開章總示。
初者依小乘至廣如小乘說。
釋曰言初者牒位相也有四下列位方便有七種謂總想念別想念五停心並暖頂忍世第一亦分遠近之異見則須陀洹道修謂二果向已去及究竟乃羅漢功圓十二住者即合四果等共成十二住十二住者一聲聞自種性住二入正未越次取證方便住三越次取證住四得不壞凈味聖戒轉上漏盡住五依增上戒增上意學出生住六七八得真諦智增上慧學住九觀察生無相三昧住十究竟無相住十一解脫學相住十二一切種阿羅漢住十一地者一五趣雜居地此即欲界二初禪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凈地上四即色界六空處地七
【現代漢語翻譯】 現代漢語譯本：
『明得法』的下一句，『指教言一切皆有唯除草木』，說的是這個教義中闡明五性眾生（指具有不同根性的眾生）都能夠成佛，所以前面說『一切眾生有涅槃性』。既然討論的是熏習和種性，所以排除了無情之物（指沒有情感和意識的事物）。如果說色性（指物質的性質）就是智性（指智慧的性質），所以說無情之物也能成佛，這乃是以因緣來成就自性的融合之談，不是這裡所要討論的。覺悟者要知道，不要混淆界限。 《華嚴一乘分齊章義苑疏》卷第四 卍新續藏第 58 冊 No. 0995 《華嚴一乘教義分齊章義苑疏》 《華嚴一乘分齊章義苑疏》卷第五 霅溪普靜沙門 道亭 述 第三，行位差別，到三明行相。 解釋：聖人的大寶就是位，如果沒有這個位，修行就沒有辦法成就，所以這次是在前面種性修習之後。說差別，是約總的來說，五教（指小乘、大乘始教、終教、頓教、圓教）有差別；約別來說，是當教有差別，因為各位不同。所以在下面開章總的指示。 初者，依小乘，到廣如小乘說。 解釋：說初者，是牒位相（指依照位次）。也有四下列位方便，有七種，謂總想念、別想念、五停心（指不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）、並暖、頂、忍、世第一（指四加行位）。也分遠近的差異。見則須陀洹道（指預流果），修謂二果向已去及究竟乃羅漢功圓。十二住者，即合四果等共成十二住。十二住者：一聲聞自種性住，二入正未越次取證方便住，三越次取證住，四得不壞凈味聖戒轉上漏盡住，五依增上戒增上意學出生住，六七八得真諦智增上慧學住，九觀察生無相三昧住，十究竟無相住，十一解脫學相住，十二一切種阿羅漢住。十一地者：一五趣雜居地（指眾生雜居的欲界），此即欲界；二初禪生喜樂地；三二禪定生喜樂地；四三禪離喜妙樂地；五四禪舍念凈地；上四即**；六空處地；七
【English Translation】 English version:
The next sentence after 『Ming De Fa』 (Understanding the Dharma), 『Instructing that all exist except for grass and trees,』 refers to the teaching that clarifies how beings of the five natures (referring to beings with different inherent capacities) can all attain Buddhahood. Therefore, it was said earlier, 『All beings possess the nature of Nirvana.』 Since the discussion concerns cultivation and inherent nature, insentient things (referring to things without emotions or consciousness) are excluded. If it is said that the nature of form (referring to the nature of matter) is the same as the nature of wisdom (referring to the nature of intelligence), and therefore insentient things can also attain Buddhahood, this is a discussion of merging based on conditions achieving nature, which is not what is being discussed here. Those who are enlightened should understand this and not confuse the boundaries. 《Commentary on the Chapter on the Divisions of the One Vehicle of the Avatamsaka Sutra》, Volume 4 Supplement to the Wan (卍) Tripitaka, Continued, Volume 58, No. 0995, Commentary on the Chapter on the Divisions of the Teachings of the One Vehicle of the Avatamsaka Sutra 《Commentary on the Chapter on the Divisions of the One Vehicle of the Avatamsaka Sutra》, Volume 5 By the Shramana Dao Ting of Puji Temple in Zhaxi Third, the differences in stages of practice, up to the three clear aspects of practice. Explanation: The great treasure of sages is the stage. Without this stage, practice cannot be accomplished. Therefore, this follows the previous cultivation of inherent nature. The term 『differences』 refers to the differences between the five teachings (referring to the Hinayana, the Initial Teaching of the Mahayana, the Final Teaching, the Sudden Teaching, and the Perfect Teaching) in general; specifically, it refers to the differences within the current teaching, because the stages are different. Therefore, the chapter below opens with a general indication. The first, based on the Hinayana, up to as extensively as explained in the Hinayana. Explanation: Saying 『the first』 refers to the stages. There are also four ways to establish the stages, with seven types, namely general contemplation, specific contemplation, the five means of calming the mind (referring to contemplation of impurity, contemplation of compassion, contemplation of dependent origination, contemplation of counting breaths, contemplation of Buddha-recollection), along with warmth, peak, forbearance, and the highest mundane (referring to the four preparatory stages). There are also differences of near and far. Seeing refers to the stream-enterer path (Srotapanna-marga), and cultivation refers to the path of the second fruit onwards, up to the complete accomplishment of the Arhat. The twelve abodes are the combination of the four fruits, etc., forming the twelve abodes. The twelve abodes are: 1. Abode of the inherent nature of the Sravaka; 2. Abode of entering the right path, using expedient means to attain realization without skipping stages; 3. Abode of attaining realization by skipping stages; 4. Abode of obtaining the indestructible pure precepts and turning upwards to the exhaustion of outflows; 5. Abode of arising based on the superior precepts and superior learning of the mind; 6, 7, 8. Abode of the superior wisdom learning of obtaining the true wisdom; 9. Abode of contemplating the unconditioned Samadhi; 10. Abode of ultimate unconditionality; 11. Abode of the aspect of liberation learning; 12. Abode of the Arhat of all kinds. The eleven grounds are: 1. The ground of mixed dwelling of the five destinies (referring to the desire realm where beings dwell together), which is the desire realm; 2. The ground of joy and bliss arising from the first Dhyana; 3. The ground of joy and bliss arising from the second Dhyana; 4. The ground of wonderful bliss apart from joy arising from the third Dhyana; 5. The ground of purity of abandoning thoughts arising from the fourth Dhyana; the above four are **; 6. The ground of the sphere of emptiness; 7.
識處地八無所有處地九非非想處地此即無色界更加未至定地與滅受想地也廣如下指說處則毗曇等論也。
二不退者至彼諸論說。
釋曰謂諦緣伏斷或定或慧種種現相等。
問何故小乘至不待說也。
釋曰原其分教蓋為混濫故指陳聖意且小乘異大居然不同更何分訓故此略明。
若依初教至故不在後也。
釋曰言施設迴心教者謂轉彼小心令希大果故明位相多分影同令其欣趣有不同者貴圖勝進故也于中亦但下影同又亦說下勝進又彼下出勝進所以干慧等十地義見古今立教中言又彼佛果不在十地外者釋其干慧等十佛地之意所以其佛不超地中蓋為引小故云以引彼故方便同彼何以故以二乘人下釋是故二乘證聖既即現身故佛果不超地外方為引攝耳。
又此位相至彼毗曇等耶。
釋曰瑜伽等據三乘而說毗曇約愚法而明未窮此理故此而問。
答不同相至聲聞乘也。
釋曰有二義意下示義正答初一隨根后一引攝故此既下進退揩定且退非愚法聲聞進非大心之士定屬權乘分位故云即知等也。
二為直進人至前四方便故。
釋曰不涉小乘而來故云直進言十地差別者謂歡喜地等又以十地通前以為十二住義者瑜伽云一種性住謂彼菩薩性自仁賢性自成就菩薩功德任持一切佛法
【現代漢語翻譯】 現代漢語譯本：識處地（識無邊處定）八無所有處地（無所有處定）九非非想處地（非想非非想處定），這些都是無色界定，再加上未至定地（未到地定）與滅受想地（滅盡定），詳細的解釋在下文的指說處，可以參考毗曇等論。
二、不退轉的解釋，可以參考那些論著的說法。
解釋：指的是通過諦（四諦）緣（十二因緣）來調伏煩惱，斷除執著，或者通過禪定，或者通過智慧，呈現出種種不同的狀態。
問：為什麼小乘的修證境界在這裡沒有詳細說明呢？
解釋：考慮到不同教派之間容易混淆，所以這裡只指明聖者的意圖。而且小乘和大乘的修行方式截然不同，沒有必要再詳細區分教導，所以這裡只是簡略地說明。
如果按照最初的教義來說，（佛果）就不在十地之外了。
解釋：所說的施設迴心教，是指轉變那些小乘根性的人，讓他們希望獲得大乘的果報。所以，在果位的顯現上，多分是相似的，只是爲了讓他們欣然趣向大乘。之所以有不同，是爲了追求更殊勝的進步。其中，也只是下位的果位相似，又或者說下位的果位勝過之前的果位，又或者說從下位的果位中產生更殊勝的進步。所以，干慧地等十地的含義，可以參考古今立教中的說法。而且，佛果不在十地之外，是爲了解釋干慧地等十佛地的含義。所以，佛果沒有超出十地，是爲了引導小乘根性的人，因為爲了引導他們，所以方便法門與他們相似。為什麼呢？因為二乘人（聲聞乘和緣覺乘）證得聖果時，就是現世之身，所以佛果沒有超出十地之外，這樣才能引導和攝受他們。
還有，這種果位的安立，在毗曇等論中也有嗎？
解釋：瑜伽師地論等論著是根據三乘（聲聞乘、緣覺乘、菩薩乘）而說的，而毗曇論是根據愚法凡夫而說的，沒有窮盡這個道理，所以才有這樣的提問。
答：果位的安立不相同，（毗曇論）只說到聲聞乘。
解釋：這裡有兩種含義，下面是顯示其含義的正確回答。第一種是隨順根性，第二種是引導和攝受。既然已經向下進步，向上退轉，就應該確定下來。而且退轉不是愚法凡夫，進步又不是大乘根性的人，所以一定是屬於權乘（方便乘）的果位，所以說『即知』等等。
二、爲了直進的人，（佛陀）才宣說了前面的四加行方便。
解釋：因為沒有涉及到小乘的修行，所以說是直進。所說的十地差別，指的是歡喜地等。又用十地來貫通前面的，作為十二住的含義，瑜伽師地論中說，一種性住，指的是菩薩的自性是仁慈賢良的，自性成就菩薩的功德，能夠任持一切佛法。
【English Translation】 English version: The Realm of Consciousness (Ākāśānantyāyatana), the eighth is the Realm of Nothingness (Ākiñcanyāyatana), and the ninth is the Realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). These are the Formless Realms, plus the Undistracted State (Anāgamya-samādhi) and the Cessation of Perception and Sensation (Nirodha-samāpatti). Detailed explanations can be found in the following sections and in treatises such as the Abhidharma.
Secondly, the explanation of non-regression can be found in those treatises.
Explanation: It refers to subduing afflictions and cutting off attachments through the Truths (Four Noble Truths) and Dependent Origination (Twelve Links of Dependent Origination), or through meditation or wisdom, manifesting various different states.
Question: Why are the states of realization of the Small Vehicle not explained in detail here?
Explanation: Considering the potential for confusion between different schools, only the intentions of the sages are indicated here. Moreover, the practices of the Small Vehicle and the Great Vehicle are completely different, and there is no need to distinguish the teachings in detail, so only a brief explanation is given here.
If according to the initial teachings, (Buddhahood) is not outside the Ten Bhumis.
Explanation: The so-called expedient teaching of turning the mind refers to transforming those of Small Vehicle disposition, causing them to hope to obtain the fruits of the Great Vehicle. Therefore, in the manifestation of the stages, many are similar, only to make them gladly aspire to the Great Vehicle. The reason for the differences is to pursue more excellent progress. Among them, only the lower stages are similar, or the lower stages surpass the previous stages, or more excellent progress arises from the lower stages. Therefore, the meaning of the Ten Bhumis such as the Dry Insight Bhumi can be found in the teachings of ancient and modern schools. Moreover, the Buddha fruit is not outside the Ten Bhumis, in order to explain the meaning of the Ten Buddha Bhumis such as the Dry Insight Bhumi. Therefore, the Buddha fruit does not exceed the Ten Bhumis, in order to guide those of Small Vehicle disposition, because in order to guide them, the expedient methods are similar to theirs. Why? Because when those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) attain sainthood, it is in their present bodies, so the Buddha fruit does not exceed the Ten Bhumis, in order to guide and embrace them.
Furthermore, is this establishment of stages also found in treatises such as the Abhidharma?
Explanation: The Yogācārabhūmi-śāstra and other treatises are based on the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), while the Abhidharma treatises are based on ignorant ordinary people, and have not exhausted this principle, so this question is asked.
Answer: The establishment of stages is not the same; (the Abhidharma treatises) only speak of the Śrāvakayāna.
Explanation: There are two meanings here; the following is the correct answer showing the meaning. The first is to accord with the disposition, and the second is to guide and embrace. Since there is progress downwards and regression upwards, it should be determined. Moreover, regression is not for ignorant ordinary people, and progress is not for those of Great Vehicle disposition, so it must belong to the stages of the expedient vehicle, so it is said 'that is, knowing' and so on.
Secondly, for those who advance directly, (the Buddha) proclaimed the preceding Four Preparatory Practices.
Explanation: Because it does not involve the practice of the Small Vehicle, it is said to be direct advancement. The so-called differences of the Ten Bhumis refer to the Joyful Bhumi (Pramuditābhūmi) and so on. Furthermore, using the Ten Bhumis to connect the preceding ones as the meaning of the Twelve Abodes, the Yogācārabhūmi-śāstra says, 'One Nature Abode' refers to the Bodhisattva's nature being benevolent and virtuous, naturally accomplishing the merits of the Bodhisattva, and being able to uphold all Buddhist teachings.
種子二勝解行住謂從初發心乃至未得清凈意樂所有一切菩薩行是三極喜住四增上戒五增上心六七八三名增上慧分成三種謂六覺分相應增上慧住七諸諦相應增上慧住八緣起流轉止息相應增上慧住九無相有功用十無相無功用十一無礙解十二最上菩薩住十三最上如來住言十二住就菩薩說加后如來為十三住第二即是三賢第三已去如次十地也何以故者徴其十二住之由為影似小乘故者釋良以小乘亦有十二住故此既引攝故影似彼又彼地前下總將資加二位影同方便四位。
是故梁攝至見等同前。
釋曰如須陀洹下以菩薩四十心影彼道前四方便證成前義又亦下通將大乘五位影彼小乘五位何以故欲回彼心故作如是說。
問何故此教至小乘等耶。
釋曰名數相影有不同者故云多分謂總同而別異也。
答為隨方便至彼不名引故。
釋曰為隨下總答若全下出同異之相引攝之意也。
問若引二乘至假似彼小耶。
釋曰印小疑大義極相違蓋由相混大小寧殊。
答有二意至此為始教也。
釋曰一以下義含與奪與故機淺似彼奪故而義理仍別所以別者謂造修伏斷顯理皆殊也。
即如何義至得般涅槃。
釋曰瑜伽此云相應心境解行因果悉相應故補特伽羅此云數取趣數數取于余趣故
【現代漢語翻譯】 現代漢語譯本 種子二勝解行住，指的是從初發心乃至未獲得清凈意樂之間，所有一切菩薩的修行。這包括：一是三極喜住，二是四增上戒，三是增上心，四、五、六、七、八合稱增上慧，又分成三種，即六覺分相應增上慧住、諸諦相應增上慧住、緣起流轉止息相應增上慧住，九是無相有功用住，十是無相無功用住，十一是無礙解住，十二是最上菩薩住，十三是最上如來住。其中，十二住是就菩薩而言，加上最後的如來住，合為十三住。第二住即是三賢位，第三住開始依次對應十地。為什麼這麼說呢？這是爲了說明這十二住的由來，因為它們在外形上類似小乘的修行階段。之所以說類似，是因為小乘也有十二住。大乘的這些住既有引導攝受的作用，在外形上又與小乘相似。而且，小乘的十地之前的下位階段，總共將資糧位和加行位合併爲二位，在外形上類似於大乘的方便位四位。
因此，《梁攝論》中說的『見等同前』，就是這個意思。
解釋：就像須陀洹（Srotapanna，入流果）一樣，菩薩的四十心（指菩薩修行過程中的四十個階段）在外形上與小乘道的前四方便位相似，以此來證明前面的觀點。而且，大乘的五位（指資糧位、加行位、通達位、修習位、究竟位）總體上與小乘的五位相似。為什麼要這樣說呢？這是爲了轉變小乘行者的心意，所以才這樣說。
問：為什麼這種教法（指大乘）要與小乘的修行階段相似呢？
解釋：因為名目和數量上相似，但實際內容有所不同，所以說是『多分』，意思是總體上相同，但具體細節上有所差異。
答：爲了隨順方便，引導他們進入大乘，所以不說這是抄襲。
解釋：『爲了隨順』是總體的回答。『若全』是指出相同和不同的方面，以及引導攝受的用意。
問：如果引導二乘，是否意味著大乘是假借小乘的修行階段呢？
解釋：如果認為印證小乘就意味著否定大乘，那麼在義理上就大相逕庭了。之所以會產生這種疑問，是因為混淆了大小乘的修行階段，大小乘的修行道路怎麼會相同呢？
答：有兩種用意：一是含攝，二是攝奪。這裡是爲了初學的人。
解釋：第一種用意是含攝，即包含和攝受，因為初學者的根基較淺，所以在外形上與小乘相似；第二種用意是攝奪，即通過相似的外形來引導他們，但義理上仍然是不同的。之所以說不同，是因為在造作、修行、降伏煩惱、斷除煩惱以及顯現真理等方面，大小乘都有很大的差異。
那麼，什麼是『如何義』，直到『得般涅槃（Parinirvana，完全的涅槃）』呢？
解釋：瑜伽（Yoga），這裡的意思是相應，即心與境、解與行、因與果都相互相應。補特伽羅（Pudgala），這裡的意思是數取趣，即一次又一次地在不同的趣向中輪迴。
【English Translation】 English version The 'seeds of two superior understanding practices' refer to all the practices of a Bodhisattva from the initial arising of the aspiration for enlightenment up to the point of attaining pure intention and joy. These include: first, the 'three abodes of extreme joy'; second, the 'four superior precepts'; third, 'superior mind'; fourth, fifth, sixth, seventh, and eighth, collectively known as 'superior wisdom,' further divided into three types: the 'superior wisdom abode corresponding to the six factors of awakening,' the 'superior wisdom abode corresponding to the truths,' and the 'superior wisdom abode corresponding to the arising, flowing, and cessation of dependent origination'; ninth, the 'abode of non-appearance with effort'; tenth, the 'abode of non-appearance without effort'; eleventh, the 'abode of unobstructed liberation'; twelfth, the 'supreme Bodhisattva abode'; and thirteenth, the 'supreme Tathagata abode.' Among these, the twelve abodes refer to Bodhisattvas, and adding the final Tathagata abode makes thirteen abodes. The second abode corresponds to the 'three worthy' stages, and the third abode onwards correspond to the ten Bhumis (stages of enlightenment) in sequence. Why is this so? This is to explain the origin of these twelve abodes, as they resemble the stages of practice in the Hinayana (Smaller Vehicle). They are said to resemble because the Hinayana also has twelve abodes. These Mahayana (Greater Vehicle) abodes have the function of guiding and embracing, and they resemble the Hinayana in appearance. Moreover, the lower stages before the ten Bhumis in the Hinayana collectively combine the stages of accumulation and preparation into two stages, resembling the four stages of skillful means in the Mahayana.
Therefore, the statement in the Liang She Lun (Treatise on the Summary of the Great Vehicle), 'seeing is the same as before,' refers to this meaning.
Explanation: Just as the Srotapanna (stream-enterer) is, the forty minds of a Bodhisattva (referring to the forty stages in the Bodhisattva's path) resemble the four preliminary stages of the Hinayana path, thereby proving the previous point. Moreover, the five stages of the Mahayana (stages of accumulation, preparation, insight, cultivation, and ultimate) generally resemble the five stages of the Hinayana. Why is this said? It is to transform the minds of Hinayana practitioners, hence this explanation.
Question: Why does this teaching (referring to Mahayana) resemble the stages of practice in the Hinayana?
Explanation: Because the names and numbers are similar, but the actual content is different, it is said to be 'mostly,' meaning generally the same but specifically different.
Answer: To facilitate and guide them into the Mahayana, so it is not said to be plagiarism.
Explanation: 'To facilitate' is the general answer. 'If completely' points out the aspects that are the same and different, as well as the intention of guiding and embracing.
Question: If guiding the two vehicles (Hinayana and Mahayana), does it mean that the Mahayana is borrowing the stages of practice from the Hinayana?
Explanation: If one thinks that validating the Hinayana means negating the Mahayana, then the meaning is completely contradictory. The reason for this doubt is the confusion between the stages of practice in the Hinayana and Mahayana; how can the paths of the Hinayana and Mahayana be the same?
Answer: There are two intentions: one is to include, and the other is to embrace and lead. This is for beginners.
Explanation: The first intention is to include, that is, to contain and embrace, because the foundation of beginners is shallow, so it resembles the Hinayana in appearance; the second intention is to embrace and lead, that is, to guide them through the similar appearance, but the meaning is still different. The reason for saying it is different is that in terms of creation, practice, subduing afflictions, eliminating afflictions, and manifesting truth, there are great differences between the Hinayana and Mahayana.
Then, what is the meaning of 'how,' up to 'attaining Parinirvana (complete Nirvana)'?
Explanation: Yoga, here it means correspondence, that is, the mind and object, understanding and practice, cause and effect all correspond to each other. Pudgala, here it means 'number taker,' that is, repeatedly taking rebirth in different realms.
言云何已成就者問其進修之人也謂諸下約三品成就以答言下品者是七方便人故有猶往惡趣之說未能證入等中品者初登見道加行不退即能證入猶未究竟故不般涅槃上品者修道已上終至無學非唯證果亦般涅槃耳涅槃此云圓寂。
如說聲聞至三種成就。
釋曰影似正立言亦者對彼之辭也。
故彼論云至上品成就。
釋曰言勝解行地名下品者即是三賢十二住中當第二勝解行住此教所譚賢位有退故次云猶往惡趣住凈勝意樂地名中品者即從初見道至於遠行地終住墮決定究竟地名上品成就者八地至畢竟位也其行不退故云決定也。
若菩薩住至可準而知。
釋曰賢位加行但能伏惑未登見道猶有退期此盡下約三無數劫以配三品成就如是下例余分品故云上意也。
二不退者至三乘人也。
釋曰聲聞至苦忍者謂見道位中苦諦之下忍智起時即證生空更不退轉緣覺至世第一法者為根稍利故方便終心即便不退菩薩至十回曏者謂加行智智起勇猛趣求即無有退也當知下通妨謂有妨云二乘菩薩歷然不同何以皆就一處而論不退耶此通云當知等也。
亦可菩薩至劫如是等也。
釋曰前據佛性上賢不退此約瑜伽三賢皆退何以爾者謂前約勝行此論見真故各成不退之義耳。
三明位中至名勝解
【現代漢語翻譯】 現代漢語譯本：
問：如何理解『已成就者』？這是詢問那些正在進修的人。答：這裡所說的『下』，大約是指通過三品成就來回答。下品成就指的是七方便人，所以說他們『仍然會墮入惡趣』，因為他們未能證入等位。中品成就指的是初登見道（Darshana-marga）的加行位，不會退轉，但能證入，只是尚未究竟，所以不會般涅槃（Parinirvana，圓寂）。上品成就指的是修道位以上，最終達到無學位，不僅證得果位，而且般涅槃。涅槃（Nirvana）在這裡的意思是圓寂。 如經中所說：聲聞（Śrāvaka）乃至三種成就。 解釋：『影似正立言亦者』，『亦』字是針對前面所說的。 所以《瑜伽師地論》中說：乃至上品成就。 解釋：勝解行地（Adhimukti-caryā-bhūmi）被稱為下品成就，也就是三賢十二住中的第二勝解行住。這個教法所說的賢位是有退轉的。所以接著說『仍然會墮入惡趣』。住在凈勝意樂地（Śuddhādhyāśaya-bhūmi）被稱為中品成就，也就是從初見道到遠行地（Dūraṅgama-bhūmi）結束。住在決定究竟地（Niyata-niḥsaraṇa-bhūmi）被稱為上品成就，也就是八地（Acalā-bhūmi）到畢竟位。他們的修行不會退轉，所以說是『決定』。 如果菩薩（Bodhisattva）住在...可以依此類推得知。 解釋：賢位加行只能降伏煩惱，尚未登上見道，仍然有退轉的可能。這裡所說的『下』，大約是用三個無數劫（asaṃkhyeya-kalpa）來對應三品成就。像這樣，下面可以類推其餘部分，所以說是『上意』。 二、不退轉者...乃至三乘人。 解釋：聲聞（Śrāvaka）達到苦忍者，指的是在見道位中，苦諦之下的忍智生起時，就證得了生空，不再退轉。緣覺（Pratyekabuddha）達到世第一法者，因為根器稍微銳利，所以在方便道的最後時刻就不再退轉。菩薩（Bodhisattva）達到十回曏者，指的是加行智智生起，勇猛地趣求，就不會有退轉。應當知道...下面是通妨，有人妨難說，二乘和菩薩顯然不同，為什麼都放在一處討論不退轉呢？這裡解釋說，『應當知道』等等。 也可以說菩薩...劫，像這樣等等。 解釋：前面是根據佛性上的賢位不退轉，這裡是根據《瑜伽師地論》的三賢都有退轉。為什麼這樣說呢？因為前面是根據殊勝的修行，這裡是討論見真諦，所以各自成就了不退轉的意義。 三、說明位中...名為勝解。
【English Translation】 English version:
Question: How should we understand 'those who have already achieved'? This is asking about those who are currently progressing in their practice. Answer: The term 'lower' here refers approximately to answering through the three grades of achievement. Lower grade achievement refers to the seven expedient persons, hence the saying that they 'still go to evil destinies' because they have not yet realized entry into the equal states. Middle grade achievement refers to the initial entry into the path of seeing (Darshana-marga), the stage of application, without regression, and they are able to realize entry, but it is not yet ultimate, so they do not attain Parinirvana (complete extinction). Upper grade achievement refers to those above the path of cultivation, ultimately reaching the state of no more learning, not only attaining the fruit but also attaining Parinirvana. Nirvana here means complete extinction. As it is said: Śrāvakas (voice-hearers) up to the three kinds of achievement. Explanation: 'The statement that the shadow seems upright' means that the word 'also' is in response to what was said before. Therefore, the Yogācārabhūmi-śāstra says: up to the upper grade achievement. Explanation: The stage of resolute conduct (Adhimukti-caryā-bhūmi) is called lower grade achievement, which is the second stage of resolute conduct among the three worthy ones and twelve abodes. The worthy position discussed in this teaching has regression, so it is said that they 'still go to evil destinies'. Residing in the stage of pure superior intention (Śuddhādhyāśaya-bhūmi) is called middle grade achievement, which is from the initial path of seeing to the end of the distant-going stage (Dūraṅgama-bhūmi). Residing in the stage of definite ultimate liberation (Niyata-niḥsaraṇa-bhūmi) is called upper grade achievement, which is from the eighth stage (Acalā-bhūmi) to the ultimate position. Their practice does not regress, so it is said to be 'definite'. If a Bodhisattva resides in... it can be known by analogy. Explanation: The application of the worthy position can only subdue afflictions, and has not yet ascended to the path of seeing, so there is still a possibility of regression. The 'lower' here refers approximately to using three countless eons (asaṃkhyeya-kalpa) to correspond to the three grades of achievement. In this way, the following can be inferred to the remaining parts, so it is called 'upper intention'. Two, those who do not regress... up to the three vehicle persons. Explanation: Śrāvakas reaching the forbearance of suffering refers to when the forbearance and wisdom under the truth of suffering arise in the path of seeing, they realize the emptiness of self and no longer regress. Pratyekabuddhas reaching the highest mundane dharma, because their faculties are slightly sharper, they no longer regress at the final moment of the expedient path. Bodhisattvas reaching the ten dedications refers to when the wisdom of application arises, they vigorously strive and seek, and there will be no regression. It should be known... the following is a general refutation, someone objects that the two vehicles and Bodhisattvas are clearly different, why are they all discussed in one place regarding non-regression? The explanation here is 'it should be known' and so on. It can also be said that Bodhisattvas... kalpas, like this and so on. Explanation: The previous was based on the non-regression of the worthy position on Buddha-nature, this is based on the Yogācārabhūmi-śāstra that all three worthy ones have regression. Why is this so? Because the previous was based on superior practice, this discusses seeing the truth, so each achieves the meaning of non-regression. Three, explaining the position in... called resolute understanding.
行住。
釋曰勝解行住菩薩者正明三賢造修之行相也言轉者從種性轉入此中也何行何相者問或時下示相總名順抉擇分善具足聰慧于其諸法能受能持者謂四尋思觀尋思名義自性差別假有實無也于其義理堪能悟入者謂如實遍知名等四離識及識非有名如實智故也或於下順解脫分善也故唯識云所修勝行其相云何略有二種謂福及智又云且依六種波羅蜜多通相皆二大乘法師解云併名為福皆名為智與智俱行助成智業皆名為智與福俱行助成福業併名為福此依助伴通相出體既以六波羅蜜而為其體故此中亦不出六度之相也或於一時不能如是非定也或於一時具足憶念而定也或於一時成於妄類下非施也如實引發下而施也或時虛棄下非智而智也或於一時于大下精進非精進也由內意樂下智慧也或於一時聞說下忍辱非忍辱也亦是五怖畏故如是等類者通結菩薩六波羅蜜之相皆有進退之相者唯識云此位未證唯識真如依勝解力修諸勝行止觀力微故也。
解云此是至皆如彼說。
釋曰指中間而例初后也如上行相望前則勝望后則劣何以故比證不同故。
若依終教至見修等名說。
釋曰此教熟故不影似小乘但直明菩薩十地之差故不分便見修之異耳。
又于地前至未得不退故。
釋曰又于下分行位之別三賢名位鄰極亞聖
【現代漢語翻譯】 現代漢語譯本 行住。
解釋說，勝解行住菩薩，正是闡明三賢（Three Sages，指出發心的菩薩所經歷的三個階段：十住、十行、十回向）造修的行相。說『轉』，是從種性轉入此中。『何行何相』是提問。或者有時，下面顯示行相，總名為順抉擇分（accordant with the decisive division，指修行過程中與最終解脫相符的部分），善於具足聰慧，對於各種法能夠接受和保持，這是指四尋思觀（four kinds of investigation，通過四種方式對事物進行考察）：尋思名義、自性、差別，認為假有實無。對於其中的義理能夠悟入，這是指如實遍知名等四離識（four kinds of separation from consciousness，四種脫離意識的狀態），以及識非有，因為有如實智（knowledge of reality）。或者在下面，是順解脫分（accordant with liberation division，指修行過程中與解脫相符的部分），善於解脫。所以《唯識論》（Vijnaptimatrata，唯識宗的主要論著）說，所修的殊勝行，它的相是什麼樣的？略有二種，即福（merit）和智（wisdom）。又說，且依據六種波羅蜜多（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），通相都是二。大乘法師解釋說，都名為福，都名為智。與智俱行，輔助成就智業，都名為智；與福俱行，輔助成就福業，都名為福。這是依據助伴通相，顯出本體既然以六波羅蜜而作為它的本體，所以這裡也不另外說六度的相。或者在某個時候不能這樣，不是一定的。或者在某個時候具足憶念而安定。或者在某個時候，成就於妄類，下面不是施捨。如實引發下面，而是施捨。或者有時虛棄下面，不是智而是智。或者在某個時候，對於大的下面，精進不是精進。由內意樂下面，是智慧。或者在某個時候，聽聞說下面，忍辱不是忍辱，也是五怖畏（five fears，對死亡、惡名、地獄、愚癡、怯懦的恐懼）的緣故。像這些種類，總括菩薩六波羅蜜的相，都有進退的相。唯識論說，這個階段沒有證得唯識真如（true nature of consciousness-only，唯識宗所說的真實如如的境界），依靠勝解力（power of superior understanding，通過深刻理解而產生的力量）修諸殊勝行，止觀力（power of cessation and contemplation，通過止息雜念和深入觀察而產生的力量）微弱的緣故。
解釋說，這是達到都如他們所說。
解釋說，指中間而類比初后。如上面的行相，望前則勝，望后則劣。為什麼呢？比證不同故。
如果依據終教（final teaching，佛教的最終教義）達到見修等名說。
解釋說，此教義成熟，不影似小乘（Hinayana，小乘佛教），但直接闡明菩薩十地（Ten Bhumis，菩薩修行的十個階段）的差別，所以不分便見修的差異。
又在地前，達到未得不退故。
解釋說，又在下面，區分行位的差別，三賢名位鄰近極亞聖。
【English Translation】 English version Conduct and Abiding.
Explanation: 『Superior Understanding and Practice Abiding Bodhisattvas』 precisely clarifies the aspects of practice and cultivation in the Three Sages [Three Sages, referring to the three stages experienced by a Bodhisattva who has generated Bodhicitta: the Ten Abidings, Ten Practices, and Ten Dedications]. The term 『turning』 refers to turning from one's inherent nature into this state. 『What conduct and what aspects?』 is a question. Sometimes, the following shows the aspects, collectively named 『accordant with the decisive division』 [accordant with the decisive division, referring to the parts of practice that align with ultimate liberation], being skilled in possessing wisdom, and capable of receiving and upholding various dharmas. This refers to the Four Investigations [four kinds of investigation, examining things through four ways]: investigating names, essence, differences, considering them provisionally existent and ultimately non-existent. Being capable of realizing the principles within them refers to the Four Separations from Consciousness, such as truly knowing names, etc. [four kinds of separation from consciousness, four states of detachment from consciousness], and that consciousness is non-existent, because there is knowledge of reality [knowledge of reality]. Or below, it is the 『accordant with liberation division』 [accordant with liberation division, referring to the parts of practice that align with liberation], being skilled in liberation. Therefore, the Vijnaptimatrata [Vijnaptimatrata, the main text of the Consciousness-Only school] says, 『What are the aspects of the superior practices cultivated?』 Briefly, there are two kinds: merit and wisdom. It also says, 『Based on the Six Paramitas [Six Paramitas, Generosity, Morality, Patience, Diligence, Concentration, and Wisdom], the general aspects are both.』 Mahayana Dharma masters explain that they are all called merit and all called wisdom. Acting together with wisdom, assisting in accomplishing the activities of wisdom, all are called wisdom; acting together with merit, assisting in accomplishing the activities of merit, all are called merit. This is based on the general aspect of assistance, revealing the substance. Since it takes the Six Paramitas as its substance, it does not separately discuss the aspects of the Six Perfections here. Or at some times, one cannot do so, it is not fixed. Or at some times, one fully remembers and is stable. Or at some times, one achieves something in the category of delusion; below is not giving. Truly inducing below is giving. Or sometimes abandoning below is not wisdom but wisdom. Or at some times, regarding the great below, diligence is not diligence. From inner intention below is wisdom. Or at some times, hearing said below, patience is not patience, and it is also due to the Five Fears [five fears, fear of death, evil reputation, hell, foolishness, and cowardice]. Like these kinds, generally summarizing the aspects of the Bodhisattva's Six Paramitas, all have aspects of progress and regress. The Vijnaptimatrata says, 『This stage has not yet realized the true nature of Consciousness-Only [true nature of consciousness-only, the true suchness realm spoken of in the Consciousness-Only school], relying on the power of superior understanding [power of superior understanding, the power generated through deep understanding] to cultivate various superior practices, the power of cessation and contemplation [power of cessation and contemplation, the power generated through stopping distractions and deep observation] is weak.』
Explanation: This reaches as they all said.
Explanation: It refers to the middle and analogizes the beginning and the end. Like the above aspects of practice, looking forward, it is superior; looking backward, it is inferior. Why? Because the comparison and evidence are different.
If based on the final teaching [final teaching, the ultimate teachings of Buddhism] reaching the names of seeing and cultivation, etc., it is said.
Explanation: This teaching is mature, not resembling Hinayana [Hinayana, Theravada Buddhism], but directly elucidates the differences of the Ten Bhumis of the Bodhisattva [Ten Bhumis, the ten stages of a Bodhisattva's practice], so it does not separate the differences between seeing and cultivation.
Also, before the ground, reaching not obtaining non-retrogression.
Explanation: Also below, distinguishing the differences in the stages of practice, the names of the Three Sages are close to the extremely holy.
故十信名行不入位者有四義故一進退不定故二雜修十心無定階降故三未隨法界修行廣大行故四未得法身顯佛種性故問始教劣十信尚得名位此教漸勝翻名行耶答前教權影彼小故得稱位此教稱實要分行位之殊故但屬行也。
本業經云至廣如彼說。
釋曰未上下先定其非位何以故但十心雜修故也又云下正明信相言始從凡夫地者悠悠中也值佛菩薩發菩提心者方名十信觀行菩薩是人下示其行相言信想者謂希欲觀想言未有其所證故次云亦名假名等也謂信進等者更等取念心慧心定心施心戒心護心願心迴向心是為菩薩能少分化眾生已超過二乘一切善地一切諸佛菩薩長養十心為聖胎此之十心是習種性中為十住因開因異果故加此十耳。
又仁王經至及凡地耶。
釋曰仁王云習忍者彼經說從習忍至金剛頂皆為十三法師依持建立經文牒釋繁廣此忍之相即發無上菩提心常修三界一切唸唸皆不凈故得不凈忍觀門住在佛家修六和敬故無有退今此忍前行十善者正當十信未獲所證故有退謂值勝緣則進值劣緣則退故喻隨風東西耳在此下定其未入僧祗入十住位下克不退位同初習忍準知。
設本業經至得不退也。
釋曰設本下縱難釋通也謂有難云本業經中第六正心住猶有退轉何以上云故十住初即不退墮此是據經縱難起信下
【現代漢語翻譯】 現代漢語譯本 因此，十信被稱為行而不入位，有四個原因：一是進退不定；二是雜修十心，沒有確定的階梯；三是未能隨順法界修行廣大之行；四是未得法身，顯現佛的種性。問：始教（指小乘教法）中低劣的十信尚且可以稱為位，此教（指圓教）漸勝，反而稱為行嗎？答：前教是權巧的示現，因為其小，所以可以稱為位；此教是真實的教法，要區分行和位的差別，所以只能屬於行。
《本業經》說得很廣，就像經中所說的那樣。
解釋：先確定其非位，為什麼呢？因為只是十心雜修的緣故。又說，下面正式說明信的相狀，說『始從凡夫地』，是指悠悠長久之中，『值佛菩薩發菩提心』，才名為十信觀行菩薩。『是人』下面顯示其行相，說『信想』，是指希望觀想，因為還沒有證得其所證的境界。接著說『亦名假名等』，是指信進等，『更等取』念心、慧心、定心、施心、戒心、護心、願心、迴向心。這是菩薩能少分化度眾生，已經超過二乘的一切善地，一切諸佛菩薩長養十心，作為聖胎。這十心是習種性中作為十住的因，開因異果，所以加上這十心。
又，《仁王經》說乃至凡夫地嗎？
解釋：《仁王經》說習忍者，彼經說從習忍到金剛頂，都是十三法師依據經文來依持建立，經文解釋繁廣。此忍的相狀，即是發無上菩提心，常常修習三界一切唸唸皆不凈，因此得到不凈忍觀門，住在佛家修六和敬，所以沒有退轉。現在此忍之前的行是十善者，正當十信，未獲得所證的境界，所以有退轉，意思是遇到殊勝的因緣則進，遇到低劣的因緣則退，所以比喻為隨風東西。在此下面確定其未入僧祗，入十住位下面確定不退位，如同初習忍，可以準此得知。
假設《本業經》說乃至得到不退嗎？
解釋：假設《本業經》下面是縱然提問，解釋通達。意思是有人提問說，《本業經》中第六正心住還有退轉，為什麼上面說，所以十住初即不退墮？這是根據經文縱然提問，起信下面
【English Translation】 English version Therefore, the Ten Faiths are called 'practice without entering position' for four reasons: first, they are uncertain in progress and regress; second, they are a mixed practice of the Ten Minds without a fixed ladder; third, they fail to follow the Dharma Realm in cultivating vast practices; and fourth, they have not attained the Dharma Body, revealing the Buddha-nature. Question: In the Initial Teaching (referring to the Hinayana teachings), the inferior Ten Faiths can still be called 'position,' but in this teaching (referring to the Perfect Teaching), which is gradually superior, why are they called 'practice' instead? Answer: The former teaching is a provisional manifestation; because it is small, it can be called 'position.' This teaching is the true Dharma, and it is necessary to distinguish between the differences of 'practice' and 'position,' so it can only belong to 'practice.'
The Brahma Net Sutra says it is as vast as described in that sutra.
Explanation: First, determine that it is not a 'position.' Why? Because it is only a mixed practice of the Ten Minds. Furthermore, it is formally explained below that the appearance of faith, saying 'beginning from the ground of ordinary beings,' refers to a long period of time. 'Encountering Buddhas and Bodhisattvas and generating Bodhicitta (awakening mind)' is then called the Ten Faiths Contemplative Practice Bodhisattva. 'This person' below shows the appearance of their practice, saying 'faith-thought' refers to hoping to contemplate, because they have not yet attained what they are to attain. Then it says 'also called provisional name, etc.,' referring to faith-progress, etc., 'further including' mindfulness-mind, wisdom-mind, concentration-mind, giving-mind, morality-mind, protection-mind, vow-mind, and dedication-mind. This is the Bodhisattva who can transform and liberate beings in a small way, already surpassing all the good grounds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and all Buddhas and Bodhisattvas nurture the Ten Minds as a sacred embryo. These Ten Minds are the cause of the Ten Dwellings in the Habitual Nature, opening the cause and differing the effect, so these Ten Minds are added.
Furthermore, does the Benevolent Kings Sutra say 'even to the ground of ordinary beings'?
Explanation: The Benevolent Kings Sutra says 'habitual forbearance (xí rěn).' That sutra says that from habitual forbearance to the Vajra Peak, all thirteen Dharma Masters rely on the sutra text to uphold and establish it. The sutra text explains it extensively. The appearance of this forbearance is the generation of unsurpassed Bodhicitta, constantly practicing that all thoughts in the Three Realms are impure, therefore obtaining the impure forbearance contemplation gate, dwelling in the Buddha's family and cultivating the Six Harmonies and Reverences, so there is no regression. Now, the practice before this forbearance is the Ten Goodnesses, which corresponds to the Ten Faiths. Because they have not obtained the state they are to attain, there is regression, meaning that if they encounter superior conditions, they progress, and if they encounter inferior conditions, they regress, so it is likened to following the wind east and west. Below this, it is determined that they have not entered the Sangha, and below entering the Ten Dwelling positions, it is determined that there is no regression, just like the initial habitual forbearance, which can be known accordingly.
Suppose the Brahma Net Sutra says 'even attaining non-retrogression'?
Explanation: Suppose the Brahma Net Sutra below is a hypothetical question, explaining and making it understandable. It means that someone asks, 'In the Brahma Net Sutra, the sixth Right Mind Dwelling still has regression, why does the above say, so the beginning of the Ten Dwellings is non-retrogressive?' This is a hypothetical question based on the sutra text, and the arising of faith below...
約論釋通云爲慢緩者䇿勵其心故故示現退也若乃克實則初住即便不退。
其行相者至廣如彼說。
釋曰此是解行發心之行相也于初位中破無明分證法性故云少分得見法身能於十方八相成道顯其化用由體而興又以願力受身者謂三心大愿顯現勝身故不同凡愚隨業繫縛受種種身又位三昧亦得少分見於報身佛者言其未得自在也是故定善則睹勝相散心祇見應軀故不同地上長居受用每覿報身耳其所修下順性行檀可知。
又梁攝論至倍前準知。
釋曰十解名聖人菩薩者謂十住以解為體聖者正也冥同正理故又無漏正法得之於心故名聖也由是證知此位菩薩分有所證驗彼十信名凡定當觀行耳。
是故當知至差別顯矣。
釋曰將此中教之地前挍初教之地前優劣天隔也。
問此教豈至不假似彼也。
釋曰初問二答答中所引二乘亦是純熟等者謂定性二乘無性闡提悉皆成佛既皆成佛故不分品位各令證也故不似彼。
若依頓教至即是顛倒故。
釋曰若依下約教遣拂以離相故者出所以一念下示證入若見下斥情見決不可以立位也。
若寄言顯至如是等也。
釋曰若寄言顯者謂寄託無次第之言顯彼離相絕階差之教故引楞伽云初地即八地此語略而未周故彼經第四長行雲大慧于第一
【現代漢語翻譯】 現代漢語譯本： 約略解釋說，通達認為（菩薩）表現出懈怠緩慢的樣子，是爲了鞭策激勵他們的心，所以才示現退轉。如果確實達到了實證的境界，那麼初住位（Ekavyavaharika，十住的第一位）的菩薩就不會再退轉了。 他們的修行狀態，非常廣大，就像經中所說的那樣。 解釋：這是關於解行發心（Adhimukti-citta，勝解行地）的修行狀態。在初住位中，（菩薩）破除了一部分無明（Avidya，無知），分證了法性（Dharmata，諸法的真實性質），所以說『少分得見法身（Dharmakaya，佛的法性之身）』，能夠在十方世界以八相成道（Astangamarga，八正道）來顯現他們的化用，這是由法身本體而生起的。又因為願力而受生，這是說三心（三種心：直心、深心、大悲心）和大愿（Pranidhana，誓願）顯現了殊勝的身體，所以不同於凡夫愚人隨業力束縛而受種種不同的身體。又在三昧（Samadhi，禪定）中，也能少分見到報身佛（Sambhogakaya，佛的報應身），這是說他們還沒有得到完全的自在。因此，在禪定中就能見到殊勝的相，而散亂的心只能見到應化之身（Nirmanakaya，佛的化身），所以不同於地上菩薩長久地安住于受用，經常見到報身。他們所修的下順性行檀（Dana，佈施），是可以理解的。 梁譯《攝大乘論》（Mahāyānasaṃgraha）中說，（十信位的功德）是之前的（指資糧位和加行位）的很多倍，可以參照理解。 解釋：十解（Dasa-parijnana，十種理解）被稱為聖人菩薩，這是說十住位的菩薩以解（Parijnana，理解）為本體。聖（Arya，聖者）的意思是正，與正理冥合，又因為無漏正法（Anasrava-dharma，沒有煩惱的正確教法）在心中獲得，所以稱為聖。由此可以證實，這個位次的菩薩分證有所證悟，可以驗證他們。而十信位（Dasa-sraddha-bhumi，十信位）只能稱為凡夫的禪定，應當以觀行來對待。 因此，應當知道，這個教法（指圓教）的地位，與初教（指藏教）的地位相比，有天壤之別。 解釋：將這個教法（指圓教）的地位，與初教（指藏教）的地位相比，優劣之分就像天和地一樣懸殊。 問：這個教法難道不是不借助於類似（藏教）的方法嗎？ 解釋：第一個問題，兩個回答。回答中所引用的二乘（Sravaka-yana，聲聞乘）也是純熟等，是指定性二乘（Gotraka，具有特定根性的人）和無性闡提（Icchantika，斷善根者）都能夠成佛。既然都能夠成佛，所以不分品位，各自讓他們證悟，所以不像藏教那樣。 如果依據頓教（Ekaksana-bodhi，頓悟的教法），那就是顛倒。 解釋：如果依據頓教，下面是依據教法來遣除執著，因為要離開一切相。『出所以一念』，是說證入的境界。『若見下斥情見』，是說斥責情識知見，絕對不可以依據情識知見來建立位次。 如果借用言語來顯明，就像這樣等等。 解釋：如果借用言語來顯明，是指借用沒有次第的言語，來顯明那離相絕階差的教法。所以引用《楞伽經》（Lankavatara Sutra）說，『初地（Prathama-bhumi，歡喜地）就是八地（Acala-bhumi，不動地）』。這句話簡略而不完整，所以《楞伽經》第四卷長行中說，『大慧（Mahamati，大慧菩薩），在第一……』
【English Translation】 English version: To briefly explain, those who understand that (Bodhisattvas) appear to be lazy and slow are being encouraged and motivated, hence the manifestation of regression. If one truly attains realization, then the Bodhisattva in the first stage of abiding (Ekavyavaharika, the first of the ten abodes) will not regress. Their state of practice is vast, as described in the scriptures. Explanation: This is about the state of practice of the mind of understanding and practice (Adhimukti-citta, the stage of understanding and practice). In the first stage of abiding, (Bodhisattvas) break through a portion of ignorance (Avidya, unknowing) and partially realize the nature of reality (Dharmata, the true nature of all phenomena), hence it is said 'partially see the Dharmakaya (Dharmakaya, the body of the Dharma nature of the Buddha),' and are able to manifest their transformative functions by attaining enlightenment in the ten directions with the eight aspects (Astangamarga, the Eightfold Path), which arises from the essence of the Dharmakaya. Furthermore, being born due to the power of vows, this means that the three minds (three kinds of minds: sincere mind, deep mind, and great compassionate mind) and great vows (Pranidhana, vows) manifest a supreme body, thus differing from ordinary beings who are bound by karma and receive various different bodies. Also, in Samadhi (Samadhi, meditation), they can partially see the Sambhogakaya Buddha (Sambhogakaya, the reward body of the Buddha), which means they have not yet attained complete freedom. Therefore, in meditation, one can see the supreme form, while a distracted mind can only see the Nirmanakaya (Nirmanakaya, the transformation body of the Buddha), thus differing from Bodhisattvas on the higher stages who dwell in enjoyment for a long time and frequently see the Sambhogakaya. Their practice of giving (Dana, generosity) in accordance with their nature is understandable. The Liang translation of the Mahāyānasaṃgraha says that (the merits of the ten stages of faith) are many times greater than the previous (referring to the stages of accumulation and application), which can be understood by reference. Explanation: The ten understandings (Dasa-parijnana, ten kinds of understanding) are called holy Bodhisattvas, which means that the Bodhisattvas of the ten abodes take understanding (Parijnana, understanding) as their essence. Holy (Arya, noble) means correct, merging with correct principles, and because the undefiled correct Dharma (Anasrava-dharma, correct teachings without defilements) is obtained in the mind, it is called holy. From this, it can be confirmed that Bodhisattvas in this stage partially realize enlightenment, which can be verified. The ten stages of faith (Dasa-sraddha-bhumi, ten stages of faith) can only be called the meditation of ordinary beings and should be treated with contemplation. Therefore, it should be known that the position of this teaching (referring to the perfect teaching) is as different as heaven and earth compared to the position of the initial teaching (referring to the Tripitaka teaching). Explanation: Comparing the position of this teaching (referring to the perfect teaching) with the position of the initial teaching (referring to the Tripitaka teaching), the difference in superiority and inferiority is as vast as heaven and earth. Question: Isn't this teaching not relying on methods similar to (the Tripitaka teaching)? Explanation: The first question, two answers. The two vehicles (Sravaka-yana, Hearer Vehicle) mentioned in the answer are also pure and mature, referring to those of fixed nature (Gotraka, those with a specific nature) and those without nature (Icchantika, those who have severed their roots of goodness) who can all become Buddhas. Since they can all become Buddhas, they are not divided into ranks, and each is allowed to realize enlightenment, so it is not like the Tripitaka teaching. If based on the sudden teaching (Ekaksana-bodhi, the teaching of sudden enlightenment), then it is inverted. Explanation: If based on the sudden teaching, the following is based on the teaching to dispel attachments, because one must leave all forms. 'The reason for a single thought' is to show the state of entering realization. 'If seeing down, criticize emotional views' is to criticize emotional knowledge and views, and it is absolutely not possible to establish positions based on emotional knowledge and views. If using words to reveal, it is like this and so on. Explanation: If using words to reveal, it refers to using words without order to reveal the teaching that is free from forms and transcends stages. Therefore, the Lankavatara Sutra is quoted, saying, 'The first stage (Prathama-bhumi, the Joyful Ground) is the eighth stage (Acala-bhumi, the Immovable Ground).' This sentence is brief and incomplete, so the fourth chapter of the Lankavatara Sutra says, 'Mahamati, in the first...'
義無次第相續說無所有妄想寂滅法頌中有七偈后二偈明不立地云十地則為初初則為八地第九則為七七亦復為八第二為第三第四為第五第五為第六無所有何次解云初之七句約義配同最後一句據理都泯十地則為初者同證如矣初則為八地者初地不為煩惱所動同不動矣第九為第七者第九同第七無生忍矣七亦復為八者純無相觀與八同矣第二為第三者同信忍矣第四為第五者同順忍矣第五為第六者第五地中獲三慧光第六地中得勝般若同慧義矣無所有何次者頌上經文于第一義無次第相續等今此文中上句略舉約義同中一句之要下句則據理都泯莫見寄言便認有位思益文顯易了。
若依圓教至此方便故。
釋曰初依教開義一攝下列而釋之謂前之四教所明行位或大或小或漸或頓並是隨機阿含施設皆為此教之前相故此中同時該攝耳。
二據別教至故圓融故。
釋曰初約教標位謂始下正名行布圓融行布故六位不同言六位者若前開十信后合等覺若后開等覺前合十信皆六位也圓融故隨得一位得一切位何以故者徴圓融之相申以下就義釋通每一故字即為一義初六相義二主伴是十玄義三相即約體四相入約用五圓融約法界總以融通故諸位歷歷而相收也。
經云在於至是此義也。
釋曰據經示義初據經是故下示義又以下明因
果交徹於一一位上者彰其融通自在是故以因取則皆因故即是菩薩以果取則皆果故即是佛純雜無礙隱顯齊成耳。
二約報明位至性起品說。
釋曰對昔因而顯現事故云約報明位相但有下別列而釋相謂無盡法門約法成金剛種舉喻如性起品說者彼云如人食少金剛終竟不銷不與肉身同住要穿肉身至金剛際如來圓滿無盡法門亦復如是若有見聞不與煩惱同住要穿妄法至無為際等此即見聞位也。
二成解行位至亦是此義也。
釋曰成解行位者由昔因種勝故今生造解成行也謂兜率下指人以示相從惡道出者謂此天子當時聞法由戒緩故墮阿鼻獄因乘急故從惡道出生兜率天天鼓發聲即便懺悔頓超十地故云即得離垢三昧等此即地中之正受耳小相品說者同唐經隨好說也又如善財始從十信等者即寄位修行相也一生一身下謂因位窮終最後之善友故清涼云入普賢之玄門曾無別體。
三證果海位至說當見我也。
釋曰證入生也謂如下約人示相則是善財攝德成因之友既攝前差則之德以成一因便表果居后位故云我當來成正覺耳當知下約義以釋準前可知雖后位屬其果海為對因位以明故並皆報位攝也。
三約行明位至世界海等。
釋曰正明勝相顯其智用也謂自分則據其當位勝進則趣后高深此門下指人位其身等者
【現代漢語翻譯】 現代漢語譯本：如果因和果徹底交融于每一位菩薩的果位上，就彰顯了菩薩融通自在的境界。所以，以因來取法則是，一切因都是菩薩的因；以果來取法則是，一切果都是佛的果。純粹與雜染之間沒有障礙，隱沒與顯現同時成就。
二、依據果報來闡明菩薩的位次，如《至性起品》所說。
解釋：針對過去的因來顯現果報，所以說是依據果報來闡明菩薩的位次。但下面會分別列出並解釋其相狀。所謂無盡法門，是依據法來成就金剛種子，用比喻來說明，如《性起品》所說：『比如有人吃了少量金剛，最終也不會被消化，不會與肉身同住，一定要穿透肉身到達金剛的邊際。如來圓滿無盡的法門也是這樣，如果有人見聞，就不會與煩惱同住，一定要穿透虛妄之法到達無為的邊際。』這說的就是見聞位。
二、成就解行位，也正是這個意思。
解釋：成就解行位，是因為過去所種的因殊勝，所以今生才能造作理解，成就修行。比如兜率天下生，指人來示現相狀，從惡道出來，說的是這位天子當時聽聞佛法，因為持戒不精進，所以墮入阿鼻地獄。因為乘願力迅速，所以從惡道出生，來到兜率天，天鼓發出聲音，他便立即懺悔，頓時超越十地，所以說『即得離垢三昧』等等，這說的就是菩薩在果位中的正受。如《小相品》所說，與唐經所說的隨形好相同。又如善財童子最初從十信位開始等等，這說的就是寄託位次來修行。一生一身等等，說的是因位窮盡，是最後的善友，所以清涼澄觀大師說，進入普賢菩薩的玄妙法門，從來沒有與普賢菩薩分離。
三、證入果海位，說的是『當見我』。
解釋：證入，指的是生起。比如下面依據人來示現相狀，這就是善財童子攝取功德，成就因地的善友。既然攝取了之前的差別之德，來成就一個因，就表明果位居於后位，所以說『我當來成正覺』。應當知道，下面依據義理來解釋，參照前面就可以知道。雖然後面的位次屬於果海，但爲了對應因位來闡明，所以都屬於果報位所攝。
三、依據修行來闡明菩薩的位次，如世界海等等。
解釋：正是爲了闡明殊勝的相狀，顯現菩薩的智慧作用。所謂『自分』，就是依據他所處的位次；『勝進』，就是趨向更高深的境界。『此門』，指的是人位，『其身』等等，指的是...
【English Translation】 English version: If the cause and effect are thoroughly integrated into each and every Bodhisattva's fruition, it manifests the Bodhisattva's state of unobstructed freedom. Therefore, taking the cause as the principle, all causes are the causes of Bodhisattvas; taking the effect as the principle, all effects are the effects of Buddhas. There is no obstruction between purity and impurity, and concealment and manifestation are simultaneously accomplished.
- Explaining the stages based on retribution, as stated in the 'Attaining the Essence' chapter.
Explanation: Manifesting retribution in response to past causes, hence it is said to explain the stages based on retribution. However, the following will list and explain the characteristics separately. The so-called inexhaustible Dharma gate is based on the Dharma to accomplish the Vajra seed, using a metaphor as explained in the 'Essence Arising' chapter: 'For example, if someone eats a small amount of Vajra, it will ultimately not be digested, it will not dwell with the fleshly body, it must penetrate the fleshly body to reach the edge of the Vajra. The Tathagata's complete and inexhaustible Dharma gate is also like this, if someone sees and hears it, they will not dwell with afflictions, they must penetrate the false Dharma to reach the edge of non-action.' This refers to the stage of seeing and hearing.
- Accomplishing the stage of understanding and practice, which is also this meaning.
Explanation: Accomplishing the stage of understanding and practice is because the seeds planted in the past were superior, so in this life one can create understanding and accomplish practice. For example, descending from Tushita Heaven refers to a person manifesting a form, emerging from the evil paths, which means that this Deva at that time heard the Dharma, but because of lax precepts, he fell into Avici Hell. Because of the swiftness of the vow power, he was born from the evil paths and came to Tushita Heaven. The heavenly drums sounded, and he immediately repented, instantly transcending the ten Bhumis (stages), so it is said 'immediately attaining the Samadhi of freedom from defilement' etc. This refers to the proper reception in the fruition of the Bodhisattva. As stated in the 'Minor Marks' chapter, it is the same as the minor marks mentioned in the Tang Sutra. Furthermore, like Sudhana (Shancai) starting from the ten faiths etc., this refers to entrusting the stages to cultivate. 'One lifetime, one body' etc., refers to the exhaustion of the causal stage, being the final good friend, so Master Qingliang (澄觀) said, entering the profound Dharma gate of Samantabhadra (普賢), there has never been separation from Samantabhadra.
- Realizing the stage of the ocean of fruition, which speaks of 'when you will see me'.
Explanation: Realizing refers to arising. For example, the following relies on a person to manifest a form, this is Sudhana (善財) gathering merits and accomplishing the good friend of the causal ground. Since he has gathered the previous differentiated merits to accomplish one cause, it indicates that the fruition resides in the later stage, so it is said 'I will attain perfect enlightenment in the future'. It should be known that the following relies on the meaning to explain, referring to the previous can be known. Although the later stage belongs to the ocean of fruition, but in order to correspond to the causal stage to explain, so they are all included in the retribution stage.
- Explaining the stages based on practice, such as the ocean of worlds etc.
Explanation: It is precisely to explain the superior characteristics, manifesting the wisdom function of the Bodhisattva. The so-called 'one's own share' is based on the stage he is in; 'superior progress' is to move towards a higher and deeper realm. 'This gate' refers to the human stage, 'his body' etc., refers to...
謂依正並顯言依報則世界性上顯相彌多論正報則位顯輪王福分不少皆表其勝也得普見者彰其智用窮於無盡耳。
若三乘肉眼至皆亦如是。
釋曰舉劣顯勝也若三乘下舉劣又彼下顯勝言肉眼唯見三千世界內事者謂三乘宗中所論肉眼但見障內色故故古德云肉眼礙非通若見下返質言又彼能於一念中等者謂示智用難思攝機成大益故故皆至離垢定前耳一念既然余念皆爾故云唸唸斯乃益物無窮方見普賢之行。
其福分至因門示故。
釋曰前智皆福二足齊彰是以定為福體故眾德咸成言感一錠光玻璃者謂此菩薩福智既備故一即具多若彼玻璃明鑑遠近齊照故還源中有錠光玻璃顯現等事也當知下克位以約因門示故者揀彼果海位是不可說示耳。
若約信滿至乃至廣說。
釋曰若約信滿得位已去者謂行成入位也所起行用皆遍法界者謂顯一證一切證故行用無方如經下示福分又云下明體用謂不離是其體能現等是其用又于下現微細八相等事已見上文並可思之。
是故當知至如是說也。
釋曰畢竟而揀也言是故當知者指上一乘行位與彼三乘者對權揀顯也何以故者徴其不同以三乘下釋成迥異則隨機攝化安立教相有此差別若乃究其實證唯在一乘圓融具德故清涼云前四教因中則有至果全無此義學人不可不思
【現代漢語翻譯】 現代漢語譯本： 所說的『依正並顯』，是指依報方面，在世界性上顯現的景象非常多；論及正報方面，位居顯赫的轉輪聖王（Chakravartin-raja，擁有統治世界的理想國王）的福德也不少，都表明了他們的殊勝之處。能夠普遍看見一切，彰顯了他們的智慧作用窮盡于無盡。
如果三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的肉眼（physical eye）達到這種程度，也都是如此。
解釋：這是舉出低劣的來顯示殊勝的。『若三乘下』是舉出低劣，『又彼下』是顯示殊勝。所說的肉眼只能看見三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）內的事情，是指三乘宗義中所說的肉眼只能看見被障礙之內的色法，所以古代德行高尚的人說，『肉眼有障礙而不能通達』。『若見下』是反過來論述。『又彼能於一念中等者』，是指顯示智慧作用難以思議，攝受眾生而成大益，所以都達到離垢地（Vimalaprabha，菩薩十地中的第二地）之前。一念如此，其餘的念頭也都是這樣，所以說唸唸都在利益眾生，無窮無盡，才能看見普賢菩薩（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的行愿。
他們的福德，乃至因門顯示的緣故。
解釋：前面是智慧和福德兩種都同時彰顯，因此以禪定作為福德的本體，所以各種功德都能成就。所說的感得一錠光玻璃，是指這位菩薩福德和智慧都具備，所以一即是多，如同那玻璃明鏡，遠近都能照見，所以在還源觀（Huanyuan Guan，華嚴宗的重要著作）中有錠光玻璃顯現等事情。『當知下』，是從果位來概括因門顯示的緣故，是選擇那果海位是不可說示的。
如果從信滿位（位階名稱）到得位以後，乃至廣說。
解釋：如果從信滿位得到果位以後，是指修行成就而進入果位。所生起的行持作用都遍及法界，是指顯示一即一切，一切即一的證悟，所以行持作用沒有侷限。如同經文下面顯示福德，又如下面說明體和用，『不離』是其本體，『能現』等是其作用。又在下面顯現微細的八相等事情，已經在上文見過，都可以思考。
所以應當知道，像這樣說。
解釋：這是最終的選擇。所說的『是故當知』，是指上面所說的一乘行位與那三乘相對，是對比權巧和顯真實。『何以故者』，是征問它們的不同之處。『以三乘下』，解釋說明它們的迥然不同，是隨機攝受教化，安立教相，才有這樣的差別。如果探究其實際證悟，唯獨在一乘圓融具足功德，所以清涼澄觀（Qingliang ChengGuan，華嚴宗四祖）說，『前四教在因地中則有，到果位完全沒有這個意義』，學人不可不思考。
【English Translation】 English version: The so-called 'manifestation of both dependent and independent' means that, in terms of the dependent realm, the appearances manifested in the nature of the world are numerous. Regarding the independent realm, the merits of a prominently positioned Chakravartin-raja (ideal king who rules the world) are also considerable, all indicating their superiority. Being able to universally see everything demonstrates that their wisdom and function are exhausted in the inexhaustible.
If the physical eyes of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) reach this level, they are all the same.
Explanation: This is to highlight the superior by citing the inferior. 'If the Three Vehicles below' cites the inferior, and 'also below' highlights the superior. The statement that the physical eye can only see matters within the Trisahasra-Mahasahasra-lokadhatu (a great world system in Buddhist cosmology) means that the physical eye discussed in the doctrines of the Three Vehicles can only see forms within the realm of obstruction. Therefore, ancient virtuous ones said, 'The physical eye is obstructed and cannot penetrate.' 'If seeing below' is a rebuttal. 'Also, being able to in one thought, etc.' means demonstrating that the function of wisdom is inconceivable, embracing sentient beings and achieving great benefit, so they all reach before the Vimalaprabha (the second of the ten Bhumis of a Bodhisattva). If it is so in one thought, then all other thoughts are also like this, so it is said that every thought benefits sentient beings endlessly, and only then can one see the practices of Samantabhadra (a Bodhisattva symbolizing the virtue of practice of all Buddhas).
Their merits, even the cause is shown through the door.
Explanation: Earlier, both wisdom and merit were simultaneously manifested, so meditation is taken as the essence of merit, and thus all virtues can be achieved. The statement of sensing a light glass ingot means that this Bodhisattva is equipped with both merit and wisdom, so one is many, just like that clear glass mirror, which can illuminate both near and far. Therefore, in the Huanyuan Guan (an important work of the Huayan school), there are events such as the manifestation of a light glass ingot. 'Knowing below' is to summarize the cause shown through the door from the position of the fruit, selecting that the position of the sea of fruit is unspeakable.
If from the stage of faith fulfillment to after attaining the position, even to speak extensively.
Explanation: If after attaining the position from the stage of faith fulfillment, it means that practice is accomplished and one enters the position. The actions that arise all pervade the Dharma realm, which means showing that one is all, and all is one, so the actions have no limitations. Just as the sutra below shows merit, and also below explains the essence and function, 'not leaving' is its essence, and 'being able to manifest' etc. is its function. Also, the subtle eight aspects manifested below have already been seen in the previous text and can be contemplated.
Therefore, one should know, like this it is said.
Explanation: This is the final selection. The statement 'therefore one should know' refers to the above-mentioned One Vehicle practice position in contrast to the Three Vehicles, which is a comparison of expedient means and the manifestation of truth. 'Why is it so?' is to question their differences. 'With the Three Vehicles below' explains that their differences are distinct, and it is only through adapting to the circumstances to receive and transform, establishing the teachings, that there are such differences. If one investigates the actual realization, it is only in the One Vehicle that one is fully endowed with perfect virtues, so Qingliang ChengGuan (the fourth patriarch of the Huayan school) said, 'The previous four teachings exist in the causal stage, but there is no such meaning in the fruit stage at all.' Students should not fail to consider this.
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問前終教至與此何別。
釋曰用同一位而起故躡終以難圓請試陳之。
答彼於此位至該六位故。
釋曰答其位同而用別是故終教雖不退位中以三昧定冥同真際依證起用八相示成由分顯故於后諸位未得自在言以未得故者謂與之則當位當教分用奪之則阿含施設故云未得但是暫化耳此則不爾下明其圓教一證一切證故同時起皆以得故者言其實證初心正覺是實行歟一舍多德該六位焉。
問義既不同至起此用耶。
釋曰躡上終圓之異還疑信成就發心位中同時用起。
答為欲方便至先作此說。
釋曰良以一乘之道高不可仰深不可窺故寄彼乘同位發用令其信伏后趣上乘故作是說。
問既一位至后諸位耶。
釋曰牒上圓融疑後行布故云何須更說。
答說后諸位至初后亦爾。
釋曰行布是教相施設圓融是理性德用謂行布不礙圓融故上一位中有一切位圓融不礙行布故說后諸位即是初中之一切也如初下以初例后也意謂初既具後後亦具初前後相收方顯融通位相矣。
問若初即具后至不得初耶。
釋曰若初下印初具后亦可下難后具初既不下例難初后得則初后皆得不得則后初皆不得何以故初后不相離故。
答實爾但以至而不得初也。
釋曰
【現代漢語翻譯】 現代漢語譯本：
問：之前的終教（前終教）與這裡的教義有什麼區別？ 答：解釋說，因為它們使用同一個位置而生起，所以追隨終教來質疑圓教，請嘗試陳述它。 答：它在這個位置上達到了包含六個位置的程度。 答：解釋說，回答它們的位置相同但作用不同。因此，終教雖然不退位，但在三昧定中與真際（Tathata，如如）暗中相同，依靠證悟生起作用，八相成道（Eight Aspects of Enlightenment）的示現是由於分顯的緣故，所以在後面的各個位置上沒有獲得自在。說『因為沒有獲得』，是指如果給予它，就應當處於那個位置，那個教義的分用；如果奪走它，就是阿含（Agama）的施設，所以說『沒有獲得』，但這只是暫時的化現。而這個圓教則不是這樣。下面說明圓教一證一切證，所以同時生起都因為已經獲得。說『其實證初心正覺』，是實際的修行嗎？一舍多德包含六個位置。 問：意義既然不同，為什麼會生起這種作用呢？ 答：解釋說，追隨上面終教和圓教的差異，還懷疑信成就（Faith Accomplishment）發心位中同時生起作用。 答：爲了方便，先這樣說。 答：解釋說，因為一乘（Ekayana，唯一乘）的道理高不可攀，深不可測，所以寄託于其他乘，在相同的位置上生起作用，使他們信服，然後趨向于上乘，所以這樣說。 問：既然在一個位置上，為什麼還要說後面的各個位置呢？ 答：解釋說，重複上面的圓融，懷疑後面的行布（gradual practice），所以說為什麼要再說呢？ 答：說後面的各個位置，就是爲了說明初位和后位也是一樣的。 答：解釋說，行布是教相的施設，圓融是理性的德用。意思是說，行布不妨礙圓融，所以在上面的一個位置中，有一切位置，圓融不妨礙行布，所以說後面的各個位置就是初位中的一切。如下面用初位來比喻后位。意思是說，初位既然具備后位，后位也具備初位，前後相互包含，才能顯示融通的位相。 問：如果初位就具備后位，那麼后位就不能得到初位了嗎？ 答：解釋說，如果初位具備后位，也可以用后位來反駁后位具備初位。既然不能用后位來比喻，就反駁初位和后位。得到，那麼初位和后位都得到；不得，那麼后位和初位都不得。為什麼呢？因為初位和后位不相離。 答：確實如此，但因為沒有得到初位。 答：解釋說
【English Translation】 English version:
Question: What is the difference between the previous Terminal Teaching (former Terminal Teaching) and this teaching? Answer: It is explained that because they arise using the same position, they follow the Terminal Teaching to question the Perfect Teaching. Please try to state it. Answer: It reaches the extent of encompassing six positions in this position. Answer: It is explained that the answer is that their positions are the same but their functions are different. Therefore, although the Terminal Teaching does not regress in position, it is secretly the same as the True Reality (Tathata) in Samadhi concentration, relying on enlightenment to arise in function, and the manifestation of the Eight Aspects of Enlightenment is due to the distinct manifestation. Therefore, one has not attained freedom in the later positions. Saying 'because one has not attained' means that if it is given, it should be in that position, the division of that teaching's function; if it is taken away, it is the establishment of the Agamas, so it is said 'has not attained,' but this is only a temporary transformation. But this Perfect Teaching is not like that. Below it explains that the Perfect Teaching proves one thing and proves everything, so they arise simultaneously because they have all been attained. Saying 'actually proving the initial aspiration of Right Enlightenment,' is it the actual practice? Abandoning one thing and gaining many virtues encompasses six positions. Question: Since the meanings are different, why does this function arise? Answer: It is explained that following the difference between the Terminal Teaching and the Perfect Teaching above, there is still doubt that the function arises simultaneously in the position of Faith Accomplishment and generating the aspiration for enlightenment. Answer: For the sake of convenience, this is said first. Answer: It is explained that because the principle of the One Vehicle (Ekayana) is too high to reach and too deep to fathom, it is entrusted to other vehicles, arising in function in the same position, so that they are convinced and then tend towards the Supreme Vehicle, so it is said. Question: Since it is in one position, why is it necessary to talk about the later positions? Answer: It is explained that repeating the above perfect fusion, doubting the later gradual practice, so it is said why is it necessary to say it again? Answer: Saying the later positions is to explain that the initial and later positions are also the same. Answer: It is explained that gradual practice is the establishment of the teaching aspect, and perfect fusion is the virtuous function of rationality. It means that gradual practice does not hinder perfect fusion, so in the above one position, there are all positions, and perfect fusion does not hinder gradual practice, so saying the later positions is everything in the initial position. As below, the initial position is used to compare the later position. It means that since the initial position possesses the later position, the later position also possesses the initial position, and the front and back contain each other, so that the phase of fusion can be displayed. Question: If the initial position possesses the later position, then the later position cannot obtain the initial position? Answer: It is explained that if the initial position possesses the later position, the later position can also be used to refute that the later position possesses the initial position. Since the later position cannot be used as a metaphor, the initial and later positions are refuted. If it is obtained, then both the initial and later positions are obtained; if it is not obtained, then both the later and initial positions are not obtained. Why? Because the initial and later positions are not separate. Answer: That is indeed the case, but because the initial position has not been obtained. Answer: It is explained
初印許問辭故云實爾但以下答初具后是故下答后具初也。
問若爾云何至階降次第。
釋曰由上前後互具則降次難分故有斯問。
答以此經至不相違也。
釋曰初總標一約下別列但以下雙融無礙言安立諸位者據其因門緣起說故不同諸教權設安立耳一約相就門者謂約其差別義相就彼教門不乖諸說故云寄同三乘等二約體就法者謂約其實體就於本法實德圓彰故云前後相入是別教也此猶分相但以下顯其該攝融通準知。
問若爾是初至滿心等耶。
釋曰躡前具后難初信心意謂若初具后應是初心何故第十滿心方論具后。
答若自別教至但是行故。
釋曰約本乘寄位以答是以本乘則初心正覺唸唸皆成寄位則十通道圓行成入位雖寄彼位成乃頓成故云一時得此一切諸位既同彼位故約滿心方得位名。
問若爾應言至何名信滿。
釋曰躡前得入位處名佛之義。
答由信成至余義準之。
釋曰雖登初位功由行成故約功能但名信滿。
第四修行時分至三僧祇劫。
釋曰上來功成歷位且位必涉時故此次之若依下約教辨三根中下有遲速上根唯三祇言謂於一生種解脫分者小乘資糧時也解脫即涅槃分即是其因此時種因故也隨順抉擇分者加行之時也抉擇即見道之智
【現代漢語翻譯】 現代漢語譯本：最初提問時，因為辭句的緣故，說是確實如此，但下面的回答是先具足（果），然後才回答初（因）；後面的回答是先具足（因），然後才回答后（果）。
問：如果這樣，為什麼說要按照階梯降落的次第？
釋：由於上面所說的前後互相具足，那麼降落的次第就難以區分，所以才有這樣的提問。
答：因為這部經達到了不相違背的境界。
釋：最初總的標明『一約』，下面分別列出。『但以下雙融無礙』，說安立諸位，是根據其因門緣起而說的，所以不同於其他教派權巧設立的安立。『一約相就門者』，是說根據其差別義，與彼教門相就，不違背各種說法，所以說『寄同三乘』等等。『二約體就法者』，是說根據其實體，就於本法，真實功德圓滿彰顯，所以說『前後相入』，這是別教的特點。這就像是分別相，但下面顯示其該攝融通，可以依此推知。
問：如果是這樣，那麼是初信位就具足滿心位等等嗎？
釋：承接前面所說的具足后位，難以相信初信位，意思是說，如果初信位就具足后位，那麼應該是初心，為什麼第十滿心位才論說具足后位？
答：如果從自別教的角度來說，但是行位的緣故。
釋：從本乘寄位的角度來回答。因此，從本乘的角度來說，初心就是正覺，唸唸都能成就；從寄位的角度來說，十通道圓滿，行位成就，進入果位雖然是寄託在彼位，但成就卻是頓悟而成的，所以說『一時得到這一切諸位』。既然與彼位相同，所以從滿心位才能得到果位的名稱。
問：如果這樣，應該說達到什麼程度才叫做信滿？
釋：承接前面所說的得到入位的處所，以及佛的意義。
答：由於信成就，其餘的意義可以依此類推。
釋：雖然登上初位，但功德是由修行成就的，所以從功能上來說，只叫做信滿。
第四，修行的時間分為三個阿僧祇劫（asamkhya kalpa）。
釋：上面所說的是功德成就，經歷各個位次，而且位次必定涉及時間，所以這次說時間。如果根據下面所說的，從教義上辨別，三根（上根、中根、下根）中，中根和下根有遲速之分，上根只需要三個阿僧祇劫。所謂『於一生種解脫分者』，是指小乘的資糧位。解脫就是涅槃，分就是它的因，這時種下因的緣故。『隨順抉擇分者』，是指加行位的時候。抉擇就是見道的智慧。
【English Translation】 English version: Initially, the question was posed due to the wording, asserting that it was indeed so. However, the subsequent answer first addresses the fulfillment (fruit) before addressing the initial (cause); the later answer first addresses the fulfillment (cause) before addressing the subsequent (fruit).
Question: If that's the case, why speak of a descending order of stages?
Explanation: Because the aforementioned mutual completeness of before and after makes it difficult to distinguish the descending order, this question arises.
Answer: It is because this sutra (經) achieves a state of non-contradiction.
Explanation: Initially, it generally marks 'one aspect,' and below it lists them separately. 'But below, they are doubly merged without obstruction,' saying that establishing the various positions is based on their causal origination, so it differs from the skillful establishment of positions in other schools. 'One aspect of aligning with the gate' means that according to its differential meaning, it aligns with that school's gate, not contradicting various teachings, so it says 'aligning with the Three Vehicles (三乘)' and so on. 'Two aspects of aligning with the essence of the Dharma (法)' means that according to its true essence, it aligns with the fundamental Dharma, with true virtues fully manifested, so it says 'before and after interpenetrate,' which is a characteristic of the Distinct Teaching (別教). This is like distinguishing aspects, but below it shows its comprehensive interpenetration, which can be inferred.
Question: If that's the case, does the initial stage of faith (信心) possess the qualities of the full mind stage (滿心) and so on?
Explanation: Following up on the previous statement about possessing the later stage, it's difficult to believe in the initial stage of faith. It means that if the initial stage of faith possesses the later stage, then it should be the initial mind; why is it that only at the tenth, full mind stage is it discussed as possessing the later stage?
Answer: If speaking from the perspective of the Distinct Teaching itself, it is because of the practice stage.
Explanation: It answers from the perspective of borrowing positions from the original vehicle. Therefore, from the perspective of the original vehicle, the initial mind is enlightenment, and every thought is accomplished; from the perspective of borrowing positions, the ten stages of faith are perfected, and the practice stage is accomplished. Entering the stage, although it is borrowed from that position, the accomplishment is sudden, so it says 'at once obtaining all these positions.' Since it is the same as that position, it is only from the full mind stage that the name of the position is obtained.
Question: If that's the case, to what extent should it be said that faith is fulfilled?
Explanation: Following up on the previous statement about obtaining the place of entry, and the meaning of Buddha (佛).
Answer: Because faith is accomplished, the remaining meanings can be inferred accordingly.
Explanation: Although ascending to the initial position, the merit is accomplished through practice, so in terms of function, it is only called the fulfillment of faith.
Fourth, the time for practice is divided into three asamkhya kalpas (阿僧祇劫).
Explanation: The above discussed the accomplishment of merit, experiencing the various positions, and the positions necessarily involve time, so this time it speaks of time. If according to what is said below, distinguishing from the perspective of doctrine, among the three roots (superior, medium, and inferior), the medium and inferior roots have differences in speed, while the superior root only requires three asamkhya kalpas. The so-called 'in one lifetime planting the seed of liberation' refers to the accumulation stage of the Small Vehicle (小乘). Liberation is Nirvana (涅槃), and the seed is its cause, because at this time the cause is planted. 'Following the decisive stage' refers to the time of the preparatory stage. Decisive is the wisdom of the seeing the path.
分亦因也此時加功用行隨順趣入故也第三漏盡得果者謂無學究竟之時也此是其疾若有遲延者經六十小劫中根獨覺根利時迪故涉四生百劫上根之佛劫滿僧祇方顯殊勝耳。
此中劫數至三阿僧祇也。
釋曰示上劫之數量言此中劫數取水火等一劫為一數者謂轆轤小劫八十增減壞劫之中前十九劫壞有情后一劫壞器界故劫章云十九從多壞有情二十一劫唯論器爾時大地並炎耀三千世界猛火聚此中本數則是八十增減之終有水火災然後十十倍增至千六十為一僧祇餘二例此故云依此以數三阿僧祇。
問何故下根至乃多時耶。
釋曰下局三生上經無量此極相違故成此門。
答能于多時至是故多也。
釋曰根勝時延方顯難行之行耳。
又依婆沙至余如彼說。
釋曰先標二釋釋中謂戒定慧等者更等解脫知見即見五分法身欲證此身須經時劫故列四時阿僧祇此云無量劫波云時分言有漏四波羅蜜者謂漏是失漏也不足之義四波羅蜜即六度前四也顯此教劣故不能六度齊修二于百劫修相好業者此教偏修福分也三出家苦修禪定者六度后一亦智分偏修余可準知。
若依始教至經三僧祇。
釋曰明時定雖三祇同小而數量乃延促不同故示之云。
但此劫數至三阿僧祇。
釋曰初揀二徴此
【現代漢語翻譯】 現代漢語譯本：『分亦因也』，此時更加努力修行，隨順趣入正道，所以能快速證果。第三階段，『漏盡得果者』，指的是無學位的究竟之時。這是最快的證果方式。如果有所遲延，需要經歷六十小劫，其中鈍根的獨覺根器，因為根器不夠鋒利，需要經歷四生百劫；上根器的佛，需要經歷劫滿僧祇的時間，才能顯現殊勝的果位。
這裡所說的劫數，指的是三大阿僧祇劫。
解釋：爲了說明上面所說的劫的數量，這裡解釋說，『此中劫數取水火等一劫為一數者』，指的是轆轤小劫的八十增減壞劫之中，前十九劫是壞有情，后一劫是壞器界。所以《劫章》中說，十九劫主要壞有情，二十一劫只論器界。那時大地和炎熱的三千世界都化為猛火。這裡所說的本數，指的是八十增減的終結，有水火災。然後十十倍增，直到千六十，成為一個僧祇。其餘兩個僧祇也依此類推。所以說，依照這種方式來計算三大阿僧祇劫。
問：為什麼下根器的人需要這麼長的時間呢？
解釋：下根器的人需要經歷三生，上根器的人需要經歷無量劫，這兩種情況差別極大，所以要特別說明。
答：因為他們需要經歷很長的時間才能達到目標，所以需要這麼久。
解釋：根器殊勝，時間延長，才能顯現難行能行的修行。
又依據《婆沙論》的說法，其餘的解釋可以參考該論。
解釋：首先標出兩種解釋。在解釋中，『戒定慧等』，還包括解脫知見，也就是見五分法身。想要證得這種法身，需要經歷很長的時間，所以列出四個阿僧祇。阿僧祇，翻譯成漢語是『無量』，劫波翻譯成漢語是『時分』。『有漏四波羅蜜』，指的是『漏』是缺失、不足的意思。四波羅蜜指的是六度中的前四度。這顯示了這種教法的不足，所以不能六度齊修。『二于百劫修相好業者』，指的是這種教法偏重於修福分。『三出家苦修禪定者』，指的是六度中的后一度，也就是智分，偏重於修智。其餘的可以依此類推。
如果依據始教的說法，需要經歷三大阿僧祇劫。
解釋：說明時間雖然都是三大阿僧祇劫，但是數量的延促不同，所以要特別說明。
但是這裡的劫數，指的是三大阿僧祇劫。
解釋：首先區分兩種情況，然後提出問題。
【English Translation】 English version: 'Separation is also a cause,' at this time, one should diligently cultivate, follow and enter the right path, so one can quickly attain the fruit. The third stage, 'exhaustion of outflows and attainment of fruit,' refers to the ultimate time of no-learning. This is the fastest way to attain the fruit. If there is any delay, it takes sixty small kalpas (kalpa: an aeon, an extremely long period of time), among which the dull-rooted Pratyekabuddha (Pratyekabuddha: a Buddha who attains enlightenment on their own, without the need of a teacher) root, because the root is not sharp enough, needs to experience four births and a hundred kalpas; the Buddha of superior root needs to experience the full kalpa of asamkhya (asamkhya: countless, incalculable) to manifest the supreme fruit.
The kalpas mentioned here refer to the three asamkhya kalpas.
Explanation: In order to explain the number of kalpas mentioned above, it is explained here that 'the kalpas here take one kalpa of water and fire as one number,' which refers to the eighty increases and decreases of the wheel-turning small kalpa, in which the first nineteen kalpas are the destruction of sentient beings, and the last kalpa is the destruction of the world. Therefore, the 'Kalpa Chapter' says that nineteen kalpas mainly destroy sentient beings, and twenty-one kalpas only discuss the world. At that time, the earth and the hot three thousand worlds are transformed into fierce fire. The original number mentioned here refers to the end of the eighty increases and decreases, with water and fire disasters. Then it increases tenfold until one thousand and sixty, becoming one asamkhya. The remaining two asamkhyas are deduced in the same way. Therefore, it is said that the three asamkhya kalpas are calculated in this way.
Question: Why do people with inferior roots need so much time?
Explanation: People with inferior roots need to experience three lives, and people with superior roots need to experience countless kalpas. The difference between these two situations is very large, so it needs to be explained separately.
Answer: Because they need to experience a long time to reach the goal, it takes so long.
Explanation: Superior roots and prolonged time can manifest the practice of difficult deeds.
According to the Sarvastivada (Sarvastivada: one of the early Buddhist schools) , the rest of the explanation can be found in that treatise.
Explanation: First, mark out two explanations. In the explanation, 'precepts, concentration, wisdom, etc.,' also include liberation and knowledge, which is the fivefold Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate reality). To attain this Dharmakaya, it takes a long time, so four asamkhyas are listed. Asamkhya, translated into Chinese, means 'immeasurable,' and kalpa, translated into Chinese, means 'time division.' 'Leaky four paramitas (paramitas: perfections),' refers to 'leak' which means lack and insufficiency. The four paramitas refer to the first four of the six perfections. This shows the inadequacy of this teaching, so it cannot cultivate the six perfections equally. 'The second is to cultivate the karma of good marks in a hundred kalpas,' which means that this teaching focuses on cultivating merit. 'The third is to cultivate meditation through asceticism after leaving home,' which refers to the last of the six perfections, which is the wisdom part, focusing on cultivating wisdom. The rest can be deduced by analogy.
According to the beginning teaching, it takes three asamkhya kalpas.
Explanation: It is explained that although the time is three asamkhya kalpas, the length of the quantity is different, so it needs to be explained separately.
But the kalpas here refer to the three asamkhya kalpas.
Explanation: First distinguish the two situations, and then raise the question.
取下示相言此取水火等大劫者更等於風三災重複而論故言大也故劫章云先生后舍故應知日月歲年小劫收增減二四六中攝方名大劫將為量水火風災漸次行七火災後一水災七水災後一風災初二靜慮風飄訖風火能壞第三禪第四靜慮無能壞水火風災以為數數不能及僧祇量即此大劫三無數菩薩將登正覺時以百千水火劫為本數展轉倍倍增起至於無數文中顯然可知矣。
仍此教中就至阿耨菩提心。
釋曰約佛明劫以顯遇聖進修之時不局水火之數也。
又依本業經至一劫即成佛也。
釋曰百劫修相好業者云同小乘福智偏修故故云但是變化又以一偈者偈雲天地此界多聞室梵宮天處十方無丈夫牛王大沙門尋地山林偏無等精勤說此一偈故超慈氏九劫以先成。
問三無數劫至就化身說耶。
釋曰身違實行得不疑乎故伸茲問。
答由此始教至作是說也。
釋曰三祇練行乃就化身者有四所以每一故字是一所以。
若依終教至不約化說。
釋曰標儀指實感報湛然不同權宗約化相說。
故法華云至阿僧祇劫。
釋曰證成實義故時劫難量義含不定耳。
又經云我于至分別故也。
釋曰顯權方便故托授記今此不然故上云經于無量劫耳。
又亦無百劫至仍是化
【現代漢語翻譯】 現代漢語譯本： 上面引用的經文表明，所說的水、火等大劫，比風災三災還要嚴重，所以稱為『大』。因此，在劫章中說『先生后舍』，由此可知，日月歲年是小劫，包含在增減的二、四、六中，而方名大劫，將作為衡量水、火、風災漸次發生的單位。七次火災之後發生一次水災，七次水災之後發生一次風災。最初的二禪天被風吹散，風火能破壞三禪天，而第四禪天則沒有水火風災能夠破壞。用這些水火風災的次數來計算，無法達到僧祇（asamkhya）（無數）的量，也就是這個大劫。菩薩在將要證得正覺（bodhi）時，以百千水火劫為基本數，展轉倍增，直到無數，這一點在經文中顯然可知。
仍然在這個教義中，直至證得阿耨菩提心（anuttara-bodhi-citta）（無上菩提心）。
解釋說：依據佛（Buddha）來闡明劫，是爲了顯示遇到聖者並精進修行之時，不侷限於水火的次數。
又依據《本業經》所說，直至一劫即可成佛（Buddha）。
解釋說：百劫修相好業，如同小乘（Hinayana）只偏重修福德和智慧，所以說是變化。又以一偈來說明，偈語是：『天地此界多聞室，梵宮天處十方無，丈夫牛王大沙門，尋地山林偏無等，精勤說此一偈故，超慈氏（Maitreya）九劫以先成。』
問：三無數劫（asamkhya-kalpa）是就化身（nirmana-kaya）來說的嗎？
解釋說：因為身與實行相違背，所以才會有這樣的疑問。
答：由此始教，才會有這樣的說法。
解釋說：三祇練行是就化身而言的，有四個原因，每一個『故』字都是一個原因。
如果依據終教，則不是就化身來說的。
解釋說：標示儀軌，指明實相，感應報應，截然不同，權宗是就化相來說的。
所以《法華經》（Lotus Sutra）說，直至阿僧祇劫（asamkhya-kalpa）。
解釋說：爲了證明實義，所以時劫難以衡量，其中包含著不確定的意義。
又經中說，我于……分別。
解釋說：爲了顯示權巧方便，所以假託授記，現在不是這樣，所以上面說經于無量劫。
又也沒有百劫……仍然是化身。
【English Translation】 English version: The sutra passage quoted above indicates that the great kalpas (mahā-kalpa) of water, fire, etc., are even more severe than the three calamities of wind, hence the term 'great.' Therefore, it is said in the chapter on kalpas, 'First born, later abandoned,' from which it can be known that the days, months, years, and seasons are small kalpas, contained within the increases and decreases of two, four, and six. The term 'great kalpa' will be used as a unit to measure the gradual occurrence of water, fire, and wind disasters. After seven fire disasters, there will be one water disaster; after seven water disasters, there will be one wind disaster. The initial two dhyana heavens are scattered by wind, wind and fire can destroy the third dhyana heaven, while the fourth dhyana heaven cannot be destroyed by water, fire, or wind disasters. Calculating with the number of these water, fire, and wind disasters cannot reach the measure of asamkhya (innumerable), which is this great kalpa. When a Bodhisattva is about to attain bodhi (enlightenment), they use hundreds of thousands of water and fire kalpas as the base number, multiplying it repeatedly until it becomes innumerable, which is clearly known in the sutra text.
Still, within this teaching, it extends to attaining anuttara-bodhi-citta (supreme bodhi mind).
Explanation: Explaining kalpas based on the Buddha (Buddha) is to show that when encountering a sage and diligently practicing, it is not limited to the number of water and fire disasters.
Furthermore, according to the Brahma Net Sutra, one can become a Buddha (Buddha) in one kalpa.
Explanation: Cultivating the marks and characteristics of a Buddha for a hundred kalpas is like the Hinayana (Small Vehicle), which only focuses on cultivating merit and wisdom, so it is said to be transformation. Also, it is explained with a verse: 'Heaven and earth, this realm, the chamber of much learning, Brahma's palace, heavenly abodes, are nowhere in the ten directions. A great man, a bull king, a great shramana, seeking the earth, forests, are nowhere equal. Diligently speaking this one verse, he surpasses Maitreya (Maitreya) by nine kalpas and attains enlightenment earlier.'
Question: Are the three asamkhya-kalpas (innumerable kalpas) spoken of in terms of the nirmana-kaya (transformation body)?
Explanation: Because the body contradicts actual practice, hence this question is raised.
Answer: It is because of this initial teaching that such a statement is made.
Explanation: The practice of the three asamkhya kalpas refers to the transformation body, and there are four reasons for this; each 'therefore' indicates a reason.
If based on the final teaching, it is not spoken of in terms of the transformation body.
Explanation: Indicating the model, pointing to reality, the response of karmic retribution, are distinctly different; the provisional teaching speaks of the aspect of transformation.
Therefore, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says, until asamkhya-kalpas (innumerable kalpas).
Explanation: To prove the true meaning, the time and kalpas are difficult to measure, containing the meaning of uncertainty.
Also, the sutra says, 'I, in... distinguish.'
Explanation: To show skillful means, it is disguised as a prediction of enlightenment; this is not the case now, so it is said above, 'through immeasurable kalpas.'
Also, there are no hundred kalpas... it is still a transformation body.
也。
釋曰揀其權小也初揀二徴三釋釋中以小下明小乘行偏始教下引攝影似示化可知。
此終教中至無別修也。
釋曰定為福體觀為慧基依體發用定觀雙行因成果滿兩足齊圓故不假更修相好耳。
二不定修至不可計數。
釋曰不定僧祇有二義者初義謂界類不同時劫亦別故不止於三也二據佛德無邊時亦無限若言三祇蓋應權該化者也。
解云此中至定不定耶。
釋曰躡權難實窮不定所以也。
答前教生至故作此說也。
釋曰前教機生故限三祇而安心趣向此教根熟故示不定而勝進一乘是知聖人巧便也如此。
若依頓教至余可準思。
釋曰時無別體依法而立此教法既離相故無別時分初正明一念者下釋相。
若依圓教至余準而思之。
釋曰初標二徴三釋謂諸劫相入等者即大劫與小劫相入長劫與短劫相即體用無礙唸唸圓融重重涉入如帝網珠以此之時遍彼之處故云該通耳仍各下示其行布歷歷之相也。
第五修行所依身者。
釋曰標章也然則上文雖論行位履踐時宜究其所依豈離身器故此次之。
若依小乘至是實非化。
釋曰分段者謂分限形段未能兼亡此教從因至於果滿皆此身故縱其化主亦是此身何以故依煩惱種而現故。
【現代漢語翻譯】 現代漢語譯本： 也。
釋：這是爲了揀擇權巧和淺顯的教法。首先揀擇二乘，其次解釋。解釋中用小來闡明小乘的修行是偏頗的，始教是引導攝受，類似示現教化，可以理解。
此為終教中，乃至沒有其他的修行。
釋：禪定是福德的本體，觀是智慧的基礎。依靠本體而生髮作用，禪定和觀雙管齊下，因圓滿則果成就，福慧兩足齊備圓滿，所以不需要再修習相好。
二、不定修，乃至不可計數。
釋：不定僧祇有兩層含義：第一層含義是說界類不同，時劫也不同，所以不止於三個阿僧祇劫。第二層含義是根據佛的德行無邊，時間也沒有限度。如果說三個阿僧祇劫，大概是應權宜而包含教化。
解說：這裡乃至確定不定呢？
釋：追問權巧，探究不定的原因。
回答：前教產生，所以才這樣說。
釋：前教的根機產生，所以限定三個阿僧祇劫而安心趣向。此教的根機成熟，所以顯示不定而勝進一乘。由此可知聖人的巧妙方便就是這樣。
如果依據頓教，乃至其餘可以類推思考。
釋：時間沒有別的本體，依法而建立。此教的法既然離相，所以沒有別的時間分際。首先正式闡明一念，下面解釋相。
如果依據圓教，乃至其餘可以類推思考。
釋：首先標示，其次征問，再次解釋。所謂諸劫相入等，就是大劫與小劫相互進入，長劫與短劫相互即是，體用無礙，唸唸圓融，重重涉入，如同帝釋天的網珠。以此之時遍及彼之處，所以說該通。仍然各自下面顯示其行布歷歷之相。
第五、修行所依之身。
釋：這是標示章節。既然上文論述行位，實踐時宜，探究其所依據的，難道離開了身體這個器皿嗎？所以這次論述它。
如果依據小乘，這是真實而非化現。
釋：分段，是指分限形段，不能兼顧忘懷。此教從因地到果地圓滿都是此身，縱然是教化之主也是此身。為什麼呢？因為依煩惱種子而顯現。
【English Translation】 English version: Also.
Explanation: This is to select expedient and shallow teachings. First, select the Two Vehicles; second, explain. In the explanation, 'small' is used to clarify that the practice of the Small Vehicle is biased, and the Initial Teaching is to guide and receive, similar to showing transformation, which can be understood.
This is in the Final Teaching, up to no other practice.
Explanation: Samadhi (定) is the substance of merit, and contemplation (觀) is the foundation of wisdom. Relying on the substance to generate function, Samadhi and contemplation go hand in hand. When the cause is complete, the result is achieved, and both merit and wisdom are fully perfected, so there is no need to further cultivate the marks and characteristics (相好).
Second, indefinite practice, up to countless.
Explanation: Indefinite asamkhya kalpas (僧祇) have two meanings: The first meaning is that the realms and categories are different, and the kalpas are also different, so it is not limited to three. The second meaning is based on the Buddha's boundless virtue and limitless time. If we say three asamkhya kalpas, it probably expediently includes transformation.
Explanation: Here, what is determined and undetermined?
Explanation: Questioning the expedient and exploring the reason for the indefinite.
Answer: The previous teaching arose, so this was said.
Explanation: The faculties of the previous teaching arose, so it was limited to three asamkhya kalpas for peace of mind and direction. The faculties of this teaching are mature, so it shows the indefinite and advances to the One Vehicle. From this, we can know that the skillful means of the sage is like this.
If based on the Sudden Teaching, the rest can be inferred.
Explanation: Time has no other substance; it is established according to the Dharma. Since the Dharma of this teaching is free from characteristics, there is no separate division of time. First, formally clarify one thought; below, explain the characteristics.
If based on the Perfect Teaching, the rest can be inferred.
Explanation: First, indicate; second, question; third, explain. The so-called interpenetration of kalpas, etc., is that great kalpas and small kalpas enter each other, and long kalpas and short kalpas are identical. Substance and function are unobstructed, thought after thought is perfectly harmonious, and layer upon layer interpenetrate, like the jewels of Indra's net. With this time pervading that place, it is said to be all-encompassing. Still, each below shows the distinct appearance of its arrangement.
Fifth, the body on which practice relies.
Explanation: This is indicating the chapter. Since the above text discusses the stages of practice and the suitability of practice, exploring what it relies on, how can it be apart from the body as a vessel? Therefore, this time it discusses it.
If based on the Small Vehicle, this is real and not a transformation.
Explanation: Segmented, refers to limited forms and segments, unable to encompass forgetting. This teaching, from the cause to the complete result, is all this body. Even the master of teaching is also this body. Why? Because it appears relying on the seeds of affliction.
若依始教至是化非實也。
釋曰此教聲聞雖希心廓落留意大乘但以煩惱未除故受身粗顯故亦說分段如來隨機影似同受此身而非實報。
若依直進至上有變易。
釋曰不經小聖徑發大心故云直進言寄位等者謂七地已前皆屬有為功用修習據此為粗故言分段八地已去無為法爾功用沉蹤據此為細故言變易因移果易故言變易亦變粗為細易短為長故。
二就實報至者是此義也。
釋曰初據惑正立二既有下約惑質定三故十下引經證成既言中陰豈非分段之身乎。
問八地已去至分段之身耶。
釋曰前實報論其分段通貫十地故約八地以上菩薩永伏煩惱現行與羅漢而無殊應當變易焉得更受分段之軀。
答若是凡夫至用以受生。
釋曰種子現行揀異凡聖受身故無違伏惑耳。
故雜集論至留彼種子。
釋曰皆以隨眠力故者種子也經生相續者分段生死也又梁攝下雙揀凡小可知。
解云聖人至身通諸位也。
釋曰解云下約其雙揀凡小定其受身若言下牒難返質留惑為何彼既下挾彼順此卻成正義若約下縱其迴心受身變易自屬所知亦非煩惱種子。
問若爾何故至受變易身。
釋曰躡上八地已上亦依煩惱種子受分段身此與仁王聖教八地已上義極相違故
【現代漢語翻譯】 現代漢語譯本 若依據始教的觀點，那麼化身就不是真實的。 解釋：這種教義認為，雖然聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）也希望心胸開闊，留意大乘（Mahāyāna，大乘佛教）的教義，但因為煩惱尚未斷除，所以接受的身體是粗陋顯現的。因此，也說他們接受的是分段生死。如來（Tathāgata，佛陀的稱號）隨機應化，示現的形象似乎也同樣接受這種身體，但實際上並非真實的報身（Sambhogakāya，佛的報身）。 若依據直進的觀點，那麼到達上位時會有變易。 解釋：不經過小乘聖者的階段，直接發起大乘之心，所以說是『直進』。『寄位等者』是指七地（Bhūmi，菩薩修行的階段）之前都屬於有為（Saṃskṛta，有造作）的功用修習，以此為粗顯的分段生死。八地之後，進入無為（Asaṃskṛta，無造作）的境界，功用沉寂，以此為細微的變易生死。因為因改變了，果也隨之改變，所以說是『變易』，也是將粗陋變為細微，將短促變為長遠。 二、就實報身（Sambhogakāya，佛的報身）而言，這才是此處的意義。 解釋：最初根據迷惑和正見來建立二種生死，既然有了下文，就根據迷惑的本質來確定。因此，在『十』之後引用經文來證明。既然提到了中陰身（Antarābhava，死亡到投胎之間的過渡狀態），難道不是分段生死之身嗎？ 問：八地（Bhūmi，菩薩修行的階段）以上的菩薩，難道還會接受分段生死之身嗎？ 解釋：前面關於實報身的論述，其中分段生死貫穿十地。因此，如果說八地以上的菩薩永遠降伏了煩惱，他們的行為與阿羅漢（Arhat，已證悟的聖者）沒有區別，應當是變易生死，怎麼會再次接受分段生死之身呢？ 答：如果是凡夫，那麼就會利用種子現行來接受生命。 解釋：種子現行是爲了區分凡夫和聖人所接受的身體，因此沒有違背降伏煩惱的說法。 所以，《雜集論》（Abhidharmasamuccaya，無著菩薩的論著）中說要留下那些種子。 解釋：『都因為隨眠力的緣故』，指的是種子。『經生相續』指的是分段生死。另外，梁朝的《攝大乘論》（Mahāyānasaṃgraha，無著菩薩的論著）下文的雙重揀擇凡夫和小乘聖者，可以明白這一點。 解釋說聖人的身體可以通達各個階段。 解釋：解釋中，通過雙重揀擇凡夫和小乘聖者，來確定他們所接受的身體。如果說下文是抄錄了難題，反過來質問，留下迷惑是爲了什麼？他們既然順從這個觀點，反而成就了正義。如果按照下文所說，即使他們回心轉意，接受變易生死，也屬於所知障，不是煩惱的種子。 問：如果這樣，為什麼還要接受變易之身呢？ 解釋：承接上文，八地以上的菩薩也依據煩惱的種子接受分段生死，這與《仁王經》（Karunikaraja Prajna Paramita Sutra，佛經）中關於八地以上的菩薩的說法極不相符。
【English Translation】 English version If according to the Śrāvakayāna (Elementary Teaching), then the manifested body is not real. Explanation: This teaching holds that although the Śrāvakas (Disciples who attain enlightenment by hearing the Buddha's teachings) aspire to broaden their minds and pay attention to the Mahāyāna (Great Vehicle) teachings, they still have not eliminated their afflictions, so the body they receive is coarse and apparent. Therefore, it is also said that they undergo segmented birth and death (分段生死, Fēn duàn shēngsǐ). The Tathāgata (Thus Come One, an epithet of the Buddha) adapts to circumstances and manifests forms that seem to undergo this body as well, but in reality, it is not the true Sambhogakāya (Enjoyment Body, the reward body of the Buddha). If according to the direct advancement, then there will be transformation upon reaching the higher stages. Explanation: Without passing through the stage of the Lesser Vehicle saints, one directly generates the Mahāyāna mind, hence it is called 'direct advancement.' 'Those who rely on positions, etc.' refers to the fact that before the seventh Bhūmi (Ground, stage of Bodhisattva practice), all belong to conditioned (有為, Yǒuwéi) functional cultivation, which is considered coarse and segmented birth and death. After the eighth Bhūmi, one enters the unconditioned (無為, Wúwéi) realm, where functional activity subsides, which is considered subtle and transformational birth and death. Because the cause changes, the result also changes accordingly, hence it is called 'transformation,' which is also transforming the coarse into the subtle, and the short into the long. Secondly, in terms of the Sambhogakāya (報身, Bàoshēn), this is the meaning here. Explanation: Initially, two types of birth and death are established based on delusion and correct view. Since there is the following text, it is determined based on the nature of delusion. Therefore, after 'ten,' scriptures are cited to prove it. Since the intermediate state (中陰身, Zhōngyīn shēn) is mentioned, isn't it a body of segmented birth and death? Question: Do Bodhisattvas above the eighth Bhūmi (八地, Bādì) still receive bodies of segmented birth and death? Explanation: The previous discussion about the Sambhogakāya, in which segmented birth and death pervades the ten Bhūmis. Therefore, if it is said that Bodhisattvas above the eighth Bhūmi have permanently subdued afflictions, and their actions are no different from Arhats (羅漢, Luóhàn), they should undergo transformational birth and death. How could they receive bodies of segmented birth and death again? Answer: If it is an ordinary person, then they will use the manifestation of seeds to receive life. Explanation: The manifestation of seeds is to distinguish the bodies received by ordinary people and saints, so there is no contradiction with subduing afflictions. Therefore, the Abhidharmasamuccaya (雜集論, Zájí lùn) says to leave those seeds behind. Explanation: 'All because of the power of latent tendencies' refers to the seeds. 'Continuous through life after life' refers to segmented birth and death. Furthermore, the double selection of ordinary people and Lesser Vehicle saints in the Mahāyānasaṃgraha (攝大乘論, Shè dàchéng lùn) of the Liang Dynasty can make this clear. The explanation says that the body of a saint can penetrate all stages. Explanation: In the explanation, through the double selection of ordinary people and Lesser Vehicle saints, the bodies they receive are determined. If the following text is a transcription of a difficult question, turning around to question, what is the purpose of leaving behind delusion? Since they follow this view, they achieve the correct meaning. If according to the following text, even if they change their minds and accept transformational birth and death, it belongs to the obstacle of knowledge, not the seeds of affliction. Question: If so, why receive a body of transformation? Explanation: Continuing from the previous text, Bodhisattvas above the eighth Bhūmi also receive bodies of segmented birth and death based on the seeds of affliction, which is extremely contradictory to the statement in the Karunikaraja Prajna Paramita Sutra (仁王經, Rénwáng jīng) about Bodhisattvas above the eighth Bhūmi.
茲問也。
答此等為欲至略辨十門。
釋曰總答標章也。
一說羅漢至約小乘教說。
釋曰一說下明因果同成位無差別何以故此教所談于佛現老比丘相故如律下示出處度五人者謂始於鹿苑先度陳如等(云云)即云通別者六者皆比丘故又同坐等者同踞解脫床故當知下結教。
二亦于佛地至分大小也。
釋曰初分大小如對下引文釋成此中下約惑引攝言得菩提時頓斷煩惱及所知者謂從初留惑終至果滿其所知障最障菩提大智故於地地中分分而斷直至菩提方究竟盡故比云頓也惑滅果成故云頓成羅漢及如來故或曰二障雙斷應獨成佛何言羅漢此中下約惑示引攝之意云。
三第十地至回二乘教說。
釋曰初分大小如涅槃下指所說即四依品也此寄下示其所以令其因位生不及之心欣趣大果故也兼取上門皆屬引攝。
四七地已還至及變易身。
釋曰初分大小如仁王下引經示相初示小相八地下示大相言遠行菩薩者即第七地從初地住心遠行至此功用邊際故伏三界習者謂煩惱習漏現行永滅因亡果喪約此以同羅漢地權教大乘悲增者留惑祇至此地故分段身但齊於此便亡因果耳此寄下約位功用無功用而斷大小也此約下依教顯寄對據二障論二身也。
五初二三地至出一乘法故。
【現代漢語翻譯】 問：現在開始，爲了簡要辨析，設立十個門。 答：這些是爲了能夠簡要辨析而設立的十個門。
解釋：總的回答，標明綱要。
一、說羅漢（Arhat，斷盡煩惱，證得涅槃的小乘聖者）乃至是依據小乘教義所說。
解釋：第一條說明因果相同，成就的果位沒有差別。為什麼呢？因為此教義所談論的佛，顯現的是年老的比丘（Bhikkhu，出家男眾）形象。如同律典所記載的出處，度化五人，指的是最初在鹿野苑（Mrigadava，佛陀初轉法輪之地）先度化了陳如（Kondanna，五比丘之首）等人。所說的『通』和『別』，是因為六個人都是比丘的緣故。又說『同坐』等，是因為他們共同坐在解脫之床上。應當知道，這是總結教義。
二、也在佛地（Buddha-bhumi，佛的境界）乃至區分大小乘。
解釋：首先區分大小乘，如同『對』下文引用經文來解釋說明。這裡根據煩惱來引導和攝受，說證得菩提（Bodhi，覺悟）時，頓然斷除煩惱障和所知障。指的是從最初保留惑業，直到果位圓滿，因為所知障最能障礙菩提和大智慧，所以在各個菩薩地（Bhumi，菩薩修行的階位）中，分階段地斷除，直到菩提才能究竟斷盡。因此比喻為『頓』。惑業滅盡，果位成就，所以說是『頓成羅漢及如來』。或者有人說，如果二障同時斷除，應該獨自成佛，為何還說羅漢？這裡根據煩惱來顯示引導和攝受的意義。
三、第十地（Dasabhumi，菩薩修行的最高階位）乃至是迴向二乘的教義所說。
解釋：首先區分大小乘，如同《涅槃經》（Nirvana Sutra）下文所指出的內容，即四依法品。這裡說明這樣做的原因，是爲了讓其在因位時產生不及的心，欣然趣向大乘的果位。兼顧上面的門類，都屬於引導和攝受。
四、七地（Saptabhumi，菩薩修行的第七個階位）之前乃至以及變易身（Samsaric body，由業力所感召的生死之身）。
解釋：首先區分大小乘，如同《仁王經》（Renwang Sutra）下文引用經文來顯示其相狀，首先顯示小乘的相狀，第八地以下顯示大乘的相狀。所說的『遠行菩薩』，即第七地，從初地住心遠行至此，功用到了邊際。降伏三界習氣，指的是煩惱的習氣，現行永遠滅除，因亡果喪。根據這個來等同於羅漢地。權教大乘的菩薩因為悲心增上，保留惑業，只到這個地步。分段生死之身也只到這裡就滅亡，因果也就結束了。這裡根據果位和功用，無功用而斷除大小乘的差別。這裡根據教義來顯示寄託，對照二障來論述二身。
五、初地、二地、三地乃至顯出一乘佛法的緣故。
【English Translation】 Question: Now, to briefly distinguish, ten doors are established. Answer: These are the ten doors established for the purpose of brief distinction.
Explanation: A general answer, marking the outline.
- Saying 'Arhat' (one who has extinguished all defilements and attained Nirvana) is based on the teachings of the Hinayana (Small Vehicle).
Explanation: The first point clarifies that the cause and effect are the same, and there is no difference in the attained position. Why? Because the Buddha discussed in this teaching appears as an old Bhikkhu (ordained male monastic). As recorded in the Vinaya (monastic code), the place of origin is the conversion of the five, referring to the initial conversion of Kondanna (the first of the five Bhikkhus) and others in Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma). The terms 'common' and 'distinct' are used because all six are Bhikkhus. Furthermore, 'sitting together' refers to them sitting together on the bed of liberation. It should be known that this concludes the teaching.
- Also, in the Buddha-bhumi (Buddha-land, the realm of the Buddha) to differentiate between the Mahayana (Great Vehicle) and Hinayana.
Explanation: First, differentiate between the Mahayana and Hinayana, as explained by quoting scriptures below. Here, based on afflictions, guidance and reception are provided, stating that upon attaining Bodhi (enlightenment), afflictions and knowledge obscurations are instantly severed. This refers to retaining karmic obscurations from the beginning until the fruition is complete, because knowledge obscurations most obstruct Bodhi and great wisdom. Therefore, they are severed in stages within each Bhumi (stage of the Bodhisattva path), until Bodhi is attained and completely exhausted. Hence, it is likened to 'instantaneous'. When afflictions are extinguished and the fruition is achieved, it is said to be 'instantaneously becoming an Arhat and a Tathagata (Buddha)'. Some may ask, if the two obscurations are severed simultaneously, one should become a Buddha alone, so why mention Arhats? Here, the meaning of guidance and reception is shown based on afflictions.
- The Tenth Bhumi (the highest stage of Bodhisattva practice) is based on the teachings of redirecting towards the Two Vehicles.
Explanation: First, differentiate between the Mahayana and Hinayana, as pointed out in the Nirvana Sutra, namely the Four Reliances section. This explains the reason for doing so, which is to make them generate a sense of inadequacy in the causal stage and joyfully aspire towards the fruition of the Mahayana. Considering the above categories, they all belong to guidance and reception.
- The Seven Bhumis (the seventh stage of Bodhisattva practice) and before, up to the Samsaric body (body subject to birth and death).
Explanation: First, differentiate between the Mahayana and Hinayana, as the Renwang Sutra quotes scriptures to show its appearance, first showing the appearance of the Hinayana, and below the Eighth Bhumi showing the appearance of the Mahayana. The 'Bodhisattva of Far-Going' refers to the Seventh Bhumi, from the initial Bhumi of dwelling in mind, going far to this point, where the function reaches its limit. Subduing the habits of the Three Realms refers to the habits of afflictions, where the manifest actions are permanently extinguished, and the cause is lost and the effect ceases. Based on this, it is equated to the Arhat stage. Bodhisattvas of the provisional Mahayana, due to increased compassion, retain afflictions only up to this stage. The body of segmented birth and death also ceases here, and the cause and effect end. Here, the difference between the Mahayana and Hinayana is severed without effort, based on the stage and function. Here, the reliance on teachings reveals the entrustment, and the two bodies are discussed in contrast to the two obscurations.
- The First, Second, and Third Bhumis are to reveal the One Vehicle Dharma.
釋曰該羅眾行顯位階差初三地寄同人天四五地寄同聲聞六地寄同緣覺七地已去寄同三乘菩薩既云已去該后諸地蓋就彼權乘通相寄對說故爾也此知下指經料揀。
六世間二乘至分相而說。
釋曰此章寄對大同前又但於八地已去約無功用道寄同一乘顯前七地皆屬有為功用未得自在例皆三乘也如梁攝下指文示相。
七于初地至比證分齊說。
釋曰約其證入超凡越小謂初地之人真俗雙證故不同世間修禪伏惑亦不同二乘三昧偏折故如地論下指文揀顯既言比證定知唯地上有證二乘之徒皆比觀也。
八地前三賢至退不退說。
釋曰實教三賢圓斷惑染不同二乘偏真趣寂故云已過如起信論者指彼文明三賢之相也又仁王下卻屬十信之人故彼文云善男子初發信想恒河沙眾生修行伏忍於三寶中生習種性十心謂信心精進心念心等是為菩薩能少分化眾生已超過二乘一切善地清涼釋云此之十心是習種性中為十住因開因異果故加此十知直達妄故過二乘此約終教退不退說者謂起信約不退超二乘仁王據退超過也。
九信滿心至約一乘說。
釋曰謂圓教十信功成頓該佛地迥異三乘故云即過一切等如賢首品者謂談德業該收因果交徹故結云此約一乘說耳。
十初在凡夫至及三乘說。
釋曰初發大
【現代漢語翻譯】 現代漢語譯本：
釋：該羅（Gaila，人名）的各種修行顯示了位階的差別，初地、二地、三地寄託於人天，四地、五地寄託于聲聞（Śrāvaka，小乘佛教的修行者），六地寄託于緣覺（Pratyekabuddha，又稱獨覺或辟支佛，不依師 обучения самостоятельно просветления），七地及以後寄託於三乘菩薩。既然說是『以後』，就包括了後面的所有地，這是就權乘（Upāya-yāna，方便之乘）的共同特點來寄託對比而說的。下面的內容是指經文的揀擇。
六、世間二乘，乃至分相而說。
釋：這一章的寄託對比與前面大同小異，又只是在八地以後，用無功用道（Anabhoga-marga）來寄託於一乘（Eka-yāna），顯示了前面的七地都屬於有為功用，還沒有得到自在，都屬於三乘。如同梁朝的《攝大乘論》（Saṃgraha-mahāyāna）以下，是指文句來顯示其相狀。
七、于初地，乃至比證分齊說。
釋：就其證入來說，超越了凡夫和小乘，說初地之人真俗二諦雙證，所以不同於世間修禪伏惑，也不同於二乘三昧偏於折伏。如同《地論》（Daśa-bhūmika-sūtra）以下，是指文句來揀擇顯示。既然說是『比證』，就知道只有地上菩薩才有證悟，二乘之徒都是比量觀察。
八、地前三賢，乃至退不退說。
釋：實教的三賢位（十住、十行、十回向）圓滿斷除惑染，不同於二乘偏於真諦而趣向寂滅，所以說『已經超過』。如同《起信論》（Mahāyāna-śraddhotpāda-śāstra）是指那裡的文句來表明三賢的相狀。另外，《仁王經》（Renwang jing）以下卻屬於十信位（Dasabhūmi）的人，所以那裡的經文說：『善男子，初發信想，恒河沙數的眾生修行伏忍，於三寶中生習種性。』十心是指信心、精進心、念心等，這是菩薩能夠少分化度眾生，已經超過二乘的一切善地。清涼澄觀法師解釋說：『這十心是習種性中作為十住的因，開因異果，所以加上這十心，知道直接通達妄心，所以超過二乘。』這是就終教（終教，天臺宗的判教之一）的退不退來說的，所謂《起信論》是不退轉而超過二乘，《仁王經》是退轉而超過。
九、信滿心，乃至約一乘說。
釋：圓教（圓教，天臺宗的判教之一）的十信位功德圓滿，頓然包括佛地，與三乘迥然不同，所以說『即超過一切』等等。如同《賢首品》（Xianshou pin），是說德業包括因果，交相輝映，所以總結說，這只是就一乘來說的。
十、初在凡夫，乃至及三乘說。
釋：初發大心
【English Translation】 English version:
Explanation: Gaila's various practices show the differences in the stages of the path. The first, second, and third Bhumis (Bhumis, stages of the Bodhisattva path) are associated with humans and Devas (Devas, gods), the fourth and fifth Bhumis are associated with Śrāvakas (Śrāvaka, 'hearers' or disciples, practitioners of the Lesser Vehicle), the sixth Bhumi is associated with Pratyekabuddhas (Pratyekabuddha, 'solitary Buddhas' who attain enlightenment on their own), and the seventh Bhumi and beyond are associated with Bodhisattvas of the Three Vehicles. Since it says 'beyond,' it includes all the subsequent Bhumis, which is spoken of in terms of the common characteristics of the Upāya-yāna (Upāya-yāna, expedient vehicle) for the sake of comparison. The following refers to the selection of the sutra text.
Six, the Two Vehicles of the world, even to the extent of speaking of their distinct characteristics.
Explanation: The association and comparison in this chapter are largely the same as before, but only from the eighth Bhumi onwards, the Anabhoga-marga (Anabhoga-marga, path of no effort) is used to associate with the Eka-yāna (Eka-yāna, One Vehicle), showing that the previous seven Bhumis all belong to conditioned effort and have not yet attained freedom, all belonging to the Three Vehicles. As in the Saṃgraha-mahāyāna (Saṃgraha-mahāyāna, Compendium of the Great Vehicle) of the Liang Dynasty below, it refers to the text to show its characteristics.
Seven, in the first Bhumi, even to the extent of speaking of the distinction of comparative realization.
Explanation: In terms of its realization, it transcends ordinary beings and the Lesser Vehicle, saying that the person of the first Bhumi realizes both the true and conventional truths, so it is different from worldly practice of meditation to subdue afflictions, and also different from the Samadhi (Samadhi, meditative state) of the Two Vehicles which is biased towards subduing. As in the Daśa-bhūmika-sūtra (Daśa-bhūmika-sūtra, Ten Stages Sutra) below, it refers to the text to select and reveal. Since it says 'comparative realization,' it is known that only Bodhisattvas on the Bhumis have realization, while the followers of the Two Vehicles are all comparative observers.
Eight, the Three Worthies before the Bhumis, even to the extent of speaking of regression and non-regression.
Explanation: The Three Worthies (Ten Abodes, Ten Practices, Ten Dedications) of the Real Teaching completely cut off afflictions and defilements, different from the Two Vehicles which are biased towards the true truth and tend towards quiescence, so it says 'already surpassed.' As in the Mahāyāna-śraddhotpāda-śāstra (Mahāyāna-śraddhotpāda-śāstra, Awakening of Faith in the Mahayana) it refers to the text there to show the characteristics of the Three Worthies. Furthermore, the Renwang jing (Renwang jing, Sutra of Humane Kings) below belongs to the people of the Ten Faiths (Dasabhūmi), so the text there says: 'Good men, initially generating faith, beings as numerous as the sands of the Ganges cultivate forbearance, and generate habitual nature in the Three Jewels.' The Ten Minds refer to the mind of faith, the mind of diligence, the mind of mindfulness, etc. This is the Bodhisattva who can transform beings in a small way, and has already surpassed all the good grounds of the Two Vehicles. Qingliang Chengguan (Qingliang Chengguan, a famous Buddhist monk) explains: 'These Ten Minds are the cause of the Ten Abodes in the habitual nature, opening the cause and differing from the effect, so these Ten Minds are added, knowing that they directly penetrate the deluded mind, so they surpass the Two Vehicles.' This is spoken of in terms of the regression and non-regression of the Final Teaching (Final Teaching, one of the classifications of teachings in the Tiantai school), so-called the Awakening of Faith surpasses the Two Vehicles without regression, and the Renwang jing surpasses with regression.
Nine, the mind of complete faith, even to the extent of speaking of the One Vehicle.
Explanation: The merit and virtue of the Ten Faiths of the Perfect Teaching (Perfect Teaching, one of the classifications of teachings in the Tiantai school) are complete, suddenly including the Buddha-ground, completely different from the Three Vehicles, so it says 'immediately surpasses everything' and so on. As in the Xianshou pin (Xianshou pin), it speaks of virtuous deeds including cause and effect, interpenetrating each other, so it concludes that this is only spoken of in terms of the One Vehicle.
Ten, initially in ordinary beings, even to the extent of including the Three Vehicles.
Explanation: Initially generating great mind
菩提心遂即悲智雙運已超小聖如智論說下指說處即是沙彌與羅漢同道而行沙彌忽發大心羅漢知其殊勝遂推讓在前此通一乘及三乘者此二皆越小聖故也。
由有如是至準此而知。
釋曰結上十門例餘一切故云諸說等也此等寄對雖答受身之問其間亦有位超小聖而依止身同如本業七地受分段身等準知。
若依終教至下斷惑中說。
釋曰地前留惑受身者謂其賢位愿智劣故假惑受生資其智愿若至初地大悲攝化自在無方不假更留惑種即受變易亦不分彼分別俱生者謂妄惑無體焉可指陳粗細品類故起信束六染為二礙等若爾何故次云于所知障中又斷一分等斯乃以通規而格其無斷而斷也此之粗品正便即是無明耳故深密以無明為粗重故。
問若於地上至同事攝生。
釋曰菩薩受生益物蓋由煩惱惑種資持既言初地永斷故今難云云何大悲同事攝生則全乖四攝也。
答若於地前至自在同生。
釋曰菩薩修因務于兼濟若或教權位下愿智未充要資惑種今此希奇無方設化不復更存耳。
問如說八地至此義云何。
釋曰權教菩薩初地已去悲智不同悲者留惑潤生受分段身智者伏斷進求受變易身若至八地悲智無殊故今但云如說八地已還也彼既偏增與今何異故云此義云何。
答如此所說至何
【現代漢語翻譯】 現代漢語譯本：菩提心隨即悲智雙運，已經超越了小乘聖者。如《大智度論》所說，下指之處即是沙彌（śrāmaṇera，出家求道的男子）與阿羅漢（arhat，斷絕了一切煩惱，達到涅槃境界的人）同道而行。沙彌忽然發大菩提心，阿羅漢知道他的殊勝，於是推讓他在前面。這通達一乘和三乘的人，這二者都超越了小乘聖者，就是這個意思。
由有如是（因為有這樣的原因）至準此而知（根據這個標準可以知道）。
解釋：總結上面的十個方面，可以類推到其餘一切情況，所以說『諸說等也』。這些寄託于對受身問題的回答，其中也有位階超越小乘聖者，而依止之身卻相同的情況，如《本業經》所說七地菩薩受分段身等，根據這些可以知道。
若依終教（如果依據最終的教義）至下斷惑中說（在下面關於斷除迷惑的論述中說明）。
解釋：地前留惑受身者（在證得初地菩薩果位之前，保留迷惑而接受化身的人），說的是賢位的菩薩，因為他們的願力和智慧還不夠，所以藉助迷惑而受生，來資助他們的智慧和願力。如果到了初地菩薩，大悲心攝受教化，自在無方，不再需要保留迷惑的種子，即使接受變易身，也不再區分彼分別和俱生（兩種不同的煩惱）。所謂妄惑無體（虛妄的迷惑沒有實體），怎麼可以指出它的粗細品類呢？所以《起信論》將六種染污歸納為二障等。如果這樣，為什麼接下來又說『于所知障中又斷一分等』呢？這是用普遍的規則來衡量沒有斷除而實際上已經斷除的情況。這粗品的迷惑，正是無明。所以《深密經》認為無明是最粗重的。
問：若於地上（如果在證得菩薩果位之後）至同事攝生（以同事來攝受眾生）。
解釋：菩薩受生來利益眾生，依靠的是煩惱惑種的資助。既然說初地菩薩已經永遠斷除了煩惱，那麼現在就疑問說，云何大悲同事攝生（如何以大悲心通過同事來攝受眾生）？這就完全違背了四攝法（佈施、愛語、利行、同事）。
答：若於地前（如果在證得菩薩果位之前）至自在同生（自在地與眾生一同受生）。
解釋：菩薩在修因的時候，致力於兼顧濟度眾生。如果因為教法權宜，位階較低，願力和智慧還不夠充分，就需要藉助迷惑的種子。現在這種希奇無方的設化，不再需要保留迷惑了。
問：如說八地（如經中所說八地菩薩）至此義云何（這個意義是什麼）？
解釋：權教的菩薩，從初地開始，悲心和智慧有所不同。悲心重的人，保留迷惑來潤澤生命，接受分段身；智慧重的人，降伏斷除煩惱，進求接受變易身。如果到了八地菩薩，悲心和智慧沒有差別，所以現在只說『如說八地已還也』。他們既然偏重一方，與現在的情況有什麼不同呢？所以問『此義云何』。
【English Translation】 English version: The Bodhi mind, with its simultaneous operation of compassion and wisdom, has already surpassed the lesser saints. As the Mahāprajñāpāramitāśāstra (智論, Great Treatise on the Perfection of Wisdom) says, the place pointed to below is where the śrāmaṇera (沙彌, novice monk) and the arhat (阿羅漢, one who has extinguished all defilements and attained Nirvana) walk the same path. If a śrāmaṇera suddenly develops a great Bodhi mind, the arhat, knowing its superiority, yields the way to him. Those who understand the One Vehicle and the Three Vehicles, both of these surpass the lesser saints. This is the meaning.
『Because there is such a reason』 to 『according to this standard, it can be known.』
Explanation: Summarizing the above ten aspects, we can extrapolate to all other situations, hence the saying 『all sayings, etc.』 These are entrusted to answering the question of receiving a body, among which there are also cases where the rank surpasses the lesser saints, but the body relied upon is the same, such as the Seventh Ground Bodhisattva receiving a segmented body as described in the Original Vows Sutra (本業經). According to these, it can be known.
『If according to the final teaching』 to 『explained in the discussion below on cutting off delusion.』
Explanation: 『Those who retain delusion before the ground and receive a body』 refers to the Bodhisattvas in the position of the worthy, because their vows and wisdom are not yet sufficient, so they rely on delusion to be born, to support their wisdom and vows. If they reach the First Ground Bodhisattva, great compassion embraces and transforms, freely and without limit, no longer needing to retain the seeds of delusion. Even if they receive a transformation body, they no longer distinguish between parikalpita (彼分別, conceptual discrimination) and sahaja (俱生, innate) (two different types of afflictions). The so-called 『delusion is without substance,』 how can its coarseness and categories be pointed out? Therefore, the Awakening of Faith (起信論) summarizes the six defilements into two obstacles, etc. If so, why does it then say 『in the obstacle of what is known, another part is cut off, etc.』? This is using a universal rule to measure a situation where there is no cutting off, but in reality, it has already been cut off. This coarse delusion is precisely ignorance. Therefore, the Sandhinirmocana Sutra (深密經) considers ignorance to be the heaviest.
Question: 『If on the ground』 to 『embracing beings through shared activities.』
Explanation: Bodhisattvas receive birth to benefit beings, relying on the support of the seeds of affliction. Since it is said that the First Ground Bodhisattva has permanently cut off afflictions, then the question is now asked, 『How does great compassion embrace beings through shared activities?』 This completely violates the Four Saṃgrahavastus (四攝法, Four Means of Gathering; generosity, kind speech, beneficial action, and cooperation).
Answer: 『If before the ground』 to 『freely being born together.』
Explanation: Bodhisattvas, when cultivating the cause, strive to simultaneously benefit and deliver beings. If, due to expedient teachings, the rank is lower, and the vows and wisdom are not yet sufficient, they need to rely on the seeds of delusion. Now, this miraculous and limitless establishment of transformation no longer needs to retain delusion.
Question: 『As it is said of the Eighth Ground』 to 『what is the meaning of this?』
Explanation: Bodhisattvas of expedient teachings, from the First Ground onwards, have different levels of compassion and wisdom. Those with heavier compassion retain delusion to moisten life, receiving a segmented body; those with heavier wisdom subdue and cut off afflictions, advancing to receive a transformation body. If they reach the Eighth Ground Bodhisattva, there is no difference between compassion and wisdom, so now it is only said 『as it is said of the Eighth Ground and before.』 Since they are biased towards one side, what is the difference from the present situation? Therefore, it is asked 『what is the meaning of this?』
名增上。
釋曰約實彈偏故曰良恐未然何者下徴釋偏失先釋悲增之失失於愛見縱悲下先縱悲智雙運次奪云尚不名增上何況劣慧所資乎若智增下釋智增之失失於沉空合有縱奪之破文略例前故也。
以諸菩薩至有增減耶。
釋曰以諸下明無住大行如車下約喻顯雙修言菩薩從初等者謂始自發菩提心即悲智雙運由是有悲故異小乘之滯寂有智故異凡夫之漂流不同斯二故行成無住耳。
當知由此至互增上也。
釋曰約教定二死言始終粗細異故有二生死者謂但約煩惱之粗受其分段所知之細受其變易非於悲智之互增矣若爾非唯實教雙修抑亦權宗亦不可偏上也。
若言彼智至無差別也。
釋曰牒救縱奪謂此救云向彈不可論其悲智增上且智增菩薩有小乘習怖畏舊習以智永伏故說增上有何過耶若於下約地前此觀劣行以縱之初地已上下約證智勝行以奪之與夫彈偏義成一揆皆地上故故起信下唯證實教可知。
又此教中至亦如下指。
釋曰言亦如下指者寄惑顯位第八門中明也故彼文云以四障習寄顯地上四位四定四德四報等(云云)。
若依頓教至室利分說。
釋曰位既不立身又不存意唯靈寂耳。
若依圓教至於因位故也。
釋曰此教所談不分變易分段身相者謂博
【現代漢語翻譯】 現代漢語譯本
名增上。
釋曰：這是爲了糾正執著于實有而貶低權巧的偏頗，所以說『恐怕未必如此』。為什麼呢？下面進行解釋，先解釋悲增上的過失，過失在於因愛見而放縱悲心。『下先縱悲智雙運』，接下來是破斥，說尚且不能稱為增上，何況是劣慧所資助的呢？『若智增下釋智增之失』，解釋智增上的過失，過失在於沉溺於空性。『合有縱奪之破文略例前故也』，結合有和空，放縱和破斥的文句省略，因為和前面類似。
以諸菩薩至有增減耶？
釋曰：『以諸下明無住大行』，說明不住于任何地方的大乘修行。『如車下約喻顯雙修』，用車的比喻來顯示悲智雙修。『言菩薩從初等者』，說菩薩從最初發菩提心就開始悲智雙運，因為有悲心，所以不同於小乘的滯留于寂滅；因為有智慧，所以不同於凡夫的漂流於生死。因為不同於這二者，所以修行成就而不住于任何地方。
當知由此至互增上也。
釋曰：『約教定二死』，從教義上確定兩種死亡。『言始終粗細異故有二生死者』，說因為開始和結束、粗顯和細微不同，所以有兩種生死，是指只從煩惱的粗重而承受分段生死，從所知的細微而承受變易生死，而不是悲和智相互增上。『若爾非唯實教雙修抑亦權宗亦不可偏上也』，如果這樣，不僅是實教要悲智雙修，權教也不可偏廢。
若言彼智至無差別也。
釋曰：『牒救縱奪』，這是重複之前的辯論，進行放縱和破斥。『謂此救云向彈不可論其悲智增上且智增菩薩有小乘習怖畏舊習以智永伏故說增上有何過耶』，說這種辯解認為，之前所說的不能討論悲智增上，而且智增上的菩薩有小乘的習氣，害怕舊習復發，用智慧永遠降伏，所以說增上有什麼過錯呢？『若於下約地前此觀劣行以縱之』，如果從地上菩薩來看，這種觀點是低劣的修行，所以放縱它。『初地已上下約證智勝行以奪之』，初地以上的菩薩，用證悟的智慧來破斥它。『與夫彈偏義成一揆皆地上故故起信下唯證實教可知』，和之前糾正偏頗的意義一致，都是地上菩薩的境界，所以《起信論》以下只證實教是可以理解的。
又此教中至亦如下指。
釋曰：『言亦如下指者寄惑顯位第八門中明也』，說『也如下指』，是在『寄惑顯位』第八門中說明的。『故彼文云以四障習寄顯地上四位四定四德四報等(云云)』，所以那裡的文字說，用四種障礙的習氣來顯示地上四位、四禪定、四種功德、四種果報等等。
若依頓教至室利分說。
釋曰：位階既然不設立，身形也不存在，意念唯有靈寂而已。
若依圓教至於因位故也。
釋曰：此教所談不分變易分段身相者，謂博
【English Translation】 English version
Name Augmentation.
Explanation: This is to correct the bias of clinging to reality and belittling expediency, hence the saying 'I'm afraid it's not necessarily so.' Why? The following explains, first explaining the fault of compassion augmentation, the fault lies in indulging compassion due to love and views. 'Down first indulge compassion and wisdom dual operation', next is refutation, saying that it cannot even be called augmentation, let alone aided by inferior wisdom? 'If wisdom increases, explain the fault of wisdom augmentation', the fault lies in indulging in emptiness. 'Combining existence and emptiness, the refutation of indulgence is omitted because it is similar to the previous one.' Combining existence and emptiness, the sentences of indulgence and refutation are omitted because they are similar to the previous ones.
With all Bodhisattvas, is there increase or decrease?
Explanation: 'With all, it shows the unobstructed great practice', indicating the Mahayana practice of not dwelling anywhere. 'Like a car, it shows dual cultivation by analogy', using the analogy of a car to show the dual cultivation of compassion and wisdom. 'The words Bodhisattva from the beginning, etc.', saying that Bodhisattvas begin to cultivate compassion and wisdom from the initial arising of Bodhicitta, because they have compassion, they are different from the Hinayana's stagnation in stillness; because they have wisdom, they are different from the wandering of ordinary people in birth and death. Because they are different from these two, the practice is accomplished and does not dwell anywhere.
Knowing that from this to mutual augmentation.
Explanation: 'Determining the two deaths according to the teachings', determining the two kinds of death from the doctrine. 'The words beginning and end, coarse and fine are different, so there are two births and deaths', saying that because the beginning and end, coarse and subtle are different, there are two kinds of birth and death, referring only to the coarse of afflictions and enduring the segmented birth and death, and the subtle of what is known and enduring the changing birth and death, not the mutual augmentation of compassion and wisdom. 'If so, not only the real teaching should cultivate both, but also the expedient teaching should not be biased', if so, not only should the real teaching cultivate both compassion and wisdom, but the expedient teaching should not be biased.
If you say that wisdom is not different.
Explanation: 'Repeating the rescue and indulgence', this is repeating the previous debate, indulging and refuting. 'Saying that this rescue says that it is impossible to discuss the augmentation of compassion and wisdom, and that the Bodhisattva with increased wisdom has the old habits of the Hinayana, fearing the recurrence of old habits, and using wisdom to subdue them forever, so what is wrong with saying augmentation?' Saying that this defense believes that it is impossible to discuss the augmentation of compassion and wisdom, and that the Bodhisattva with increased wisdom has the habits of the Hinayana, fearing the recurrence of old habits, and using wisdom to subdue them forever, so what is wrong with saying augmentation? 'If you look at the inferior practice before the ground, indulge it', if you look at the Bodhisattvas on the ground, this view is an inferior practice, so indulge it. 'The first ground has already used the wisdom to refute it', Bodhisattvas above the first ground use the wisdom of enlightenment to refute it. 'The meaning of correcting bias is consistent, all are the realm of the ground, so the Awakening of Faith below only confirms that the real teaching can be understood', the meaning of correcting bias is consistent with the previous one, all are the realm of the Bodhisattvas on the ground, so the Awakening of Faith below only confirms that the real teaching can be understood.
Also in this teaching, it is also pointed out below.
Explanation: 'The words are also pointed out below, which are explained in the eighth gate of 'Relying on Confusion to Show Position'', saying 'also pointed out below' is explained in the eighth gate of 'Relying on Confusion to Show Position'. 'Therefore, the text says that the four obstacles are used to show the four positions, four meditations, four virtues, and four rewards on the ground, etc.', so the text there says that the habits of the four obstacles are used to show the four positions, four meditations, four virtues, and four rewards on the ground, etc.
If you rely on sudden teaching, it is said in the division of Sri.
Explanation: Since the position is not established, the body does not exist, and the mind is only spiritual stillness.
If you rely on the perfect teaching, it is because of the cause position.
Explanation: This teaching does not distinguish between the changing and segmented body phases, which means broad
地圓機頓除障染圓造難思惑無漸破之殊身無粗細之異故善財一生窮因究果也。
問何故此中至余準而知之。
釋曰初問二答答中指世界性等微細身相類同變易何故唯論分段但以下克教示迷悟迷則一迷一切迷故總就過患以為一際悟則一悟一切悟故信滿頓翻彼際。
華嚴一乘分齊章義苑疏卷第五 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第六
霅溪普靜沙門 道亭 述
第六斷惑分齊至寄惑顯位相。
釋曰所論斷惑分齊者謂依覺故迷依迷云悟既惑分粗細故智有優微隨教之異也若依下分章初是約人實斷二即別位淺深。
初義者若依至煩惱所知。
釋曰良由此教談其顯了三乘故具足三乘惑相迴心直進之殊也障下指惑體雖品品斷除要即唯二也。
先辨二乘斷至十戒禁取。
釋曰初中者指其名數分別俱生者分其粗細通有十種言一貪者三界愛為體生眾苦為業生眾苦者謂愛力五取蘊生故二瞋者于諸有情苦及苦具心憎恚為體不安隱住惡行所依為業不安隱住者謂心懷憎恚多住苦故三無明者謂三界無智為體于諸法中邪決定疑雜染生起所依為業謂由愚癡起諸煩惱四慢者依止薩迦耶見心高舉為體不敬苦生所依為業
【現代漢語翻譯】 現代漢語譯本 『地圓機頓』（Diyuanji Dun，一種頓悟的機制）能夠去除障礙和污染，圓滿地創造出難以思議的迷惑，沒有逐漸破除的特殊身體，也沒有粗細的差異。因此，善財童子一生都在窮盡原因，探究結果。
問：為什麼在這裡提到，可以根據其他情況類推得知？
答：最初的提問，接下來的回答中指出，世界性等微細身相類似，變化容易。為什麼只討論分段生死？因為以下克上的教義是爲了教示迷惑和覺悟。迷惑時，一迷則一切迷，所以總的來說，過患被認為是一個界限。覺悟時，一悟則一切悟，所以信滿時，立刻翻轉那個界限。
《華嚴一乘分齊章義苑疏》卷第五 卍新續藏第 58 冊 No. 0995 《華嚴一乘教義分齊章義苑疏》
《華嚴一乘分齊章義苑疏》卷第六
霅溪普靜沙門 道亭 述
第六 斷惑分齊至寄惑顯位相。
解釋：所討論的斷惑分齊，是指依靠覺悟而產生的迷惑，依靠迷惑而產生的覺悟。既然迷惑有粗細之分，那麼智慧也有優劣之別，這取決於教義的差異。如果依據下面的分章，最初是根據人的實際斷除，其次是不同位置的深淺。
最初的意義是，如果依據...直到煩惱所知。
解釋：這是因為此教義談論其顯現的三乘，所以具備三乘的迷惑之相，以及迴心直進的特殊性。『障』（Zhang，障礙）下面指的是迷惑的本體，雖然品品斷除，但實際上只有兩種。
首先辨別二乘的斷除...直到十戒禁取。
解釋：最初的『中』（Zhong，中間）指的是其名數。『分別俱生』（Fenbie Jusheng，分別生起和俱生）區分其粗細，總共有十種。『一貪』（Yi Tan，第一種貪）指的是以三界愛為本體，產生眾苦為業。『生眾苦者』（Sheng Zhongku Zhe，產生眾苦）指的是愛的力量使五取蘊產生。『二瞋』（Er Chen，第二種嗔）指的是對於有情眾生的痛苦以及痛苦的根源，內心憎恨，以不安穩住為本體，以惡行所依為業。『不安隱住者』（Bu Anwen Zhu Zhe，不安穩住）指的是內心懷有憎恨，多住在痛苦之中。『三無明』（San Wuming，第三種無明）指的是以三界無智為本體，對於諸法產生邪決定，懷疑，雜染生起所依為業。『四慢』（Si Man，第四種慢）指的是依靠薩迦耶見，內心高舉，以不敬苦生所依為業。
【English Translation】 English version 『Diyuanji Dun』 (地圓機頓, a mechanism of sudden enlightenment) can remove obstacles and defilements, perfectly create inconceivable delusions, without a special body that is gradually broken, and without differences in coarseness or fineness. Therefore, Sudhana (善財童子, Shancai Tongzi) spends his entire life exhausting causes and investigating results.
Question: Why is it mentioned here, and can it be inferred from other situations?
Answer: The initial question, and the subsequent answer points out that the subtle physical characteristics such as worldliness are similar, and changes are easy. Why only discuss segmented birth and death? Because the doctrine of teaching from below is to teach delusion and enlightenment. When deluded, one delusion leads to all delusions, so in general, faults are considered a boundary. When enlightened, one enlightenment leads to all enlightenment, so when faith is full, that boundary is immediately reversed.
《Commentary on the Chapter on the Divisions and Limits of the Huayan One Vehicle》, Volume 5 卍 New Continued Canon, Volume 58, No. 0995, 《Commentary on the Chapter on the Divisions and Limits of the Huayan One Vehicle》
《Commentary on the Chapter on the Divisions and Limits of the Huayan One Vehicle》, Volume 6
Shramana Daoting (道亭), of Puji Temple (普靜寺) in Zhaxi (霅溪), composed this.
Sixth: Divisions and Limits of Cutting Off Delusions, up to Manifesting Position by Entrusting Delusions.
Explanation: The divisions and limits of cutting off delusions that are discussed refer to the delusions that arise from relying on enlightenment, and the enlightenment that arises from relying on delusions. Since delusions have coarse and fine distinctions, wisdom also has superior and inferior differences, which depend on the differences in doctrines. If based on the following chapter divisions, the first is based on the actual cutting off by people, and the second is the depth of different positions.
The initial meaning is, if based on... up to afflictions and what is known.
Explanation: This is because this doctrine discusses the manifested Three Vehicles, so it possesses the characteristics of the delusions of the Three Vehicles, as well as the specialty of turning the mind directly forward. 『Obstacle』 (障, Zhang) below refers to the substance of delusion, although it is cut off item by item, in reality there are only two types.
First, distinguish the cutting off of the Two Vehicles... up to the ten precepts and prohibitions.
Explanation: The initial 『middle』 (中, Zhong) refers to its names and numbers. 『Discriminating and Co-arising』 (分別俱生, Fenbie Jusheng) distinguishes their coarseness and fineness, totaling ten types. 『One Greed』 (一貪, Yi Tan) refers to taking love in the Three Realms as its substance, and generating suffering as its karma. 『Generating Suffering』 (生眾苦者, Sheng Zhongku Zhe) refers to the power of love causing the Five Aggregates of Clinging to arise. 『Two Anger』 (二瞋, Er Chen) refers to hating the suffering of sentient beings and the sources of suffering, taking unstable dwelling as its substance, and taking reliance on evil deeds as its karma. 『Unstable Dwelling』 (不安隱住者, Bu Anwen Zhu Zhe) refers to harboring hatred in the heart, mostly dwelling in suffering. 『Three Ignorance』 (三無明, San Wuming) refers to taking ignorance in the Three Realms as its substance, and generating wrong decisions, doubts, and defilements regarding all dharmas, taking reliance on arising as its karma. 『Four Pride』 (四慢, Si Man) refers to relying on the view of a self, elevating the mind, and taking disrespect for the arising of suffering as its karma.
不敬者謂于師長及德所而生慢傲苦生者謂生後有故五疑者于諸諦理猶豫為體善品不生者止為業于諦理猶豫者亦攝於寶善品不生者謂由不決不造修故六身見者於五取蘊等隨觀執我及我所諸忍欲覺觀見為體一切見趣所依為業七邊見者於五取蘊等隨觀執若常若斷諸忍欲覺觀見為體障處中行出離為業處中行者謂離斷常緣起正智八邪見者謗因謗果謗作用或懷實事或邪分別諸忍欲覺觀見為體斷善根為業及不善根堅固所依為業九見取者謂于諸見及見所依五取蘊等隨觀執為最為勝為上為妙諸忍欲覺觀見為體執不正見所依為業十戒禁取者于諸戒禁及戒禁所依五取蘊等隨觀執為清凈為解脫為出離諸忍欲覺觀見為體勞而無果所依為業戒禁者謂惡見為先勞而無果者由此不能得出離故。
于中四種至六通二種。
釋曰分別粗而顯現俱生細以難知是故與身俱生與心同事於十使中此四唯粗唯局分別餘六粗細兩兼故通二種。
五識得起至分別起也。
釋曰此下揀諸識具惑使之分齊言初三者貪瞋無明也此三是不善性故五識有之由下出分別之所以邪師等三因者更等邪師邪教邪思惟既因三引故屬分別。
意識具十種四分別六通二。
釋曰意識起過彌廣仍資余識故茲通具。
末那唯四至是故唯四。
釋曰初句
正明次句揀除以瞋下出所以末那者此云貪污意即第七識此識既但有覆故無于瞋又以下出除邊見之所以言一類相續緣第八識者應有難云既有我見執緣賴耶須有我所之邊見故今通云剎那剎那執我無暇邊邪故無邊見也又以後三下揀餘四使藉三因生者定屬分別此識無彼者唯是俱生故不起分別也又有難云既屬俱生前五識亦有俱生與此何別故今揀云又由恒相續緣故非第六所引等。
其第八識至無記性故。
釋曰八識白凈無垢無有惑使故總不起唯是異熟者但唯總報之主耳。
此分別俱生至百二十八也。
釋曰約界地定其品數以通迷四諦故異小乘初明分別次明俱生通前下總合品數並可知。
問何故前愚法至通一切境也。
釋曰通局之問初問二答問中由小乘俱舍頌云苦下具一切集滅除三見道除於二見上界不行恚故今難云十使不通迷四諦也此即以局而難通也答中二義初約惑廣二據唯心境由心變故通迷也意揀小乘心外有境也。
第二斷惑至得不還果。
釋曰斷惑得果者謂除惑品之多少獲證入之階差先斷分別入真見道三類不同第一類者于初果向後一剎那間頓斷三界迷諦分別一百十二品即證初果第二倍離欲者此從外道中來於外道中曾以六行事觀伏欲界修惑九品中前六品然後迴心歸佛發生空慧入
【現代漢語翻譯】 現代漢語譯本： 正明次句揀除以瞋下出所以末那者此云貪污意（末那：manas，意為『意』，指第七識）即第七識此識既但有覆故無于瞋又以下出除邊見之所以言一類相續緣第八識者應有難云既有我見執緣賴耶（阿賴耶：ālaya，意為『藏識』，指第八識）須有我所之邊見故今通云剎那剎那執我無暇邊邪故無邊見也又以後三下揀餘四使藉三因生者定屬分別此識無彼者唯是俱生故不起分別也又有難云既屬俱生前五識亦有俱生與此何別故今揀云又由恒相續緣故非第六所引等。
其第八識至無記性故。
釋曰八識白凈無垢無有惑使故總不起唯是異熟者但唯總報之主耳。
此分別俱生至百二十八也。
釋曰約界地定其品數以通迷四諦故異小乘初明分別次明俱生通前下總合品數並可知。
問何故前愚法至通一切境也。
釋曰通局之問初問二答問中由小乘俱舍頌云苦下具一切集滅除三見道除於二見上界不行恚故今難云十使不通迷四諦也此即以局而難通也答中二義初約惑廣二據唯心境由心變故通迷也意揀小乘心外有境也。
第二斷惑至得不還果。
釋曰斷惑得果者謂除惑品之多少獲證入之階差先斷分別入真見道三類不同第一類者于初果向後一剎那間頓斷三界迷諦分別一百十二品即證初果第二倍離欲者此從外道中來於外道中曾以六行事觀伏欲界修惑九品中前六品然後迴心歸佛發生空慧入 English version: The following sentence clarifies and eliminates 'anger'. The reason for this is that '末那' (manas, meaning 'mind', referring to the seventh consciousness), also known as the seventh consciousness, is inherently tainted with ego-attachment. Because this consciousness is only obscured, it is free from anger. The following explains why it eliminates extreme views, stating that it is a continuous stream connected to the eighth consciousness, '賴耶' (ālaya, meaning 'storehouse consciousness', referring to the eighth consciousness). There might be a question: since there is attachment to 'self' clinging to the 賴耶, there must be an extreme view of 'what belongs to self'. Now, it is generally said that in every moment, there is attachment to 'self', leaving no time for extreme or deviant views, thus there are no extreme views. Furthermore, the following three eliminate the remaining four afflictions, which arise from three causes and are definitely conceptual. This consciousness does not have those, as it is only innate, thus it does not give rise to conceptualization. There is also a question: since it is innate, the first five consciousnesses also have innate aspects, so how is this different? Therefore, it is distinguished by saying that it is constantly and continuously connected, and thus not led by the sixth consciousness, etc.
The eighth consciousness is of neutral nature.
Explanation: The eighth consciousness is pure and without defilement, without afflictions, so it does not arise in general. It is only '異熟' (vipāka, meaning 'differently matured'), merely the master of the overall retribution.
These are the one hundred and twenty-eight conceptual and innate [afflictions].
Explanation: The number of grades is determined by realm and plane, because it generally obscures the Four Noble Truths, which differs from the Theravada school. First, conceptual afflictions are explained, then innate afflictions. Combining the previous and following, the total number of grades can be known.
Question: Why does the previous 'foolishness towards the Dharma' extend to all realms?
Explanation: This is a question about generality and specificity, with an initial question and two answers. The question arises from the Theravada Abhidharma verse, which states that suffering encompasses everything, accumulation eliminates three views, cessation eliminates two views, and anger does not arise in the upper realms. Now, it is questioned that the ten fetters do not generally obscure the Four Noble Truths. This uses specificity to challenge generality. In the answer, there are two meanings: first, it is broad in terms of afflictions; second, it is based on the mind-only realm. Because the mind transforms, it generally obscures. This is to distinguish from the Theravada school, which believes that there are realms outside the mind.
Second, severing afflictions leads to attaining the '不還果' (Anāgāmin, meaning 'non-returner') fruit.
Explanation: Severing afflictions and attaining fruits refers to the degree of eliminating afflictions and the stages of realization attained. First, severing conceptual afflictions leads to entering the path of true seeing. There are three different categories. The first category is that in the moment after entering the first fruit, one suddenly severs one hundred and twelve grades of conceptual afflictions that obscure the truths in the three realms, thus attaining the first fruit. The second is '倍離欲' (twice detached from desire), who comes from external paths. In the external paths, they have used the six practices to subdue the nine grades of afflictions in the desire realm, the first six grades. Then, they turn their minds to the Buddha, generate emptiness wisdom, and enter
【English Translation】 English version: The following sentence clarifies and eliminates 'anger'. The reason for this is that '末那' (manas, meaning 'mind', referring to the seventh consciousness), also known as the seventh consciousness, is inherently tainted with ego-attachment. Because this consciousness is only obscured, it is free from anger. The following explains why it eliminates extreme views, stating that it is a continuous stream connected to the eighth consciousness, '賴耶' (ālaya, meaning 'storehouse consciousness', referring to the eighth consciousness). There might be a question: since there is attachment to 'self' clinging to the 賴耶, there must be an extreme view of 'what belongs to self'. Now, it is generally said that in every moment, there is attachment to 'self', leaving no time for extreme or deviant views, thus there are no extreme views. Furthermore, the following three eliminate the remaining four afflictions, which arise from three causes and are definitely conceptual. This consciousness does not have those, as it is only innate, thus it does not give rise to conceptualization. There is also a question: since it is innate, the first five consciousnesses also have innate aspects, so how is this different? Therefore, it is distinguished by saying that it is constantly and continuously connected, and thus not led by the sixth consciousness, etc.
The eighth consciousness is of neutral nature.
Explanation: The eighth consciousness is pure and without defilement, without afflictions, so it does not arise in general. It is only '異熟' (vipāka, meaning 'differently matured'), merely the master of the overall retribution.
These are the one hundred and twenty-eight conceptual and innate [afflictions].
Explanation: The number of grades is determined by realm and plane, because it generally obscures the Four Noble Truths, which differs from the Theravada school. First, conceptual afflictions are explained, then innate afflictions. Combining the previous and following, the total number of grades can be known.
Question: Why does the previous 'foolishness towards the Dharma' extend to all realms?
Explanation: This is a question about generality and specificity, with an initial question and two answers. The question arises from the Theravada Abhidharma verse, which states that suffering encompasses everything, accumulation eliminates three views, cessation eliminates two views, and anger does not arise in the upper realms. Now, it is questioned that the ten fetters do not generally obscure the Four Noble Truths. This uses specificity to challenge generality. In the answer, there are two meanings: first, it is broad in terms of afflictions; second, it is based on the mind-only realm. Because the mind transforms, it generally obscures. This is to distinguish from the Theravada school, which believes that there are realms outside the mind.
Second, severing afflictions leads to attaining the '不還果' (Anāgāmin, meaning 'non-returner') fruit.
Explanation: Severing afflictions and attaining fruits refers to the degree of eliminating afflictions and the stages of realization attained. First, severing conceptual afflictions leads to entering the path of true seeing. There are three different categories. The first category is that in the moment after entering the first fruit, one suddenly severs one hundred and twelve grades of conceptual afflictions that obscure the truths in the three realms, thus attaining the first fruit. The second is '倍離欲' (twice detached from desire), who comes from external paths. In the external paths, they have used the six practices to subdue the nine grades of afflictions in the desire realm, the first six grades. Then, they turn their minds to the Buddha, generate emptiness wisdom, and enter
真見道斷除分別並斷先伏六品修惑即證二果故云兼斷倍離欲得一來果言倍離下釋相更明則兩事雙除故曰倍也第三已離欲者此類亦從人天外道中來但是于彼道中曾以六行事觀齊伏欲界修惑九品然後迴心歸佛修我空觀入真見道斷除分別並斷所伏九品修惑即證三果故曰不還由不還故云已離欲也。
如瑜伽說至證三果故。
釋曰上文三類小乘入證本出瑜伽故引此三為證也。
次斷俱生至阿羅漢果。
釋曰其七識俱生最後地方斷故今云第六識俱生九地九品謂三界九地每地九品共有八十一品又進修道人者將此帖前見道第一類人說之則前見此修正當漸出離者余如常說。
二頓出離者至更無餘果。
釋曰不備歷階漸故云頓也謂此一類人由根勝故將三界八十一品修惑束成三九才斷欲界一品將色界一品無色界一品一時齊斷故云頓斷三界然後卻斷第二品第三品等故云漸除九品此之二三等亦三界同斷但于初果身中修此斷證直造無學不更經二三故云更無餘果。
何者以彼至云漸除也。
釋曰徴釋頓漸也言豎論者不乖次第九品之除。
若爾何故至經等如彼說。
釋曰若爾下問以于下答故對法下證成言若爾者牒前頓出離難其漸除以於三界法不能頓緣者正答所問意顯根劣固守漸次既不頓
【現代漢語翻譯】 現代漢語譯本： 真正見到真理（真見道）的人，斷除了分別念，並且斷除了先前已經降伏的六品修惑（修所斷惑），就證得了二果（斯陀含果），所以說『兼斷』。『倍離欲』是爲了進一步解釋其含義，更清楚地說明這是兩件事同時去除，所以說『倍』。第三類是已經離欲的人，這些人也是從人天道或外道中來的，但是他們在那些道中曾經用六行觀的方法，勉強降伏了欲界的九品修惑，然後迴心向佛，修習我空觀，進入真見道，斷除了分別念，並且斷除了先前降伏的九品修惑，就證得了三果（阿那含果），所以說『不還』，因為不再返回欲界，所以說『已離欲』。
如《瑜伽師地論》所說，一直到證得三果。
解釋：上面所說的三類小乘修行者證得果位的情況，本來就出自《瑜伽師地論》，所以引用這三類情況作為證明。
其次是斷除俱生惑，一直到證得阿羅漢果。
解釋：第七識的俱生惑要到最後才能斷除，所以現在說第六識的俱生惑，分為九地九品，也就是三界九地，每一地有九品，總共有八十一品。『又進修道人者』，這是將前面見道的第一類人來說的，那麼前面見到真理，這裡修正，應當逐漸出離，其餘的就像通常所說的那樣。
第二種是頓悟出離的人，一直到不再有其他果位。
解釋：因為不經歷逐漸的階段，所以說『頓』。說的是這一類人因為根器殊勝，將三界八十一品修惑歸納成三九，才斷除欲界一品，將一品，無一品一時一起斷除，所以說『頓斷三界』，然後才斷除第二品、第三品等，所以說『漸除九品』。這第二品、第三品等也是三界同時斷除，但是在於初果的身份中修習這種斷除和證悟，直接達到無學果位（阿羅漢果），不再經歷二果、三果，所以說『更無餘果』。
為什麼呢？因為他們一直到逐漸斷除。
解釋：這是解釋頓悟和漸悟的差別。說『豎論者』，是不違背次第，按照順序斷除九品。
如果這樣，為什麼一直到像他們所說的那樣經歷等等。
解釋：『如果這樣』是提問，『以于』是回答，所以用《對法論》來證明。說『如果這樣』，是針對前面頓悟出離的人，質疑他們如何能逐漸斷除，『以於三界法不能頓緣者』，是正面回答所問，意思是說根器差的人只能固守漸次，不能頓悟。
【English Translation】 English version: Those who truly see the Tao (True Seeing Path, zhen jiàn dào) sever discriminations and also sever the six categories of afflictions already subdued (xiu huo, afflictions to be eliminated through cultivation), thus attaining the Second Fruit (Once-Returner, s陀含果). Therefore, it is said 'concurrently severing'. 'Doubly departing from desire' is to further explain its meaning, clarifying that these are two things removed simultaneously, hence 'doubly'. The third category is those who have already departed from desire. These individuals also come from the realms of humans and gods or from external paths, but in those paths, they once used the six-aspect contemplation to barely subdue the nine categories of afflictions of the desire realm. Then, they turned their minds towards the Buddha, cultivated the contemplation of selflessness, entered the True Seeing Path, severed discriminations, and also severed the nine categories of afflictions they had previously subdued, thus attaining the Third Fruit (Non-Returner, 阿那含果). Therefore, it is said 'non-returning', because they no longer return to the desire realm, hence 'already departed from desire'.
As the Yogacarabhumi-sastra says, up to the attainment of the Third Fruit.
Explanation: The above-mentioned three categories of practitioners of the Lesser Vehicle attaining fruition originally come from the Yogacarabhumi-sastra, so these three categories are cited as proof.
Next is the severing of co-arisen afflictions, up to the attainment of the Arhat Fruit.
Explanation: The co-arisen afflictions of the seventh consciousness are severed last, so now it is said that the co-arisen afflictions of the sixth consciousness are divided into nine grades in the nine grounds, that is, the nine grounds of the three realms, each ground having nine grades, totaling eighty-one grades. 'Moreover, those who advance in cultivation' refers to the first category of people mentioned earlier who saw the Tao. Then, having seen the truth, they cultivate here, and should gradually depart. The rest is as commonly said.
The second type is those who suddenly depart, up to having no other fruit.
Explanation: Because they do not experience gradual stages, it is said 'suddenly'. It refers to this type of person who, because of their superior faculties, condenses the eighty-one categories of afflictions of the three realms into three nines, and only after severing one category of the desire realm, simultaneously severs one category, and without one category. Therefore, it is said 'suddenly severing the three realms', and then they sever the second category, the third category, etc. Therefore, it is said 'gradually eliminating the nine categories'. These second, third, etc. categories are also severed simultaneously in the three realms, but in the identity of the First Fruit, they cultivate this severing and realization, directly reaching the state of no more learning (Arhat Fruit), no longer experiencing the Second Fruit or Third Fruit, so it is said 'no other fruit'.
Why is that? Because they gradually eliminate.
Explanation: This explains the difference between sudden and gradual enlightenment. Saying 'those who discuss vertically' means not violating the order, severing the nine categories in sequence.
If so, why experience etc. as they say.
Explanation: 'If so' is the question, 'because of' is the answer, so the Abhidharma is used to prove it. Saying 'if so' is directed at those who suddenly depart, questioning how they can gradually eliminate. 'Because those who cannot suddenly connect with the dharmas of the three realms' is the direct answer to the question, meaning that those with inferior faculties can only adhere to the gradual sequence and cannot have sudden enlightenment.
緣焉能頓斷對法文顯言依止未至定者謂欲界未至色界根本故也。
其末那煩惱至而斷故也。
釋曰七識恒行故煩惱細從其頓出離人智行殊勝亦不能頓緣故於第九地中與其修惑一處齊斷故瑜伽下證成非如下揀顯準知。
問何故前愚至此中有耶。
釋曰愚法聲聞但分界別斷無此頓超故躡而難之。
答為顯前劣至斷煩惱障。
釋曰初勝智引攝轉彼小心二例況末那顯教狹劣此謂下結分齊。
其所知障至非擇滅也。
釋曰此所知障但能障定故入無餘時須斷又滅其智獨顯無餘故唯非擇滅也。
其餘一切至如瑜伽說。
釋曰先雙標慧解脫下列二類此乘所知既獨障定不障智慧故慧解脫人不斷也言俱解脫者謂定慧雙修定既被障不得解脫故須分斷謂八下示所斷障與能斷智也。
又諸解脫至心得解脫故。
釋曰初句指八定次句離障顯由聲聞下約人體障明其深入耳。
當知此始教至斷種子故。
釋曰此中結意料揀有其二義一以所知料揀謂小乘但斷煩惱此則兼斷所知二小乘唯斷煩惱此則兼斷種子何以故謂彼小乘既不談八識含藏故無種子設爾經部所談即屬大乘故也。
直進菩薩至二障俱斷。
釋曰此教菩薩雖五位伏斷之殊皆二障故不同聲聞更
分界地也。
又煩惱障至約界分品。
釋曰菩薩之人觀智勝前不假委細分其品數唯一伏斷也。
但於二障至頓斷彼種。
釋曰地前伏障者謂資糧位中伏二障現行加行位中伏二障隨眠皆用加行智為能伏才登初地見道入心二障分別種子剎那頓斷。
其俱生中至大菩提故。
釋曰初明留惑何以下徴釋所以潤生攝化則資其智愿不墮二乘則護其沉空其所知障既障大智菩提造菩提者分分而斷。
是故攝論至證佛果也。
釋曰即由留煩惱障起勝行者謂資成大悲殊勝之行悲智相導得至無漏佛果。
又梁攝論至金剛位。
釋曰據論定留惑窮因何以故論云留惑至惑盡證佛一切智故。
其所知障至方得總盡。
釋曰正障菩薩道者謂與大菩提而歒體相違故地地斷終至佛地方究竟。
由此即說至俱至佛地。
釋曰由此者指前所知若然者則煩惱修惑故留所知修惑故斷以是義故俱至佛地也。
故對法論至及如來故。
釋曰證成二障俱至佛地也修道位中唯修所知對治道者良以此障障其菩提是故修其法空之智而對治之其煩惱障不障菩提仍資大愿故不斷之但至盡得果一時俱亡頓成羅漢及如來者謂約煩惱盡邊成羅漢所知盡邊成如來斯乃寄對引攝之義也。
【現代漢語翻譯】 現代漢語譯本： 分界地（區分不同修行階段的界限）也。
又，煩惱障（由煩惱產生的障礙）至約界分品（關於煩惱障的界限和品級的章節）。
解釋：菩薩的觀智勝過之前，不需要詳細區分品數，唯一的目標是伏斷煩惱。
但於二障（煩惱障和所知障）至頓斷彼種（徹底斷除它們的種子）。
解釋：地前伏障（在初地之前降伏障礙）是指在資糧位（積累資糧的階段）中伏藏二障的現行，在加行位（為證悟做準備的階段）中伏藏二障的隨眠（潛在狀態），都使用加行智（為證悟而努力的智慧）作為降伏的力量。一旦登上初地（菩薩道的第一個階段），見道（證悟真理的道路）入心，二障的分別種子在剎那間被徹底斷除。
其俱生中（在與生俱來的煩惱中）至大菩提（偉大的覺悟）故。
解釋：首先說明保留惑（煩惱）的原因，以下解釋說明：爲了滋潤生命，攝受和教化眾生，需要依靠智慧和願力；爲了不墮入二乘（聲聞乘和緣覺乘），需要守護不沉溺於空性；所知障（由知識產生的障礙）既然障礙大智慧和大菩提，那麼造就菩提的過程就是分階段地斷除所知障。
是故攝論（《攝大乘論》）至證佛果（證得佛的果位）也。
解釋：正是由於保留煩惱障而發起殊勝的修行，指的是成就大悲的殊勝之行，悲智相互引導，才能達到無漏的佛果。
又，梁攝論（梁朝翻譯的《攝大乘論》）至金剛位（金剛喻定所證的果位）。
解釋：根據《攝大乘論》的觀點，確定保留煩惱的最終原因是什麼？因為論中說，保留煩惱直到煩惱斷盡，才能證得佛的一切智。
其所知障（由知識產生的障礙）至方得總盡（才能完全斷盡）。
解釋：真正障礙菩薩道的是所知障，因為它與大菩提的體相違背。因此，需要一個階段一個階段地斷除，最終在佛地才能究竟。
由此即說（因此就說）至俱至佛地（一起到達佛地）。
解釋：這裡的『由此』指的是前面的所知障。如果是這樣，那麼煩惱是修惑（通過修行斷除的迷惑），所以保留；所知障也是修惑，所以斷除。因為這個原因，兩者一起到達佛地。
故對法論（《阿毗達摩論》）至及如來故（以及成就如來果位）。
解釋：證明煩惱障和所知障都最終到達佛地。在修道位中，唯一修習所知障的對治道，是因為這個障礙會障礙菩提，所以修習法空的智慧來對治它。而煩惱障不障礙菩提，反而資助大愿，所以不斷除它。只是到了煩惱斷盡才能得果，一時俱亡，頓成阿羅漢（聲聞乘的最高果位）以及如來，這是借用對比來引導和攝受的含義。
【English Translation】 English version: It is a boundary land (a boundary distinguishing different stages of practice).
Furthermore, the chapter on the boundaries of afflictive obstructions (煩惱障, fánnǎo zhàng) from the section on afflictive obstructions.
Explanation: A Bodhisattva's wisdom surpasses the previous stages, and there is no need to meticulously distinguish the grades. The sole aim is to subdue and sever afflictions.
But regarding the two obstructions (二障, èr zhàng, afflictive and cognitive obstructions), [they] completely sever their seeds.
Explanation: Subduing obstructions before the [first] ground (初地, chū dì) refers to subduing the manifest activity of the two obstructions in the stage of accumulation (資糧位, zī liáng wèi), and subduing the latent tendencies (隨眠, suí mián) of the two obstructions in the stage of application (加行位, jiā xíng wèi). Both use the wisdom of application (加行智, jiā xíng zhì) as the power to subdue. Once one ascends to the first ground, the path of seeing (見道, jiàn dào) enters the mind, and the seeds of the differentiated [aspects] of the two obstructions are instantly and completely severed.
Among the co-arisen [afflictions] (俱生, jù shēng), [they are retained] for the sake of great Bodhi (大菩提, dà pútí).
Explanation: First, it explains the reason for retaining afflictions. The following explains why: to nourish life, to gather and transform beings, one needs to rely on wisdom and vows; to avoid falling into the Two Vehicles (二乘, èr shèng, Śrāvakayāna and Pratyekabuddhayāna), one needs to guard against being immersed in emptiness; since the cognitive obstruction (所知障, suǒ zhī zhàng) obstructs great wisdom and great Bodhi, the process of creating Bodhi is to sever the cognitive obstruction in stages.
Therefore, the Compendium of Mahāyāna (攝論, Shè Lùn, Mahāyānasaṃgraha) [retains afflictions] to attain the fruit of Buddhahood (佛果, fó guǒ).
Explanation: It is precisely by retaining afflictive obstructions that one initiates superior practices, referring to accomplishing the superior practice of great compassion. Compassion and wisdom guide each other, enabling one to reach the unconditioned fruit of Buddhahood.
Furthermore, the Liang translation of the Compendium of Mahāyāna [retains afflictions] until the Vajra-like stage (金剛位, jīn gāng wèi).
Explanation: According to the Compendium of Mahāyāna, what is the ultimate reason for retaining afflictions? Because the treatise says that afflictions are retained until they are completely exhausted, and then one attains the omniscient wisdom of the Buddha.
The cognitive obstruction (所知障, suǒ zhī zhàng) is completely exhausted only at the [Buddha] ground.
Explanation: What truly obstructs the Bodhisattva path is the cognitive obstruction, because its essence contradicts that of great Bodhi. Therefore, it needs to be severed stage by stage, ultimately reaching completion at the Buddha ground.
Therefore, it is said that [both obstructions] reach the Buddha ground together.
Explanation: 'Therefore' here refers to the aforementioned cognitive obstruction. If that is the case, then afflictions are afflictions to be abandoned through cultivation (修惑, xiū huò), so they are retained; cognitive obstructions are also afflictions to be abandoned through cultivation, so they are severed. For this reason, both reach the Buddha ground together.
Therefore, the Abhidharma treatise (對法論, Duì Fǎ Lùn, Abhidharma) [explains that both obstructions are eliminated] to [attain] the Tathāgata (如來, Rúlái) state.
Explanation: This proves that both afflictive and cognitive obstructions ultimately reach the Buddha ground. In the stage of cultivation, one only cultivates the antidote to cognitive obstructions, because this obstruction hinders Bodhi. Therefore, one cultivates the wisdom of the emptiness of phenomena to counteract it. Afflictive obstructions, however, do not hinder Bodhi; instead, they aid great vows, so they are not severed. Only when afflictions are exhausted can one attain the fruit, and both are eliminated simultaneously, instantly becoming an Arhat (阿羅漢, Āluóhàn, the highest attainment in the Śrāvakayāna) and a Tathāgata. This is the meaning of using contrast to guide and gather.
其末那俱生至佛地盡也。
釋曰七識俱生偏障佛地故至彼盡。
問其二障至現行有何同異。
釋曰二障修惑既通諸地於六七二識之中或起現前時還同耶異耶。
答其煩惱至不起過患。
釋曰合盡而故留焉成患害加以智控用成大悲。
猶如毒蛇至而成余用。
釋曰舉喻也毒蛇喻惑咒力譬智御余喻助成願行下合法云。
菩薩善巧至皆得自在。
釋曰初引證是故下結意言或現者助勝行故或種者斷而不斷故由是皆得自在也。
其第七識至觀智為間故。
釋曰受生三界非七識煩惱能為故非潤生既不潤生攝化故不更留行相細故者謂四惑俱生也惑既微細觀智才虧即便現起故云七地已還有時暫現由觀智為間斷故。
其所知障至地地分斷故。
釋曰二識所知最障菩提欲證后地入心須於前地出心而斷故云皆后地惑於前地起等。
問若爾何故至有漏心等耶。
釋曰若爾者躡上地地分斷以問也意謂若分分斷應無漏失何故下正難相違。
答若約第六至即似有漏。
釋曰六識煩惱留故起似無乖所斷。
若約所知至此二通十地。
釋曰二識所知貫其十地若起有漏正當所斷復何問哉。
若末那煩惱至余義準知。
【現代漢語翻譯】 現代漢語譯本
其末那（末那識，第七識，意為『意』）俱生至佛地盡也。 釋曰七識俱生偏障佛地故至彼盡。 問其二障（煩惱障和所知障）至現行有何同異。 釋曰二障修惑既通諸地於六七二識之中或起現前時還同耶異耶。 答其煩惱至不起過患。 釋曰合盡而故留焉成患害加以智控用成大悲。 猶如毒蛇至而成余用。 釋曰舉喻也毒蛇喻惑咒力譬智御余喻助成願行下合法云。 菩薩善巧至皆得自在。 釋曰初引證是故下結意言或現者助勝行故或種者斷而不斷故由是皆得自在也。 其第七識至觀智為間故。 釋曰受生三界非七識煩惱能為故非潤生既不潤生攝化故不更留行相細故者謂四惑俱生也惑既微細觀智才虧即便現起故云七地已還有時暫現由觀智為間斷故。 其所知障至地地分斷故。 釋曰二識所知最障菩提欲證后地入心須於前地出心而斷故云皆后地惑於前地起等。 問若爾何故至有漏心等耶。 釋曰若爾者躡上地地分斷以問也意謂若分分斷應無漏失何故下正難相違。 答若約第六至即似有漏。 釋曰六識煩惱留故起似無乖所斷。 若約所知至此二通十地。 釋曰二識所知貫其十地若起有漏正當所斷復何問哉。 若末那煩惱至余義準知。
【English Translation】 English version
The Klesha (afflictions) co-arising with the Manas (Manas-vijnana, the seventh consciousness, meaning 'mind') continue until the attainment of Buddhahood. Explanation: Because the co-arising of the seventh consciousness particularly obstructs the Buddha-ground, it continues until that point. Question: What are the similarities and differences between the two hindrances (the afflictive obscurations and the cognitive obscurations) up to their manifestation? Explanation: Since the afflictions cultivated by the two hindrances pervade all the grounds, when they arise in the sixth and seventh consciousnesses, are they the same or different? Answer: The afflictions do not cause further harm. Explanation: Although they are collectively exhausted, they are intentionally retained to transform harm into great compassion through the control of wisdom. It is like a poisonous snake that is used for other purposes. Explanation: This is an analogy. The poisonous snake symbolizes afflictions, the power of the mantra symbolizes wisdom, and the remaining use symbolizes aiding the accomplishment of vows and practices. The following legal clause is in accordance with this. Bodhisattvas skillfully attain complete freedom. Explanation: The initial citation is evidence. The following conclusion means that those who manifest assist in superior practices, and those who are seeded are cut off but not completely. Therefore, they all attain complete freedom. The seventh consciousness is interrupted by contemplative wisdom. Explanation: The afflictions of the seventh consciousness cannot cause rebirth in the three realms, so they do not generate further existence. Since they do not generate further existence, they do not need to be retained for the sake of conversion. The reason why the traces are subtle is because the four co-arising afflictions are subtle. Because the afflictions are subtle, they arise as soon as contemplative wisdom falters. Therefore, it is said that they sometimes manifest even after the seventh ground, interrupted by contemplative wisdom. The cognitive obscurations are gradually severed ground by ground. Explanation: The cognitive obscurations of the two consciousnesses are the greatest obstacle to Bodhi (enlightenment). To realize the subsequent ground, one must sever the afflictions of the previous ground before entering the mind. Therefore, it is said that the afflictions of the subsequent ground arise in the previous ground. Question: If that is the case, why are they like defiled minds? Explanation: 'If that is the case' refers to the previous question about the gradual severing ground by ground. The intention is that if they are severed bit by bit, there should be no defilement remaining. Why is there a contradiction in the following? Answer: If it is about the sixth consciousness, it seems defiled. Explanation: Because the afflictions of the sixth consciousness remain, they arise as if there is no contradiction in what is being severed. If it is about the cognitive obscurations, these two pervade the ten grounds. Explanation: The cognitive obscurations of the two consciousnesses pervade the ten grounds. If defilements arise, they should be severed. What is the question then? If the afflictions of the Manas are present, the remaining meaning can be inferred.
釋曰七識煩惱既非所留即實有漏於七地有無七識煩惱恒行無明從初入雖二智雙緣決定別照照真則寂然不動照俗乃識妄差殊蓋不定者但在觀智之斷續耳。
又此教中至對法論說。
釋曰惑滅智起初法二喻如秤兩頭低昂時等故對法雲又此中有于所生處如秤兩頭低昂道理有本云如昂即押押即昂等或云筑即押押即筑等恐傳寫之訛也以違論故。
又此障法至是其障義。
釋曰且法相大乘見有實惑可斷惑滅智起故如秤兩頭低昂時等今以點示意順性宗故說障既依識本自無性無性即空妄說為障義也若更深而究之所依之識亦無有性故圭山云識如幻夢此中依識無性之言亦含斯義思之。
如維摩經至準彼知之。
釋曰了苦之無苦故曰洞達空無是苦義今此障義亦準彼知者則彼而曉此達惑障之本空耳。
若依終教至能斷所知障。
釋曰此教所斷須達惑體之本空知真性之本有方諸二乘唯存忻猒三昧屆懷未曉妄源故但能忻伏斯乃以實奪權作如是說。
故彌勒所問經至亦如上說。
釋曰原其迷真執妄二相普周若彼二乘希心既寡焉斷妄情何以故能所不相應故清涼云迷真妄念生悟真妄即止既不如斯但能折伏而矣。
問此說何故至愚法故不同也。
釋曰初問二答問中初教
二乘有斷此教但伏伏斷不同故須成問答中初權二實權中言以上就下者謂寄對引攝故說煩惱障與二乘同佛地而斷也又以下同上者謂令具勝進許悟大途故說所知分有所斷也今此就實等者究彼造心未能契實既不悟心焉能盡妄故但折伏又亦下從容之說亦自不同。
其菩薩人至究竟清凈。
釋曰此教行人知真達妄無斷而斷無斷故惑性即智性而斷故不礙迷真體惑既然故不分俱生及與分別之粗細也何以故不同法相見有實惑可分割故但有下克示惑相唯有此二正使者二障現行兼所依無明習氣者唯無明故地前伏使現者伏即是斷謂留伏煩惱除斷所知若但有伏何名為聖初地斷使種者自在攝化不復更留是故地上但除微細無明習氣至於佛地違離微細念故得心性心即常住名究竟覺如此除斷亦不同他宗歷破四十二品之殊也。
然彼地前三賢至所知障等故。
釋曰此三賢菩薩一者超權二者越小若乃三觀澄明真俗不二即是超權故留惑種偏斷所知即越小聖故曰不墮等文中但有越小義含超權何以故達法之異故。
是故梁攝論至皆此義也。
釋曰引茲一經二論雖皆證地前亦有增勝且攝論證異小仁王證留惑起信明證入增勝經論雖爾其實舉一兼余也。
以此菩薩至正使俱盡。
釋曰以此菩薩唯怖智障者此障障其菩提
【現代漢語翻譯】 現代漢語譯本： 二乘（聲聞乘和緣覺乘）有斷除煩惱的教義，但伏除和斷除的方式不同，所以需要通過問答來闡明。在權教（方便教法）中，說『以上就下』，是指借用對立的概念來引導和攝受，所以說煩惱障與二乘相同，在佛地斷除。而『以下同上』，是指爲了讓他們具備更殊勝的進步，允許他們領悟成佛的大道，所以說所知障有部分需要斷除。現在這裡說『就實等』，是說他們探究造作之心，未能契合實相，既然不領悟真心，又怎麼能斷盡虛妄呢？所以只能折伏。『亦下』是委婉的說法，也各自不同。
其菩薩修行人達到究竟清凈的境界。
解釋：此教的修行人，了知真如，通達虛妄，沒有斷除而斷除，沒有斷除就是斷除。所以惑的體性就是智的體性，因為斷除所以不妨礙迷真體的顯現。惑既然如此，所以不區分俱生和分別的粗細。為什麼呢？因為不同於法相宗，認為有真實的惑可以分割。所以只有下面要闡述的惑相，只有這兩種正使（根本煩惱），兩種障礙現行，兼有所依的無明習氣，唯有無明。地前伏使現行，伏就是斷，是指留下伏藏的煩惱，斷除所知障。如果只有伏藏，怎麼能稱為聖人呢？初地斷使種，自在攝化，不再留下。所以地上只除微細的無明習氣，到了佛地，違離微細的念頭，所以得到心性，心性就是常住，名為究竟覺。這樣的斷除也不同於其他宗派，歷經破除四十二品位之殊。
然而，地前三賢位的菩薩，乃至所知障等。
解釋：這三賢位的菩薩，一是超越權教，二是超越小乘。如果三觀澄明，真俗不二，就是超越權教。所以留下惑的種子，偏重斷除所知障，就是超越小乘聖人。所以說『不墮等』文中，只有超越小乘的含義，包含超越權教。為什麼呢？因為通達法性的差異。
所以，《梁攝論》乃至都表達了這個意思。
解釋：引用這一經二論，雖然都證明地前也有增勝，而且《攝論》證明不同於小乘，《仁王經》證明留下惑，《起信論》明白證明進入增勝。經論雖然如此，其實是舉一例而兼顧其餘。
以此菩薩乃至正使都斷盡。
解釋：以此菩薩唯獨畏懼智障（阻礙智慧的障礙），此障阻礙菩提（覺悟）。
【English Translation】 English version: The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have the doctrine of cutting off afflictions, but the ways of subduing and cutting off are different, so it is necessary to clarify through questions and answers. In the provisional teachings (upāya), saying 'the above relies on the below' means borrowing opposing concepts to guide and gather, so it is said that the kleśa-avarana (affliction-obscuration) is the same as the Two Vehicles, and is cut off in the Buddhahood. And 'the below is the same as the above' means that in order to enable them to have more excellent progress, they are allowed to understand the great path to Buddhahood, so it is said that the jñeyāvarana (knowledge-obscuration) has a part that needs to be cut off. Now, saying 'regarding reality, etc.' means that they explore the mind of fabrication, but fail to accord with reality. Since they do not understand the true mind, how can they exhaust falsehood? Therefore, they can only subdue. 'Also below' is a euphemistic statement, and they are also different from each other.
Those Bodhisattva practitioners reach the state of ultimate purity.
Explanation: The practitioners of this teaching know the truth, understand illusion, cut off without cutting off, and not cutting off is cutting off. Therefore, the nature of delusion is the nature of wisdom, and because of cutting off, it does not hinder the manifestation of the true essence of delusion. Since delusion is like this, there is no distinction between the coarseness of innate and discriminating delusions. Why? Because it is different from the Dharmalakṣaṇa school, which believes that there are real delusions that can be divided. Therefore, there are only the aspects of delusion to be explained below, only these two kinds of 'principal envoys' (fundamental afflictions), the two kinds of obscurations manifest, and also the underlying ignorance habitual energies, only ignorance. Before the ground, the latent envoys manifest, and subduing is cutting off, which means leaving the latent afflictions and cutting off the jñeyāvarana. If there is only subduing, how can it be called a sage? The seeds of the envoys are cut off in the first ground, freely gathering and transforming, and no longer leaving them behind. Therefore, only subtle ignorance habitual energies are removed on the grounds, and when reaching the Buddhahood, subtle thoughts are abandoned, so the mind-nature is obtained, and the mind-nature is permanent, called ultimate enlightenment. Such cutting off is also different from other schools, which go through the distinction of breaking through forty-two stages.
However, the Bodhisattvas of the Three Worthies before the ground, even the jñeyāvarana, etc.
Explanation: These Bodhisattvas of the Three Worthies, one is surpassing the provisional teachings, and the other is surpassing the Small Vehicle. If the three contemplations are clear and bright, and truth and falsehood are not two, then it is surpassing the provisional teachings. Therefore, leaving the seeds of delusion and focusing on cutting off the jñeyāvarana is surpassing the Small Vehicle sages. Therefore, in the statement 'not falling, etc.', there is only the meaning of surpassing the Small Vehicle, including surpassing the provisional teachings. Why? Because they understand the difference in the nature of dharmas.
Therefore, the Liang Śe Lun ( Mahāyānasaṃgraha), and so on, all express this meaning.
Explanation: Quoting this one sutra and two treatises, although they all prove that there is also increasing excellence before the ground, and the Śe Lun proves that it is different from the Small Vehicle, the Ren Wang Jing ( Benevolent Kings Sutra) proves that afflictions are left behind, and the Awakening of Faith clearly proves entering increasing excellence. Although the sutras and treatises are like this, in fact, it is giving one example and taking care of the rest.
With this Bodhisattva, even the principal envoys are completely cut off.
Explanation: With this Bodhisattva, only fearing the jñeyāvarana (the obscuration that hinders wisdom), this obscuration hinders Bodhi (enlightenment).
是彼菩薩所求之果是故畏之修唯識真如等觀者能治之智也所言唯識者謂觀名義自性差別等相真如觀者當知唯心無外境界以斯二觀治彼所知則惑散空明唯一真際然于下故留資行初地下雙除二障不分見修者地上已去但除習氣故無可分也。
故彌勒所問至此文為證。
釋曰初引小例大問以不同二答以證真觀機益物由是煩惱障真有違同體大悲利益眾生故見道中一切俱斷。
其末那煩惱至后除殘習。
釋曰初地斷粗者使種也后除殘習者地上已去但斷余殘習氣也。
故無性攝論至更不云斷也。
釋曰意顯初現觀時已斷七識使種自後但除殘習故有轉言也。
若云此是入至何名轉凈。
釋曰牒難返質斷義極成也。
若依始教容如彼說。
釋曰約權縱難何以故權教七識佛地方斷故。
是故當知至但除習氣。
釋曰約實奪破不容初地更說暫伏決知是斷後除殘習耳。
故寶性論至習氣障故。
釋曰論明三類皆先標過次約人指惑第主一類證成上文地上習氣也。
解云論釋至無間生習氣。
釋曰位彌高惑彌薄故云地上名摩訶薩故知但有習氣障也言習氣者謂無明熏習氣分也。
問云何地上至彼失此中無也。
釋曰初問二答問約惑
【現代漢語翻譯】 現代漢語譯本：因為菩薩所追求的是這樣的果位，所以畏懼它。修習唯識、真如等觀想的人，能夠用智慧來對治它。所謂唯識，是指觀察名、義、自性、差別等相；真如觀，應當知道唯心而無外在境界。用這兩種觀想來對治所知障，那麼迷惑就會消散，空性光明就會顯現，只剩唯一的真如實際。然而因為在下位，所以保留了資糧位和加行位。初地同時去除兩種障礙，不區分見道和修道；地上菩薩只是去除習氣，所以沒有可區分的。
所以彌勒菩薩的提問，到這段文字可以作為證明。
解釋說：首先引用小的例子，然後提出大的問題，用不同的兩種回答來證明真實的觀想能夠利益眾生。因為煩惱障真實地違背了同體大悲，所以利益眾生，因此在見道位中一切都斷除。
那末那識的煩惱，到後面去除殘餘的習氣。
解釋說：初地斷除粗重的煩惱種子，後面去除殘餘的習氣，地上菩薩只是斷除剩餘的習氣。
所以無性菩薩的《攝大乘論》說，不再說斷除。
解釋說：意思是說，在初現觀的時候，已經斷除了七識的煩惱種子，之後只是去除殘餘的習氣，所以才會有轉依的說法。
如果說這是進入，那什麼叫做轉凈？
解釋說：用反問來駁斥對方，斷除的意義非常明顯。
如果依照始教的說法，可以像他們那樣說。
解釋說：用權巧方便來縱容對方的提問。為什麼呢？因為權教認為七識要到佛地才能斷除。
所以應當知道，只是去除習氣。
解釋說：用真實的道理來駁斥對方，不允許初地再說只是暫時伏藏，確定知道是斷除，後面去除殘餘的習氣。
所以《寶性論》說，因為習氣障的緣故。
解釋說：論中說明了三種情況，都先標出過失，然後根據人來指出迷惑，主要用一類來證明上面的地上菩薩的習氣。
解釋說：論的解釋是，沒有間隔地產生習氣。
解釋說：地位越高，迷惑越薄弱，所以說地上菩薩叫做摩訶薩，因此知道只有習氣障。所說的習氣，是指無明熏習的氣分。
問：為什麼地上菩薩，他失去了，這裡沒有？
解釋說：首先提問，然後回答。提問是關於迷惑的。
【English Translation】 English version: Because that is the fruit sought by the Bodhisattva, therefore they fear it. Those who cultivate the contemplation of Vijnaptimatrata (Consciousness-only), Tathata (Suchness), etc., can use wisdom to counteract it. What is meant by Vijnaptimatrata is observing the characteristics of name, meaning, self-nature, difference, etc.; as for the contemplation of Tathata, one should know that it is only mind and there are no external realms. Using these two contemplations to counteract the Jnana-avarana (cognitive obscurations), then delusion will dissipate, the light of emptiness will manifest, and only the one true reality remains. However, because it is in the lower stages, the stages of accumulation and application are retained. The first Bhumi (ground) simultaneously removes both types of obscurations, without distinguishing between the Path of Seeing and the Path of Cultivation; Bodhisattvas on the higher Bhumis only remove habitual tendencies, so there is nothing to distinguish.
Therefore, Maitreya's question, up to this passage, can serve as proof.
The commentary explains: First, a small example is cited, then a large question is posed, and two different answers are used to prove that true contemplation can benefit beings. Because the Klesha-avarana (afflictive obscurations) truly contradict the great compassion of the same essence, it benefits beings, therefore everything is cut off in the Path of Seeing.
The afflictions of the Manas (mind consciousness) are removed later as residual habitual tendencies.
The commentary explains: The first Bhumi cuts off the coarse seeds, and later removes the residual habitual tendencies; Bodhisattvas on the higher Bhumis only cut off the remaining habitual tendencies.
Therefore, Asanga's Mahayana-samgraha says that it is no longer said to be cut off.
The commentary explains: The intention is to show that at the time of the initial direct perception, the seeds of the seven consciousnesses have already been cut off, and from then on, only residual habitual tendencies are removed, hence the talk of transformation.
If it is said that this is entering, then what is called turning into purity?
The commentary explains: Refuting the opponent with a rhetorical question, the meaning of cutting off is extremely clear.
If according to the teachings of the Hinayana, it can be said as they do.
The commentary explains: Accommodating the opponent's question with skillful means. Why? Because the Hinayana teachings believe that the seven consciousnesses are only cut off at the Buddha-bhumi (Buddha ground).
Therefore, it should be known that only habitual tendencies are removed.
The commentary explains: Refuting the opponent with the true meaning, it is not allowed to say that the first Bhumi only temporarily suppresses them; it is definitely known that they are cut off, and the residual habitual tendencies are removed later.
Therefore, the Ratnagotravibhaga says, 'Because of the habitual obscurations'.
The commentary explains: The treatise explains three types of situations, first pointing out the faults, then indicating the delusions according to the person, mainly using one type to prove the habitual tendencies of the Bodhisattvas on the higher Bhumis mentioned above.
The explanation says: The treatise explains that habitual tendencies arise without interruption.
The commentary explains: The higher the position, the weaker the delusions, so it is said that Bodhisattvas on the higher Bhumis are called Mahasattvas, therefore it is known that there are only habitual obscurations. What is meant by habitual tendencies is the influence of ignorance.
Question: Why is it that Bodhisattvas on the higher Bhumis, he lost it, but it is not here?
The commentary explains: First a question is asked, then an answer is given. The question is about delusions.
盡類小答據二障雙除如始下舉小聖之頓超況薩埵之殊勝言猶尚不得彼一來果者謂直登無學故不證一來也。
又此教中至十地論說。
釋曰知起惑滅非初非中後者謂無斷故相緣性而本融而斷故惑迷真而要除云何下徴喻惑空如太虛之本凈也。
又此教中至宜應知之。
釋曰迷真妄念生則真隨妄轉是故煩惱等法皆是真如隨緣如起信說者彼文盛談熏習隨緣之義也又經云一切法即如如等者即光明凈名等經故光明雲唯如如獨存凈名云凡夫如草本如至於彌勒亦如也法既皆如煩惱亦爾故煩惱即菩提結業即解脫是故下結揀權實以語學者。
第二明寄惑至一十八門。
釋曰此章大意但是寄惑之粗細顯位之淺深偏收經論差別之談與前約人實斷之全異也學者須知不可強執翻成矛盾此義他宗未之有也。
一寄二障至論亦同此說。
釋曰初標章謂分下顯義故梁攝論下據文此門之意但寄斷煩惱障顯地前為比觀所知障顯地上證觀言惑智二障者即煩惱所知也據文可解。
二寄皮等至斷心煩惱。
釋曰初標法喻二引文釋成謂寄法喻三惑以顯三祇三位之淺深謂初僧祇從三賢至初地粗故如皮二僧祇從二地至八地細故如肉三僧祇從八地至地盡至細故如心皆言煩惱者約通相喧動故也。
三以此
【現代漢語翻譯】 現代漢語譯本： 『盡類小答據二障雙除如始下舉小聖之頓超況薩埵之殊勝言猶尚不得彼一來果者謂直登無學故不證一來也。』——這段話的意思是，就像『盡類小答』所說，兩種障礙同時消除，就像一開始就舉出小乘聖者能夠立即超越，更何況是菩薩的殊勝之處。說甚至還不能得到『一來果』，是因為直接證得無學果位，所以不證『一來果』。 『又此教中至十地論說。』——這裡引用了此教中的內容，直到《十地論》所說。 『釋曰知起惑滅非初非中後者謂無斷故相緣性而本融而斷故惑迷真而要除云何下徴喻惑空如太虛之本凈也。』——解釋說，知道煩惱生起和滅除，既不是最初，也不是中間，也不是最後，是因為沒有斷除相緣的自性，而是本來就融合的。斷除煩惱是因為迷惑了真如的本性，所以必須要去除。『云何』以下是設問，用比喻說明煩惱的空性就像太虛的本來清凈一樣。 『又此教中至宜應知之。』——這裡引用了此教中的內容，直到『宜應知之』。 『釋曰迷真妄念生則真隨妄轉是故煩惱等法皆是真如隨緣如起信說者彼文盛談熏習隨緣之義也又經云一切法即如如等者即光明凈名等經故光明雲唯如如獨存凈名云凡夫如草本如至於彌勒亦如也法既皆如煩惱亦爾故煩惱即菩提結業即解脫是故下結揀權實以語學者。』——解釋說，迷惑了真如，妄念就產生，那麼真如就隨著妄念而轉。所以煩惱等法都是真如隨緣而生，就像《起信論》所說的那樣，那篇文章主要談論熏習隨緣的意義。還有經中說『一切法即如如』，就是指《光明經》、《凈名經》等。所以《光明經》說只有如如獨存，《凈名經》說凡夫如草本一樣如，甚至彌勒菩薩也是如此。既然一切法都是如，那麼煩惱也是如此，所以煩惱即是菩提，結業即是解脫。因此，下面總結，區分權巧和真實，來告訴學習者。 『第二明寄惑至一十八門。』——第二部分說明寄託煩惱來顯示果位，共有十八門。 『釋曰此章大意但是寄惑之粗細顯位之淺深偏收經論差別之談與前約人實斷之全異也學者須知不可強執翻成矛盾此義他宗未之有也。』——解釋說，這一章的主要意思是，只是寄託煩惱的粗細來顯示果位的淺深，偏重於收集經論中不同的說法，與前面根據修行者實際斷除煩惱的情況完全不同。學習者要知道，不能強行理解，導致自相矛盾。這種說法是其他宗派所沒有的。 『一寄二障至論亦同此說。』——第一，寄託兩種障礙來顯示果位，《論》中也同樣這樣說。 『釋曰初標章謂分下顯義故梁攝論下據文此門之意但寄斷煩惱障顯地前為比觀所知障顯地上證觀言惑智二障者即煩惱所知也據文可解。』——解釋說，首先標明章節，『謂分』以下是顯示意義。『故梁攝論』以下是根據經文。這一門的意思是，只是寄託斷除煩惱障來顯示十地之前，用比觀來顯示所知障，用證觀來顯示十地之上。說『惑智二障』，就是指煩惱障和所知障。根據經文就可以理解。 『二寄皮等至斷心煩惱。』——第二，寄託皮、肉、心等來顯示果位，直到斷除心的煩惱。 『釋曰初標法喻二引文釋成謂寄法喻三惑以顯三祇三位之淺深謂初僧祇從三賢至初地粗故如皮二僧祇從二地至八地細故如肉三僧祇從八地至地盡至細故如心皆言煩惱者約通相喧動故也。』——解釋說，首先標明法和比喻，其次引用經文來解釋說明。寄託法、比喻和三種煩惱，來顯示三大阿僧祇劫和三個果位的淺深。第一個阿僧祇劫，從三賢位到初地，煩惱粗重，所以比喻為皮；第二個阿僧祇劫，從二地到八地，煩惱細微，所以比喻為肉；第三個阿僧祇劫，從八地到成佛，煩惱極其細微，所以比喻為心。都說煩惱，是因為從普遍的意義上來說，煩惱會擾亂人心。
【English Translation】 English version: 'Jin Lei Xiao Da Ju Er Zhang Shuang Chu Ru Shi Xia Ju Xiao Sheng Zhi Dun Chao Kuang Sa Duo Zhi Shu Sheng Yan You Shang Bu De Bi Yi Lai Guo Zhe Wei Zhi Deng Wu Xue Gu Bu Zheng Yi Lai Ye.' - This means, as 'Jin Lei Xiao Da' says, the two obstacles are eliminated simultaneously, just like the Hinayana (Xiao Sheng) saints can immediately transcend, let alone the superiority of Bodhisattvas (Sa Duo). Saying that they cannot even attain the 'Once-Returner Fruit (Yi Lai Guo)' means that they directly attain the state of No-More-Learning (Wu Xue), so they do not attain the 'Once-Returner Fruit'. 'You Ci Jiao Zhong Zhi Shi Di Lun Shuo.' - Here, the content of this teaching is quoted, up to what is said in the 'Ten Bhumi Sutra (Shi Di Lun)'. 'Shi Yue Zhi Qi Huo Mie Fei Chu Fei Zhong Hou Zhe Wei Wu Duan Gu Xiang Yuan Xing Er Ben Rong Er Duan Gu Huo Mi Zhen Er Yao Chu Yun He Xia Zheng Yu Huo Kong Ru Tai Xu Zhi Ben Jing Ye.' - The explanation says that knowing the arising and ceasing of afflictions (Huo), it is neither the beginning, nor the middle, nor the end, because there is no cutting off of the interdependent nature, but it is originally integrated. Cutting off afflictions is because of being deluded by the true nature (Zhen Ru), so it must be removed. 'Yun He' below is a question, using a metaphor to illustrate that the emptiness of afflictions is like the original purity of the great void (Tai Xu). 'You Ci Jiao Zhong Zhi Yi Ying Zhi Zhi.' - Here, the content of this teaching is quoted, up to 'Yi Ying Zhi Zhi'. 'Shi Yue Mi Zhen Wang Nian Sheng Ze Zhen Sui Wang Zhuan Shi Gu Fan Nao Deng Fa Jie Shi Zhen Ru Sui Yuan Ru Qi Xin Shuo Zhe Bi Wen Sheng Tan Xun Xi Sui Yuan Zhi Yi Ye You Jing Yun Yi Qie Fa Ji Ru Ru Deng Zhe Ji Guang Ming Jing Ming Deng Jing Gu Guang Ming Yun Wei Ru Ru Du Cun Jing Ming Yun Fan Fu Ru Cao Ben Ru Zhi Yu Mi Le Yi Ru Ye Fa Ji Jie Ru Fan Nao Yi Er Gu Fan Nao Ji Shi Pu Ti Jie Ye Ji Jie Tuo Shi Gu Xia Jie Jian Quan Shi Yi Yu Xue Zhe.' - The explanation says that if one is deluded by true nature (Zhen Ru), false thoughts (Wang Nian) will arise, then true nature will follow false thoughts and turn. Therefore, afflictions (Fan Nao) and other dharmas are all manifestations of true nature arising according to conditions, just as the 'Awakening of Faith (Qi Xin Lun)' says, that article mainly discusses the meaning of conditioning and following conditions. Also, the sutra says 'All dharmas are Suchness (Ru Ru)', which refers to the 'Light Sutra (Guang Ming Jing)', 'Vimalakirti Sutra (Jing Ming Jing)', etc. Therefore, the 'Light Sutra' says that only Suchness exists alone, and the 'Vimalakirti Sutra' says that ordinary people are like the roots of grass, even Maitreya Bodhisattva is like that. Since all dharmas are Suchness, then afflictions are also like that, so afflictions are Bodhi (Pu Ti), and karma (Jie Ye) is liberation (Jie Tuo). Therefore, the following summarizes and distinguishes between expedient (Quan) and real (Shi), to tell the learners. 'Di Er Ming Ji Huo Zhi Yi Shi Ba Men.' - The second part explains relying on afflictions to show the fruit position, with a total of eighteen doors. 'Shi Yue Ci Zhang Da Yi Dan Shi Ji Huo Zhi Cu Xi Xian Wei Zhi Qian Shen Pian Shou Jing Lun Cha Bie Zhi Tan Yu Qian Yue Ren Shi Duan Zhi Quan Yi Ye Xue Zhe Xu Zhi Bu Ke Qiang Zhi Fan Cheng Mao Dun Ci Yi Ta Zong Wei Zhi You Ye.' - The explanation says that the main meaning of this chapter is only to rely on the coarseness and fineness of afflictions to show the shallowness and depth of the fruit position, focusing on collecting different statements in the scriptures and treatises, which is completely different from the previous one based on the actual elimination of afflictions by practitioners. Learners should know that they cannot force understanding, leading to contradictions. This statement is not found in other schools. 'Yi Ji Er Zhang Zhi Lun Yi Tong Ci Shuo.' - First, relying on the two obstacles to show the fruit position, the 'Treatise (Lun)' also says the same. 'Shi Yue Chu Biao Zhang Wei Fen Xia Xian Yi Gu Liang She Lun Xia Ju Wen Ci Men Zhi Yi Dan Ji Duan Fan Nao Zhang Xian Di Qian Wei Bi Guan Suo Zhi Zhang Xian Di Shang Zheng Guan Yan Huo Zhi Er Zhang Zhe Ji Fan Nao Suo Zhi Ye Ju Wen Ke Jie.' - The explanation says that first, the chapter is marked, 'Wei Fen' below is to show the meaning. 'Gu Liang She Lun' below is based on the scriptures. The meaning of this door is only to rely on the elimination of the affliction obstacle (Fan Nao Zhang) to show the stage before the Ten Bhumis (Di), using comparative observation (Bi Guan) to show the knowledge obstacle (Suo Zhi Zhang), and using witnessing observation (Zheng Guan) to show the stage above the Ten Bhumis. Saying 'the two obstacles of affliction and wisdom (Huo Zhi Er Zhang)' refers to the affliction obstacle and the knowledge obstacle. It can be understood according to the scriptures. 'Er Ji Pi Deng Zhi Duan Xin Fan Nao.' - Second, relying on skin, flesh, heart, etc. to show the fruit position, until the afflictions of the heart are cut off. 'Shi Yue Chu Biao Fa Yu Er Yin Wen Shi Cheng Wei Ji Fa Yu San Huo Yi Xian San Qi San Wei Zhi Qian Shen Wei Chu Seng Qi Cong San Xian Zhi Chu Di Cu Gu Ru Pi Er Seng Qi Cong Er Di Zhi Ba Di Xi Gu Ru Rou San Seng Qi Cong Ba Di Zhi Di Jin Zhi Xi Gu Ru Xin Jie Yan Fan Nao Zhe Yue Tong Xiang Xuan Dong Gu Ye.' - The explanation says that first, the dharma and metaphor are marked, and secondly, the scriptures are quoted to explain and illustrate. Relying on the dharma, metaphor, and three kinds of afflictions to show the shallowness and depth of the three great Asamkhya kalpas (Seng Qi) and the three fruit positions. The first Asamkhya kalpa, from the Three Worthies (San Xian) to the first Bhumi (Di), the afflictions are coarse, so it is compared to skin; the second Asamkhya kalpa, from the second Bhumi to the eighth Bhumi, the afflictions are subtle, so it is compared to flesh; the third Asamkhya kalpa, from the eighth Bhumi to Buddhahood, the afflictions are extremely subtle, so it is compared to the heart. All say afflictions, because from a general point of view, afflictions disturb people's hearts.
三惑至出心除心等。
釋曰每地三心難見優劣故寄此三煩惱以顯之如梁攝下據文言三十三僧祇者后開等覺共十一地每地三心故成三十三也。
四以二障至地上及佛地。
釋曰標章據文示位可知。
五以染心至是賴耶識。
釋曰初標義二據文三解釋言染心粗細者六七八識之別寄於三位者地前地上金剛後心以顯三身者化報法之三身謂地前約事識第六識盡得現化身三類之異地上約末那七識盡得現報身今言應者即是報故應字平呼故真諦名報身為應身與法身相應故或但去呼以應十地故地盡約賴耶八識盡得現法身以遠離微細念故余如文解。
六寄於三障至能顯法身。
釋曰煩惱障菩提故清凈而顯應身結業障解脫故清凈而顯化身智障隱法身故清凈而能顯現。
七以迷三性至真如修令凈故。
釋曰初標義二據經三解釋于據經中一切凡夫下指迷何者下徴列如是下示悟一返二順言三者成就相者則是圓成實謂圓滿成就故余如文解。
八寄四障至金輪王報。
釋曰以約使現四障寄顯十信三賢四位四行四因四報之異皆滅障顯位依位成行依行為因依因感報謂障之與位歒體相翻行之與因因之與德至順善成唯四報輪王寄顯攝化之優劣耳。
又翻前四障至故名佛子也。
【現代漢語翻譯】 現代漢語譯本 三惑指至出心、除心等。（至出心：達到出離之心，除心：去除煩惱之心）
解釋：因為每一地（菩薩修行的階位）的三心難以看出優劣，所以借用這三種煩惱來顯示。如梁朝攝論家所說，根據經文所言，三十三個僧祇（極長的時間單位）是指後來開出的等覺（菩薩果位）共十一地，每一地有三種心，所以成就三十三種心。
四、以二障指地上及佛地。（二障：煩惱障和所知障）
解釋：標明章節，根據經文顯示位次，可以知曉。
五、以染心指賴耶識。（染心：被污染的心識，賴耶識：第八識，又稱藏識）
解釋：首先標明意義，其次根據經文，再次進行解釋。說到染心的粗細，是指六識、七識、八識的區別。寄託於三個位次，是指地前、地上、金剛後心。用以顯示三身，是指化身、報身、法身的三身。所謂地前，從現象上說，第六識儘可以顯現化身的三種類別差異；地上，從末那識（第七識）上說，儘可以顯現報身。現在說的『應』，就是報身，所以說『應』字是平聲。因此真諦（印度僧人，將大量佛教經論翻譯成中文）將報身稱為應身，因為它與法身相應。或者只是變讀為去聲，以應合十地（菩薩修行的十個階段）。地盡，從賴耶識（第八識）上說，儘可以顯現法身，因為它遠離了微細的念頭。其餘的如同經文的解釋。
六、寄託於三障，能夠顯現法身。（三障：煩惱障、業障、智障）
解釋：因為煩惱障的清凈，所以顯現應身；因為業障的解脫，所以顯現化身；因為智障的隱沒法身，所以清凈而能夠顯現法身。
七、以迷惑三性，通過真如的修習使之清凈。（三性：遍計所執性、依他起性、圓成實性，真如：不生不滅的真理）
解釋：首先標明意義，其次根據經文，再次進行解釋。在根據經文的解釋中，『一切凡夫』以下，是指迷惑什麼；『下徴列』以下，是徵詢和列舉；『如是』以下，是顯示覺悟。一返二順，說到三者成就相，就是圓成實性，所謂圓滿成就。其餘的如同經文的解釋。
八、寄託四障，顯現金輪王的果報。（四障：業障、煩惱障、法障、所知障，金輪王：以正法統治世界的君王）
解釋：用四使來顯現四障，寄託顯示十信、三賢、四位、四行、四因、四報的差異。滅除障礙，顯現位次；依靠位次，成就修行；依靠修行，作為原因；依靠原因，感得果報。所謂障礙與位次，是體性相反；修行與原因，原因與功德，達到順善成就。只有四報輪王寄託顯示攝受教化的優劣罷了。
又，翻轉前面的四障，所以名為佛子。
English version The three confusions refer to reaching the 'heart of renunciation' (至出心, zhì chū xīn) and 'removing the mind' (除心, chú xīn) etc.
Explanation: Because the three minds of each ground (bhumi, stage of a Bodhisattva's practice) are difficult to discern in terms of superiority and inferiority, these three afflictions are borrowed to reveal them. As the She Lun (Compendium of Treatises) school of the Liang Dynasty says, according to the scriptures, the thirty-three asamkhya kalpas (僧祇, sēng qí, extremely long units of time) refer to the eleven grounds of Equal Enlightenment (等覺, děng jué) that were later opened up, with three minds in each ground, thus accomplishing thirty-three minds.
Four, the two obstacles refer to the grounds above and the Buddha ground. (二障, èr zhàng: the two obstacles, namely the klesha-avarana (煩惱障, fán nǎo zhàng, obstacle of afflictions) and the jneya-avarana (所知障, suǒ zhī zhàng, obstacle of knowledge))
Explanation: The chapter headings are based on the text to show the positions, which can be understood.
Five, the defiled mind refers to the Alaya-vijnana (阿賴耶識, Ā lài yé shí, storehouse consciousness). (染心, rǎn xīn: defiled mind, 賴耶識, lài yé shí: the eighth consciousness, also known as the storehouse consciousness)
Explanation: First, the meaning is indicated; second, it is based on the text; and third, it is explained. When talking about the coarseness and fineness of the defiled mind, it refers to the differences between the sixth, seventh, and eighth consciousnesses. Entrusting it to three positions refers to the pre-ground, on-ground, and post-vajra mind. Using it to show the three bodies refers to the three bodies of transformation body (化身, huà shēn), reward body (報身, bào shēn), and dharma body (法身, fǎ shēn). The so-called pre-ground, from the perspective of phenomena, the sixth consciousness can fully manifest the three categories of differences in the transformation body; on the ground, from the perspective of Manas (末那識, mò nà shí, seventh consciousness), it can fully manifest the reward body. The 'response' (應, yìng) now mentioned is the reward body, so the word 'response' is pronounced in the even tone. Therefore, Paramartha (真諦, Zhēn dì, an Indian monk who translated a large number of Buddhist scriptures and treatises into Chinese) called the reward body the response body because it corresponds to the dharma body. Or it is simply changed to the departing tone to correspond to the ten grounds (the ten stages of a Bodhisattva's practice). At the end of the ground, from the perspective of the Alaya-vijnana (eighth consciousness), it can fully manifest the dharma body because it is far from subtle thoughts. The rest is like the explanation in the text.
Six, entrusting it to the three obstacles can reveal the dharma body. (三障, sān zhàng: the three obstacles, namely the klesha-avarana (煩惱障, fán nǎo zhàng, obstacle of afflictions), karma-avarana (業障, yè zhàng, obstacle of karma), and jneya-avarana (智障, zhì zhàng, obstacle of knowledge))
Explanation: Because the obstacle of afflictions is purified, the response body is revealed; because the obstacle of karma is liberated, the transformation body is revealed; because the obstacle of knowledge obscures the dharma body, it is purified and can reveal the dharma body.
Seven, being deluded about the three natures, purify them through the practice of Suchness (真如, zhēn rú, ultimate reality). (三性, sān xìng: the three natures, namely parikalpita-svabhava (遍計所執性, biàn jì suǒ zhí xìng, the nature of imaginary construction), paratantra-svabhava (依他起性, yī tā qǐ xìng, the nature of dependence on others), and parinispanna-svabhava (圓成實性, yuán chéng shí xìng, the nature of perfect accomplishment), 真如, zhēn rú: Suchness, the unchanging truth)
Explanation: First, the meaning is indicated; second, it is based on the text; and third, it is explained. In the explanation based on the text, 'all ordinary beings' below refers to what is being deluded about; 'below is the inquiry and enumeration' is the inquiry and enumeration; 'thus' below is the display of enlightenment. One return and two conformities, saying that the three are the aspect of accomplishment, which is the parinispanna-svabhava, the so-called perfect accomplishment. The rest is like the explanation in the text.
Eight, entrusting it to the four obstacles reveals the reward of the Chakravartin (金輪王, jīn lún wáng, wheel-turning king). (四障, sì zhàng: the four obstacles, namely karma-avarana (業障, yè zhàng, obstacle of karma), klesha-avarana (煩惱障, fán nǎo zhàng, obstacle of afflictions), dharma-avarana (法障, fǎ zhàng, obstacle of dharma), and jneya-avarana (所知障, zhì zhàng, obstacle of knowledge), 金輪王, jīn lún wáng: Chakravartin, a king who rules the world with righteousness)
Explanation: Using the four messengers to reveal the four obstacles, entrusting it to show the differences between the ten faiths, the three sages, the four positions, the four practices, the four causes, and the four rewards. Eliminating obstacles reveals the positions; relying on the positions accomplishes practice; relying on practice serves as the cause; relying on the cause, one experiences the reward. The so-called obstacles and positions are opposite in nature; practice and cause, cause and merit, reach the accomplishment of conforming to goodness. Only the four reward Chakravartins entrust it to show the superiority and inferiority of embracing and transforming.
Also, reversing the previous four obstacles, therefore they are called Buddha-children.
【English Translation】 English version The three confusions refer to reaching the 'heart of renunciation' (至出心, zhì chū xīn) and 'removing the mind' (除心, chú xīn) etc.
Explanation: Because the three minds of each ground (bhumi, stage of a Bodhisattva's practice) are difficult to discern in terms of superiority and inferiority, these three afflictions are borrowed to reveal them. As the She Lun (Compendium of Treatises) school of the Liang Dynasty says, according to the scriptures, the thirty-three asamkhya kalpas (僧祇, sēng qí, extremely long units of time) refer to the eleven grounds of Equal Enlightenment (等覺, děng jué) that were later opened up, with three minds in each ground, thus accomplishing thirty-three minds.
Four, the two obstacles refer to the grounds above and the Buddha ground. (二障, èr zhàng: the two obstacles, namely the klesha-avarana (煩惱障, fán nǎo zhàng, obstacle of afflictions) and the jneya-avarana (所知障, zhì zhàng, obstacle of knowledge))
Explanation: The chapter headings are based on the text to show the positions, which can be understood.
Five, the defiled mind refers to the Alaya-vijnana (阿賴耶識, Ā lài yé shí, storehouse consciousness). (染心, rǎn xīn: defiled mind, 賴耶識, lài yé shí: the eighth consciousness, also known as the storehouse consciousness)
Explanation: First, the meaning is indicated; second, it is based on the text; and third, it is explained. When talking about the coarseness and fineness of the defiled mind, it refers to the differences between the sixth, seventh, and eighth consciousnesses. Entrusting it to three positions refers to the pre-ground, on-ground, and post-vajra mind. Using it to show the three bodies refers to the three bodies of transformation body (化身, huà shēn), reward body (報身, bào shēn), and dharma body (法身, fǎ shēn). The so-called pre-ground, from the perspective of phenomena, the sixth consciousness can fully manifest the three categories of differences in the transformation body; on the ground, from the perspective of Manas (末那識, mò nà shí, seventh consciousness), it can fully manifest the reward body. The 'response' (應, yìng) now mentioned is the reward body, so the word 'response' is pronounced in the even tone. Therefore, Paramartha (真諦, Zhēn dì, an Indian monk who translated a large number of Buddhist scriptures and treatises into Chinese) called the reward body the response body because it corresponds to the dharma body. Or it is simply changed to the departing tone to correspond to the ten grounds (the ten stages of a Bodhisattva's practice). At the end of the ground, from the perspective of the Alaya-vijnana (eighth consciousness), it can fully manifest the dharma body because it is far from subtle thoughts. The rest is like the explanation in the text.
Six, entrusting it to the three obstacles can reveal the dharma body. (三障, sān zhàng: the three obstacles, namely the klesha-avarana (煩惱障, fán nǎo zhàng, obstacle of afflictions), karma-avarana (業障, yè zhàng, obstacle of karma), and jneya-avarana (智障, zhì zhàng, obstacle of knowledge))
Explanation: Because the obstacle of afflictions is purified, the response body is revealed; because the obstacle of karma is liberated, the transformation body is revealed; because the obstacle of knowledge obscures the dharma body, it is purified and can reveal the dharma body.
Seven, being deluded about the three natures, purify them through the practice of Suchness (真如, zhēn rú, ultimate reality). (三性, sān xìng: the three natures, namely parikalpita-svabhava (遍計所執性, biàn jì suǒ zhí xìng, the nature of imaginary construction), paratantra-svabhava (依他起性, yī tā qǐ xìng, the nature of dependence on others), and parinispanna-svabhava (圓成實性, yuán chéng shí xìng, the nature of perfect accomplishment), 真如, zhēn rú: Suchness, the unchanging truth)
Explanation: First, the meaning is indicated; second, it is based on the text; and third, it is explained. In the explanation based on the text, 'all ordinary beings' below refers to what is being deluded about; 'below is the inquiry and enumeration' is the inquiry and enumeration; 'thus' below is the display of enlightenment. One return and two conformities, saying that the three are the aspect of accomplishment, which is the parinispanna-svabhava, the so-called perfect accomplishment. The rest is like the explanation in the text.
Eight, entrusting it to the four obstacles reveals the reward of the Chakravartin (金輪王, jīn lún wáng, wheel-turning king). (四障, sì zhàng: the four obstacles, namely karma-avarana (業障, yè zhàng, obstacle of karma), klesha-avarana (煩惱障, fán nǎo zhàng, obstacle of afflictions), dharma-avarana (法障, fǎ zhàng, obstacle of dharma), and jneya-avarana (所知障, zhì zhàng, obstacle of knowledge), 金輪王, jīn lún wáng: Chakravartin, a king who rules the world with righteousness)
Explanation: Using the four messengers to reveal the four obstacles, entrusting it to show the differences between the ten faiths, the three sages, the four positions, the four practices, the four causes, and the four rewards. Eliminating obstacles reveals the positions; relying on the positions accomplishes practice; relying on practice serves as the cause; relying on the cause, one experiences the reward. The so-called obstacles and positions are opposite in nature; practice and cause, cause and merit, reach the accomplishment of conforming to goodness. Only the four reward Chakravartins entrust it to show the superiority and inferiority of embracing and transforming.
Also, reversing the previous four obstacles, therefore they are called Buddha-children.
釋曰初標翻初障下釋成四義有法有喻言種子如父者傳體相續故般若母者交構資成故初地已上諸佛家故者紹隆佛種是其真子非同小外之子也。
又此四種至四義應知。
釋曰又此四種和合者謂四行之相應故悲智雙運能轉生死而至菩提故云如車輪能運能轉至解脫處如處如聖王輪下將車之四事以配四行可以意會亦共成運動之義也思之。
第二以四障至常德無有生死。
釋曰此終教地上除習以顯四位等殊謂初之三地滅闡提習寄同世間正受法性性凈成德報滅因緣仍受變易二四五六地滅外道不正之智寄同二乘定為德本德現無方驅和利樂報除方使生死三七八九地滅二乘怖畏之習寄同大乘至順護偏以為三昧定成顯德八苦不拘報除死生細中之細故云有有四十地至佛地已還滅獨覺舍大悲習果滿因圓一切究竟堅固以為正定定成顯德寂然不動報無餘惑故云無有生死。
四德圓故至攝論等說。
釋曰初解第四生死此上下指所據經論也。
又此四中至亦誠證也。
釋曰料揀惑次正使下通揀八位仍證上文約人實斷中終教二惑之義也。
九於十地中至是出世故。
釋曰此中寄正使習氣世間出世間以顯十地之別此且約凡夫之一分也。
是故十地經至先已除斷。
釋曰三界正
【現代漢語翻譯】 現代漢語譯本：
釋曰：首先標明翻譯，其次解釋四種障礙，下面解釋成就四種意義。有法有譬喻，說種子如父親，是因為傳遞體性，相續不斷；般若如母親，是因為交合構成，資助成就。初地以上的菩薩是諸佛的家，是因為繼承和發揚佛種，是真正的佛子，不同於小乘和外道的弟子。
又此四種和合，成就四種意義，應當知曉。
釋曰：又此四種和合，是指四行（四種行為或修行）的相應。悲智雙運，能夠轉生死而至菩提，所以說如車輪，能運能轉，到達解脫之處。如聖王輪下，將車的四種要素（車體、車輪、車軸、駕馭者）來配合四行，可以意會，也共同成就運動的意義，仔細思考。
第二，以四種障礙，達到常德，沒有生死。
釋曰：這是終教（指某個宗派或教義的最終教誨）在地上菩薩的修行中，去除習氣，以顯現四種位次的差別。初地到三地，滅除闡提（斷善根者）的習氣，寄託于同世間的正受法性，性凈成德。報滅因緣，仍然承受變易生死。四地到六地，滅除外道不正之智，寄託于同二乘的禪定，作為德行的根本，德行顯現無方，驅除苦難，利益安樂。報除之後，才能使生死不再現前。七地到九地，滅除二乘的怖畏之習，寄託于同大乘，達到順護偏執，以三昧定成就顯德，八苦不能拘束。報除之後，生死就變得極其微細，所以說『有有』。四十地到佛地，滅除獨覺（辟支佛）的捨棄大悲之習，果滿因圓，一切究竟堅固，以正定成就顯德，寂然不動，報無餘惑，所以說『沒有生死』。
四德圓滿，所以參考《攝大乘論》等經典。
釋曰：首先解釋第四種生死，這裡的『上下』指的是所依據的經論。
又此四種之中，也是真實的證明。
釋曰：簡擇迷惑的次第，正使（根本煩惱）以下，貫通簡擇八個位次，仍然證明上文所說的，關於人真實斷除中終教二惑的意義。
九、在十地中，這是出世間的緣故。
釋曰：這裡寄託正使習氣，世間和出世間，來顯示十地的差別，這只是就凡夫的一部分而言。
是故《十地經》中，先前已經除斷。
釋曰：三界正
【English Translation】 English version:
Explanation: First, it marks the translation; second, it explains the four obstacles; below, it explains the accomplishment of the four meanings. There are Dharma and metaphors. Saying that the seed is like a father is because it transmits the essence and continues without interruption. Prajna (wisdom) is like a mother because it combines and constructs, aiding in accomplishment. Bodhisattvas above the first ground (初地, Prathamā-bhūmi) are the family of all Buddhas because they inherit and promote the Buddha-seed, being true children of the Buddha, unlike the disciples of Hinayana (小乘, Lesser Vehicle) and heretics (外道, Tīrthika).
Furthermore, these four kinds of combinations accomplish four kinds of meanings, which should be understood.
Explanation: Furthermore, these four kinds of combinations refer to the correspondence of the four practices (四行, Catur-caryā). The dual operation of compassion and wisdom can transform birth and death and lead to Bodhi. Therefore, it is said to be like a chariot wheel, which can transport and transform, reaching the place of liberation. Like the wheel of a Holy King (聖王輪, Cakravartin), the four elements of the chariot (body, wheels, axle, driver) are matched with the four practices, which can be understood intuitively and jointly accomplish the meaning of movement. Think about it.
Second, with the four obstacles, one attains constant virtue, without birth and death.
Explanation: This is the final teaching (終教, Antima-śāsana) where, in the practice of Bodhisattvas on the grounds, habitual tendencies are removed to reveal the differences in the four stages. From the first to the third ground, the habitual tendencies of Icchantikas (闡提, those who have severed their roots of goodness) are extinguished, relying on the correct reception of Dharma-nature in the world, with the purity of nature accomplishing virtue. When the karmic causes of retribution are extinguished, one still undergoes change and transformation in birth and death. From the fourth to the sixth ground, the incorrect wisdom of heretics is extinguished, relying on the samadhi (禪定, Dhyāna) of the Two Vehicles (二乘, Two Vehicles, i.e., Śrāvakayāna and Pratyekabuddhayāna) as the root of virtue, with the manifestation of virtue being boundless, driving away suffering and benefiting with joy. Only after the retribution is removed can birth and death cease to appear. From the seventh to the ninth ground, the habitual tendencies of fear of the Two Vehicles are extinguished, relying on the Mahayana (大乘, Great Vehicle), reaching the point of conforming to and protecting partiality, using samadhi to accomplish manifest virtue, with the eight sufferings (八苦, Aṣṭa-duḥkha) unable to constrain. After the retribution is removed, birth and death become extremely subtle, hence the saying 'there is existence'. From the fortieth ground to the Buddha-ground, the habitual tendency of abandoning great compassion of the Pratyekabuddhas (獨覺, Solitary Buddhas) is extinguished, with the fruit being complete and the cause being perfect, everything ultimately firm, using correct samadhi to accomplish manifest virtue, being still and unmoving, with no remaining delusions in retribution, hence the saying 'there is no birth and death'.
Because the four virtues are complete, refer to texts such as the Mahāyānasaṃgraha (攝大乘論, Compendium of the Mahayana).
Explanation: First, explain the fourth kind of birth and death. 'Above and below' here refers to the sutras and treatises on which it is based.
Furthermore, among these four kinds, it is also a true proof.
Explanation: Discriminating the order of delusions, from the fundamental afflictions (正使, Mūlakleśa) downwards, comprehensively discriminating the eight stages, still proving the meaning of the above text regarding the real cutting off of the two delusions in the final teaching concerning people.
Nine, in the ten grounds, this is because it is supramundane.
Explanation: Here, the habitual tendencies of the fundamental afflictions, the mundane and supramundane, are relied upon to show the differences in the ten grounds. This is only in relation to a portion of ordinary beings.
Therefore, in the Daśabhūmika Sūtra (十地經, Sutra of the Ten Grounds), it has already been removed and cut off.
Explanation: The correct of the three realms
使此地齊除證成初義皆言微薄者更有微習證成次義初義者前三地次義者四地已去。
地論釋曰至故云同也。
釋曰初是世親釋前地經解云下大師卻釋論義分其二障種習也。
是故當知至約終教說。
釋曰近結此門遠結前九言多分者有通始教故。
十又於十地至心習煩惱。
釋曰言又於十地別相中者牒前分地于出世間分其大小之二位也所寄惑相本文次釋云。
解云以三地至以顯彼位也。
釋曰七地已還猶同煩惱正使八地已上方論習氣無明。
十一於此菩薩至二習無明故。
釋曰於此菩薩位中者牒前出世間中第二位也於此位中又分二位七地已還寄滅色心正使顯有功用未自在位八地已上寄滅微細習氣顯無功用於色自在也。
故本業經至無明滅盡。
釋曰七地已還二習果報滅無遺餘者謂與無漏相應超出世間故無果執八地色習無明盡者無現相也九地心習無明除者無轉相也十地二習無明者無業相也。
十二依三無性至故言不見。
釋曰初立義二據文于立義中寄滅分別性以顯見道寄滅依他起性以顯修道次據文中見道言不得者故唯識云若時于所緣智都無所得爾時住唯識離二取相故則分別亡而無得也修道言不見者唯識云無得不思議是出世間智舍
【現代漢語翻譯】 現代漢語譯本： 『使此地齊除證成初義皆言微薄者更有微習證成次義』，意思是說，如果僅僅是使這些地（指菩薩修行的不同階段）一起去除（煩惱），並以此來證明最初的意義（初義），那麼所說的（去除的煩惱）都是微薄的，因為還有更微細的習氣來證明其次要的意義（次義）。『初義者前三地次義者四地已去』，意思是說，最初的意義指的是前三地（指菩薩修行的最初三個階段），其次要的意義指的是第四地及以後的階段。
『地論釋曰至故云同也』，《地論》的解釋說，（前後的意義）是相同的。
『釋曰初是世親釋前地經解云下大師卻釋論義分其二障種習也』，解釋說，最初是世親（Vasubandhu）解釋《前地經》，解釋說大師（指無著Asanga）卻解釋論的意義，將它分為兩種障礙的種子和習氣。
『是故當知至約終教說』，因此應當知道，（以上所說）是根據終教（究竟的教義）來說的。
『釋曰近結此門遠結前九言多分者有通始教故』，解釋說，（這段話）近處總結這一部分的內容，遠處總結前面九句話的內容，說『多分』是因為有通於始教（最初的教義）的部分。
『十又於十地至心習煩惱』，另外，在十地（Daśa-bhūmi）（菩薩修行的十個階段）中，（菩薩）的心仍然有習氣和煩惱。
『釋曰言又於十地別相中者牒前分地于出世間分其大小之二位也所寄惑相本文次釋云』，解釋說，『又於十地別相中』，是承接前面所說的分地，在出世間（超越世俗）的境界中，又分為大小兩種位次。所依附的迷惑的相狀，在下面的經文中會依次解釋。
『解云以三地至以顯彼位也』，解釋說，用三地（指菩薩修行的第三個階段）來顯示那個位次。
『釋曰七地已還猶同煩惱正使八地已上方論習氣無明』，解釋說，七地（指菩薩修行的第七個階段）及以前仍然有煩惱的正使（根本煩惱），八地（指菩薩修行的第八個階段）及以上才討論習氣和無明（avidyā）。
『十一於此菩薩至二習無明故』，在這個菩薩的位次中，（仍然有）兩種習氣和無明。
『釋曰於此菩薩位中者牒前出世間中第二位也於此位中又分二位七地已還寄滅色心正使顯有功用未自在位八地已上寄滅微細習氣顯無功用於色自在也』，解釋說，『於此菩薩位中』，是承接前面所說的出世間中的第二種位次。在這個位次中，又分為兩種位次：七地及以前，依附於滅除色（rūpa）和心（citta）的正使，顯示有功用但尚未自在的位次；八地及以上，依附於滅除微細的習氣，顯示沒有功用而對於色自在的位次。
『故本業經至無明滅盡』，所以《本業經》（Brahmajāla Sūtra）說，（菩薩）的無明滅盡。
『釋曰七地已還二習果報滅無遺餘者謂與無漏相應超出世間故無果執八地色習無明盡者無現相也九地心習無明除者無轉相也十地二習無明者無業相也』，解釋說，七地及以前，兩種習氣的果報滅盡沒有剩餘，這是因為與無漏（anāsrava）相應，超出了世間，所以沒有果的執著。八地，色的習氣和無明滅盡，是沒有現相。九地，心的習氣和無明去除，是沒有轉相。十地，兩種習氣和無明，是沒有業相。
『十二依三無性至故言不見』，（菩薩）依據三種無自性（tri-svabhāva-niḥsvabhāvatā）的道理，所以說『不見』。
『釋曰初立義二據文于立義中寄滅分別性以顯見道寄滅依他起性以顯修道次據文中見道言不得者故唯識云若時于所緣智都無所得爾時住唯識離二取相故則分別亡而無得也修道言不見者唯識云無得不思議是出世間智舍』，解釋說，首先是立義，其次是根據經文。在立義中，依附於滅除分別自性（parikalpita-svabhāva）來顯示見道（darśana-mārga），依附於滅除依他起自性（paratantra-svabhāva）來顯示修道（bhāvanā-mārga）。其次，根據經文，見道說『不得』，所以《唯識》（Vijñāptimātratā-siddhi）說，如果對於所緣的智慧都沒有所得，那時安住于唯識，遠離能取和所取的相狀，那麼分別就會消失而沒有所得。修道說『不見』，《唯識》說，無得不可思議，這是出世間的智慧。
【English Translation】 English version: 'Making this place together remove and prove the initial meaning, all say it is subtle, those with subtle habits further prove the secondary meaning.' This means that if only these grounds (referring to the different stages of a Bodhisattva's practice) are made to remove (afflictions) together, and this is used to prove the initial meaning (first meaning), then what is said (the removal of afflictions) is subtle, because there are even more subtle habits to prove the secondary meaning (second meaning). 'The initial meaning is the first three grounds, the secondary meaning is the fourth ground onwards.' This means that the initial meaning refers to the first three grounds (referring to the first three stages of a Bodhisattva's practice), and the secondary meaning refers to the fourth ground and subsequent stages.
'The Commentary on the Daśabhūmika-sūtra says, 'to the extent that it is the same.'' The commentary on the Daśabhūmika-sūtra (Daśabhūmika-sūtra) explains that (the meanings before and after) are the same.
'Explanation: Initially, Vasubandhu (Vasubandhu) explained the previous Daśabhūmika-sūtra, but the master (referring to Asanga (Asanga)) then explained the meaning of the treatise, dividing it into the seeds and habits of the two obstacles.' The explanation says that initially, Vasubandhu explained the previous Daśabhūmika-sūtra, but the master (Asanga) then explained the meaning of the treatise, dividing it into the seeds and habits of the two obstacles.
'Therefore, it should be known that it is spoken about according to the final teaching.' Therefore, it should be known that (what has been said above) is according to the final teaching (ultimate doctrine).
'Explanation: It closely concludes this section and distantly concludes the previous nine statements. Saying 'mostly' is because there is a part that is common to the initial teaching.' The explanation says that (this passage) closely concludes the content of this section, and distantly concludes the content of the previous nine sentences. It says 'mostly' because there is a part that is common to the initial teaching (initial doctrine).
'10. Furthermore, in the ten grounds (Daśa-bhūmi) (the ten stages of a Bodhisattva's practice), (the Bodhisattva's) mind still has habits and afflictions.'
'Explanation: Saying 'furthermore, in the distinct characteristics of the ten grounds' refers to the previous division of the grounds. In the realm of transcending the world (transcending the mundane), it is further divided into two positions, large and small. The aspects of delusion that are relied upon will be explained in order in the following text.' The explanation says that 'furthermore, in the distinct characteristics of the ten grounds' refers to the previous division of the grounds. In the realm of transcending the world, it is further divided into two positions, large and small. The aspects of delusion that are relied upon will be explained in order in the following text.
'Explanation: Using the third ground (referring to the third stage of a Bodhisattva's practice) to show that position.' The explanation says that the third ground is used to show that position.
'Explanation: Up to the seventh ground (referring to the seventh stage of a Bodhisattva's practice), there are still fundamental afflictions. Only from the eighth ground (referring to the eighth stage of a Bodhisattva's practice) onwards are habits and ignorance (avidyā) discussed.' The explanation says that up to the seventh ground, there are still fundamental afflictions. Only from the eighth ground onwards are habits and ignorance discussed.
'11. In this Bodhisattva, there are still two habits and ignorance.'
'Explanation: 'In this Bodhisattva's position' refers to the second position in the previously mentioned transcendence of the world. In this position, it is further divided into two positions: up to the seventh ground, it relies on the extinction of form (rūpa) and mind (citta) and the fundamental afflictions, showing a position where there is effort but not yet freedom; from the eighth ground onwards, it relies on the extinction of subtle habits, showing a position where there is no effort and freedom over form.' The explanation says that 'in this Bodhisattva's position' refers to the second position in the previously mentioned transcendence of the world. In this position, it is further divided into two positions: up to the seventh ground, it relies on the extinction of form and mind and the fundamental afflictions, showing a position where there is effort but not yet freedom; from the eighth ground onwards, it relies on the extinction of subtle habits, showing a position where there is no effort and freedom over form.
'Therefore, the Brahmajāla Sūtra (Brahmajāla Sūtra) says that the Bodhisattva's ignorance is extinguished.'
'Explanation: Up to the seventh ground, the retribution of the two habits is extinguished without remainder, which means that it corresponds to the unconditioned (anāsrava) and transcends the world, so there is no attachment to the result. In the eighth ground, the habits of form and ignorance are extinguished, which means there is no appearance. In the ninth ground, the habits of mind and ignorance are removed, which means there is no transformation. In the tenth ground, the two habits and ignorance mean there is no karma.' The explanation says that up to the seventh ground, the retribution of the two habits is extinguished without remainder, which means that it corresponds to the unconditioned and transcends the world, so there is no attachment to the result. In the eighth ground, the habits of form and ignorance are extinguished, which means there is no appearance. In the ninth ground, the habits of mind and ignorance are removed, which means there is no transformation. In the tenth ground, the two habits and ignorance mean there is no karma.
'12. Relying on the principle of the three non-natures (tri-svabhāva-niḥsvabhāvatā), therefore it is said 'not seen.''
'Explanation: First, establish the meaning; second, according to the text. In establishing the meaning, rely on the extinction of the imagined nature (parikalpita-svabhāva) to show the path of seeing (darśana-mārga), and rely on the extinction of the dependent nature (paratantra-svabhāva) to show the path of cultivation (bhāvanā-mārga). Second, according to the text, the path of seeing says 'not obtained,' so the Vijñāptimātratā-siddhi (Vijñāptimātratā-siddhi) says that if there is no attainment of the wisdom of what is conditioned, then one abides in consciousness-only, away from the appearance of the grasper and the grasped, then discrimination will disappear and there will be no attainment. The path of cultivation says 'not seen,' and the Vijñāptimātratā-siddhi says that non-attainment is inconceivable, which is the wisdom of transcending the world.'
二粗重故使證得轉依由證轉依二無上果故言不見。
十三依雜集至二位差別。
釋曰以分別煩惱寄顯見道以俱生煩惱寄顯修道既皆以煩惱粗細以顯二位故次問云。
何以得知至非實斷者。
釋曰既屢言惑種兼對位次何故非斷故茲問也。
如分別我見至非入見道耶。
釋曰初顯邪見謂三緣分別如佛下明正教之凡初希佛道此人下約無邪非證以返質意成寄惑顯非是約人實斷也若是實斷此既無邪何不證入。
若言雖無至非入見者。
釋曰彼又計云此中無邪之人不入見道為有邪種故故此牒之。
既無現行至返以顯之。
釋曰既無現行者縱計即應入資糧加行者約位以質義既下翻成寄顯也。
又以任運至通二位斷之。
釋曰俱生細而難除故寄修道顯其差殊如實義下經而示之如末那下顯七識惑細故通見修二位以斷除。
如無相論至故得知也。
釋曰第二執識等者謂末那執第八故故言執識此識惑細故至羅漢方得斷盡亦可通六識俱生對其分別故言第二執識言若見識肉煩惱等者謂見道緣真得出世道十六心時者八忍八智此時斷盡但是分別正使余殘未盡但是思惟者即是俱生末那故云是第二識無性下指同說也。
十四于分別至迴心二乘說。
【現代漢語翻譯】 現代漢語譯本：因為二障（二粗重）的緣故，才能夠證得轉依（Paravrtti），因為證得轉依，才能獲得二無上果，所以說『不見』。
十三、依據《雜集論》到二位差別。
解釋：用分別煩惱來寄託顯示見道，用俱生煩惱來寄託顯示修道，既然都是用煩惱的粗細來顯示二個位次，所以接著問：
『憑什麼得知到非真實斷除呢？』
解釋：既然多次說到惑的種子，兼顧位次，為什麼不是斷除呢？所以有此問。
『如果分別的我見直到非入見道嗎？』
解釋：首先顯示邪見，指三緣分別，如佛以下說明正教的凡夫，最初希望佛道，此人以下就無邪見來反駁，意思是寄託惑來顯示並非是就人來說的真實斷除。如果是真實斷除，此人既然沒有邪見，為什麼不證入見道呢？
『如果說雖然沒有直到非入見者。』
解釋：他們又認為，此中沒有邪見的人不入見道，是因為有邪見種子的緣故，所以這裡引用他們的說法。
『既然沒有現行直到反過來顯示它。』
解釋：既然沒有現行，縱然計算也應該進入資糧位和加行位，這是就位次來反駁。『義既』以下翻過來成為寄託顯示。
又用任運直到貫通二位斷除它。
解釋：俱生煩惱細微而難以去除，所以寄託修道來顯示它的差別。『如實義』以下用經文來指示它。『如末那』以下顯示第七識的惑細微，所以貫通見道和修道二個位次來斷除。
『如無相論直到所以得知。』
解釋：第二種執著識等，是指末那識執著第八識的緣故，所以說『執識』。此識的惑細微，所以到阿羅漢才能斷盡。也可以貫通六識的俱生煩惱，針對其分別煩惱，所以說第二種執著識。『言若見識肉煩惱等者』，是指見道緣真理，得出世道十六心時，此時斷盡的只是分別正使，其餘殘餘未盡的只是思惟，即是俱生末那，所以說是第二識。『無性』以下指相同說法。
十四、對於分別直到迴心二乘說。
【English Translation】 English version: Because of the two obscurations (two coarse and heavy things), one is able to attain Paravrtti (transformation of the basis). Because of attaining Paravrtti, one can obtain the two unsurpassed fruits, hence the saying 'not seeing'.
Thirteen, based on the Samuccaya to the difference between the two stages.
Explanation: Using the discriminated afflictions to entrust and reveal the path of seeing, and using the innate afflictions to entrust and reveal the path of cultivation. Since both use the coarseness and fineness of afflictions to reveal the two stages, the question is then asked:
'How is it known that it is not a real severance?'
Explanation: Since it has been repeatedly said about the seeds of delusion, and considering the stages, why is it not severed? Hence this question.
'If the discriminated view of self until not entering the path of seeing?'
Explanation: First, it reveals wrong views, referring to the discrimination of the three conditions. As the Buddha below explains the ordinary person of the correct teaching, initially hoping for the path of Buddhahood, the person below refutes the absence of wrong views, meaning entrusting the afflictions to reveal that it is not a real severance in terms of the person. If it were a real severance, since this person has no wrong views, why not attain entry into the path of seeing?
'If it is said that although there is no until not entering the one who sees.'
Explanation: They also believe that the person without wrong views in this does not enter the path of seeing because of the seeds of wrong views, so this quotes their statement.
'Since there is no manifest until turning back to reveal it.'
Explanation: Since there is no manifest, even if calculated, one should enter the stages of accumulation and application, which is refuting in terms of the stages. 'The meaning is' below turns into entrusting and revealing.
Also, using the spontaneous until penetrating the two stages to sever it.
Explanation: Innate afflictions are subtle and difficult to remove, so entrusting the path of cultivation to reveal its differences. 'The real meaning' below uses the sutra to indicate it. 'As Manas' below reveals that the afflictions of the seventh consciousness are subtle, so it penetrates the two stages of seeing and cultivation to sever it.
'As the Anabhilapa until so it is known.'
Explanation: The second clinging to consciousness, etc., refers to Manas clinging to the eighth consciousness, hence the saying 'clinging to consciousness'. The afflictions of this consciousness are subtle, so it can only be severed when one becomes an Arhat. It can also penetrate the innate afflictions of the six consciousnesses, targeting their discriminated afflictions, so it is said that the second clinging to consciousness. 'The words if seeing consciousness flesh afflictions etc.' refers to the path of seeing connecting with truth, obtaining the sixteen moments of the supramundane path, at which time what is severed is only the discriminated correct cause, and the remaining unsevered is only thinking, which is the innate Manas, so it is said to be the second consciousness. 'No nature' below refers to the same saying.
Fourteen, regarding discrimination until the two vehicles say to turn the mind.
釋曰將分別三緣寄顯三賢謂十解等除邪師等如次應知者更等十行除邪教十回向除邪思惟此約直進說者結上三賢菩薩又以下約引攝二乘迴心教說故地前約伏也。
十五于俱生至故作此說。
釋曰俱生六七約現行寄顯七地已還觀心有間俱生永伏寄顯八地已上無為相續此上二門都從十三中分別俱生來而更開此寄顯也。
十六又以至作此說也。
釋曰初約惑寄顯此亦下示凡小大乘可知。
十七為顯至返寄顯之。
釋曰每地斷一障終至佛地故成十一正當深密十一種粗重也。
十八為顯至知寄顯也。
釋曰前門顯諸地之差故寄粗重此門顯真俗之異故寄諸愚如深密下引經雙證二門或曰法相大乘以此粗重正為斷證何以此中卻為寄顯答據彼云斷今此帶實指權但是安立何以故有教無人故阿含施設故。
此諸義廣如至準思可見。
釋曰初約教門正結何以下徴釋所以意顯入證之甚深識情難造若不顯之將為絕分故茲寄顯意有三焉一護十地二離慢心三令生信。
若依頓教至及與不斷。
釋曰此教惑本空而性本顯更不可擬議斷與不斷縱說一念即無念也。
如法界體性至文證之準知。
釋曰初佛問發心文殊下以義頓酬故見即是道歇即真趣故佛頂云歇即菩提不從
【現代漢語翻譯】 現代漢語譯本： 釋文中說，將分別三緣寄託于顯現三賢（指十住、十行、十回向），如十解等，應按次第去除邪師等。更等同於十行，去除邪教；十回向，去除邪思惟。這是從直進的角度來說的，總結了三賢菩薩。以下是從引導和攝受二乘迴心的角度來說的，所以在地上之前是約伏藏來說的。 十五、關於俱生，所以作此說。 釋文中說，俱生的六七識，從現行的角度，寄託于顯現七地及以下，觀心有間斷；俱生永伏，寄託于顯現八地及以上，無為相續。以上兩門都是從十三種分別俱生中開出的，而更開此寄託顯現。 十六、又因為，所以作此說。 釋文中說，最初是約惑寄託顯現，這也顯示了凡夫、小乘、大乘都可以理解。 十七、爲了顯現，所以反過來寄託顯現。 釋文中說，每一地斷一種障礙，最終到達佛地，所以成就十一種，正當《深密經》所說的十一種粗重。 十八、爲了顯現，所以知道寄託顯現。 釋文中說，前面的門顯現諸地的差別，所以寄託粗重；這個門顯現真俗的差異，所以寄託諸愚，如《深密經》下引經文雙重證明這兩個門。或者說，法相大乘認為這些粗重正是爲了斷除和證得，為什麼在這裡卻作為寄託顯現呢？回答說，根據他們所說的斷除，現在這裡是帶著真實指向權巧，但是安立。為什麼呢？因為有教而無人，所以阿含經這樣施設。 這些義理廣泛，如，可以參照思考。 釋文中說，最初是約教門正式總結，以下是徵詢解釋原因，意在顯現入證的甚深，識情難以造作，如果不顯現，將成為絕分。所以這裡寄託顯現有三個意義：一是守護十地，二是遠離慢心，三是令人產生信心。 如果依據頓教，以及不斷。 釋文中說，這種教義認為惑本空，而性本顯，更不可擬議斷與不斷，縱然說一念，也就是無念。 如《法界體性經》的文證，可以參照理解。 釋文中說，最初是佛問發心，文殊菩薩以下用義理頓然回答，所以見即是道，歇即是真趣，所以《佛頂經》說，歇即菩提，不從
【English Translation】 English version: The commentary states that the three conditions are separately entrusted to manifest the Three Sages (referring to the Ten Dwellings, Ten Practices, and Ten Dedications), such as the Ten Understandings, etc., and one should remove evil teachers, etc., in order. 'Furthermore' is equivalent to the Ten Practices, removing evil teachings; the Ten Dedications, removing evil thoughts. This is from the perspective of direct advancement, summarizing the Three Sage Bodhisattvas. The following is from the perspective of guiding and gathering the Two Vehicles to turn their minds towards the teachings, so before the ground, it is about subduing. Fifteen, regarding co-arising, hence this statement is made. The commentary states that the co-arising six and seven consciousnesses, from the perspective of present activity, are entrusted to manifest the Seventh Ground and below, where contemplation of the mind has interruptions; the co-arising is permanently subdued, entrusted to manifest the Eighth Ground and above, where there is unconditioned continuity. The above two doors are both derived from the thirteen kinds of distinguishing co-arising, and further open this entrusting and manifestation. Sixteen, also because of, hence this statement is made. The commentary states that initially it is about entrusting manifestation through delusion, which also shows that ordinary people, the Small Vehicle, and the Great Vehicle can understand. Seventeen, in order to manifest, hence it is entrusted to manifest in reverse. The commentary states that each ground cuts off one obstacle, ultimately reaching the Buddha Ground, thus accomplishing eleven, corresponding to the eleven kinds of coarseness mentioned in the Saṃdhinirmocana Sūtra (Deep Secret Sutra). Eighteen, in order to manifest, hence knowing entrusts manifestation. The commentary states that the previous door manifests the differences between the grounds, hence entrusting coarseness; this door manifests the differences between truth and convention, hence entrusting ignorance, as the Saṃdhinirmocana Sūtra cites scriptures below to doubly prove these two doors. Or, the Dharmalakṣaṇa (Yogācāra) Great Vehicle believes that these coarsenesses are precisely for cutting off and attaining, why are they used here as entrusting manifestation? The answer is, according to their stated cutting off, here it is pointing to expediency with reality, but establishing. Why? Because there is teaching but no one to teach, hence the Āgama Sūtras establish it this way. These meanings are extensive, such as, can be considered for reference. The commentary states that initially it is about formally summarizing the teaching door, the following is inquiring and explaining the reason, intending to manifest the profound depth of entering into realization, which is difficult for consciousness to create, if it is not manifested, it will become a complete separation. Therefore, there are three meanings to entrusting manifestation here: one is to protect the Ten Grounds, two is to stay away from arrogance, and three is to inspire faith. If relying on the sudden teaching, as well as non-cessation. The commentary states that this teaching believes that delusion is fundamentally empty, and nature is fundamentally manifest, it is even more impossible to deliberate on cessation and non-cessation, even if one thought is spoken of, it is non-thought. Such as the textual evidence of the Tathāgatagarbha Sūtra, it can be understood by referring to it. The commentary states that initially the Buddha asked about generating the mind, Mañjuśrī Bodhisattva below used reasoning to answer suddenly, therefore seeing is the path, cessation is the true interest, therefore the Śūraṅgama Sūtra says, cessation is bodhi, not from
人得。
若依圓教至一切斷也。
釋曰初明惑性本融故不可說其體性等以所障下彰不如是知義分能所雖分能所真妄亦以議徹故云彼能障惑亦如是也是故下據本融以頓證頓斷也。
故普賢品至是此義也。
釋曰引文雙證圓障圓除也。
又此斷惑至廣如經說。
釋曰四義料揀前三雖一斷一切斷猶約寄乘第四約本教故說法如此也此義請思。
又前三乘至此約別教言。
釋曰全揀教宗也由全揀故緣起即成性起故即入此教若乃不壞行布即是三乘等也。
若約攝方便至斷惑門竟。
釋曰全收諸教宗也由全收故方使同歸以是下明本末融會例余通結。
華嚴一乘分齊章義苑疏卷第六 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第七
霅溪普靜沙門 道亭 述
第七二乘迴心者有六種說。
釋曰標章列數也。
一或一切至小乘中說。
釋曰我生已盡梵行已立所作已辦不受後有故皆無迴心此據本乘以說。
二或一切至此約終教說。
釋曰初約大乘以標以悉下約因緣以釋根本下示迴心之本小乘下彈方便須回言以悉有佛性者謂定性二乘悉當成佛故則體大為因用
【現代漢語翻譯】 人得。
若依圓教至一切斷也。
釋曰初明惑性本融故不可說其體性等以所障下彰不如是知義分能所雖分能所真妄亦以議徹故云彼能障惑亦如是也是故下據本融以頓證頓斷也。
故普賢品至是此義也。
釋曰引文雙證圓障圓除也。
又此斷惑至廣如經說。
釋曰四義料揀前三雖一斷一切斷猶約寄乘第四約本教故說法如此也此義請思。
又前三乘至此約別教言。
釋曰全揀教宗也由全揀故緣起即成性起故即入此教若乃不壞行布即是三乘等也。
若約攝方便至斷惑門竟。
釋曰全收諸教宗也由全收故方使同歸以是下明本末融會例余通結。
華嚴一乘分齊章義苑疏卷第六 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第七
霅溪普靜沙門 道亭 述
第七二乘迴心者有六種說。
釋曰標章列數也。
一或一切至小乘中說。
釋曰我生已盡梵行已立所作已辦不受後有故皆無迴心此據本乘以說。
二或一切至此約終教說。
釋曰初約大乘以標以悉下約因緣以釋根本下示迴心之本小乘下彈方便須回言以悉有佛性者謂定性二乘悉當成佛故則體大為因用
【English Translation】 Person obtained.
If according to the Perfect Teaching, it reaches complete severance.
Explanation: Initially, it clarifies that the nature of delusion is inherently harmonious, thus its substance and characteristics cannot be described. The 'what is obstructed' below demonstrates that not understanding in this way divides the ability and the object. Although the ability and the object are divided, the truth and falsehood are thoroughly understood through discussion. Therefore, it is said that 'that which can obstruct delusion is also like this.' Therefore, below, based on the inherent harmony, there is sudden realization and sudden severance.
Therefore, the 'Samantabhadra' chapter reaches this meaning.
Explanation: Quoting the text doubly proves the perfect obstruction and perfect removal.
Furthermore, this severance of delusion is extensively as described in the sutras.
Explanation: The four meanings are distinguished. Although the first three involve severing one and severing all, they still rely on provisional vehicles. The fourth relies on the original teaching, hence the teaching is like this. Please contemplate this meaning.
Furthermore, the previous three vehicles reach this point, speaking according to the Distinct Teaching.
Explanation: Completely distinguishing the teaching's tenets. Because of the complete distinction, dependent origination immediately becomes nature origination, thus immediately entering this teaching. If one does not destroy the arrangement of practices, then it is the three vehicles, etc.
If according to the expedient of gathering in, it reaches the end of the gate of severing delusion.
Explanation: Completely gathering in all the teachings' tenets. Because of the complete gathering in, it is then possible to return to the same place. Below, it clarifies the fusion of the root and branches, using the remaining as a general conclusion.
Commentary on the Chapter on the Divisions and Boundaries of the One Vehicle of the Avatamsaka Sutra, Scroll 6 Supplement to the Buddhist Canon, Volume 58, No. 0995, Commentary on the Chapter on the Divisions and Boundaries of the One Vehicle of the Avatamsaka Sutra
Commentary on the Chapter on the Divisions and Boundaries of the One Vehicle of the Avatamsaka Sutra, Scroll 7
Shramana Daoting of Pujing Monastery in Zhaxi Composed
Seventh, there are six kinds of explanations regarding the turning of the mind of the two vehicles (Sravakas and Pratyekabuddhas).
Explanation: Marking the chapter and listing the numbers.
First, perhaps all reach the explanation in the Small Vehicle (Hinayana).
Explanation: 'My birth is exhausted, the Brahma conduct is established, what needs to be done is done, and I will not receive future existence,' therefore all have no turning of the mind. This is based on the original vehicle in the explanation.
Second, perhaps all reach this point, speaking according to the Consummate Teaching.
Explanation: Initially, it marks according to the Great Vehicle (Mahayana). Below, 'with all' explains according to conditions. Below, the root shows the root of turning the mind. Below, the Small Vehicle criticizes the expedient, needing to turn. The words 'with all having Buddha-nature' refer to those of fixed nature among the two vehicles, who will all become Buddhas, thus taking the great substance as the cause for use.
大為緣合會熏彼無明故起心而向大也。
問如瑜伽至不應理故。
釋曰初引諸論為難端既本下正難因亡言入無餘者謂灰斷沉空諸識粗亡故言不就也既本下縱奪非理。
答彼論依始教至不復起也。
釋曰示論指權有二義故初約本識唯妄故說有滅二順小沉空故言不起權有斯理故說不回。
今約終教至得生心也。
釋曰初約實故明具分唯識二指二乘迷其斷證不可言滅又由下牒彼無證定成方便既成方便以何迴心故指四因為生心之本也四因者謂佛性大悲無明與不究竟也。
問如生心至分齊如何。
釋曰既許生心應歷時分故茲問也。
答由根不等故去有遲疾。
釋曰二乘四果根行不同故經時有謂下之八六四萬是也。
遲者經劫至但總相說。
釋曰此文初法二喻三合四解言味著三昧樂等者由修三昧定折伏煩惱得出三界安住無餘猶暫止息然雖暫止不復退凡由滯著故經歷時劫譬如下舉喻耽三昧酒醉寂滅瓶合法可知但總相者未分諸果之別時也。
若差別說至菩提心位。
釋曰縱爾根機不等歷時短長要且皆登無上大菩提位心冥果海也。
如涅槃經至菩提之心。
釋曰引經明四果與獨覺經劫得果次解受生髮心云。
解云此明至便能
發心。
釋曰須陀洹人受七生等者謂未斷修惑名為預流生極七返即登無學言七返者謂九品修惑能潤七生且上上品能潤兩生上中上下中上各潤一生中中中下合潤一生下三品惑共潤一生如七步蛇步盡命終此是七返聖人若家家者頌云斷欲三四品三二生家家斷至五二向斷六一來果釋曰斷上三品四生已損名受三生更斷中上一品復損一生故斷四品總損五生但受二生故云三二生家家也故無斷一二品惑名家家者以得初果起大加行必無斷二等亦無斷五生家家者由斷第六即證一來無一品惑能障于果故言家家者家不一故家家有二一天家家或於欲天受三二生二人家家即於人中受三二生后證圓寂此是家家聖人已釋上半下半明其向果既斷六品得於一來故斷五品名趣果向此人在於定中經八萬劫生心歸佛受正教化其第二果但斷二生者謂一生天上一來人間即便入滅在於寂定經六萬劫方乃發心受佛教化其第三不還果者論云斷第七八品一生名一間此即第三向斷九不還果故釋曰若斷七八餘第九在亦有一生而為間隔故名一間有一品惑不證不還有一生在不證圓寂皆名一間即此一間是不還向九品全斷更不還來生於欲界成不還果羅漢向果斷上二果七十二品可知經劫迴心亦準知此是漸證聖人此上三類皆就修道而明也若是見道更斷八十八品分別粗惑如常所明上斷惑疏中
【現代漢語翻譯】 現代漢語譯本 發心。
釋曰：須陀洹（Srotapanna，入流果）人受七生等，是指未斷修惑，名為預流（Srota，入流），最多七次往返便能證得無學（Arhat，阿羅漢）果位。所說『七返』，是指九品修惑能潤七次生死。以上上品能潤兩次生死，上中、上下、中上各潤一次生死，中中、中下合潤一次生死，下三品惑共潤一次生死，如同七步蛇，走完七步便會命終。這就是七返聖人。若是家家（Kula-kula，家家果）者，頌中說：『斷欲三四品，三二生家家，斷至五二向斷六一來果。』釋義為：斷除上三品惑，已損減四次生死，名為受三生；再斷中上一品，又損減一次生死，故斷四品總損五次生死，但受兩次生死，所以說『三二生家家』。因此，沒有斷一二品惑而名為家家者，因為得到初果（Srota-apanna，入流果）后，會起大精進心，必定不會只斷一二品惑。也沒有斷五次生死而名為家家者，因為斷除第六品惑，便證得一來果（Sakrdagamin，一來果），沒有一品惑能障礙證果。所以說『家家者，家不一故』，家家有二種：一天人家家，或於欲天受三二次生死；二人家家，即於人中受三二次生死，后證圓寂。這就是家家聖人。以上解釋了上半部分，下半部分說明其向果，既然斷除六品惑，便證得一來果，故斷五品惑名為趣果向。此人在於定中，經過八萬劫，生起歸佛之心，接受正教化。其第二果（Sakrdagamin，一來果）但斷兩次生死，是指一次生於天上，一次來於人間，便入滅，在於寂定中，經過六萬劫，方才發心受佛教化。其第三不還果（Anagamin，不還果）者，論中說：『斷第七八品，一生名一間』，這就是第三向（Anagami-phala-pratipannaka，不還向），斷除九品惑，證不還果。故解釋說：若斷七八品，余第九品在，也還有一次生死而為間隔，故名一間。有一品惑未斷，不能證得不還果，還有一次生死未了，不能證得圓寂，都名一間。即此一間是不還向。九品惑全斷，更不還來生於欲界，成就了不還果。阿羅漢向果（Arhat-phala-pratipannaka，阿羅漢向）斷除上二果七十二品惑，可知經過劫數迴心，也準此可知。這是漸證聖人。以上三類都是就修道而說明的。若是見道（Darshana-marga，見道位），更斷八十八品分別粗惑，如常所明上斷惑疏中。
English version Initiation of Resolve (Bodhicitta).
Explanation: 'Srotapannas (stream-enterers) experiencing seven more lives' refers to those who have not severed the delusions of cultivation (修惑, xiū huò), and are thus called stream-enterers. At most, they will return seven times before attaining the state of no-more-learning (Arhatship). The 'seven returns' signify that the nine grades of delusions of cultivation can fuel seven lives. The highest of the highest grade can fuel two lives; the upper-middle, upper-lower, and middle-upper each fuel one life; the middle-middle and middle-lower together fuel one life; and the lowest three grades of delusion together fuel one life. It is like a seven-step snake, which dies after taking seven steps. This is the seven-return sage.
As for the Kula-kula (family-to-family) ones, the verse says: 'Severing the third and fourth grades of desire, three or two lives for the Kula-kula; severing up to the fifth, turning towards severing the sixth, resulting in the once-returner fruit.' The explanation is: severing the upper three grades of delusion diminishes four lives, hence called experiencing three lives; further severing the upper-middle grade diminishes one more life, thus severing four grades in total diminishes five lives, but experiencing two lives, therefore it is said 'three or two lives for the Kula-kula.' Therefore, there are none who sever only one or two grades of delusion and are called Kula-kula, because after attaining the first fruit (Srotapanna), they will generate great diligence and will certainly not sever only one or two grades of delusion. Nor are there those who sever five lives and are called Kula-kula, because severing the sixth grade immediately results in the once-returner fruit (Sakrdagamin), with no grade of delusion able to obstruct the attainment of the fruit. Therefore, it is said 'Kula-kula, because families are not uniform.' There are two types of Kula-kula: one is the heavenly Kula-kula, who may experience three or two lives in the desire realm heavens; the other is the human Kula-kula, who experience three or two lives in the human realm before attaining Nirvana. This is the Kula-kula sage. The above explains the first half; the second half explains their turning towards the fruit. Since they have severed six grades of delusion, they attain the once-returner fruit; therefore, severing five grades of delusion is called turning towards the fruit. This person, being in samadhi, after eighty thousand kalpas, generates a mind returning to the Buddha and receives proper teachings. The second fruit (Sakrdagamin) only severs two lives, meaning one life in the heavens and one life in the human realm, then entering extinction, being in tranquil samadhi, after sixty thousand kalpas, they then initiate the resolve to receive Buddhist teachings.
As for the third non-returner fruit (Anagamin), the treatise says: 'Severing the seventh and eighth grades, one life is called an interval,' this is the third turning-towards (Anagami-phala-pratipannaka), severing the nine grades of delusion, attaining the non-returner fruit. Therefore, the explanation is: if the seventh and eighth grades are severed, with the ninth grade remaining, there is still one life as an interval, hence called an interval. If one grade of delusion is not severed, one cannot attain the non-returner fruit; if one life is not completed, one cannot attain Nirvana, all are called an interval. This interval is the turning-towards the non-returner. Severing all nine grades of delusion, no longer returning to be born in the desire realm, accomplishing the non-returner fruit. The turning-towards the Arhat fruit (Arhat-phala-pratipannaka) severs the seventy-two grades of delusion of the upper two fruits, it can be known that after kalpas of turning the mind, it can also be known accordingly. These are gradually enlightened sages. The above three categories are all explained in terms of cultivation.
If it is the path of seeing (Darshana-marga), further severing the eighty-eight grades of coarse delusions, as is commonly explained in the commentary on severing delusions above.
【English Translation】 English version Initiation of Resolve (Bodhicitta).
Explanation: 'Srotapannas (stream-enterers) experiencing seven more lives' refers to those who have not severed the delusions of cultivation (修惑, xiū huò), and are thus called stream-enterers. At most, they will return seven times before attaining the state of no-more-learning (Arhatship). The 'seven returns' signify that the nine grades of delusions of cultivation can fuel seven lives. The highest of the highest grade can fuel two lives; the upper-middle, upper-lower, and middle-upper each fuel one life; the middle-middle and middle-lower together fuel one life; and the lowest three grades of delusion together fuel one life. It is like a seven-step snake, which dies after taking seven steps. This is the seven-return sage.
As for the Kula-kula (family-to-family) ones, the verse says: 'Severing the third and fourth grades of desire, three or two lives for the Kula-kula; severing up to the fifth, turning towards severing the sixth, resulting in the once-returner fruit.' The explanation is: severing the upper three grades of delusion diminishes four lives, hence called experiencing three lives; further severing the upper-middle grade diminishes one more life, thus severing four grades in total diminishes five lives, but experiencing two lives, therefore it is said 'three or two lives for the Kula-kula.' Therefore, there are none who sever only one or two grades of delusion and are called Kula-kula, because after attaining the first fruit (Srotapanna), they will generate great diligence and will certainly not sever only one or two grades of delusion. Nor are there those who sever five lives and are called Kula-kula, because severing the sixth grade immediately results in the once-returner fruit (Sakrdagamin), with no grade of delusion able to obstruct the attainment of the fruit. Therefore, it is said 'Kula-kula, because families are not uniform.' There are two types of Kula-kula: one is the heavenly Kula-kula, who may experience three or two lives in the desire realm heavens; the other is the human Kula-kula, who experience three or two lives in the human realm before attaining Nirvana. This is the Kula-kula sage. The above explains the first half; the second half explains their turning towards the fruit. Since they have severed six grades of delusion, they attain the once-returner fruit; therefore, severing five grades of delusion is called turning towards the fruit. This person, being in samadhi, after eighty thousand kalpas, generates a mind returning to the Buddha and receives proper teachings. The second fruit (Sakrdagamin) only severs two lives, meaning one life in the heavens and one life in the human realm, then entering extinction, being in tranquil samadhi, after sixty thousand kalpas, they then initiate the resolve to receive Buddhist teachings.
As for the third non-returner fruit (Anagamin), the treatise says: 'Severing the seventh and eighth grades, one life is called an interval,' this is the third turning-towards (Anagami-phala-pratipannaka), severing the nine grades of delusion, attaining the non-returner fruit. Therefore, the explanation is: if the seventh and eighth grades are severed, with the ninth grade remaining, there is still one life as an interval, hence called an interval. If one grade of delusion is not severed, one cannot attain the non-returner fruit; if one life is not completed, one cannot attain Nirvana, all are called an interval. This interval is the turning-towards the non-returner. Severing all nine grades of delusion, no longer returning to be born in the desire realm, accomplishing the non-returner fruit. The turning-towards the Arhat fruit (Arhat-phala-pratipannaka) severs the seventy-two grades of delusion of the upper two fruits, it can be known that after kalpas of turning the mind, it can also be known accordingly. These are gradually enlightened sages. The above three categories are all explained in terms of cultivation.
If it is the path of seeing (Darshana-marga), further severing the eighty-eight grades of coarse delusions, as is commonly explained in the commentary on severing delusions above.
不記愚法小乘惑者義見於此學者知之。
此五人發心至經爾許劫也。
釋曰既能迴心向大不知入何位次故此定其入十信位何以故今彼知具達妄發菩提心修菩薩道故又有義下說經時與前別也前約在涅槃中此說在迴心中前義為正兼取后義。
如直往人至上來明遲者。
釋曰始從悠悠入信修行歷一萬劫成就發心登初住位獨覺根雖大小不同明利相似故時劫同也。
若極疾者至並約終教說。
釋曰此顯根未熟教不遇如來但于出世方便凈中受化聞經而證佛果天臺依此經文立方便凈此宗身土次下當明。
三或一切至引二乘說。
釋曰權乘三無二有引攝小乘作如此說可知。
四或非回至約頓教說。
釋曰此教離相佛尚不存焉明迴向既無有回亦無不回何以故雙亡對待故。
五或合具至攝方便說。
釋曰總收諸教前四既附於教故此合具也。
六或俱絕至一乘別教說。
釋曰初義深不可窺故無所回何以故見所不及故引文例知次義本來成佛故皆以究竟不假更回所引經例解此並下約教以結。
問如一乘攝至如別處說。
釋曰初問二答問約三一得法答據漸入頓證之殊於二教中皆有示位顯法初中亦位約信法約大心悲智等行六度緣真次中道間頓悟
【現代漢語翻譯】 現代漢語譯本：不要記錄那些愚昧、小乘的迷惑之法，有志於學術研究的人應該明白這一點。
這五個人發願修行，歷經如此漫長的劫數。
解釋：既然能夠回心轉意嚮往大乘，但不知道進入了哪個位次，因此在這裡確定他們進入了十信位。為什麼呢？因為他們現在已經具備了通達虛妄、發起菩提心、修菩薩道的條件。還有一種說法是，下文所說的經文與前文有所不同。前文是就涅槃中的情況而言，這裡是就回心轉意的情況而言。前一種說法是主要的，后一種說法是輔助的。
比如直往的人，到上文來說明遲緩的人。
解釋：開始時從悠悠長久的修行進入信位，經歷一萬劫才成就發心，登上初住位。獨覺的根器雖然大小不同，但明利程度相似，所以所用的時間劫數也相同。
如果極其快速的人，一直到並根據終教來說。
解釋：這顯示了根器尚未成熟，沒有遇到如來，只是在出世的方便凈土中接受教化，聽聞經文而證得佛果。天臺宗依據這部經文建立了方便凈土，這個宗派的身土將在下文說明。
第三，或者一切，一直到引用二乘來說。
解釋：權乘的三無二有，引導攝受小乘，是這樣說的，可以知道。
第四，或者非回，一直到根據頓教來說。
解釋：這個教法遠離一切相，佛尚且不存在，說明迴向既沒有回，也沒有不回。為什麼呢？因為雙雙泯滅了對待的觀念。
第五，或者合具，一直到攝受方便。
解釋：總括了各種教法，前四種已經依附於教法，所以這裡是合具。
第六，或者俱絕，一直到一乘別教來說。
解釋：最初的含義深不可測，所以無所迴向。為什麼呢？因為見解所不能及。引用經文的例子可以知道，其次的含義是本來成佛，所以都是究竟的，不需要再回向。所引用的經文例子解釋這些，並且下文根據教法來總結。
問：如果一乘攝受，一直到如別處說。
解釋：最初是提問，然後是兩個回答。提問是關於三乘歸一而得法，回答是根據漸入頓證的差別，在兩種教法中都有示位顯法。最初的回答中，位是關於信位，法是關於大心、悲智等行、六度緣真。其次的回答中，道是中間頓悟。
【English Translation】 English version: Do not record the deluded teachings of foolish, Hinayana (Small Vehicle) practitioners; scholars should understand this.
These five individuals made a vow to cultivate, enduring such long kalpas (eons).
Explanation: Since they are able to turn their minds towards the Mahayana (Great Vehicle), but it is not known which position they have entered, it is determined here that they have entered the Ten Faiths position. Why? Because they now possess the conditions to understand illusion, generate Bodhicitta (the aspiration for enlightenment), and cultivate the Bodhisattva path. There is also another saying that the scriptures mentioned below are different from the previous ones. The previous ones refer to the state in Nirvana, while these refer to the state of turning the mind. The former saying is the main one, and the latter is auxiliary.
For example, those who go straight, to the above to explain those who are slow.
Explanation: Initially, they enter the position of faith from a long and leisurely cultivation, and it takes 10,000 kalpas to achieve the generation of aspiration and ascend to the first Abode position. Although the faculties of Pratyekabuddhas (Solitary Buddhas) are different in size, their clarity is similar, so the time kalpas used are also the same.
If those who are extremely fast, all the way to and according to the Final Teaching.
Explanation: This shows that the faculties are not yet mature, and they have not encountered the Tathagata (Thus Come One), but they are only transformed in the pure land of expedient means for transcending the world, hearing the scriptures and attaining Buddhahood. The Tiantai school establishes the pure land of expedient means based on this scripture, and the body and land of this school will be explained below.
Third, or everything, all the way to quoting the Two Vehicles.
Explanation: The expedient vehicle's three non-existences and two existences, guiding and embracing the Hinayana, is said in this way, which can be known.
Fourth, or non-returning, all the way to according to the Sudden Teaching.
Explanation: This teaching is far from all forms, and even the Buddha does not exist, indicating that there is neither returning nor non-returning in dedication. Why? Because both vanish the concept of duality.
Fifth, or combined possession, all the way to embracing expedient means.
Explanation: Summarizing all the teachings, the previous four have already been attached to the teachings, so this is a combined possession.
Sixth, or both are cut off, all the way to the One Vehicle Separate Teaching.
Explanation: The initial meaning is unfathomable, so there is nothing to dedicate. Why? Because it is beyond the reach of views. Quoting the example of scriptures can be known, and the second meaning is that of originally becoming a Buddha, so they are all ultimate and do not need to be dedicated again. The quoted examples of scriptures explain these, and the following summarizes according to the teachings.
Question: If the One Vehicle embraces, all the way to as said elsewhere.
Explanation: Initially, there is a question, and then there are two answers. The question is about the attainment of Dharma (teachings) through the unification of the Three Vehicles, and the answer is based on the differences between gradual entry and sudden realization, and both teachings have the manifestation of positions and the manifestation of Dharma. In the initial answer, the position is about the position of faith, and the Dharma is about the great mind, compassion, wisdom, and other practices, and the Six Paramitas (perfections) are related to the truth. In the second answer, the path is the sudden enlightenment in the middle.
法證難思故十十法門以顯無盡言因陀羅慧比丘者即六千之首是舍利弗之門徒由文殊大士象王回觀即道成言下義當解行身遍於五位法者謂三生圓證以定位一得一切得故五位齊成也。
第八佛果至但有修德也。
釋曰前中者常無常中也但以此教得名而不得義故無性德之常隨彼所修修成敗壞是故唯是無常故遺教云動不動法皆是敗壞不安相引論可知。
若三乘始教至相續起故。
釋曰約三常以明三身法身是凝然常故云以自性故亦無常以離不離故者謂隱顯不定隱故言離顯故言不離有斯不定故說無常修生功德是無常者此通報化二身何以故轉識修成故故釋義云以從因緣生故等一得是常者標次釋義云以無間斷故相續起故無間即不斷常釋報身相續常即釋化身故知三常明三身也次引證云。
莊嚴論云至俱常住等。
釋曰但以三常證三身俱常不證無常也。
若依終教至還歸真體。
釋曰約有為無為以定常與無常有為之智修生功德故屬無常若知合本真無為一際故屬常住何以下徴而釋之本從真流故者謂非真流之智無以證真無明已盡等者謂始覺覺妄盡故同一本覺無復始本之異也。
故梁攝論至如彼應知。
釋曰證上本末同真緣修即性故也。
又智論云至非生滅故。
釋
【現代漢語翻譯】 現代漢語譯本： 法證難以思議，所以用十十法門來彰顯無盡的言語。因陀羅慧（Indra's wisdom，帝釋天的智慧）比丘，是六千比丘的首領，是舍利弗（Sariputra，佛陀十大弟子之一）的門徒。通過文殊（Manjusri，智慧的象徵）大士象王的回觀，立即證道，言語之下義理應當理解，解行身遍佈於五位。法，指的是三生圓滿證悟，以定位，一得一切得，所以五位同時成就。 第八，佛果達到，但有修德。 解釋：前中，指的是常與無常之中。但以此教得名而不得義，所以沒有性德的常，隨著他所修的修成敗壞，因此唯是無常。所以《遺教經》說，動與不動法，都是敗壞不安之相，可以參考《引論》。 如果三乘始教，到相續生起。 解釋：用三種常來闡明三身。法身是凝然常，所以說以自性故。也無常，以離不離故，指的是隱顯不定，隱沒所以說離，顯現所以說不離，有這種不定，所以說無常。修生功德是無常，這包括報身和化身。為什麼呢？因為轉識修成。所以釋義說，以從因緣生故等等。一得是常，標明其次解釋的意義，以無間斷故，相續生起故，無間就是不斷常，解釋報身相續常，就是解釋化身，所以知道三種常闡明三身。其次引用證明說： 《莊嚴論》說，到俱常住等等。 解釋：但用三種常來證明三身都是常，不證明無常。 如果依據終教，到還歸真體。 解釋：用有為無為來確定常與無常。有為的智慧，修生功德，所以屬於無常。如果知道合於本真無為一際，所以屬於常住。為什麼以下提問而解釋它呢？本從真流故，指的是非真流的智慧，無法證真。無明已盡等等，指的是始覺覺悟妄想已盡，同一本覺，沒有始本的差異。 所以梁攝論，到如彼應知。 解釋：證明上面本末同真，緣修即性。 又《智論》說，到非生滅故。
【English Translation】 English version: The Dharma's evidence is inconceivable, therefore the ten-ten Dharma doors are used to manifest endless words. Bhikshu Indra's Wisdom (Indra's wisdom, the wisdom of the Lord of Gods), is the leader of the six thousand bhikshus, and is a disciple of Sariputra (Sariputra, one of the ten great disciples of the Buddha). Through Manjusri's (Manjusri, symbol of wisdom) elephant king's retrospective contemplation, enlightenment is immediately attained. The meaning under the words should be understood, and the understanding and practice of the body pervades the five positions. Dharma refers to the complete enlightenment of the three lives. With a fixed position, one attainment is all attainments, so the five positions are simultaneously achieved. Eighth, the attainment of Buddhahood, but only with the virtue of cultivation. Explanation: The former middle refers to the middle of permanence and impermanence. But this teaching is named but does not obtain the meaning, so there is no permanent nature of virtue. With the cultivation he cultivates, it becomes a failure, so it is only impermanent. Therefore, the Sutra of the Buddha's Last Teaching says that both moving and unmoving dharmas are signs of decay and insecurity, which can be found in the Introduction. If the initial teaching of the Three Vehicles, to the continuous arising. Explanation: Use the three permanences to clarify the three bodies. The Dharmakaya (Dharmakaya, the body of the law) is solidified and permanent, so it is said to be because of its own nature. It is also impermanent, because of separation and non-separation, which refers to the uncertainty of concealment and manifestation. Concealment is said to be separation, and manifestation is said to be non-separation. There is this uncertainty, so it is said to be impermanent. The merit of cultivation is impermanent, which includes the Sambhogakaya (Sambhogakaya, the body of bliss) and the Nirmanakaya (Nirmanakaya, the body of transformation). Why? Because it is transformed by consciousness. Therefore, the interpretation says that it is born from causes and conditions, etc. One attainment is permanent, marking the meaning of the second interpretation, because there is no interruption, so the continuous arising is because there is no interruption, which explains the continuous permanence of the Sambhogakaya, which explains the Nirmanakaya, so it is known that the three permanences clarify the three bodies. Secondly, the citation proves that: The Treatise on Ornamentation says, to all are permanently abiding, etc. Explanation: But use the three permanences to prove that the three bodies are all permanent, not to prove impermanence. If according to the final teaching, to returning to the true essence. Explanation: Use conditioned and unconditioned to determine permanence and impermanence. The wisdom of conditioned, the merit of cultivation, so it belongs to impermanence. If you know that it is in harmony with the original true unconditioned one, so it belongs to permanence. Why ask and explain it below? The original flows from the true, which means that the wisdom of non-true flow cannot prove the true. Ignorance has been exhausted, etc., which means that the initial awakening has exhausted delusions, the same original awakening, there is no difference between the beginning and the end. Therefore, the Liang Compendium of the Mahayana, to as they should know. Explanation: Prove that the above original and end are the same true, and the cultivation of conditions is the nature. Also, the Great Treatise on Wisdom says, to not being born or destroyed.
曰真妄非一故不與世合獨顯真常也。
解云薩婆若至起用唯是真作。
釋曰初約喻顯圓智周遍是故下揀顯真常法身下明隨緣不變何以徴釋所以用攬真成也。
故起信論至乃至廣說等。
釋曰上引攝論說法身真常寂而能用此引起信明報化即真用而能寂又論下示相即無礙之相故云法身影現等謂法身屬體影現當用思之。
二總說者至隨義應知。
釋曰由此法身下明體不礙相由不變故下明相不礙體全相不變二義镕融者體相雙融同時無礙此是明德相之法約此以明佛身故云是故佛果即常即無常言具足四句一常唯真故二無常唯相故三兩示體相同時四雙非以相奪故或非四句者不變湛然故故曰隨義應知。
問若爾何故至非異耶。
釋曰此問由或非四句而起四句既非法非一異故。
答若始教中至故非一也。
釋曰此教談法不即故約智證真以明非異然雖非異且智屬有為真屬無為故非一也則是以有為智證無為理如日合空定成二相也。
若終教中至無自體故。
釋曰緣起則成事故功德不虛無性則體空故離而無體。
此中初義與至思之可見。
釋曰事有成事體空理有隨緣不變若乃二義相順便成非異初門是也舉體全收故二義相違即成非一次門是也以義差別下
【現代漢語翻譯】 現代漢語譯本： 說真諦和妄念並非一體，所以不與世俗相合，獨自彰顯真常的境界。
解釋說，薩婆若（Sarvajna，一切智）的智慧起用，完全是真如的作用。
解釋說，最初用比喻來顯示圓滿智慧的周遍性，所以在『是故』之後，揀擇顯示真常的法身。『下明隨緣不變』，說明法身隨順因緣而不變異。『何以徴釋所以用攬真成也』，用什麼來證明和解釋，所以說作用是總攬真如而成就的呢？
所以《起信論》說，乃至廣說等等。
解釋說，上面引用《攝大乘論》說法身是真常寂靜而能起作用的，這裡引用《起信論》說明報身和化身就是真如的作用而能寂靜。『又論下示相即無礙之相』，又《起信論》下面顯示相即是無礙之相，所以說『法身影現』等等，意思是法身屬於本體，影現屬於作用，要仔細思考。
二、總說，乃至隨義應知。
解釋說，『由此法身下明體不礙相』，由此法身下面說明本體不妨礙現象，『由不變故下明相不礙體』，由於不變的緣故，下面說明現象不妨礙本體，完全是現象而不變。『二義镕融者體相雙融同時無礙』，兩種意義融合，本體和現象相互融合，同時沒有障礙。『此是明德相之法約此以明佛身故云是故佛果即常即無常』，這是說明德相之法，用這個來說明佛身，所以說佛果既是常又是無常。『言具足四句一常唯真故二無常唯相故三兩示體相同時四雙非以相奪故』，意思是具足四句：一是常，唯有真如的緣故；二是無常，唯有現象的緣故；三是兩者同時顯示本體和現象；四是雙重否定，因為現象不能奪取本體。『或非四句者不變湛然故故曰隨義應知』，或者不是四句，因為不變而湛然的緣故，所以說要隨順意義來理解。
問：如果這樣，為什麼乃至不是異體呢？
解釋說，這個提問是由或者不是四句而引起的，四句既不是法也不是一異。
答：如果在始教中，乃至所以不是一體。
解釋說，這個教義談論法不是即本體，所以用智慧來證悟真如，以此來說明不是異體。然而即使不是異體，但智慧屬於有為法，真如屬於無為法，所以不是一體。這就是用有為的智慧來證悟無為的真如，如同太陽與天空相合，必定形成兩種不同的景象。
如果終教中，乃至沒有自體的緣故。
解釋說，緣起就能成就事物，所以功德不會虛假；無自性則本體是空性的，所以遠離而沒有自體。
此中初義與，乃至思考就可以明白。
解釋說，事物有成就的事，本體是空性的，理有隨順因緣而不變。如果兩種意義相互順應，就成為不是異體，這是第一個門徑，舉全體而全盤收攝。所以兩種意義相互違背，就成為不是一體，這是第二個門徑。『以義差別下』，因為意義的差別……
【English Translation】 English version: It says that truth and delusion are not one, therefore they do not conform to the world, but uniquely manifest the state of true permanence.
It explains that the wisdom of Sarvajna (all-knowing) arises and functions entirely from the aspect of true reality.
It explains that initially, a metaphor is used to show the pervasiveness of perfect wisdom, so after 'therefore,' it selects and reveals the true and constant Dharmakaya (Dharma Body). '下明隨緣不變' (xià míng suí yuán bù biàn) explains that the Dharmakaya adapts to conditions without changing. '何以徴釋所以用攬真成也' (hé yǐ zhēng shì suǒ yǐ yòng lǎn zhēn chéng yě) What is used to prove and explain, so it is said that the function is to embrace true reality and achieve it?
Therefore, the Awakening of Faith says, and so on, extensively.
It explains that the above quotes the Shraddhotpada Shastra (Awakening of Faith) to say that the Dharmakaya is truly constant and quiescent, yet able to function. This quote from the Awakening of Faith explains that the Reward Body and Manifestation Body are the function of true reality and are able to be quiescent. '又論下示相即無礙之相' (yòu lùn xià shì xiāng jí wú ài zhī xiāng) Furthermore, the Awakening of Faith below shows that the aspect is the aspect of unobstructedness, so it says 'the shadow of the Dharma appears,' etc., meaning that the Dharmakaya belongs to the substance, and the shadow appearance belongs to the function. Think about it carefully.
Two, general explanation, up to understanding according to the meaning.
It explains that '由此法身下明體不礙相' (yóu cǐ fǎ shēn xià míng tǐ bù ài xiāng), from this Dharmakaya below, it explains that the substance does not obstruct the phenomenon. '由不變故下明相不礙體' (yóu bù biàn gù xià míng xiāng bù ài tǐ), because of immutability, below it explains that the phenomenon does not obstruct the substance, it is entirely phenomenon without changing. '二義镕融者體相雙融同時無礙' (èr yì róng róng zhě tǐ xiāng shuāng róng tóng shí wú ài), the two meanings are fused, the substance and phenomenon are mutually fused, and there is no obstruction at the same time. '此是明德相之法約此以明佛身故云是故佛果即常即無常' (cǐ shì míng dé xiāng zhī fǎ yuē cǐ yǐ míng fó shēn gù yún shì gù fó guǒ jí cháng jí wú cháng), this is explaining the Dharma of virtuous aspects, using this to explain the Buddha's body, so it is said that the Buddha's fruit is both constant and impermanent. '言具足四句一常唯真故二無常唯相故三兩示體相同時四雙非以相奪故' (yán jù zú sì jù yī cháng wéi zhēn gù èr wú cháng wéi xiāng gù sān liǎng shì tǐ xiāng tóng shí sì shuāng fēi yǐ xiāng duó gù), it means that it is complete with four statements: one is constant, only because of true reality; two is impermanent, only because of phenomenon; three, both show substance and phenomenon at the same time; four is double negation, because phenomenon cannot take away substance. '或非四句者不變湛然故故曰隨義應知' (huò fēi sì jù zhě bù biàn zhàn rán gù gù yuē suí yì yīng zhī), or it is not four statements, because of immutability and stillness, so it is said to understand according to the meaning.
Question: If so, why is it not a different entity?
It explains that this question arises from whether or not it is four statements, and the four statements are neither Dharma nor one or different.
Answer: If in the initial teaching, up to so it is not one entity.
It explains that this teaching discusses that Dharma is not identical to the substance, so it uses wisdom to realize true reality, using this to explain that it is not a different entity. However, even if it is not a different entity, wisdom belongs to conditioned Dharma, and true reality belongs to unconditioned Dharma, so it is not one entity. This is using conditioned wisdom to realize unconditioned true reality, like the sun merging with the sky, it will definitely form two different scenes.
If in the final teaching, up to because there is no self-nature.
It explains that arising from conditions can accomplish things, so merit will not be false; no self-nature means that the substance is empty, so it is far away and has no self-nature.
The initial meaning in this, up to thinking about it can be understood.
It explains that things have accomplished things, the substance is empty, and reason has adapting to conditions without changing. If the two meanings are in harmony, it becomes not a different entity, this is the first path, taking the whole and fully encompassing it. So the two meanings contradict each other, it becomes not one entity, this is the second path. '以義差別下' (yǐ yì chā bié xià), because of the difference in meaning...
明非隔別也。
若依頓教以至常與無常。
釋曰此教絕待超言唯無住故云唯一實性身平等平等斯絕亦絕故重言平等不可說有下佛相也本來爾故。
若寄言顯者至如是準之。
釋曰即相見真猶屬寄言況識情分別者焉造斯旨思之。
若依圓教至有常等四句。
釋曰初總標一約下別列一約用佛果既通三世間等者謂智正覺眾生器世間融此三法以成十身是故具有常等四句者謂三世既融是常有力無力等故無常體用交徹故兩亦互隱互奪故雙非。
二約德佛果至思之可見。
釋曰約德四義修生就緣起本有約實德兩亦則相資圓融則雙拂故亦成四句上二下結勸。
三約體通四句至際故俱非。
釋曰以不說為顯故是常者謂法本如是故與阿含相應故是無常者言生理囊故二義無礙故俱有者因果交徹故隨緣起際故俱非者不限上二故。
此上三義至無礙思之。
釋曰融攝上三成大緣起舉一兼余重重無盡故也。
二明相好至是實法也。
釋曰大相三十二隨形八十種列名如別所明仍不能即色見空故是實也。
若三乘中至終教等說。
釋曰示相指教二義不同初約權引攝小乘分次約實直往勝進故。
問何故智論至各出因耶。
釋曰由上談三
【現代漢語翻譯】 現代漢語譯本 『明非隔別也。』
若依據頓教，乃至常與無常。
解釋：此教義超越一切對待，超越言語，因為沒有執著，所以說是唯一的真實自性之身，平等而又平等，這種平等也超越了言語，所以重複說平等，不可說有佛的相好，本來就是如此。
若借用言語來顯現，乃至如此類推。
解釋：即使通過相來見真，仍然屬於借用言語，更何況用識情來分別呢？仔細思考其中的旨意。
若依據圓教，乃至有常等四句。
解釋：首先總的標示，然後分別列出：一是約用，佛果既然貫通三世間等，是指智慧、正覺、眾生、器世間融為一體，形成十身，因此具有常等四句，是指三世既然融合，就是常，有力無力等，就是無常，體用交相輝映，所以兩者互相隱沒互相否定，所以雙雙否定。
二是約德，佛果乃至思考就可以明白。
解釋：約德的四種意義，是修生就緣起本有，約實德，兩者互相資助，圓融則雙雙拂去，所以也成就四句。上面是兩種情況，下面是總結勸勉。
三是約體，貫通四句，乃至窮盡邊際所以都是否定。
解釋：因為以不說為顯現，所以是常，是指法的本性就是如此，所以與《阿含經》相應；說是無常，是指生理囊，兩種意義沒有妨礙；說是俱有，是指因果交相輝映，隨緣而起；說是俱非，是不侷限於上面兩種情況。
以上三種意義，乃至沒有障礙地思考。
解釋：融合包含以上三種，成就大緣起，舉出一個就兼顧其餘，重重無盡。
二，說明相好，乃至是真實法。
解釋：大相三十二種，隨形八十種，列出名稱如其他地方所說明，仍然不能即色見空，所以是真實的。
若在三乘中，乃至終教等說。
解釋：示相和指教兩種意義不同，開始是權巧地引導攝受小乘，分階段地，然後是真實地直接前進。
問：為什麼《智論》乃至各自說出原因呢？
解釋：由於上面談論三
【English Translation】 English version 'Manifestation is not separation.'
If relying on the Sudden Teaching, even to permanence and impermanence.
Explanation: This teaching transcends all duality and surpasses language. Because there is no attachment, it is said to be the only true self-nature body, equal and equal. This equality also transcends language, so the repetition of 'equal' means it cannot be said to possess the marks and characteristics of a Buddha, as it is originally so.
If relying on language to reveal, even to inferring in this way.
Explanation: Even seeing the truth through form still relies on language. How much more so for those who use discriminating consciousness? Ponder this meaning carefully.
If relying on the Perfect Teaching, even to the four phrases of permanence, etc.
Explanation: First, a general indication, then a separate listing: One is regarding function. Since the Buddha-fruit pervades the three realms, it means that wisdom, enlightenment, sentient beings, and the world of vessels are integrated, forming the ten bodies. Therefore, it possesses the four phrases of permanence, etc., meaning that since the three realms are integrated, it is permanent; having power and lacking power, etc., is impermanent; substance and function interpenetrate, so both conceal and negate each other; therefore, both are negated.
Second, regarding virtue, the Buddha-fruit, even to understanding through contemplation.
Explanation: The four meanings regarding virtue are that cultivation arises based on the inherent origination. Regarding true virtue, both mutually assist each other. Perfect integration then sweeps away both, so it also completes the four phrases. The above are two situations, and the following is a concluding exhortation.
Third, regarding essence, pervading the four phrases, even to reaching the limit, so all are negated.
Explanation: Because non-speaking is used to reveal, it is permanent, meaning that the nature of the Dharma is thus, so it corresponds with the Agamas; saying it is impermanent refers to the physiological body; the two meanings are not contradictory; saying it is both refers to the interpenetration of cause and effect, arising according to conditions; saying it is neither is not limited to the above two situations.
The above three meanings, even to contemplating without obstruction.
Explanation: Integrating and encompassing the above three completes the great origination. Mentioning one includes the rest, endlessly.
Two, explaining the marks and characteristics, even to being the true Dharma.
Explanation: The thirty-two major marks and the eighty minor characteristics are listed as explained elsewhere, but still cannot immediately see emptiness through form, so it is true.
If in the Three Vehicles, even to the Final Teaching, etc., are spoken.
Explanation: The two meanings of showing marks and pointing to teachings are different. Initially, it is skillfully guiding and gathering the Small Vehicle in stages, and then truly advancing directly.
Question: Why does the Mahaprajnaparamita Shastra (智論) even state the causes separately?
Explanation: Because the above discusses three
十二相即是空義故引論中出因等實義以難之。
答為引二乘至得出因也。
釋曰初正答所問小乘下約教明因言為引二乘因下而說現業果不亡者謂小乘怖苦因苦以斷集此中引彼故現不亡故有難云業既不亡焉能成道故答云聖道斷惑非滅報故如羅漢下指相示報小乘等者約教說報問其相好下出相好因初義隱報彰化為彼難見報相故次義即化是報故即就此化中便出因故。
問何故攝論至功德攝耶。
釋曰由前示相者為引小故即乖此文故引為問。
答此亦有二義至此約終教說。
釋曰答中二義初義為回小故說相為真令其觀對生信樂故次義功德為法身非真理故既非真理攝相為法亦未失通途終教可知又三十二相下即相見性正屬法身終教所談無煩疑惑。
若依一乘至相海品說。
釋曰一乘佛相將十蓮華藏世界抹作微塵一微塵是一相此相皆是實德故皆遍法界若通機見即屬業用故云業用亦爾。
又觀佛三昧至已廣分別。
釋曰言同人相故說三十二相者轉輪聖王有三十二相故同也勝諸天故說八十種好者帝釋諸天有相而無好故此勝之。
解云此中至余義可知。
釋曰分其三段即為三教初為小乘但三十二次三乘八萬相好終為一乘十蓮華相等。
第九明攝化至化境分
【現代漢語翻譯】 現代漢語譯本： 問：十二因緣的相即是空性的含義，所以引用論中的因等實有之義來詰難。 答：這是爲了引導二乘（聲聞乘和緣覺乘）達到得出因的結論。 釋：首先正面回答所問，小乘以下是根據教義闡明因。『言為引二乘因』以下，而說現世的業果不會消失，這是因為小乘畏懼苦，通過斷集來滅苦。這裡引用小乘的觀點，所以說現世的業果不會消失，因此有人詰難說，如果業果不消失，怎麼能成就聖道呢？回答說，聖道斷除的是迷惑，不是消滅果報。如羅漢以下，指出現世的果報。『小乘等者約教說報』，是根據教義談論果報。問：『其相好下出相好因』，首先是隱沒果報，彰顯教化，因為他們難以見到果報之相。其次，教化即是果報，所以就在這教化中顯現因。 問：為什麼《攝大乘論》要攝取功德呢？ 釋：因為前面展示相是爲了引導小乘，這與本文不符，所以引用來提問。 答：這裡也有二重含義，以下是根據終教（一乘）所說。 釋：回答中的二重含義，第一重含義是爲了迴轉小乘，所以說相是真實的，讓他們觀察對比，產生信樂。第二重含義是功德是法身，不是真理。既然不是真理，攝取相作為法，也沒有失去通途。終教的含義可以理解。『又三十二相下即相見性』，正是屬於法身，終教所談論的，沒有煩惱疑惑。 若依據一乘的教義，在《相海品》中說： 釋：一乘佛的相，將十蓮華藏世界抹成微塵，一個微塵就是一個相，這些相都是真實的功德，所以都遍佈法界。如果通達機緣所見，就屬於業用，所以說業用也是如此。 又《觀佛三昧經》中已經廣泛地分別說明： 釋：說（佛的相）與人相同，所以說有三十二相，因為轉輪聖王也有三十二相，所以相同。勝過諸天，所以說有八十種好，因為帝釋諸天有相而沒有好，所以勝過他們。 解釋說，此中以下，其餘含義可以類推得知。 釋：將其分為三個階段，就是三個教義。最初是為小乘，只有三十二相；其次是三乘，有八萬相好；最終是一乘，有十蓮華藏相等。 第九，闡明攝化，以下是化境的區分。
【English Translation】 English version: Question: The characteristic of the twelve Nidanas (links of dependent origination) is the meaning of emptiness, so it cites the real existence of causes, etc., in the treatises to challenge it. Answer: This is to guide the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) to reach the conclusion of deriving the cause. Explanation: First, directly answer the question. 'Below the Small Vehicle' explains the cause according to the teachings. 'The statement to guide the two vehicles' cause' below, and says that the karmic consequences of the present life will not disappear, because the Small Vehicle fears suffering and extinguishes suffering by cutting off the accumulation. Here, the viewpoint of the Small Vehicle is cited, so it is said that the karmic consequences of the present life will not disappear. Therefore, someone challenges, 'If the karmic consequences do not disappear, how can one achieve the holy path?' The answer is, 'The holy path cuts off delusion, not the extinction of retribution.' 'Like Arhats below' points out the retribution of the present life. 'Small Vehicle, etc., speaks of retribution according to the teachings,' is discussing retribution according to the teachings. Question: 'Below its marks and characteristics, the cause of marks and characteristics is revealed,' first, the retribution is concealed, and the teachings are manifested, because it is difficult for them to see the characteristics of retribution. Secondly, the teachings are the retribution, so the cause is revealed in these teachings. Question: Why does the Mahāyānasaṃgraha (Compendium of Mahayana) include merits? Explanation: Because the previous demonstration of characteristics was to guide the Small Vehicle, which is inconsistent with this text, so it is cited to ask. Answer: There are also two meanings here, and below is what is said according to the Final Teaching (Ekayana). Explanation: The two meanings in the answer, the first meaning is to turn the Small Vehicle, so it is said that the characteristics are real, so that they can observe and compare, and generate faith and joy. The second meaning is that merit is the Dharmakaya (Dharma body), not the true principle. Since it is not the true principle, taking the characteristics as Dharma (teachings) has not lost the common path. The meaning of the Final Teaching can be understood. 'Also, the thirty-two marks below are seeing the nature through the marks,' which precisely belongs to the Dharmakaya, and there is no trouble or doubt in what the Final Teaching discusses. If according to the teachings of the One Vehicle, it is said in the Lakshana-vyuha (Chapter on the Array of Characteristics): Explanation: The characteristics of the Buddha of the One Vehicle, smearing the ten Lotus Treasury Worlds into dust, one dust is one characteristic, these characteristics are all real merits, so they all pervade the Dharma Realm. If the opportunity is seen through, it belongs to karmic function, so it is said that karmic function is also like this. Also, in the Sutra on the Samadhi of Visualizing the Buddha, it has been widely explained: Explanation: Saying that (the Buddha's characteristics) are the same as human beings, so it is said that there are thirty-two marks, because the Chakravartin (Universal Monarch) also has thirty-two marks, so they are the same. Surpassing the Devas (gods), so it is said that there are eighty minor marks, because the Devas, including Indra (Śakra), have marks but no minor marks, so they surpass them. The explanation says, from here on, the remaining meanings can be inferred. Explanation: Dividing it into three stages is the three teachings. The first is for the Small Vehicle, with only thirty-two marks; the second is the Three Vehicles, with eighty thousand marks and minor marks; and the final is the One Vehicle, with ten Lotus Treasury Worlds, etc. Ninth, clarifying the inclusion and transformation, the following is the distinction of the realm of transformation.
齊也。
釋曰攝化分齊者依諸教明化境之寬狹也小乘唯娑婆者謂不信界外別有土故此猶約化之邊量若克佛之所依唯處四洲之一故云于中此閻浮是報佛所依百億下狀化境之量也。
若三乘中至今此不說。
釋曰此二今此不說者謂既明攝化乃是對機此既佛之證用故不說也其身土之為義也諸教不同諸宗各說今試辨之略分為七初列名二開合三顯相四出因五辨體六方便七問答。
初列名者一法性土二自受用土三他受用土四變化土五圓融無礙土。
二開合者然佛土之義雖有多種不出其三一法性土二受用土三變化土若開受用有自他則成四土統為二種謂凈及穢或性及相融而為一有異余宗。
三顯相者然說三者依三身故報有自他故為四身四身還依四土唯識云自性身依法性土雖此身土體無差別而屬佛法性相異故此佛身土俱非盡攝雖不可說形量大小能隨事相其量無邊譬如虛空遍一切處自受用身還依自土謂大圓鏡智相應凈識由昔所修自利無漏純凈佛土因緣成就從初成佛盡未來際相續變為純凈佛土周圓無際眾寶莊嚴自受用身常依而住如凈土量身量亦爾諸根相好一一無邊無限善根所引生故功德智慧既非色法雖不可說數量大小而依所證及所依身亦可說言遍一切處釋曰謂功德隨所依身智慧隨所證如他受用身亦依自
【現代漢語翻譯】 現代漢語譯本 齊也。
解釋：『攝化分齊』是指根據各種教義闡明教化範圍的寬廣或狹窄。小乘佛教只承認娑婆世界，認為在娑婆世界之外沒有其他的世界。這仍然是從教化的邊界來衡量。如果嚴格按照佛陀的居所來說，佛陀只在四大洲之一的閻浮提。因此說，在這閻浮提是報身佛所依止的地方，以下百億的描述是教化範圍的衡量。
如果三乘教法中，現在這裡不說。
解釋：這兩個『今此不說』是指既然闡明了攝化，就是爲了適應根機，而這（身土）是佛陀的證悟和運用，所以這裡不說。至於身和土的含義，各種教義不同，各個宗派有不同的說法。現在嘗試辨析一下，大致分為七個方面：一是列出名稱，二是開合，三是顯現相狀，四是說明原因，五是辨別本體，六是方便，七是問答。
首先，列出名稱：一、法性土（Dharmata-bhumi），二、自受用土（Sva-sambhogakaya-bhumi），三、他受用土（Para-sambhogakaya-bhumi），四、變化土（Nirmana-bhumi），五、圓融無礙土（Perfect and unobstructed land）。
其次，開合：然而佛土的含義雖然有多種，但不超出三種：一、法性土，二、受用土，三、變化土。如果展開受用土，有自受用和他受用，就成為四土。總括起來有兩種，即凈土和穢土，或者說是性土和相土，融合爲一，與其他宗派有所不同。
再次，顯現相狀：之所以說三種土，是依據三身（Trikaya）的緣故。報身（Sambhogakaya）有自受用和他受用，所以成為四身（Caturkaya）。四身仍然依據四土。《唯識論》說，自性身（Svabhavikakaya）依據法性土。雖然此身和土本體沒有差別，但屬於佛法的體性和相狀不同，所以此佛身和土都不能完全包含。雖然不能說形狀大小，但能隨順事相，其量無邊，譬如虛空遍一切處。自受用身仍然依據自土，即與大圓鏡智（Adarsa-jnana）相應的清凈識，由過去所修的自利無漏純凈佛土因緣成就，從初成佛直到未來際，相續變為純凈佛土，周圓無際，眾寶莊嚴。自受用身常依止於此。如凈土的量，身量也是如此。諸根相好一一無邊，由無限的善根所引生。功德智慧既然不是色法，雖然不能說數量大小，但依據所證悟的以及所依止的身，也可以說遍一切處。解釋說，功德隨所依止的身，智慧隨所證悟的境界。他受用身也依據自
【English Translation】 English version Qi ye.
Explanation: 'Shehua fenqi' refers to clarifying the breadth or narrowness of the scope of teaching based on various doctrines. The Hinayana only acknowledges the Saha world, believing that there are no other worlds outside of it. This is still measuring from the boundary of teaching. If strictly according to the Buddha's abode, the Buddha only resides in Jambudvipa, one of the four continents. Therefore, it is said that this Jambudvipa is where the Sambhogakaya Buddha relies, and the description of hundreds of millions below is a measure of the scope of teaching.
If in the Three Vehicles, this is not discussed here.
Explanation: These two 'now not discussed here' mean that since the focus is on clarifying the scope of teaching, it is to adapt to the capacity of the audience, and this (body and land) is the Buddha's realization and application, so it is not discussed here. As for the meaning of body and land, various doctrines differ, and each school has different explanations. Now, let's try to analyze it, roughly dividing it into seven aspects: first, listing the names; second, opening and closing; third, manifesting appearances; fourth, explaining the causes; fifth, distinguishing the essence; sixth, expedient means; and seventh, questions and answers.
First, listing the names: 1. Dharmata-bhumi (法性土, Dharma-nature land), 2. Sva-sambhogakaya-bhumi (自受用土, Self-enjoyment body land), 3. Para-sambhogakaya-bhumi (他受用土, Other-enjoyment body land), 4. Nirmana-bhumi (變化土, Transformation land), 5. Perfect and unobstructed land (圓融無礙土).
Second, opening and closing: However, although the meaning of Buddha-land is diverse, it does not exceed three: 1. Dharmata-bhumi, 2. Sambhogakaya-bhumi, 3. Nirmana-bhumi. If the Sambhogakaya-bhumi is expanded, there are Sva-sambhogakaya and Para-sambhogakaya, which becomes four lands. Summarized, there are two types, namely pure land and impure land, or Dharma-nature land and phenomenal land, merging into one, which differs from other schools.
Third, manifesting appearances: The reason for saying three lands is based on the Trikaya (三身, Three Bodies). The Sambhogakaya has Sva-sambhogakaya and Para-sambhogakaya, so it becomes the Caturkaya (四身, Four Bodies). The Four Bodies still rely on the Four Lands. The Vijnaptimatrata-sastra says that the Svabhavikakaya (自性身, Essence Body) relies on the Dharmata-bhumi. Although there is no difference in essence between this body and land, they belong to different aspects of the Dharma, so this Buddha-body and land cannot be completely encompassed. Although the shape and size cannot be described, it can follow the phenomena, and its extent is boundless, like space pervading everywhere. The Sva-sambhogakaya still relies on its own land, that is, the pure consciousness corresponding to the Adarsa-jnana (大圓鏡智, Great Perfect Mirror Wisdom), which is accomplished by the causes and conditions of the self-benefiting, non-leaking, pure Buddha-land cultivated in the past. From the initial attainment of Buddhahood until the future, it continuously transforms into a pure Buddha-land, perfectly round and boundless, adorned with various treasures. The Sva-sambhogakaya always relies on this. Like the extent of the pure land, the extent of the body is also the same. Each of the roots and characteristics is boundless, generated by infinite good roots. Since merit and wisdom are not material phenomena, although the quantity and size cannot be described, based on what is realized and the body relied upon, it can also be said to pervade everywhere. It is explained that merit follows the body relied upon, and wisdom follows the realm realized. The Para-sambhogakaya also relies on its own
土謂平等智大慈悲力由昔所修利他無偏純凈佛土因緣成就隨住十地菩薩所宜變為凈佛土或小或大或劣或勝前後改轉他受用身依之而住能依量亦無定限若變化身依變化土謂成事智大慈悲力由昔所修利他無偏凈穢佛土因緣成就隨未登地有情所宜化為佛土或凈或穢或小或大前後改轉佛變化身依之而住能依身量亦無定限上皆論文統唯二種謂凈與穢或性與相者攝四為二也諸經論中皆有於此二種之二先攝上四為凈穢者乃有多義一前三皆凈四中有凈有穢則三類半為凈半類為穢二前三為凈以他受用斷分別障已證真如故得名凈變化皆穢設有七珍穢眾生住故亦非凈三后二皆穢仁王經云三賢十聖住果報唯佛一人居凈土故生□說有形皆穢無形為凈則唯法性為凈若爾自受用土豈稱穢耶此以冥同真性不可說其量大小則同凈攝二攝前四為性相者略有二門一法性為性餘三皆相二自受用土冥同真性亦可名性餘二唯相融而為一有異余宗者則凈穢性相三土四土無不圓融即華嚴意故云有異余宗由茲有異故一質不成凈穢虧盈異質不成一理齊平有質不成𢯱源則冥無質不成緣起萬形故與奪圓融無有障礙是以凈穢域絕不可言一理唯一味不可言異冥同性空不可言有隨緣成立不可言無又此四句一向遮過實則即異即同即有即無若互相形奪則一異兩亡有無雙寂若圓融無礙則即一即
【現代漢語翻譯】 現代漢語譯本 土（指土地，此處代指佛土）謂平等智大慈悲力，由過去所修行的利益他人、沒有偏頗的純凈佛土的因緣所成就。隨著安住於十地（菩薩修行的十個階段）的菩薩所適合的情況，變化為清凈的佛土，或小或大，或劣或勝，前後改變轉移。他受用身（佛為地上菩薩所現之身）依靠它而住，能依靠的量也沒有一定的限制。 如果變化身（佛為度化眾生而示現的各種化身）依靠變化土（佛為化身所變的國土），這是指成事智（佛所成就一切事之智慧）大慈悲力，由過去所修行的利益他人、沒有偏頗的清凈或污穢的佛土的因緣所成就。隨著尚未登上菩薩地的有情眾生所適合的情況，變化為佛土，或清凈或污穢，或小或大，前後改變轉移。佛的變化身依靠它而住，能依靠的身量也沒有一定的限制。 以上都是論文中的說法，總括起來只有兩種，即清凈與污穢，或者說是性與相。將四種佛土歸納為兩種，先將上面的四種歸納為清凈與污穢，這有很多意義：一是前三種都是清凈的，第四種（變化土）中有清凈也有污穢，那麼就是三類半為清凈，半類為污穢。二是前三種為清凈，因為他受用身已經斷除了分別的障礙，已經證得了真如，所以得名為清凈；變化土都是污穢的，即使有七寶莊嚴，也有污穢的眾生居住在其中，所以也不是清凈的。三是后兩種都是污穢的，《仁王經》中說，三賢（菩薩修行位次）十聖（十地菩薩）住在果報土中，只有佛一人居住在清凈土中。生死□（此處文字不清）說有形相的都是污穢的，沒有形相的才是清凈的，那麼就只有法性是清凈的。如果這樣說，自受用土（佛為自己受用而變現的國土）難道能稱為污穢嗎？這是因為自受用土與真性冥合，不可說其量的大小，所以與清凈土歸為一類。 二是將前面的四種歸納為性與相，大概有兩種說法：一是法性為性，其餘三種都是相。二是自受用土與真性冥合，也可以稱為性，其餘兩種只是相。融合而為一，與其他的宗派不同，清凈與污穢、性與相、三土與四土，無不圓融，這就是華嚴宗的意旨。所以說與其他的宗派不同，因為一種性質不能成就清凈與污穢的虧盈，不同的性質不能成就一種道理的齊平。有性質不能成就𢯱源（此處文字不清），那麼就冥然沒有性質，沒有性質不能成就緣起萬形。所以給予和奪取都是圓融的，沒有障礙。因此清凈與污穢的界限是絕對的，不能說是一種道理；唯一味是絕對的，不能說是不同的；冥同性空是絕對的，不能說是有的；隨緣成立是絕對的，不能說是無的。又這四句都是一向遮遣過失的，實際上就是即異即同，即有即無。如果互相形奪，那麼一異兩亡，有無雙寂；如果圓融無礙，那麼就是即一即...
【English Translation】 English version The 'earth' (referring to Buddhaland here) is said to possess the power of impartial wisdom and great compassion, achieved through past cultivation of benefiting others, without bias, and pure Buddhaland causes and conditions. According to what is suitable for Bodhisattvas dwelling in the Ten Grounds (the ten stages of Bodhisattva practice), it transforms into a pure Buddhaland, whether small or large, inferior or superior, changing and transferring before and after. The Other-Enjoyment Body (the body manifested by the Buddha for Bodhisattvas on the grounds) relies on it to dwell, and the amount that can be relied upon has no fixed limit. If the Transformation Body (the various manifestations of the Buddha to liberate sentient beings) relies on the Transformation Land (the land transformed by the Buddha for the Transformation Body), this refers to the power of Accomplishing Wisdom (the wisdom of the Buddha that accomplishes all things) and great compassion, achieved through past cultivation of benefiting others, without bias, and pure or impure Buddhaland causes and conditions. According to what is suitable for sentient beings who have not yet ascended to the Bodhisattva grounds, it transforms into a Buddhaland, whether pure or impure, small or large, changing and transferring before and after. The Buddha's Transformation Body relies on it to dwell, and the amount of the body that can be relied upon has no fixed limit. The above are all statements from treatises, which can be summarized into only two types: pure and impure, or nature and appearance. To summarize the four types of Buddhalands into two, first summarizing the above four into pure and impure, there are many meanings: First, the first three are all pure, and the fourth (Transformation Land) has both pure and impure aspects, so three and a half categories are pure, and half a category is impure. Second, the first three are pure because the Other-Enjoyment Body has already severed the obstacles of discrimination and has already attained Suchness (Tathata), so it is named pure; the Transformation Land is all impure, even if it is adorned with the seven treasures, there are also impure sentient beings dwelling in it, so it is not pure either. Third, the latter two are all impure. The 'Benevolent Kings Sutra' says that the Three Sages (stages of Bodhisattva practice) and the Ten Saints (Ten Ground Bodhisattvas) dwell in the Reward Land, and only the Buddha dwells in the Pure Land. The [unclear text] says that all that has form is impure, and that which has no form is pure, so only Dharma-nature is pure. If this is the case, can the Self-Enjoyment Land (the land manifested by the Buddha for his own enjoyment) be called impure? This is because the Self-Enjoyment Land is inseparably united with True Nature, and its size cannot be described, so it is classified as pure. Second, to summarize the previous four into nature and appearance, there are roughly two ways of saying it: First, Dharma-nature is nature, and the other three are all appearance. Second, the Self-Enjoyment Land is inseparably united with True Nature and can also be called nature, and the other two are only appearance. Fusing into one, unlike other schools, purity and impurity, nature and appearance, the three lands and the four lands, are all perfectly integrated, which is the intention of the Avatamsaka School (Huayan School). Therefore, it is said to be different from other schools because one nature cannot accomplish the deficiency and fullness of purity and impurity, and different natures cannot accomplish the equality of one principle. Having nature cannot accomplish the [unclear text], then there is no nature in the dark, and without nature, one cannot accomplish the myriad forms of dependent origination. Therefore, giving and taking are all perfectly integrated, without obstacles. Therefore, the boundaries of purity and impurity are absolute, and it cannot be said to be one principle; the one taste is absolute, and it cannot be said to be different; the dark sameness of emptiness is absolute, and it cannot be said to be existent; the establishment according to conditions is absolute, and it cannot be said to be non-existent. Moreover, these four sentences are all directed towards negating faults, but in reality, they are both different and the same, both existent and non-existent. If they mutually shape and take away, then both difference and sameness are lost, and existence and non-existence are both silent; if they are perfectly integrated without obstacles, then they are both one and...
多即無即有有是無有無是有無多是即一之多一是即多之一有無即理事無礙一多即事事無礙由此重重故華藏剎一一塵中皆見法界廣如玄文四句六句示之。
四出因者有通有別通者謂凈穢一切凈穢等土皆是如來通慧力成此通三土唯除法性也為物而取擬將普應除余自受用皆為物故別明者若自受用土因大圓鏡智之所成故若變化土因謂眾生菩薩共攝一緣各隨行業來生其國凡聖同居所以爾者若菩薩自修直心眾生謟曲何由得生故勸物同修直心故菩薩以直心之因取直心土以應直心眾生為同一緣來生其國萬行皆然故云隨其行業言凡聖同居者即變化土若他受用唯聖所居變化之土凡聖同居聖居有二一就機化故二于凡身中初證聖果亦當居之若他受用土因謂平等智大慈悲力由昔所修利他純凈行故此就佛說今通菩薩謂佛因中修此二因成他受用即是佛因若住此菩薩修此二因得他受用約菩薩因也其法性土為諸土之體窮其因者有正有助謂法爾為其正因以一切智及總以諸因而為緣因故若融他四即是我宗非別有一其圓融之因亦如土說若別明者謂正覺時其心充滿十方世界微塵剎土念劫圓融一時成立由二種因一善根所流語因中也此無邊剎皆遮那數凈則嚴華藏猶是分明理實而言愿周法界即圓融修行自他二利無障礙行故得爾也二成道勢力明果用也此一受用變化相
【現代漢語翻譯】 現代漢語譯本 多即無，無即有，有即是無，無即是有。無多即是一之多，一即是多之一。有無即是理事無礙，一多即是事事無礙。由此重重無盡，故華藏世界一一微塵中皆可見法界之廣闊，如玄文四句六句所昭示。
四種國土生起之因，有共通之處，也有各自的差別。共通之處在於，無論是清凈的國土還是污穢的國土，一切清凈與污穢的國土，都是如來通達的智慧力量所成就。這種共通之處適用於三種國土，唯有法性土除外。爲了適應眾生而採取權宜之計，普遍應化，去除其餘的自受用，都是爲了利益眾生。各自的差別在於，如果是自受用土，是由大圓鏡智所成就；如果是變化土，則由眾生和菩薩共同攝取一個因緣，各自隨著自己的業力而生於該國土，凡夫和聖人同住在一起。之所以如此，是因為如果菩薩自己修習正直之心，而眾生諂媚奸詐，又怎麼能得以往生呢？所以勸導眾生一同修習正直之心。因此，菩薩以正直之心的因，感得正直之心的國土，以應和正直之心的眾生，作為同一個因緣而生於該國土，萬行都是如此，所以說『隨其行業』。所說的凡聖同居，就是指變化土。如果是他受用土，只有聖人居住。變化土中聖人居住有兩種情況：一是就應機教化而言；二是在凡夫之身中初次證得聖果，也應當居住於此。如果是他受用土的因，是平等智和大慈悲力，由於過去所修的利他純凈之行所致。這是就佛而言。現在通用於菩薩，即佛在因地中修習這兩種因，成就他受用土，這就是佛的因地。如果安住於此的菩薩修習這兩種因，就能得到他受用土，這是就菩薩的因地而言。法性土是諸國土的本體，探究其因，有正因和助緣。法爾如是是其正因，以一切智以及總攝一切諸因而作為緣因。如果融合其他四種國土，就是我宗所說的，並非另外有一個。其圓融之因也如國土所說。如果分別說明，就是在正覺之時，其心充滿十方世界微塵剎土，念劫圓融，一時成立，由兩種因：一是善根所流，語因中也。這無邊的剎土都是毗盧遮那佛（Vairocana）的數量，清凈則莊嚴華藏世界（Garland Store），仍然是分明。從理實而言，願力周遍法界，即是圓融修行自他二利無障礙之行，所以才能如此。二是成道勢力，說明果地的作用。這是一種受用變化之相。
【English Translation】 English version Multiplicity is emptiness, emptiness is existence, existence is emptiness, emptiness is existence. Non-multiplicity is the multiplicity of one, and one is the one of multiplicity. Existence and non-existence are the unimpededness of principle and phenomena, and multiplicity and oneness are the unimpededness of all phenomena. Because of this endless layering, the vastness of the Dharma Realm can be seen in every single dust mote of the Garland Store World (Huazang shijie), as shown by the four-line and six-line verses of the profound text.
The causes for the arising of the four lands have commonalities and differences. The commonality is that whether it is a pure land or an impure land, all pure and impure lands are accomplished by the Tathagata's (Rulai) all-pervading wisdom power. This commonality applies to the three lands, except for the Dharma-nature Land (Faxing tu). Taking expedient measures to accommodate beings, universally responding and transforming, removing the remaining self-enjoyment, are all for the benefit of beings. The differences lie in that if it is the Self-Enjoyment Land, it is accomplished by the Great Perfect Mirror Wisdom; if it is the Transformation Land, it is jointly taken by sentient beings and Bodhisattvas, each being born in that land according to their own karma, with ordinary people and sages living together. The reason for this is that if the Bodhisattva cultivates a straight mind, while sentient beings are flattering and deceitful, how can they be born there? Therefore, they are encouraged to cultivate a straight mind together. Thus, the Bodhisattva, with the cause of a straight mind, attracts the land of a straight mind, to respond to sentient beings with a straight mind, as the same condition for being born in that land. All practices are the same, hence the saying 'according to their karma'. The so-called co-dwelling of ordinary people and sages refers to the Transformation Land. If it is the Other-Enjoyment Land, only sages reside there. There are two situations for sages residing in the Transformation Land: one is in terms of responding to the opportunity for teaching; the other is that when one first attains the holy fruit in the body of an ordinary person, they should also reside there. If it is the cause of the Other-Enjoyment Land, it is the power of Equal Wisdom and Great Compassion, due to the purely altruistic practices cultivated in the past. This is in terms of the Buddha. Now it is applied to Bodhisattvas, that is, the Buddha cultivates these two causes in the causal stage, accomplishing the Other-Enjoyment Land, which is the Buddha's causal stage. If the Bodhisattva residing here cultivates these two causes, they can obtain the Other-Enjoyment Land, which is in terms of the Bodhisattva's causal stage. The Dharma-nature Land is the essence of all lands. Investigating its cause, there are direct causes and supporting conditions. Suchness is the direct cause, and all-knowing wisdom and all causes are taken as supporting conditions. If the other four lands are integrated, it is what our school says, and there is no separate one. The cause of its perfect integration is also as the land says. If explained separately, it is that at the time of perfect enlightenment, the mind is filled with the dust-mote lands of the ten directions, the kalpas of thought are perfectly integrated, and it is established at once, due to two causes: one is the flow of good roots, which is also in the cause of speech. These boundless lands are the number of Vairocana Buddha (Piluzhena fo), and purity adorns the Garland Store World (Huazang shijie), which is still clear. In terms of reality, the vows pervade the Dharma Realm, which is the perfect integration of self-benefit and other-benefit without obstruction, so it can be so. The second is the power of attaining the Way, explaining the function of the fruit. This is a form of enjoyment and transformation.
融也即如經初摩竭陀地堅固等后一無問成與不成常能融攝。
五辨體者諸教不同釋有二意一則別配八微是小乘唯心是始教法性是終頓二教一切法是圓教二則通明圓教其四義頓教唯法性小乘唯八微始終二教通於前三若三名別即是始教三若無礙性相相融即是終教故法相宗出體云別說一法性土以真如為體二實報土力無畏等一切功德無遍五蘊以為體若攝相歸性亦真如為體三色相土攝境從心自利后得智為體故佛地論云最極自在凈識為相相即體相若約別相即四塵為體四他受用土攝境從心利他后得智為體攝相歸性亦以真如為體若約別相亦是四塵五變化土同前他受用體是知始教具用三法圓教則以性融相融性相無礙故通一切法則事事無礙而為其體。
六方便者唯約凈也若隨宜攝物佛應統之則凈穢皆稱佛土若就行致唯凈非穢故生公凈名經云行致凈土非造于土者眾生類矣十四科中釋致義之問云何致非得耶答夫稱致者體為物假雖獲非己所以因他而得故名為致謂佛修萬行直趣真極不取色相他受用等因他眾生遂以大悲為物取土故云行致既因萬行而致於土必招凈也然凈有二種一世間凈離欲穢故以六行為方便以色無邊界為凈土二出世間凈此復二種一者出世所謂二乘以緣諦為方便權教說之無別凈土約實言者出三界外別有凈土二乘所居智論有文
法華亦爾二出世間上上凈此謂菩薩即以萬行而為方便以實報七珍無量莊嚴而為其土今此正明菩薩兼顯二乘然出世上上凈中復有二種一者真極佛自受用相累兼亡而為方便二者未極等覺已還故仁王云三賢十聖住果報唯佛一人居凈土未極之中復有二種一八地已上一向清凈以永絕色累照體獨立神無方所故其凈土色相難名目也二七地已還未出三界無遍觀智有間斷故非一向凈若依瑜伽入初地去方為凈土三賢所居皆稱非凈此分受用變化別故若約華嚴十信菩薩即有凈故始自近友終成佛力皆凈方便故上來四對皆約方便為因清凈為果。
七問答料揀者問上之方便清凈與諸土同耶異耶若同如何別說若異應成九土答亦同亦異同故不離諸土異故因果兩殊是以上諸身土約果佛統之皆名佛土佛隨異類取土攝生或凈或穢三界朽宅屬於一人娑婆雜惡居華藏內是我佛土然就佛言之故無國而不凈也今之方便約其因人行業所致故上上皆以方便為因清凈為果也問此之方便與夫天臺方便有餘可配屬耶答通局不等明混有殊則此通而彼局此明而彼混何以故此中通者始自界內六行凡夫終至出世上上真極受用彼之局者但限界外一凈方便居迴心羅漢故此中明者備彰諸行故彼宗混者唯言凈土故若爾法相大乘何不立之答彼宗不許滯寂二乘有迴心故是故不立問此之變化可對同居
【現代漢語翻譯】 現代漢語譯本： 《法華經》也是如此，闡述了二種出世間的至上清凈之境。這指的是菩薩，他們以萬行作為方便法門，以實報莊嚴土的七寶和無量莊嚴作為他們的國土。現在這裡正是闡明菩薩，同時也兼顧顯現二乘的境界。然而，在出世間的至上清凈中，又分為兩種：第一種是真極佛的自受用身相，累贅和牽絆都已消失，以此作為方便；第二種是未達到真極佛的等覺菩薩，還未完全證得佛果。所以《仁王經》說，三賢和十聖還住在果報之中，只有佛一人居住在清凈的國土。在未達到真極佛的境界中，又分為兩種：一是八地以上的菩薩，他們一向清凈，因為他們永遠斷絕了色界的牽累，照體獨立，神通沒有固定的處所，所以他們的凈土的色相難以用言語來描述；二是七地及以下的菩薩，他們還沒有超出三界，沒有普遍觀照的智慧，有間斷，所以不是一向清凈。如果依據《瑜伽師地論》，進入初地才算是凈土，三賢所居住的地方都稱為非凈土，這是因為他們所受用的變化不同。如果按照《華嚴經》的十信菩薩，他們就已經有了清凈的境界，從親近善友開始，最終成就佛力，都是清凈的方便。以上四種對比都是以方便為因，以清凈為果。 七、問答辨析： 問：上面的方便清凈和諸佛國土相同還是不同？如果相同，如何區別說明？如果不同，應該成為九種國土了。答：既相同也不同。相同是因為不離開諸佛國土，不同是因為因和果兩種情況不同。因此，以上所說的諸身土，從果佛的角度統稱，都叫做佛土。佛隨著不同種類的眾生，選擇國土來攝受他們，有清凈的，也有污穢的。三界朽壞的宅舍屬於一人，娑婆世界的雜惡之境位於華藏世界之內，這是我的佛土。然而，就佛而言，沒有哪個國土是不清凈的。現在的方便，是就其因人行業所導致的，所以至上都是以方便為因，以清凈為果。問：這裡的方便和天臺宗所說的方便有餘可以對應嗎？答：通和局不同，明和混有區別。這裡是通，那裡是局；這裡是明，那裡是混。為什麼這樣說呢？這裡所說的通，是從界內的六行凡夫開始，直到出世間的至上真極受用；那裡所說的局，只是限定在界外的一凈方便，居住著迴心向大乘的阿羅漢。所以這裡所說的明，是詳細地闡明了各種修行；他們宗派所說的混，只是說清凈的國土。如果這樣說，法相宗的大乘為什麼不建立這種說法呢？答：他們宗派不承認滯留在寂滅之境的二乘有迴心向大乘的可能性，所以不建立這種說法。問：這裡的變化可以對應同居土嗎？
【English Translation】 English version: 'The Lotus Sutra' is also like this, elucidating the two kinds of transcendent supreme purity. This refers to the Bodhisattvas, who use myriad practices as skillful means (upaya), and the seven treasures and immeasurable adornments of the Land of Actual Reward as their Buddha-fields. Now, this precisely clarifies the Bodhisattvas, while also concurrently revealing the realms of the Two Vehicles. However, within the transcendent supreme purity, there are again two kinds: the first is the self-enjoyment aspect of the Truly Ultimate Buddha (zhen ji fo), where burdens and entanglements have disappeared, using this as a skillful means; the second is the Bodhisattvas who have not yet reached the Truly Ultimate Buddha's Equal Enlightenment (deng jue), not yet fully attaining Buddhahood. Therefore, the 'Renwang Sutra' says that the Three Sages (san xian) and Ten Saints (shi sheng) still reside in the realm of karmic retribution, only the Buddha alone dwells in the pure land. Within the realm of not yet reaching the Truly Ultimate Buddha, there are again two kinds: one is the Bodhisattvas of the Eighth Ground (ba di) and above, who are always pure, because they have forever severed the entanglements of the realm of form, the illuminating essence stands alone, and the spiritual powers have no fixed location, so the aspects of their pure lands are difficult to describe with words; the other is the Bodhisattvas of the Seventh Ground (qi di) and below, who have not yet transcended the Three Realms, do not have the wisdom of universal illumination, and have interruptions, so they are not always pure. If based on the 'Yogacarabhumi-sastra', entering the First Ground (chu di) is considered a pure land, the places where the Three Sages reside are all called non-pure lands, this is because the transformations they experience are different. If according to the Ten Faiths (shi xin) Bodhisattvas of the 'Avatamsaka Sutra', they already have the realm of purity, starting from befriending good companions, and ultimately accomplishing the power of the Buddha, all are pure skillful means. The above four comparisons all take skillful means as the cause, and purity as the result. Seven, Questions and Answers for Analysis: Question: Is the above-mentioned purity of skillful means the same as or different from the Buddha-fields? If the same, how can it be distinguished and explained? If different, it should become nine kinds of Buddha-fields. Answer: It is both the same and different. It is the same because it does not depart from the Buddha-fields, it is different because the cause and result are two different situations. Therefore, the above-mentioned bodies and lands, from the perspective of the Result Buddha, are collectively called Buddha-fields. The Buddha, according to different kinds of beings, chooses Buddha-fields to gather them in, some are pure, and some are defiled. The decaying houses of the Three Realms belong to one person, the mixed evils of the Saha World are located within the Flower Treasury World, this is my Buddha-field. However, as far as the Buddha is concerned, there is no land that is not pure. The current skillful means are based on the cause of the actions of people, so the supreme is all based on skillful means as the cause, and purity as the result. Question: Can the skillful means mentioned here be corresponded with the provisional skillful means of the Tiantai school? Answer: The general and the specific are different, the clear and the mixed have distinctions. Here it is general, there it is specific; here it is clear, there it is mixed. Why is this so? The general mentioned here starts from the ordinary person of the Six Practices (liu xing) within the realm, until the transcendent supreme Truly Ultimate enjoyment; the specific mentioned there is only limited to the one pure skillful means outside the realm, residing in the Arhats who turn their minds towards the Mahayana. So the clear mentioned here elaborately explains the various practices; the mixed mentioned by their school only speaks of the pure land. If this is the case, why doesn't the Faxiang school of Mahayana establish this kind of statement? Answer: Their school does not admit that the Two Vehicles who are stuck in the realm of quiescence have the possibility of turning their minds towards the Mahayana, so they do not establish this kind of statement. Question: Can the transformations here be corresponded with the Land of Co-dwelling?
否答縱對亦不全同何則且彼同居屬於界內方便屬於界外此中變化雙通內外內故上上凡聖同居外故約實言者出三界外別有凈土二乘所居既進非他用故屬變化故變化身居變化土被三賢菩薩及二乘故但法性同寂光余諸身土開合融通迥異別故學者知之問法性是一身土何分答與諸身土為體故義分為二無乖一性耳問第五身土不雲華藏而云圓融無礙者何耶答若雲華藏猶帶平偏若云圓融無礙一則極融諸土二乃塵剎相含通因陀羅網世界便有十種無礙如別所明恐繁不敘也。
其釋迦佛至此約始教說。
釋曰此居色界之頂約攝報說引攝二乘故次徴釋云。
何以故為至亦順彼說也。
釋曰徴意云以其他受用土應超界外何以卻居色頂耶為二乘下有三義故偏居彼天初翻化立報二觀對生信三順小分齊良以此教大乘初門多分影似故有同不同也。
或有說釋迦至此約終教說。
釋曰終教超權故土居界外次出意云。
以不隨下至亦非實報。
釋曰既超界外故不隨下二乘說故即顯界內娑婆但唯是化權教引攝報土亦即是化故云是故當知亦非實報此乃以實奪權也。
或說化境至故非一乘也。
釋曰揀寬廣之相初據三千等倍增之數以揀權小故二又唯下約同類世界以揀非一乘之異類界也言同類者同有須
【現代漢語翻譯】 現代漢語譯本 問：如果說（凡聖同居土和方便有餘土）縱然是對立的，也不完全相同，這是為什麼呢？答：因為凡聖同居土屬於界內，方便有餘土屬於界外。此中變化之身和變化之土，雙重貫通內外。因為在界內，所以上上的凡夫和聖人同居；因為在界外，所以從實報土來說，超出三界之外，另有凈土是二乘（聲聞和緣覺）所居住的。既然是進步而非他用，所以屬於變化。所以變化身居住在變化土，教化三賢菩薩和二乘。所以只是法性相同于寂光土，其餘諸身土的開合融通，與別教迥然不同，學者應當知曉。問：法性身和法性土是一體的，為什麼還要分身和土呢？答：因為與諸身土互為體性，所以從義理上分為二，並沒有違背一體的本性。問：第五身土（圓融無礙土）不稱為華藏世界，而稱為圓融無礙土，這是為什麼呢？答：如果稱為華藏世界，還帶有平等的偏頗；如果稱為圓融無礙，一是極其融合諸土，二是微塵剎土互相含容，貫通因陀羅網世界，便有十種無礙，如別處所說明，恐怕繁瑣，這裡就不敘述了。
關於釋迦佛，這裡是按照始教的說法。
解釋說：這裡居住在色界之頂，是按照攝報土的說法，爲了引導攝受二乘，所以接著提問解釋說：
『何以故為至亦順彼說也。』
解釋說：提問的意思是說，以其他的受用土，應該超出界外，為什麼卻居住在色界之頂呢？爲了二乘，下面有三種意義，所以偏居於彼天：一是翻化立報，二是觀對生信，三是順小分齊。大概是因為此教（始教）是大乘的初門，大多類似小乘，所以有同有不同。
或者有人說，釋迦佛這裡是按照終教的說法。
解釋說：終教超越權教，所以土居於界外，接著說明意思說：
『以不隨下至亦非實報。』
解釋說：既然超越界外，所以不隨下二乘說，所以就顯示界內的娑婆世界，只不過是化土，權教引導攝受報土，也就是化土，所以說『是故當知亦非實報』，這是以實奪權。
或者說化境，所以不是一乘。
解釋說：揀擇寬廣之相，首先根據三千等倍增加的數目，來揀擇權小，所以第二又唯下，根據同類世界，來揀擇非一乘的異類界。所說的同類，是同樣有須彌山的世界。
【English Translation】 English version Question: If (the Land of Coexistence of Saints and Ordinary Beings and the Land of Expedient Remainder) are opposed, why are they not completely the same? Answer: Because the Land of Coexistence of Saints and Ordinary Beings belongs within the realm, while the Land of Expedient Remainder belongs outside the realm. The Transformation Body and the Transformation Land here doubly penetrate both inside and outside. Because it is within the realm, the highest ordinary beings and saints coexist; because it is outside the realm, from the perspective of the Real Reward Land, it is beyond the Three Realms, and there is another Pure Land where the Two Vehicles (Śrāvakas and Pratyekabuddhas) reside. Since it is progress and not for other purposes, it belongs to transformation. Therefore, the Transformation Body resides in the Transformation Land, teaching the Three Worthies Bodhisattvas and the Two Vehicles. Therefore, only the Dharma-nature is the same as the Land of Tranquil Light (Śāntiprabha), while the opening, closing, merging, and interpenetration of the other bodies and lands are completely different from the Separate Teaching, which scholars should know. Question: The Dharma-nature Body and the Dharma-nature Land are one entity, why divide them into body and land? Answer: Because they are mutually the essence of all bodies and lands, they are divided into two in terms of meaning, without violating the nature of oneness. Question: Why is the fifth body and land (Land of Perfect Interpenetration) not called the Flower Treasury World (Hua-tsang shijie), but the Land of Perfect Interpenetration? Answer: If it is called the Flower Treasury World, it still carries equality and bias; if it is called Perfect Interpenetration, first, it extremely merges all lands, and second, the dust-mote lands contain each other, penetrating the Indra's Net World, and there are ten kinds of unobstructedness, as explained elsewhere, fearing complexity, it will not be described here.
Regarding Śākyamuni Buddha, this is according to the Initial Teaching.
The explanation says: Here residing at the summit of the Form Realm, is according to the Recompense Land, in order to guide and receive the Two Vehicles, so it continues to question and explain:
'Why is it that it also follows that teaching.'
The explanation says: The meaning of the question is that with other Enjoyment Lands, it should be beyond the realm, why does it reside at the summit of the Form Realm? For the Two Vehicles, there are three meanings below, so it resides in that heaven: first, turning transformation into recompense, second, contemplation arises in response to faith, and third, following the small divisions. It is probably because this teaching (Initial Teaching) is the first gate of the Mahayana, mostly similar to the Hinayana, so there are similarities and differences.
Or some say that Śākyamuni Buddha here is according to the Final Teaching.
The explanation says: The Final Teaching transcends the provisional teaching, so the land resides outside the realm, then it explains the meaning:
'Because it does not follow down, it is also not the Real Reward.'
The explanation says: Since it transcends the realm, it does not follow the Two Vehicles, so it shows that the Sahā World within the realm is only a Transformation Land, the provisional teaching guides and receives the Recompense Land, which is also a Transformation Land, so it says 'Therefore, know that it is also not the Real Reward,' this is taking reality to seize the provisional.
Or it says the realm of transformation, so it is not the One Vehicle.
The explanation says: Selecting the aspect of breadth, first according to the number of three thousand times the increase, to select the provisional and small, so second, it is only below, according to the same kind of world, to select the different realms of the non-One Vehicle. What is said to be the same kind is the same world with Mount Sumeru (Xūmíshān).
彌日月等異類者樹形江河形等。
或說釋迦至一乘同教說。
釋曰界內即報染凈雙如將會融通故有斯說。
何以故以法華至故非別教也。
釋曰華嚴覺樹道成即蓮華鷲峰開顯處即凈方蓋由法演一乘有茲相類言漸同此故是同教者謂法既同歸儀式亦爾也然未下料揀處局故非別教。
或有說此釋至約同教說。
釋曰土既隨教殊勝故身亦稱土希奇即化為報教義深細良在茲焉二十一種如彼所列恐繁不引。
何以故此釋迦至為同教攝也。
釋曰初徴二釋徴云既一佛身何以或化或報或十身耶此釋迦下約諸教以釋今此方便下明佛地經談功德之所以且指化為報人難信受故彼經中論佛功德既顯功德報相決然即方便顯說華嚴一乘法等者謂設爾于方便教中若顯說一乘十十法門此身即方便身云無盡此乃身隨法異故也。
或有說此釋迦至相盡離念故。
釋曰此是涅槃所說故彼經云下證成此約下明教心相下釋成應脫情解故。
若別教一乘至以顯無盡。
釋曰別教所談此釋迦身是十身之一十身融通故顯無盡也。
然彼十佛境界至第二會初說。
釋曰言圓融自在當不可說者融果海故若寄法顯示如第二會初說者普光明會中表法以示。
二世界海有至十佛等境
界。
釋曰蓮華藏界佈列二十重狀如倒卓浮圖並及盤迴世界涉入重重故云具足主伴通因陀羅等此等境界是佛所依。
二於三千界至輪王境界。
釋曰先列十重此等下寄攝顯勝。
三無量雜類至互不相礙。
釋曰異類世界皆遍法界故彼此相入乃至諸塵亦各周遍。
此上三位至全別不同也。
釋曰結世界海屬佛攝化彰其分齊也仍此三位本末圓融者有二本末一以華藏為本餘二為末二世界為本塵道為末故次徴云何以故釋云隨一世界即約粗細故當知下結揀也。
第十佛身開合至先義后數。
釋曰義論法智開合數約一身多身依義明身故分先後也。
義中先約至此約始教說。
釋曰或唯真境界為法身者此教所談真始出障為法身故仍不具德如佛地下證成但要清凈法界攝法身四智攝余身因帶而來若云攝者大圓鏡智攝自受用平等性智攝他受用成所作智攝化身妙觀察智遍諸身土此謂轉八識成四智菩提也。
或唯妙智至二句終教說。
釋曰初標智為法身以本覺下釋相此教所談即寂而照即照而寂故以本覺智故照也修智同本覺故寂也寂照無礙故以智為法身如攝論下引文證成可知或境智合為法身者標以境智相如者釋謂二法雙現體用並融故合境智為法身也引論證相如
【現代漢語翻譯】 現代漢語譯本 界（指宇宙、世界）。
解釋說，蓮華藏世界（Lotuses Store World）排列成二十重，形狀像倒立的佛塔，並且盤旋迴繞。世界相互涉入重重疊疊，所以說『具足主伴通因陀羅』等。這些境界是佛所依止的。
二、關於三千世界（Three Thousand Worlds）到輪王（cakravarti）境界。
解釋說，先列出十重，這些以下寄託攝取顯勝。
三、無量雜類（innumerable kinds）到互不相礙。
解釋說，不同種類的世界都遍佈法界（Dharmadhatu），因此彼此相入，乃至各個微塵也都各自周遍。
以上三個層次，到完全不同。
解釋說，總結世界海（world-sea）屬於佛的攝受教化，彰顯其分界。這三個層次，本末圓融，有兩種本末：一是以華藏世界為根本，其餘二者為末；二是世界為根本，塵道為末。所以接著問『為什麼』，解釋說『隨一世界』，就是約粗細來說的。所以要知道下面是總結揀擇。
第十、佛身開合（Buddha's body opening and closing）到先義后數。
解釋說，義理上說法智（Dharma-wisdom）的開合，數量上說一身多身，依義理來闡明身，所以區分先後。
義理中先約到這裡是約始教（begining teaching）說。
解釋說，或者只有真境界（true realm）為法身（Dharmakaya）的說法，這是此教所談的，真始出障為法身，所以不具足功德。如『佛地下』證明，但要清凈法界（Dharmadhatu）攝法身，四智（four wisdoms）攝其餘身，因帶而來。如果說攝，大圓鏡智（Great Perfect Mirror Wisdom）攝自受用身（self-enjoyment body），平等性智（Equality Wisdom）攝他受用身（other-enjoyment body），成所作智（Accomplishing Wisdom）攝化身（Nirmanakaya），妙觀察智（Wonderful Observing Wisdom）遍諸身土。這說的是轉八識成四智菩提（Bodhi）
或者只有妙智（wonderful wisdom）到二句是終教（final teaching）說。
解釋說，開始標明智為法身，以本覺（original enlightenment）下解釋相。此教所談，即寂而照，即照而寂，所以以本覺智故照，修智同本覺故寂，寂照無礙，所以以智為法身。如《攝論》下引文證明可知。或者境智合為法身，標明以境智相如來解釋，說二法雙現，體用並融，所以合境智為法身。引用論證相如。
【English Translation】 English version The Realm.
Explanation: The Lotus Store World (Lian Hua Zang Jie) is arranged in twenty layers, shaped like an inverted stupa, and spirals around. The worlds interpenetrate each other in layers, hence the saying 'complete with hosts, companions, common causes, Indra's nets, etc.' These realms are what the Buddha relies on.
Second, regarding the Three Thousand Worlds (San Qian Jie) to the realm of the Wheel-Turning King (Lun Wang, cakravarti).
Explanation: First, ten layers are listed; these below rely on inclusion to manifest superiority.
Third, innumerable kinds (Wu Liang Za Lei) to non-obstruction with each other.
Explanation: Different kinds of worlds all pervade the Dharmadhatu (Fa Jie), therefore they interpenetrate each other, and even each dust particle is also completely pervasive.
The above three levels, to being completely different.
Explanation: Concluding that the world-sea (Shi Jie Hai) belongs to the Buddha's embrace and transformation, highlighting its boundaries. These three levels are perfectly integrated from beginning to end, with two kinds of beginning and end: one is with the Lotus Store World as the root, and the other two as the branches; the other is with the world as the root, and the path of dust as the branch. Therefore, it is then asked 'Why?', explaining that 'following one world' is speaking in terms of coarseness and fineness. Therefore, know that the following is a concluding selection.
Tenth, the Buddha's body opening and closing (Fo Shen Kai He) to first meaning, then number.
Explanation: In terms of meaning, it speaks of the opening and closing of Dharma-wisdom (Fa Zhi); in terms of number, it speaks of one body and many bodies. It relies on meaning to clarify the body, therefore distinguishing between before and after.
In meaning, first about... this is about the initial teaching (Shi Jiao).
Explanation: Or the saying that only the true realm (Zhen Jing Jie) is the Dharmakaya (Fa Shen), this is what this teaching discusses, the true beginning emerging from obstacles as the Dharmakaya, therefore not possessing complete virtues. As 'Buddha below' proves, but it requires the pure Dharmadhatu to embrace the Dharmakaya, the Four Wisdoms (Si Zhi) embrace the remaining bodies, brought along as a consequence. If it is said to embrace, the Great Perfect Mirror Wisdom (Da Yuan Jing Zhi) embraces the self-enjoyment body (Zi Shou Yong Shen), the Equality Wisdom (Ping Deng Xing Zhi) embraces the other-enjoyment body (Ta Shou Yong Shen), the Accomplishing Wisdom (Cheng Suo Zuo Zhi) embraces the Nirmanakaya (Hua Shen), the Wonderful Observing Wisdom (Miao Guan Cha Zhi) pervades all bodies and lands. This speaks of transforming the eight consciousnesses into the Four Wisdoms of Bodhi.
Or only wonderful wisdom (Miao Zhi)... these two sentences are about the final teaching (Zhong Jiao).
Explanation: Initially, it marks wisdom as the Dharmakaya, and explains the appearance below with original enlightenment (Ben Jue). What this teaching discusses is stillness and illumination, illumination and stillness, therefore illuminating with original enlightenment wisdom, cultivating wisdom is the same as original enlightenment, therefore stillness, stillness and illumination are unobstructed, therefore taking wisdom as the Dharmakaya. As the Compendium of Abhidharma below cites textual proof, which can be known. Or the combination of realm and wisdom as the Dharmakaya, marking it with the likeness of realm and wisdom to explain, saying that the two dharmas appear together, substance and function merge together, therefore combining realm and wisdom as the Dharmakaya. Citing the treatise to prove the likeness.
準知此上二句者約義以結教。
或境智俱泯至此約頓教說。
釋曰此教之宗毀相泯心相想俱絕獨顯幽靈故以雙泯強為法身引經可知。
或合具前至此約一乘辨。
釋曰或具合前四句以具德故者謂總收諸說或境或智或雙存或俱泯就此門中融成性德此猶約同教一乘說或俱絕前五以圓融無礙故者謂行起解絕星羅法身正當別教一乘之法身也此二句如性起品說者彼中談如來出現之身故也。
次別約釋迦至是十佛故也。
釋曰唯約本師以明五教之身言或是報非法化如同教一乘及小乘說等者謂一乘以丈六即奇特如說法華之身隨教之勝故小乘以丈六執為實報故云俱淺深之異也或是法非報化者如上吾今此身即是法身也或亦法亦報化總如三乘等說者通前四教或非報化者融通為十迥異諸宗故如別教。
數開合者至此約頓教。
釋曰此教一佛亦屬寄言若據離言即非安立。
或立二佛至此約教說。
釋曰言生身化身約小乘說者謂王宮降生修行成道不易此身故曰生身隨類變現故曰化身始教二身開合可見但以他用與化身帶識所論故云生身自用附真故云法身自性應化舉體云動皆名法身也。
或立三身佛至此約終教說。
釋曰言二於三身外別立自性身為明法身是恒沙功德法者
【現代漢語翻譯】 現代漢語譯本： 準此，以上兩句是依據意義來總結教義。 或者說，境和智都泯滅，這是依據頓教來說的。 解釋：此教的宗旨是毀壞一切相，泯滅一切心，使一切相和想都斷絕，唯獨顯現幽深靈妙的本體。所以用『雙泯』來勉強地指說法身，引用經典就可以知道。 或者說，全部具備前面的內容，這是依據一乘來辨析。 解釋：或者說，全部具備前面的四句，因為具備一切功德。這是說總括了各種說法，或者有境，或者有智，或者雙存，或者俱泯，就在這個門中融合成性德。這就像依據同教一乘來說。或者說，全部斷絕前面的五句，因為圓融無礙。就像星羅棋佈的法身，正當別教一乘的法身。這兩句就像《性起品》所說，因為其中談論如來出現之身。 其次，分別依據釋迦（釋迦牟尼佛，Sakyamuni）來說，這是十佛的緣故。 解釋：只依據本師（釋迦牟尼佛，Sakyamuni）來闡明五教之身。說或者只是報身，不是法身和化身，如同同教一乘以及小乘所說等等。這是說一乘以丈六金身（佛像，golden statue）就顯得奇特，如同《法華經》所說的身，隨著教義的殊勝。所以小乘以丈六金身執著為實報身，所以說有淺深的不同。或者只是法身，不是報身和化身，如同上面所說『我現在這個身就是法身』。或者也是法身，也是報身和化身，總括起來如同三乘等等所說，貫通前面的四教。或者不是報身和化身，融通為十身，與各種宗派迥然不同，如同別教。 數量上的開合，這是依據頓教。 解釋：此教的一佛也屬於寄託之言，如果依據離言，就不是安立。 或者立二佛，這是依據教義來說。 解釋：說生身和化身，依據小乘來說，是指在王宮降生，修行成道，不易改變這個身，所以說是生身，隨著種類而變現，所以說是化身。始教的二身開合可以見到，但是因為他用與化身帶有識，所以說是生身，自用附著于真，所以說是法身，自性應化，舉體都是動，都名為法身。 或者立三身佛，這是依據終教來說。 解釋：說在三身之外另立自性身，是爲了闡明法身是恒河沙數功德法。
【English Translation】 English version: Accordingly, the above two sentences summarize the teachings based on their meaning. Or, both realm (境, jing) and wisdom (智, zhi) are extinguished; this is according to the Sudden Teaching (頓教, Dun Jiao). Explanation: The tenet of this teaching is to destroy all forms (相, xiang), extinguish all minds (心, xin), so that all forms and thoughts are cut off, and only the profound and subtle essence is revealed. Therefore, 'dual extinction' is used to forcibly refer to the Dharmakaya (法身, Fa Shen), which can be understood by quoting the scriptures. Or, fully possessing the preceding content; this is to distinguish according to the One Vehicle (一乘, Yi Cheng). Explanation: Or, fully possessing the preceding four sentences, because it possesses all virtues. This means that it encompasses all kinds of statements, either with realm, or with wisdom, or both existing, or both extinguished, and within this gate, it merges into the nature of virtue. This is like speaking according to the Shared Teaching One Vehicle. Or, completely cutting off the preceding five sentences, because of perfect fusion without obstruction. Like the Dharmakaya scattered like stars, it is precisely the Dharmakaya of the Distinct Teaching One Vehicle. These two sentences are like what is said in the 'Nature Arising Chapter', because it discusses the body of the Tathagata (如來, Ru Lai) appearing. Secondly, separately based on Sakyamuni (釋迦牟尼佛, Sakyamuni), this is because of the Ten Buddhas. Explanation: Only based on the Original Teacher (Sakyamuni, 釋迦牟尼佛) to clarify the bodies of the Five Teachings. Saying that it is only the Reward Body (報身, Bao Shen), not the Dharma Body (法身, Fa Shen) and the Transformation Body (化身, Hua Shen), like what is said in the Shared Teaching One Vehicle and the Hinayana (小乘, Xiao Cheng), etc. This means that the One Vehicle with the sixteen-foot golden body (丈六金身, golden statue) appears unique, like the body spoken of in the Lotus Sutra, following the superiority of the teaching. Therefore, the Hinayana clings to the sixteen-foot golden body as the Real Reward Body, so it is said that there are differences in shallowness and depth. Or it is only the Dharma Body, not the Reward Body and the Transformation Body, like what was said above, 'This body of mine now is the Dharma Body'. Or it is also the Dharma Body, also the Reward Body and the Transformation Body, generally like what is said in the Three Vehicles, etc., connecting the preceding Four Teachings. Or it is not the Reward Body and the Transformation Body, merging into the Ten Bodies, completely different from various sects, like the Distinct Teaching. The opening and closing in number, this is according to the Sudden Teaching. Explanation: The One Buddha of this teaching also belongs to metaphorical words; if based on detachment from words, it is not established. Or establishing Two Buddhas, this is according to the teaching. Explanation: Saying the Birth Body (生身, Sheng Shen) and the Transformation Body, based on the Hinayana, refers to being born in the royal palace, practicing and attaining the Way, and it is not easy to change this body, so it is called the Birth Body, transforming according to the kind, so it is called the Transformation Body. The opening and closing of the Two Bodies of the Initial Teaching can be seen, but because its use is with the Transformation Body carrying consciousness, so it is called the Birth Body, its own use is attached to the truth, so it is called the Dharma Body, its self-nature responds and transforms, the whole body is moving, all are called the Dharma Body. Or establishing the Three Bodies of the Buddha, this is according to the Perfect Teaching. Explanation: Saying that establishing a Self-Nature Body (自性身, Zi Xing Shen) separately outside the Three Bodies is to clarify that the Dharma Body is a Dharma of countless merits like the Ganges sands.
此乃開合之殊若合則法身即收功德開則據功德法為法性但為依若始教法身無此開合何以故不具德故三亦于報身內福智分二故有四者謂福為功德佛智即智慧佛也。
或立十佛至圓教說也。
釋曰十佛之名如上已列言十身者自有二義一約融三世間為十者一眾生身二國土身三業報身四聲聞身五緣覺身六菩薩身七如來身八智身九法身十虛空身二就佛上自有十身一菩提身二愿身三化身四力持身五相好莊嚴身六威勢身七意生身八福德身九法身十智身廣顯其相如第八地等。
華嚴一乘分齊章義苑疏卷第七 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第八
霅溪普靜沙門 道亭 述
第十義理分齊至六相圓融義四。
釋曰然此教海宏深包含無外通明三性離過絕非染凈交參雙融無礙遂成緣起力用相資德用所因略以備矣然後一多無礙炳現十玄總別圓融洞明六相已上四門宗因若是併爲圓教具德一乘分齊旨趣耳。
三性同異義第一至先直說后抉擇。
釋曰一通就當性說二約當性二義三對三無性說初就遍計一謂由是妄執無法可生可滅也二情有即是理無故不生也理無即情有故不滅也不滅不生為一法也三求遍計相不可得故不生能顯無
【現代漢語翻譯】 現代漢語譯本： 這裡所說的『開』和『合』是不同的狀態。如果『合』，那麼法身（Dharmakaya，佛的法性之身）就收攝功德；如果『開』，那麼就依據功德之法作為法性。但這只是一個依據。如果按照始教（Hinayana，小乘佛教）的觀點，法身沒有這種開合的狀態。為什麼呢？因為它不具備圓滿的功德。三乘教法中，在報身（Sambhogakaya，佛的報應身）內，福德和智慧被分為兩個部分，所以有這種區別。四者指的是福德是功德佛，智慧是智慧佛。
或者建立十佛的說法，這是圓教（Perfect Teaching，圓滿的教義）的說法。
解釋：十佛的名號如上文已經列出。說到十身，有兩種含義：第一種是融合三世間（眾生世間、國土世間、智正覺世間）為十身，即：一、眾生身（Sentient Beings Body），二、國土身（Land Body），三、業報身（Karmic Retribution Body），四、聲聞身（Sravaka Body，聽聞佛法而悟道的修行者之身），五、緣覺身（Pratyekabuddha Body，通過自身努力悟道的修行者之身），六、菩薩身（Bodhisattva Body，發願普度眾生的修行者之身），七、如來身（Tathagata Body，佛的身），八、智身（Wisdom Body），九、法身（Dharmakaya Body），十、虛空身（Space Body）。第二種是就佛自身而言有十身，即：一、菩提身（Bodhi Body，覺悟之身），二、愿身（Vow Body，願力之身），三、化身（Nirmanakaya Body，應化之身），四、力持身（Power-sustaining Body），五、相好莊嚴身（Body with Excellent Marks and Characteristics），六、威勢身（Majestic Body），七、意生身（Mind-born Body），八、福德身（Meritorious Body），九、法身（Dharmakaya Body），十、智身（Wisdom Body）。廣泛地顯示這些相，如同在第八地（不退轉地）等境界中。
《華嚴一乘分齊章義苑疏》卷第七 卍新續藏第 58 冊 No. 0995 《華嚴一乘教義分齊章義苑疏》
《華嚴一乘分齊章義苑疏》卷第八
霅溪普靜沙門 道亭 述
第十義理分齊至六相圓融義四。
解釋：然而此教法之海宏大深邃，包含一切，沒有遺漏；通達明瞭三性（自性、共性、無性），遠離過失，超越是非；染與凈相互交織，雙重融合，沒有障礙；於是成就緣起的力量和作用，相互資助的功德和作用的原因。簡略地來說，已經完備了。然後，一和多沒有障礙地顯現，炳然呈現十玄門（Ten Profound Gates）；總體和個別圓融無礙，透徹明白六相（Six Characteristics）。以上四門（四種觀察角度）的宗因，如果都是圓教所具備的功德，那麼就是一乘分齊的宗旨和趣味。
三性（Three Natures）同異義第一至先直說后抉擇。
解釋：第一，普遍地就當性（inherent nature）而說；第二，依據當性的兩種含義而說；第三，針對三種無性（Threefold Absence of Inherent Existence）而說。首先就遍計所執性（Parikalpita，遍計所執的自性）來說，一是指由於是虛妄執著，所以沒有法可以生滅。第二，情有即是理無，所以不生；理無即情有，所以不滅。不滅不生為一法。第三，尋求遍計所執相不可得，所以不生，能夠顯現無自性。
【English Translation】 English version: The 'opening' and 'closing' here refer to different states. If 'closed,' then the Dharmakaya (the Dharma body of the Buddha) collects merit and virtue; if 'open,' then it relies on the Dharma of merit and virtue as its Dharma-nature. But this is only a basis. According to the Hinayana (Small Vehicle Buddhism) perspective, the Dharmakaya does not have this opening and closing state. Why? Because it does not possess complete merit and virtue. In the Three Vehicles teachings, within the Sambhogakaya (the reward body of the Buddha), merit and wisdom are divided into two parts, hence this distinction. The four refer to merit as the Merit Buddha, and wisdom as the Wisdom Buddha.
Or establishing the doctrine of the Ten Buddhas, which is a teaching of the Perfect Teaching (Round Teaching).
Explanation: The names of the Ten Buddhas have been listed above. Speaking of the Ten Bodies, there are two meanings: First, merging the three realms (the realm of sentient beings, the realm of lands, and the realm of wisdom and enlightenment) into the Ten Bodies, namely: 1. Sentient Beings Body, 2. Land Body, 3. Karmic Retribution Body, 4. Sravaka Body (the body of practitioners who attain enlightenment by hearing the Buddha's teachings), 5. Pratyekabuddha Body (the body of practitioners who attain enlightenment through their own efforts), 6. Bodhisattva Body (the body of practitioners who vow to liberate all sentient beings), 7. Tathagata Body (the body of the Buddha), 8. Wisdom Body, 9. Dharmakaya Body, 10. Space Body. Second, in terms of the Buddha himself, there are Ten Bodies, namely: 1. Bodhi Body (Enlightenment Body), 2. Vow Body, 3. Nirmanakaya Body (Transformation Body), 4. Power-sustaining Body, 5. Body with Excellent Marks and Characteristics, 6. Majestic Body, 7. Mind-born Body, 8. Meritorious Body, 9. Dharmakaya Body, 10. Wisdom Body. The aspects of these are extensively revealed, as in the eighth ground (the irreversible stage) and other realms.
Huayan One Vehicle Differentiation Chapter Commentary Garden Treatise, Volume 7 卍 New Continued Collection, Volume 58, No. 0995, Huayan One Vehicle Teaching Doctrine Differentiation Chapter Commentary Garden Treatise
Huayan One Vehicle Differentiation Chapter Commentary Garden Treatise, Volume 8
Shramana Pujing of Zhexi, Daoting, Composed
Tenth Meaning: Differentiation of Principles to the Meaning of Perfect Harmony of the Six Characteristics, Four.
Explanation: However, this ocean of teachings is vast and profound, encompassing everything without omission; thoroughly understanding the three natures (self-nature, common nature, no-nature), being far from faults, transcending right and wrong; defilement and purity interweave, doubly merging, without obstruction; thus accomplishing the power and function of dependent origination, the cause of mutually assisting merit and function. Briefly speaking, it is complete. Then, one and many appear without obstruction, clearly presenting the Ten Profound Gates; the whole and the individual are perfectly harmonized without obstruction, thoroughly understanding the Six Characteristics. The doctrinal causes of the above four gates, if they are all the merits possessed by the Perfect Teaching, then they are the purpose and interest of the One Vehicle Differentiation.
The First Meaning of the Sameness and Difference of the Three Natures to First Directly Explain and Then Decide.
Explanation: First, universally speaking in terms of inherent nature; second, speaking according to the two meanings of inherent nature; third, speaking in response to the Threefold Absence of Inherent Existence. First, in terms of the Parikalpita (imaginary nature), one means that because it is a false attachment, there is no Dharma that can arise or cease. Second, emotional existence is the absence of reason, so it does not arise; the absence of reason is emotional existence, so it does not cease. Non-cessation and non-arising are one Dharma. Third, seeking the appearance of the Parikalpita is unattainable, so it does not arise, and it can reveal no self-nature.
相性故不滅不滅即不生亦一法也二就緣起性一謂法無自體攬緣而起即生無生既本不生故無可滅也二緣起無性故不生無性緣起故不滅是故不生即不滅不滅即不生為一法也三推緣無起故不生能顯無生性故不滅三約圓成性一謂非是有為故無彼生滅相也二非妄心境故不生即相無義聖智所證故不滅即性有義而非妄心境故遠離我法所執便能顯得勝義無自性性即第三無性義也又體非遷變故不生隨緣令法起故不滅不滅即不生為一法也此即法性宗中二義也四通就三性混融於一法上就遍計故不生就圓成故不滅就依他故亦不生亦不滅就三無性故非不生非不滅則合三性為三句三無性為一句以成四句如一念心剎那瞥起即具六義謂一念之心是緣起法是依他起情計有實即遍計執體本空寂即是圓成三性備矣既即依三性說三無性故六義具矣唯識云初即相無性次無自然性後由遠離前所執我法性五然此四門合為一聚圓融無礙以一念心上一微塵上即有六義故總融合頓思可見此義法相宗無須智權實不得此門難見融通故茲預說方曉下文。
前中三性各有二義至一情有義二理無義。
釋曰真即圓成性由真故不變如故隨緣依他者依攬眾緣無性緣起故依有緣無自性故無性所執者遍計執性謂計度依他故情有妄執無法故理無此乃離成六義下合成二門。
由真
【現代漢語翻譯】 現代漢語譯本 相性，因此不滅，不滅即不生，也是同一法。二是從緣起性來說：一是說諸法沒有自體，依憑因緣而生起，即是生；無生既然本來不生，所以無可滅。二是緣起沒有自性，所以不生；因為沒有自性的緣起，所以不滅。因此，不生即是不滅，不滅即是不生，是同一法。三是推究因緣，沒有實在的生起，所以不生；能夠顯現無生的本性，所以不滅。三是從圓成性來說：一是說不是有為法，所以沒有生滅的相狀。二不是虛妄的心和境界，所以不生，即在相上沒有意義；聖智所證悟的，所以不滅，即在性上有意義，但不是虛妄的心和境界。因此，遠離我法二執，便能顯現勝義無自性性，即是第三無性義。又，本體不是遷變的，所以不生；隨順因緣使法生起，所以不滅。不滅即是不生，是同一法。這即是法性宗中的兩種意義。 四是總括三性，混融于同一法上：就遍計所執性來說，是不生；就圓成實性來說，是不滅；就依他起性來說，也是不生也是不滅；就三無性來說，不是不生也不是不滅。那麼，合三性為三句，三無性為一句，以成四句。如一念心剎那間生起，即具足六義。所謂一念之心是緣起法，是依他起性；情識計度有實，即是遍計執性；體性本來空寂，即是圓成實性。三性完備了。既然是依據三性來說三無性，所以六義都具備了。《唯識論》說：最初是相無自性性，其次是無自然性，最後由於遠離先前所執著的我法之性。五是這四門合為一個整體，圓融無礙，在一念心上，在一微塵上，即有六義。所以總融合頓悟，思量可見此義。法相宗沒有智慧權巧，實在無法得到此門徑，難以見到融通之處，所以在此預先說明，才能明白下文。 前面所說的三性各有二義，到『一情有義，二理無義』。 解釋：真，即是圓成實性，因為真，所以不變；如，故而隨緣。依他起性，是依憑聚集的因緣，沒有自性的緣起，所以依他；因為有因緣而沒有自性，所以無自性。所執，是遍計執性，說的是計度依他起性，所以情識上有虛妄的執著；沒有法，所以道理上沒有。這便是離成六義，下面合成為二門。 由真...
【English Translation】 English version The nature of phenomena, therefore, does not perish; non-perishing is identical to non-arising, and is also the same Dharma. Secondly, from the perspective of dependent origination (pratītyasamutpāda) (緣起性): one is that all dharmas have no inherent self-nature (svabhāva) (自體), arising from conditions, which is arising; since non-arising is fundamentally non-arising, there is nothing to perish. Two is that dependent origination has no self-nature, therefore it does not arise; because dependent origination has no self-nature, therefore it does not perish. Therefore, non-arising is identical to non-perishing, and non-perishing is identical to non-arising, being the same Dharma. Thirdly, investigating the causes and conditions, there is no real arising, therefore it does not arise; being able to manifest the nature of non-arising, therefore it does not perish. Thirdly, from the perspective of perfected nature (pariniṣpanna) (圓成性): one is that it is not conditioned (saṃskṛta) (有為), therefore there is no appearance of arising and perishing. Two is that it is not a false mind and realm, therefore it does not arise, meaning there is no meaning in appearance; what is realized by noble wisdom, therefore it does not perish, meaning there is meaning in nature, but it is not a false mind and realm. Therefore, being apart from the attachment to self and Dharma, one can manifest the ultimate meaning of no-self-nature, which is the third meaning of no-nature. Also, the essence is not changing, therefore it does not arise; following conditions to cause dharmas to arise, therefore it does not perish. Non-perishing is identical to non-arising, being the same Dharma. This is the two meanings in the Dharmatā school (法性宗). Fourthly, encompassing the three natures, blending into the same Dharma: in terms of the imagined nature (parikalpita) (遍計所執性), it is non-arising; in terms of the perfected nature (pariniṣpanna) (圓成實性), it is non-perishing; in terms of the dependent nature (paratantra) (依他起性), it is also non-arising and also non-perishing; in terms of the three no-natures (trisvabhāva-niḥsvabhāvatā) (三無性), it is neither non-arising nor non-perishing. Then, combining the three natures into three phrases, and the three no-natures into one phrase, to form four phrases. For example, a single thought arises in an instant, which possesses six meanings. The so-called single thought is a Dharma of dependent origination, which is the dependent nature; emotional discrimination considers it real, which is the imagined nature; the essence is originally empty and still, which is the perfected nature. The three natures are complete. Since the three no-natures are based on the three natures, all six meanings are complete. The Vijñaptimātratā-siddhi (唯識論) says: initially, it is the no-self-nature of appearance (lakṣaṇa-niḥsvabhāvatā) (相無自性性), secondly, it is the no-naturalness (anutpāda-niḥsvabhāvatā) (無自然性), and finally, it is due to being apart from the previously attached nature of self and Dharma. Fifthly, these four doors combine into one whole, perfectly harmonized and unobstructed, in a single thought, in a single dust particle, there are six meanings. Therefore, total integration and sudden enlightenment, contemplation can reveal this meaning. The Dharmalakṣaṇa school (法相宗) without skillful wisdom, truly cannot obtain this path, it is difficult to see the integration, so it is explained in advance here, in order to understand the following text. The aforementioned three natures each have two meanings, up to 'one is emotional existence, two is rational non-existence'. Explanation: Truth is the perfected nature, because of truth, therefore it does not change; like, therefore it follows conditions. Dependent nature, is relying on gathered conditions, dependent origination without self-nature, therefore dependent; because there are conditions but no self-nature, therefore no self-nature. What is grasped, is the imagined nature, saying that it is measuring dependent nature, therefore there are false attachments in emotions; there is no Dharma, therefore there is no reason in principle. This is separating and completing the six meanings, below combining into two doors. By truth...
中不變至不壞末而常本也。
釋曰真有不變隨緣妄有體空成事此中無性理無即是妄中體空由體空故與不變而無殊故三性而一際不捨緣而即真故不壞末而常本也。
經云眾生即涅槃不復更滅也。
釋曰凈名經也妄攬真成眾生相現妄空無體卓爾真常故不復滅。
又約真如至不動本而常末也。
釋曰似有情有即妄中成事與真中隨緣畢竟無二故亦無異不變性而緣起故不動本常末也。
經云法身至名曰眾生也。
釋曰法身經也則真如隨緣成諸染法眾生現而法身不顯事能隱理如水成波動顯靜隱。
即由此三義至通融無障無礙。
釋曰結上合成二門謂真該妄末結此隨緣妄徹真源結前不變性相通融結成一際無障無礙通理事與事事無礙準前四五二門思之。
問依他似有至是情有耶。
釋曰似有為假所執為實假實相違故成問也。
答由二義故無異至所執無隨緣故。
釋曰一以彼所執下依緣故執唯識云由彼彼遍計遍計種種物二若離下由執故緣唯識云依他起自性分別緣所生真中隨緣等者謂由心故現境由境故起心起信云一切諸法唯依妄念而有差別若離心念則無一切境界之相。
問如何三性至不相違耶。
釋曰有無性相不變隨緣義象既殊寧不相背故
【現代漢語翻譯】 現代漢語譯本： 中，指不變的真如，直至不壞的現象末端，都是常恒的根本。 解釋說，真如真實存在，隨順因緣而顯現；虛妄的現象有，但體性是空無，成就諸事。這其中沒有自性，理體空無就等同於虛妄中的體性空無。因為體性空無的緣故，與不變的真如沒有差別。所以三性融為一體，不捨棄因緣而就是真如，所以不壞滅現象的末端，而常恒是根本。 經中說，眾生就是涅槃，不再有滅亡。 解釋說，出自《維摩詰經》。虛妄地執取真如而成就眾生的相狀，現在虛妄空無，沒有本體，卓然顯現真常的本性，所以不再有滅亡。 又從真如的角度來說，到達不動的根本，就是常恒的末端。 解釋說，似乎有情識的存在，就是在虛妄中成就諸事，與真如中隨順因緣，畢竟沒有二致，所以也沒有差異。因為不變的自性而隨順因緣生起，所以不動的根本就是常恒的末端。 經中說，法身到達，名稱叫做眾生。 解釋說，出自《法身經》。那麼真如隨順因緣而成就各種染污的法，眾生顯現而法身不顯現，事相能夠隱藏理體，就像水形成波浪，波動顯現而靜止隱藏。 就因為這三種意義，達到通融無礙。 解釋說，總結上面，合成為二門，就是真如涵蓋虛妄的末端，總結這隨順因緣，虛妄徹悟真如的根源，總結前面不變的自性，相互通融，總結成為一體，沒有障礙，沒有阻礙，通達理體和事事無礙，參照前面四、五、二門來思考。 問：依他起性似乎存在，這是情識的執有嗎？ 解釋說：似乎存在，是因為虛假的執著認為是真實，虛假和真實相互違背，所以成為疑問。 答：因為兩種意義的緣故，沒有差異，直至所執著沒有隨順因緣的緣故。 解釋說：第一，因為他所執著的，依附因緣的緣故。唯識學說，由於他所遍計的，遍計種種事物。第二，如果離開，由於執著的緣故，隨順因緣。唯識學說，依他起自性，分別因緣所生。真如中隨順因緣等等，說的是由於心的緣故顯現境界，由於境界的緣故生起心念。《起信論》說，一切諸法唯依妄念而有差別，如果離開心念，就沒有一切境界的相狀。 問：如何使三性不相互違背呢？ 解釋說：有無自性，不變隨緣的意義和現象既然不同，怎麼會不相互違背呢？
【English Translation】 English version: 'Zhong' (中), refers to the unchanging Suchness (真如, Zhenru), up to the end of the impermanent phenomena, is the constant root. Explanation: True Suchness truly exists, manifesting in accordance with conditions; illusory phenomena exist, but their essence is emptiness, accomplishing all things. Within this, there is no self-nature; the emptiness of principle is the same as the emptiness of essence in illusion. Because of the emptiness of essence, it is no different from the unchanging Suchness. Therefore, the three natures merge into one, not abandoning conditions but being identical to Suchness, so the end of impermanent phenomena is not destroyed, and the constant is the root. The Sutra says, 'Sentient beings are Nirvana, there is no more extinction.' Explanation: From the 'Vimalakirti Sutra' (維摩詰經, Weimojie Jing). Falsely grasping Suchness to create the appearance of sentient beings, now the illusion is empty and without substance, clearly manifesting the true and constant nature, so there is no more extinction. Furthermore, from the perspective of Suchness, reaching the immovable root is the constant end. Explanation: It seems that sentient beings exist, which is accomplishing things in illusion, and ultimately there is no difference from following conditions in Suchness, so there is no difference. Because the unchanging self-nature arises according to conditions, the immovable root is the constant end. The Sutra says, 'The Dharmakaya (法身, Fashen) reaches, and its name is called sentient beings.' Explanation: From the 'Dharmakaya Sutra'. Then Suchness follows conditions to create various defiled dharmas, sentient beings appear and the Dharmakaya does not appear, phenomena can hide the principle, just like water forming waves, the waves appear and stillness is hidden. Just because of these three meanings, it reaches unobstructed interpenetration. Explanation: Summarizing the above, combining into two gates, that is, Suchness encompasses the end of illusion, summarizing this following of conditions, illusion thoroughly understands the root of Suchness, summarizing the previous unchanging self-nature, interpenetrating each other, summarizing into one, without obstacles, without hindrance, understanding the principle and the unobstructedness of all things, refer to the previous four, five, and two gates to think about it. Question: Dependent origination (依他起性, Yitaqixing) seems to exist, is this the attachment of consciousness? Explanation: It seems to exist because false attachments are considered real, false and real contradict each other, so it becomes a question. Answer: Because of two meanings, there is no difference, until the attachment does not follow the conditions. Explanation: First, because of what he is attached to, relying on conditions. The Vijnanavada (唯識學, Weishi Xue) says, because of what he imagines, he imagines all kinds of things. Second, if separated, due to attachment, following conditions. The Vijnanavada says, dependent origination self-nature, arising from discriminating conditions. Suchness following conditions, etc., says that because of the mind, the realm appears, and because of the realm, the mind arises. The 'Awakening of Faith' (起信論, Qixin Lun) says that all dharmas are only differentiated by false thoughts, and if separated from thoughts, there is no appearance of all realms. Question: How can the three natures not contradict each other? Explanation: Since the meaning and phenomena of existence and non-existence of self-nature, unchanging and following conditions are different, how can they not contradict each other?
茲問起。
答以此二義至隨緣成染凈也。
釋曰但有二義而無二體由體同故因不變而方隨緣因隨緣而顯不變也。
猶如明鏡至顯鏡之明凈。
釋曰喻明也鏡喻不變染凈喻隨緣由明現像不變現於隨緣因像驗明隨緣顯于不變二義相成體恒無二故云唯是一性雖現下約離過以重明耳。
當知真如至方成染凈。
釋曰合法也非直不動下謂不但不變成隨緣亦由隨緣顯不變非直不壞下謂不但隨緣彰不變抑又不變作隨緣二義相資豈成違返。
是故二義至豈相違耶。
釋曰結成上義是以二義若非一性則不相成一性若非二義則無相遍思之令見其法。
依他中雖復至皆無自性故。
釋曰似有者相假也必無自性者性空也以諸下出空所以。
若非無性至似有是故無性。
釋曰依他二義以相推初若非下返推似有若成下順推無性假緣從緣者必無性矣。
故智論云至即顯無性也。
釋曰從緣即似有義無性即性無義正同中論因緣所生法我說即是空畢竟空者是名般若則實相現前此則下結指上文緣生故空也。
中論云至明緣生也。
釋曰似有空義等者謂諸法若不空則無道無果何以故法定實故故不能成緣以今成緣返知空耳此則下結指上文無性故緣生也。
【現代漢語翻譯】 現代漢語譯本 問：現在開始提問。
答：用這兩個意義來說明，真如隨緣而成就染凈。
解釋：只有兩種意義，而沒有兩種本體，因為本體相同，所以真如不變而能夠隨緣，真如隨緣而顯現不變。
猶如明鏡，能夠照見萬物，並且顯現鏡子的明凈。
解釋：用明來比喻不變，用鏡子來比喻不變，用染凈來比喻隨緣。因為明能夠顯現萬物，所以不變能夠顯現於隨緣；因為萬物能夠驗證明，所以隨緣能夠顯現於不變。兩種意義互相成就，本體恒常沒有兩種，所以說『唯是一性』。雖然下面會用遠離過失來再次說明。
應當知道，真如不變而能夠隨緣，才成就染凈。
解釋：這是合法。不是僅僅不動，下面說的不但不變能夠隨緣，而且因為隨緣而顯現不變；不是僅僅不壞，下面說的不但隨緣彰顯不變，而且不變能夠成為隨緣。兩種意義互相資助，怎麼會互相違背呢？
所以這兩種意義如果不是一個自性，就不會互相成就；一個自性如果不是兩種意義，就不會互相普遍。思考這些，使你能夠見到其中的法則。
在依他起性中，即使好像有，也都沒有自性。
解釋：『好像有』是指相是假有的，『必定沒有自性』是指性是空性的。用『以諸』來解釋空的原因。
如果不是沒有自性，那麼好像有就是真實的，所以沒有自性。
解釋：用依他的兩種意義來互相推論。開始『若非下』反過來推論好像有，『若成下』順著推論沒有自性。假借因緣，順從因緣的必定沒有自性。
所以《智度論》說：從因緣生，就是好像有；沒有自性，就是性空。正如同《中論》所說：因緣所生法，我說即是空，畢竟空者，是名般若（Prajna，智慧），那麼實相（Reality）就會顯現。這下面總結指向上文，因為因緣生所以是空。
《中論》說：因為空，所以萬法能夠成就。這說明了因緣生。
解釋：『好像有』和『空』的意義等等，是指如果諸法不空，那麼就沒有道，沒有果。為什麼呢？因為法是固定實在的，所以不能夠成就因緣。因為現在能夠成就因緣，反過來知道是空。這下面總結指向上文，因為沒有自性所以因緣生。
【English Translation】 English version Question: Now I begin to ask.
Answer: Explain with these two meanings that the Tathata (真如, True Thusness) becomes defiled or pure depending on conditions.
Explanation: There are only two meanings, but not two entities. Because the entity is the same, the True Thusness does not change but can accord with conditions; the True Thusness accords with conditions and manifests non-change.
It is like a bright mirror that can reflect all things and manifest the mirror's brightness and purity.
Explanation: Use brightness to symbolize non-change, and the mirror to symbolize non-change, and defilement and purity to symbolize according with conditions. Because brightness can manifest all things, non-change can manifest in accordance with conditions; because all things can verify brightness, according with conditions can manifest in non-change. The two meanings accomplish each other, and the entity is eternally without two, so it is said 'only one nature'. Although the following will use distancing from faults to explain again.
It should be known that the True Thusness does not change but can accord with conditions, and only then does it accomplish defilement and purity.
Explanation: This is in accordance with the Dharma. It is not just unmoving; what is said below is that not only does non-change accord with conditions, but also because of according with conditions, non-change is manifested; it is not just indestructible; what is said below is that not only does according with conditions manifest non-change, but also non-change can become according with conditions. The two meanings assist each other, how could they contradict each other?
Therefore, if these two meanings are not one nature, they will not accomplish each other; if one nature is not two meanings, it will not be universally pervasive. Think about these, so that you can see the Dharma within them.
In dependent origination (依他起性, paratantra-svabhava), even if it seems to exist, it has no self-nature (自性, svabhava).
Explanation: 'Seems to exist' means that the appearance is provisional; 'certainly has no self-nature' means that the nature is emptiness. Use '以諸' to explain the reason for emptiness.
If it were not without self-nature, then seeming to exist would be real, therefore it is without self-nature.
Explanation: Use the two meanings of dependence to infer each other. Beginning with '若非下', infer the seeming existence in reverse; beginning with '若成下', infer the non-self-nature in sequence. Those who borrow causes and conditions and follow causes and conditions must have no self-nature.
Therefore, the Mahaprajnaparamita-sastra (智度論) says: arising from causes and conditions is seeming to exist; without self-nature is the nature of emptiness. It is exactly the same as what the Madhyamaka-karika (中論) says: 'That which arises from causes and conditions, I say is emptiness; ultimate emptiness is called Prajna (般若, wisdom)', then Reality (實相) will manifest. This below summarizes and points to the above text, because it arises from causes and conditions, therefore it is empty.
The Madhyamaka-karika (中論) says: Because of emptiness, all dharmas can be accomplished. This explains dependent origination.
Explanation: The meaning of 'seeming to exist' and 'emptiness', etc., refers to if the dharmas are not empty, then there is no path, no fruit. Why? Because the Dharma is fixed and real, so it cannot accomplish causes and conditions. Because now it can accomplish causes and conditions, it is known in reverse that it is empty. This below summarizes and points to the above text, because it has no self-nature, therefore it arises from causes and conditions.
涅槃經云至不二法門故也。
釋曰智論緣生故無性中論無性故緣生各舉一義尚未同時故引涅槃空有雙陳結為不二法門方窮其旨也。
非直二義至畢竟無二也。
釋曰全體雙收者謂空故緣生相收于性也緣生故空性收于相也性相雙融成畢竟無二也。
所執性中至橫計有故。
釋曰雖復當情者謂依他現前故執之為有離緣無性故道理無以于下出所以。
如於木杌至唯一性也。
釋曰如於下喻情有然鬼下喻理無此是標定二義如於其木下返顯今既橫計下順明是故下二義相資唯一週遍計度故云一性也。
當知所執道理亦爾。
釋曰指法同喻也。
上來直明竟至第三顯示其義。
釋曰性本超情故不可以情而取所以云般若如火聚四邊不可取設固取之便墮斷常之過此乃取則被焚然後四謗全祛百非斯絕真義現前舉措皆入方云般若如清涼四邊皆得入即顯示其義矣。
初門護執者至行處故余句準之。
釋曰此中抉擇問同答別曲盡執性初問有無等約隨緣不變二義單答二問有無約二義相即復答于復中言餘二句可知者應問云亦有亦無耶答不也無二性故問非有非無耶答不也具德故三問有無離計以答離所謂者謂則計也下三句例然者皆言離所謂故則離四種計也四問有
【現代漢語翻譯】 現代漢語譯本 《涅槃經》中說，達到了不二法門（advaya-dharma，超越二元對立的真理之門）的境界。
解釋：智者認為，因緣生法（pratītyasamutpāda，事物由因緣和合而生）所以沒有自性（svabhāva，事物自身固有的、不變的性質）；中觀學派認為，沒有自性所以才能因緣生法。這兩者各自強調了一個方面，未能同時兼顧。因此引用《涅槃經》中空（śūnyatā，空性）與有（bhāva，存在）雙重陳述的方式，總結為不二法門，才能徹底理解其中的宗旨。
不僅僅是兩種意義，而是最終達到畢竟無二（advaita，絕對不二）的境界。
解釋：『全體雙收』是指空性包含緣起之相，緣起之相包含空性之體。體與相相互融合，成就畢竟無二的境界。
所執著的自性中，是因為橫加計度而認為有。
解釋：雖然符合情識，是因為依他起性（paratantra-svabhāva，依賴他緣而生起的性質）顯現於眼前，所以執著地認為它是存在的；但離開因緣就沒有自性，所以從道理上來說是說不通的。下面會解釋原因。
就像把木樁（stāṇu，樹樁）看成是唯一的鬼怪一樣。
解釋：就像把木樁看成鬼怪一樣，從情識上來說是存在的，但從理智上來說是不存在的。這是標定兩種意義。『如於其木下』是反過來顯示，『今既橫計下』是順著說明。因此，兩種意義相互資助，唯一週遍計度，所以稱為『一性』。
應當知道，所執著的道理也是這樣。
解釋：用事物來比喻道理。
上面直接說明了究竟，接下來第三部分顯示其中的意義。
解釋：自性原本超越情識，所以不能用情識來理解。因此說般若（prajñā，智慧）就像火聚，四邊都不可觸碰。如果一定要觸碰，就會墮入斷見（uccheda-dṛṣṭi，認為一切事物死後斷滅）和常見（śāśvata-dṛṣṭi，認為事物永恒不變）的過失。這就像觸碰就會被燒燬一樣，然後四種誹謗（對佛、法、僧、聖人的誹謗）全部消除，各種錯誤完全停止，真正的意義才會顯現。一切舉動都符合規範，才能說般若就像清涼，四邊都可以進入，這就是顯示其中的意義。
第一個門是守護執著，是因為行處（gocara，境界）的緣故，其餘的句子依此類推。
解釋：這裡決斷選擇，問相同而回答不同，詳盡地說明了執著自性的問題。最初問有無等，是根據隨緣不變的兩種意義來單獨回答。第二次問有無，是根據兩種意義相互即入來回答。在『復答』中說，其餘兩句可以知道，應該問：『亦有亦無嗎？』回答：『不是的，因為沒有二性。』問：『非有非無嗎？』回答：『不是的，因為具有功德。』第三次問有無，是用遠離計度來回答。『離所謂者』是指遠離計度。下面三句也是如此，都說遠離計度，因此遠離四種計度。第四次問有無
【English Translation】 English version The Nirvana Sutra says that one reaches the gate of non-duality (advaya-dharma).
Explanation: The Wisdom Treatise (Mahaprajnaparamita-sastra) states that because things arise from conditions (pratītyasamutpāda), they have no inherent nature (svabhāva); the Madhyamaka school states that because there is no inherent nature, things can arise from conditions. Each emphasizes one aspect and does not encompass both simultaneously. Therefore, the Nirvana Sutra's dual presentation of emptiness (śūnyatā) and existence (bhāva) is cited, concluding with the gate of non-duality, to fully understand its essence.
It is not merely two meanings, but ultimately reaching the state of absolute non-duality (advaita).
Explanation: 'Completely encompassing both' means that emptiness includes the aspect of dependent origination, and dependent origination includes the essence of emptiness. Essence and aspect mutually merge, achieving absolute non-duality.
The inherent nature that is clung to is because of falsely imagining it to exist.
Explanation: Although it accords with perception, it is because the dependent nature (paratantra-svabhāva) appears before one's eyes that one clings to it as existing; but apart from conditions, there is no inherent nature, so it is not logically sound. The reason will be explained below.
It is like mistaking a tree stump (stāṇu) for a unique ghost.
Explanation: Like mistaking a tree stump for a ghost, it exists in perception, but it does not exist in reason. This is defining the two meanings. 'As with the tree below' shows it conversely, 'Now since falsely imagining below' explains it directly. Therefore, the two meanings mutually support each other, uniquely and pervasively imagined, so it is called 'one nature'.
It should be known that the principle that is clung to is also like this.
Explanation: Using things to illustrate principles.
The above directly explains the ultimate, and next, the third part reveals its meaning.
Explanation: Inherent nature originally transcends perception, so it cannot be understood with perception. Therefore, it is said that prajñā (wisdom) is like a heap of fire, and the four sides cannot be touched. If one insists on touching it, one will fall into the fault of annihilationism (uccheda-dṛṣṭi, the view that everything ceases to exist after death) and eternalism (śāśvata-dṛṣṭi, the view that things are permanent and unchanging). It is like being burned if touched, and then the four slanders (slanders against the Buddha, Dharma, Sangha, and noble ones) are completely eliminated, and all errors completely cease, and the true meaning will appear. All actions conform to the norm, then it can be said that prajñā is like coolness, and the four sides can be entered, which is revealing its meaning.
The first gate is guarding attachment, because of the realm (gocara), and the remaining sentences follow this pattern.
Explanation: Here, deciding and choosing, the questions are the same but the answers are different, fully explaining the problem of clinging to inherent nature. The initial question of existence or non-existence, etc., is answered separately according to the two meanings of unchanging with conditions. The second question of existence or non-existence is answered according to the mutual inclusion of the two meanings. In the 'repeated answer', it is said that the remaining two sentences can be known, and it should be asked: 'Is it both existent and non-existent?' The answer is: 'No, because there is no dual nature.' Ask: 'Is it neither existent nor non-existent?' The answer is: 'No, because it has virtues.' The third question of existence or non-existence is answered by being free from calculation. 'Being free from what is called' means being free from calculation. The following three sentences are also like this, all saying being free from calculation, therefore being free from the four calculations. The fourth question of existence or non-existence
無等約離四謗以答初言空真如者雖是空如來藏義同離增益謗次言不空真如雖具恒沙性德義同離損減謗則離四謗備矣五問有無約超情造修以答所以離妄則超情智行則造詣余句準之者應問云亦有亦無耶答不也性無二故問非有非無耶答不也性德圓彰故問此之抉擇真如與夫起信廣釋真如同耶異耶答遣四句雖同爲門則異彼局真如門此通真如生滅二門何以故顯隨緣不變故問執情無量何止於此耶答然執取雖多總攝不過此四所以四謗喪而百非斯遣矣。
依他性者至境故余句準之。
釋曰亦問同而答別也初問有無等約緣起無性二義單答無二性者全體相收故有多義門者謂迷悟染凈等皆緣起故二問有無等約二義相資復答餘二句可知者例前三四二句也三又以緣起離於四句者謂藉緣而起故離有緣起似有故離無緣起無性無二故離亦有亦無緣起具眾義故離非有非無又以無性故亦離四句者謂無性故離有無性成緣起故離無無性緣起相收故離亦有亦無無性具緣故離故離非有非無四問依他有無等前二句約遣妄顯真答后二句約離二謗答言約觀遣故者謂除染分依他也能現無生故者依他無性即顯圓成也五又問有無等者約異真妄境智以答異圓成者非真有也又約遍計分者理無也又離所謂者離有計也異遍計者相有也以圓成分故者性同真也又智境者真凈為智所緣
【現代漢語翻譯】 現代漢語譯本 以不落入四種誹謗來回答最初關於空和真如（tathata，事物的真實本性）的問題，雖然是空如來藏（tathagatagarbha，如來藏）的含義，但其作用在於避免增益謗（認為本來沒有的現在有了）；接下來回答不空真如（tathata），雖然具備恒河沙數般的性德，但其作用在於避免損減謗（認為本來有的現在沒了），這樣就避免了四種誹謗。五問有無，通過超越情識來創造和修行來回答，因此可以遠離虛妄，超越情識，通過修行來達到目標，其餘的句子可以依此類推。應該問：『亦有亦無嗎？』回答：『不是的，因為自性沒有二元性。』問：『非有非無嗎？』回答：『不是的，因為自性之德圓滿彰顯。』問：『這種對真如（tathata）的決斷，與《起信論》（Awakening of Faith）中廣泛解釋的真如（tathata）相同還是不同？』回答：『雖然遣除四句相同，但作為入門則不同，彼論侷限於真如門，此論貫通真如和生滅二門。』為什麼呢？因為顯現隨緣不變的道理。問：『執著情識無量無邊，為何僅限於這四種？』回答：『雖然執取很多，但總的來說不超過這四種，所以四種誹謗消失，各種錯誤的觀點也就消除了。
依他起性（paratantra，緣起性）是達到境界的原因，其餘的句子可以依此類推。
解釋說，也是問相同而回答不同。最初問有無等，是根據緣起無自性的兩種含義來單獨回答。回答『沒有二元性』，是整體包含的意思，所以有很多含義的門徑，指的是迷惑、覺悟、染污、清凈等都是緣起。二問有無等，是根據兩種含義相互資助來回答，其餘兩句可以知道，是仿照前面的三四兩句。三又以緣起遠離四句，指的是憑藉因緣而生起，所以遠離有；緣起類似有，所以遠離無；緣起無自性，沒有二元性，所以遠離亦有亦無；緣起具備眾多含義，所以遠離非有非無。又以無自性故也遠離四句，指的是因為無自性，所以遠離有；無自性成就緣起，所以遠離無；無自性與緣起相互包含，所以遠離亦有亦無；無自性具備因緣，所以遠離非有非無。四問依他起性（paratantra）的有無等，前兩句是根據遣除虛妄來顯現真實來回答，后兩句是根據遠離兩種誹謗來回答。說『根據觀照來遣除』，指的是去除染污部分的依他起性（paratantra），『能夠顯現無生』，指的是依他起性（paratantra）無自性，就能顯現圓成實性（pariniṣpanna）。五又問有無等，是根據區分真妄境界和智慧來回答。與圓成實性（pariniṣpanna）不同，不是真實存在。又根據遍計所執性（parikalpita）來說，理上是沒有的。又遠離所謂的，是遠離有計。與遍計所執性（parikalpita）不同，相上是有的。因為是圓成實性（pariniṣpanna）的成分，所以自性與真如（tathata）相同。又是智慧的境界，真凈是智慧所緣。
【English Translation】 English version To answer the initial question about emptiness and Suchness (tathata, the true nature of things) by avoiding the four slanders, although it is the meaning of the Emptiness Treasury of the Tathagata (tathagatagarbha), its function is to avoid the slander of addition (thinking that something that was not there originally now exists); the next answer about non-empty Suchness (tathata), although possessing virtues like the sands of the Ganges, its function is to avoid the slander of subtraction (thinking that something that was there originally is now gone), thus avoiding the four slanders. The fifth question concerns existence and non-existence, answered by transcending emotions to create and cultivate, thus avoiding falsehood, transcending emotions, and achieving the goal through cultivation; the remaining sentences can be inferred accordingly. One should ask: 'Is it both existent and non-existent?' The answer is: 'No, because the nature has no duality.' Ask: 'Is it neither existent nor non-existent?' The answer is: 'No, because the virtue of the nature is fully manifested.' Ask: 'Is this determination of Suchness (tathata) the same as or different from the extensive explanation of Suchness (tathata) in the Awakening of Faith?' The answer is: 'Although eliminating the four statements is the same, it is different as an entry point; that treatise is limited to the Suchness gate, while this treatise connects the two gates of Suchness and arising and ceasing.' Why? Because it reveals the principle of unchanging with conditions. Ask: 'Attachments to emotions are limitless, why are they limited to these four?' The answer is: 'Although there are many attachments, in general, they do not exceed these four, so the four slanders disappear, and various erroneous views are eliminated.
Dependent origination (paratantra, the nature of dependent arising) is the cause of reaching the realm, and the remaining sentences can be inferred accordingly.
The explanation says that it is also asking the same but answering differently. The initial question about existence and non-existence, etc., is answered separately based on the two meanings of dependent origination and no self-nature. The answer 'no duality' is the meaning of the whole inclusion, so there are many meaningful paths, referring to delusion, enlightenment, defilement, purity, etc., all of which are dependent origination. The second question about existence and non-existence, etc., is answered based on the mutual assistance of the two meanings, and the remaining two sentences can be known, following the previous third and fourth sentences. Thirdly, dependent origination is also said to be away from the four statements, referring to arising by relying on conditions, so it is away from existence; dependent origination is similar to existence, so it is away from non-existence; dependent origination has no self-nature, no duality, so it is away from both existence and non-existence; dependent origination has many meanings, so it is away from neither existence nor non-existence. Also, because of no self-nature, it is also away from the four statements, referring to being away from existence because of no self-nature; no self-nature achieves dependent origination, so it is away from non-existence; no self-nature and dependent origination include each other, so it is away from both existence and non-existence; no self-nature has conditions, so it is away from neither existence nor non-existence. The fourth question about the existence and non-existence of dependent origination (paratantra), etc., the first two sentences are answered based on eliminating falsehood to reveal the truth, and the last two sentences are answered based on avoiding the two slanders. Saying 'eliminating by contemplation' refers to removing the defiled part of dependent origination (paratantra), 'able to manifest no-birth' refers to dependent origination (paratantra) having no self-nature, which can manifest perfect reality (pariniṣpanna). The fifth question about existence and non-existence, etc., is answered based on distinguishing between true and false realms and wisdom. Different from perfect reality (pariniṣpanna), it is not truly existent. Also, according to the imagined nature (parikalpita), there is no principle. Also, away from the so-called, it is away from the calculation of existence. Different from the imagined nature (parikalpita), there is existence in appearance. Because it is a component of perfect reality (pariniṣpanna), the nature is the same as Suchness (tathata). It is also the realm of wisdom, and true purity is what wisdom perceives.
故余句準之者應問云亦有亦無耶答不也性相不二故問非有非無耶答不也依之發智故。
遍計所執者至曀真故余句準之。
釋曰初問有無等約二義以互答二問有無等唯約理無以答是以答有答無皆言無道理者言同而意別也故初無道理克就無也次無道理翻顯情有也余句準之者應問亦有亦無耶答不也無道理故無二也問非有非無耶答不也無道理故恒順性也三問有無等唯約情有以答第四句云執成故者謂執性即圓成也四問有無等約亡情觀境以答余句準之者應問云亦有亦無耶不也境智不二故非有非無耶不也洞明眾德故五問有無等約體空障理以答余句準之者應問云亦有亦無耶不也成事體空無二故非有非無耶不也事能顯理故。
第二示執過至有二過失。
釋曰前章護執是法本超情此章示過是礭執乖真便成過患故圓覺云以輪迴心而觀圓覺彼圓覺性即同輪迴。
一常過謂至即墮常過。
釋曰若執真如是有一向定實者遂不能從緣而轉故對染之時卓然獨立染中既無真常何容智慧覺了則決定是常故云即墮常過也。
問諸聖教至豈是過耶。
釋曰因上執真為有被結屬常過故引聖教量漫以難之凝然者不變之性也。
答聖說真如不思議常。
釋曰即不異無常之常者謂常與無常畢竟同故則真隨
【現代漢語翻譯】 現代漢語譯本： 所以，剩餘的句子可以參照這個準則來理解。如果有人問：『它既存在又不存在嗎？』回答：『不是的。』因為自性（性）和現象（相）不是二元的。如果有人問：『它既非存在也非不存在嗎？』回答：『不是的。』因為依靠它才能啓發智慧。
對於遍計所執（Parikalpita，虛妄分別）的理解，直到『曀真』（遮蔽真理）為止，剩餘的句子都可以參照這個準則來理解。
解釋：最初關於『有』和『無』等問題的提問，是根據兩種含義來相互回答的。而關於『有』和『無』等問題的回答，僅僅是根據理體（理）的層面，無法用來回答問題。因此，回答『有』或回答『無』，都說沒有道理，意思是說，語言相同而意義不同。所以，最初的『沒有道理』是爲了克制對『無』的執著。其次的『沒有道理』是爲了反過來彰顯情識上的『有』。剩餘的句子可以參照這個準則來理解，如果有人問：『它既存在又不存在嗎？』回答：『不是的。』因為沒有道理，所以沒有二元性。如果有人問：『它既非存在也非不存在嗎？』回答：『不是的。』因為沒有道理，所以恒常順應自性（性）。第三個關於『有』和『無』等問題的提問，僅僅是根據情識上的『有』來回答。第四句說『執成故』，意思是說執著自性（性）就是圓成實性（Parinispanna，圓滿成就的自性）。第四個關於『有』和『無』等問題的提問，是根據去除情識來觀察境界（境）的方式來回答的。剩餘的句子可以參照這個準則來理解，如果有人問：『它既存在又不存在嗎？』回答：『不是的。』因為境界（境）和智慧（智）不是二元的。如果有人問：『它既非存在也非不存在嗎？』回答：『不是的。』因為它洞徹明白眾多功德。第五個關於『有』和『無』等問題的提問，是根據本體空性（體空）遮蔽理體（理）的方式來回答的。剩餘的句子可以參照這個準則來理解，如果有人問：『它既存在又不存在嗎？』回答：『不是的。』因為成就事物（事）的本體空性不是二元的。如果有人問：『它既非存在也非不存在嗎？』回答：『不是的。』因為事物（事）能夠彰顯理體（理）。
第二部分，揭示執著的過失，直到『有二過失』。
解釋：前一章守護執著，是因為它是法的根本，超越了情識。這一章揭示過失，是因為如果固執地執著，就會背離真理，從而造成過患。所以《圓覺經》說：『以輪迴心而觀圓覺，彼圓覺性即同輪迴。』
第一種是常的過失，直到『即墮常過』。
解釋：如果執著真如（Tathata，如如）是有一個一成不變的實體，那麼就不能隨緣而轉變。因此，在面對染污的時候，它就卓然獨立。既然在染污之中沒有真常，又怎麼能用智慧覺悟呢？那麼它就一定是常，所以說『即墮常過』。
問：諸聖教（聖人的教誨）都說真如（Tathata，如如）是常，這難道是過失嗎？
解釋：因為在因地上執著真如（Tathata，如如）為『有』，所以被歸結為常的過失。因此引用聖教（聖人的教誨）來廣泛地提出疑問。『凝然』指的是不變的自性（性）。
答：聖人說真如（Tathata，如如）不可思議常。
解釋：『即不異無常之常』，意思是說常與無常畢竟是相同的，那麼真如（Tathata，如如）就會隨
【English Translation】 English version: Therefore, the remaining sentences should be understood according to this principle. If someone asks, 'Does it both exist and not exist?' Answer: 'No.' Because the nature (性, xing) and phenomena (相, xiang) are not dual. If someone asks, 'Is it neither existent nor nonexistent?' Answer: 'No.' Because wisdom is enlightened by relying on it.
Regarding the understanding of Parikalpita (遍計所執, imaginary nature), up to '曀真' (covering the truth), the remaining sentences can be understood according to this principle.
Explanation: The initial questions about 'existence' and 'non-existence' are answered mutually based on two meanings. And the answers about 'existence' and 'non-existence' are only based on the level of principle (理, li), which cannot be used to answer the questions. Therefore, answering 'existence' or answering 'non-existence' both say there is no reason, meaning that the language is the same but the meaning is different. So, the initial 'no reason' is to restrain the attachment to 'non-existence'. The second 'no reason' is to conversely highlight the 'existence' in emotions and consciousness. The remaining sentences can be understood according to this principle. If someone asks, 'Does it both exist and not exist?' Answer: 'No.' Because there is no reason, so there is no duality. If someone asks, 'Is it neither existent nor nonexistent?' Answer: 'No.' Because there is no reason, so it constantly conforms to the nature (性, xing). The third question about 'existence' and 'non-existence' is only answered based on the 'existence' in emotions and consciousness. The fourth sentence says '執成故' (because of attachment), meaning that attachment to the nature (性, xing) is Parinispanna (圓成實性, perfectly accomplished nature). The fourth question about 'existence' and 'non-existence' is answered based on the way of removing emotions to observe the realm (境, jing). The remaining sentences can be understood according to this principle. If someone asks, 'Does it both exist and not exist?' Answer: 'No.' Because the realm (境, jing) and wisdom (智, zhi) are not dual. If someone asks, 'Is it neither existent nor nonexistent?' Answer: 'No.' Because it thoroughly understands numerous merits. The fifth question about 'existence' and 'non-existence' is answered based on the way that the emptiness of the substance (體空, ti kong) obscures the principle (理, li). The remaining sentences can be understood according to this principle. If someone asks, 'Does it both exist and not exist?' Answer: 'No.' Because the emptiness of the substance of accomplishing things (事, shi) is not dual. If someone asks, 'Is it neither existent nor nonexistent?' Answer: 'No.' Because things (事, shi) can reveal the principle (理, li).
The second part reveals the faults of attachment, up to '有二過失' (there are two faults).
Explanation: The previous chapter protects attachment because it is the root of the Dharma, surpassing emotions and consciousness. This chapter reveals faults because if one stubbornly clings to attachment, it will deviate from the truth, thus causing harm. Therefore, the Surangama Sutra says, 'Using the mind of Samsara to observe the perfect enlightenment, that perfect enlightenment nature is the same as Samsara.'
The first is the fault of permanence, up to '即墮常過' (immediately falls into the fault of permanence).
Explanation: If one clings to Tathata (真如, suchness) as having a fixed and unchanging entity, then it cannot transform according to conditions. Therefore, when facing defilement, it stands independently. Since there is no true permanence in defilement, how can one awaken with wisdom? Then it must be permanent, so it is said 'immediately falls into the fault of permanence'.
Question: All the holy teachings (聖教, teachings of the sages) say that Tathata (真如, suchness) is permanent, is this a fault?
Explanation: Because one clings to Tathata (真如, suchness) as 'existent' on the causal ground, it is concluded as the fault of permanence. Therefore, the holy teachings (聖教, teachings of the sages) are cited to raise questions extensively. '凝然' (ngiran) refers to the unchanging nature (性, xing).
Answer: The sages say that Tathata (真如, suchness) is inconceivable and permanent.
Explanation: '即不異無常之常' (that is, the permanence that is not different from impermanence), meaning that permanence and impermanence are ultimately the same, then Tathata (真如, suchness) will follow
妄轉妄顯真常不可作一端而擬議故云名不思議常也。
非謂不作至故名真實。
釋曰非謂下返斥情計以彼下順顯真常問若云凝然常是情計者且法相宗中廣談真如凝然堅如玉石不受熏變豈皆情計耶答若與之者對小施權得真如一分亦是常也若奪之者執權爲了二諦不融豈非情計與故智論云智障極盲闇謂真俗別執。
是故經云不染至時不失常也。
釋曰勝鬘經也上句不變即隨緣下句隨緣即不變二義雙融故不失常也。
問教中既就至為無常耶。
釋曰稽夫真性難彼無常方盡隨緣之旨。
答教中亦說至成染心等。
釋曰教中亦說者成上之問也經云下引楞伽明隨緣成無常之相如來藏受苦樂者真隨妄轉果藉因成是以因善果樂因惡則果苦雖因果如斯藏性未嘗舍離故云俱也若生滅者狀于漂沉也論云下引起信明真如不守自性隨熏動作耳故彼又云單真不立獨妄難成真妄和合方有所為。
以此教理至是非有也。
釋曰以此教理者結前經論之理道成上常作無常旨故妄顯真隱亦非有也。
問真如是至之常義耶。
釋曰問真如下騰上圓成常無常義述作難端亦可下正以依他例而難之。
答亦得有也至成無常也。
釋曰以諸緣起者相有即無自性者性無由斯二義方成
【現代漢語翻譯】 現代漢語譯本 妄動而顯現的，其真實恒常的體性是不可用單一的端點來揣測的，所以說它的名字是不可思議的，這是常的含義。
並非說它不造作，所以才名為真實。
解釋：『非謂下』是用來駁斥情識的計度，『以彼下』是順著顯示真實恒常的體性。問：如果說凝然不變就是情識的計度，那麼法相宗中廣泛談論的真如凝然堅固如玉石，不受任何薰染改變，難道都是情識的計度嗎？答：如果贊同這種說法，那是對小乘施設權宜之計，只得到真如的一部分，也可以說是常。如果否定這種說法，執著權宜之說而不了達二諦圓融的道理，難道不是情識的計度嗎？因為執著的緣故，《智度論》說：『智障是最極的盲暗』，就是指對真俗二諦的分別執著。
所以經中說：『不染污，不失時』，這就是常的含義。
解釋：這是《勝鬘經》中的話。上句『不變』就是隨緣，下句『隨緣』就是不變，兩種含義相互融合，所以不失其常。
問：教義中既然就…而言，就是無常嗎？
解釋：探究真如的體性，難以用無常來窮盡隨緣的宗旨。
答：教義中也說…，成就染心等等。
解釋：『教中亦說者』，是承接上面的提問。『經云下』，引用《楞伽經》來說明隨緣成就無常的相狀。如來藏感受苦樂，是真實隨著虛妄而轉變，果報憑藉因緣而成。因此，因為善因而有快樂的果報，因為惡因而有痛苦的果報。雖然因果如此，藏性卻未曾舍離，所以說『俱也』。如果說生滅，就像漂浮沉沒一樣。《論云下』，引用《起信論》來說明真如不守住自己的體性，隨著熏習而動作。所以《起信論》又說：『單有真如不能成立，單獨的虛妄也難以成就，真妄和合才能有所作為』。
用這些教理…，是非有。
解釋：『以此教理者』，總結前面的經論之理，闡明上面所說的常可以作為無常的宗旨，所以虛妄顯現而真如隱沒，也不是實有。
問：真如是…的常義嗎？
解釋：『問真如下』，從上面騰挪下來，圓成常與無常的含義，敘述寫作的難點，也可以從下面用依他起性來比照而提出疑問。
答：也可以有…，成就無常。
解釋：『以諸緣起者』，相有就是沒有自性，性沒有，由此二義才能成就。
【English Translation】 English version The true and constant nature of what is falsely moved and manifested cannot be speculated upon from a single perspective, hence it is said that its name is inconceivable; this is the meaning of 'constant'.
It is not that it does not act, therefore it is called 'real'.
Explanation: '非謂下' (fei wei xia) is used to refute the calculations of emotions and thoughts, and '以彼下' (yi bi xia) follows to reveal the true and constant nature. Question: If it is said that being solidified and unchanging is a calculation of emotions and thoughts, then in the Faxiang School (法相宗), the True Thusness (真如, Zhenru) is widely discussed as being solidified and firm like jade, not subject to any influence or change. Are all of these calculations of emotions and thoughts? Answer: If you agree with this statement, it is a provisional expedient established for the Hinayana, only obtaining a portion of True Thusness, which can also be said to be constant. If you deny this statement, clinging to the expedient and not understanding the principle of the non-duality of the two truths, is it not a calculation of emotions and thoughts? Because of clinging, the Mahaprajnaparamita Sastra (智度論, Zhidulun) says: 'The obstruction of wisdom is the most extreme blindness,' which refers to the separate clinging to the conventional and ultimate truths.
Therefore, the sutra says: 'Not defiled, not lost in time,' this is the meaning of 'constant'.
Explanation: This is from the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經, Shengman Jing). The previous sentence 'unchanging' is precisely dependent arising (隨緣, suiyuan), and the following sentence 'dependent arising' is precisely unchanging. The two meanings merge together, so it does not lose its constancy.
Question: Since the teachings address... is it impermanent?
Explanation: Investigating the nature of True Thusness, it is difficult to exhaust the principle of dependent arising with impermanence.
Answer: The teachings also say... achieving defiled mind, etc.
Explanation: '教中亦說者' (jiao zhong yi shuo zhe) continues the previous question. '經云下' (jing yun xia) quotes the Laṅkāvatāra Sūtra (楞伽經, Lengqie Jing) to illustrate the aspect of dependent arising achieving impermanence. The Tathāgatagarbha (如來藏, Rulaizang) experiences suffering and joy, which is the real following the false transformation, and the fruition is achieved through causes and conditions. Therefore, because of good causes, there is the joyful fruition, and because of evil causes, there is the painful fruition. Although the causes and effects are like this, the garbha nature has never abandoned it, so it is said '俱也' (ju ye). If it is said to be arising and ceasing, it is like drifting and sinking. '論云下' (lun yun xia) quotes the Awakening of Faith in the Mahayana (起信論, Qixin Lun) to illustrate that True Thusness does not guard its own nature, but acts according to the influence of conditioning. Therefore, the Awakening of Faith also says: 'True Thusness alone cannot be established, and falsehood alone is difficult to achieve; only when True Thusness and falsehood combine can something be accomplished.'
Using these teachings and principles... it is neither existent.
Explanation: '以此教理者' (yi ci jiao li zhe) summarizes the principles of the previous sutras and treatises, elucidating the principle that the aforementioned constant can be used as the tenet of impermanence, so falsehood appears and True Thusness is hidden, but it is also not truly existent.
Question: Is True Thusness the meaning of constant in...?
Explanation: '問真如下' (wen zhen ru xia) moves down from above, completing the meaning of constant and impermanent, narrating the difficulty of writing, and can also use the dependent nature to compare and raise questions from below.
Answer: It can also be... achieving impermanence.
Explanation: '以諸緣起者' (yi zhu yuan qi zhe), the existence of phenomena is without self-nature, and the nature is without, so these two meanings can be achieved.
依他起性此乃依真而起故云不異常性而得無常經云不生不滅是無常義者謂不生不滅是所依生滅妄法是能依攬不生不滅之真成生滅無常之妄故曰是無常義故次結云此則不異於常成無常也。
又以諸緣起至不復更滅等。
釋曰緣起為妄無性為真不壞緣而即真故無常為常也經云下般若凈名文顯可知。
此中二義至此之謂也。
釋曰二義相配者以緣起隨緣無性配不變則不離真俗二諦所以真妄融而二諦即中道挺然智論下返證智障極盲闇者無法空中道之妙慧也。
是故若執至賴真立故。
釋曰由上問答真如常與無常左右釋成竊慮學者執情彌固故此結過兼顯無真有俗俗亦墮常以染凈下出常過所以也。
二斷過者至亦是斷也。
釋曰如情下約真明斷又若下約真明俗斷初則情有非真有者謂情生則理喪故非真常之有也次則情有不能隨緣俗無體性獨妄難成故染凈諸法幾乎絕矣矧茲有計二諦皆斷寧不慎乎。
第二執無至亦即常也。
釋曰謂真如為迷悟所依故無真則生死無依無依有法法成定實不可改轉故即是常智依真發無真則智何所因無因成智是亦常情也。
又無所依至無亦即斷也。
釋曰斷過也無依下約無真俗斷又執下明無真真斷亦一計而二諦雙斷無過斯甚矣。
【現代漢語翻譯】 現代漢語譯本 『依他起性』（Paratantra-svabhava，緣起性）是指依賴於真實而生起，所以說它並非與常性相異，因此是無常的。《涅槃經》說『不生不滅是無常義』，是指不生不滅是所依賴的，生滅的虛妄法是能依賴的。執取不生不滅的真如，成就生滅無常的虛妄，所以說是無常的意義。因此總結說，這則是不異於常性而成就無常。
又以諸緣起至不復更滅等。
解釋：緣起是虛妄，無自性是真實。不壞緣起而即是真如，所以無常即是常。《般若經》、《維摩詰經》等經文顯明可知。
此中二義至此之謂也。
解釋：二義相配，以緣起隨順因緣，無自性配合不變，則不離真俗二諦。所以真妄融合，而二諦即是中道，挺然獨立。《大智度論》說，返證智障，極其盲昧黑暗的人，無法空掉中道的妙慧。
是故若執至賴真立故。
解釋：由於上面問答，真如的常與無常左右解釋成就，私下擔心學者執著情見更加牢固，所以這裡總結過失，兼顯沒有真則只有俗，俗也墮入常。用染凈等來說明常的過失，就是這個原因。
二斷過者至亦是斷也。
解釋：如果情有非真有，是指情生則理喪，所以不是真常之有。如果情有不能隨順因緣，俗無體性，單獨的虛妄難以成就，所以染凈諸法幾乎斷絕了。何況現在有人計執，二諦都斷絕了，能不謹慎嗎？
第二執無至亦即常也。
解釋：認為真如是迷悟所依賴的，所以沒有真如，則生死沒有所依賴。沒有所依賴的有法，法成就定實，不可改變轉動，所以就是常。智慧依賴真如而生髮，沒有真如，則智慧依靠什麼？沒有所依靠而成就智慧，這也是常情。
又無所依至無亦即斷也。
解釋：這是斷滅的過失。沒有所依賴，是說沒有真如，俗諦斷滅。如果執著沒有真如，真諦也斷滅。一次計執，而二諦雙雙斷滅，沒有比這更嚴重的過失了。
【English Translation】 English version 'Paratantra-svabhava' (依他起性, the nature of dependence) refers to arising dependent on the truth, so it is said that it is not different from permanence, therefore it is impermanent. The Nirvana Sutra says 'non-arising and non-ceasing is the meaning of impermanence,' which means that non-arising and non-ceasing is what is relied upon, and the delusive dharmas of arising and ceasing are what can rely on it. Grasping the true suchness (真如, tathata) of non-arising and non-ceasing, one accomplishes the delusion of arising, ceasing, and impermanence, so it is said to be the meaning of impermanence. Therefore, it is concluded that this is not different from permanence, but accomplishes impermanence.
Furthermore, 'with all conditioned arising, until there is no further cessation, etc.'
Explanation: Conditioned arising (緣起, pratītyasamutpāda) is delusion, no-self-nature (無自性, nihsvabhava) is truth. Without destroying conditioned arising, it is immediately true suchness, so impermanence is permanence. The Prajna Sutra (般若經, Prajnaparamita Sutra), the Vimalakirti Sutra (維摩詰經, Vimalakirti Nirdesa Sutra), and other sutras clearly show this.
'The two meanings in this, this is what it means.'
Explanation: The two meanings are matched, with conditioned arising following conditions, and no-self-nature matching immutability, then it does not depart from the two truths of the conventional and the ultimate. Therefore, truth and delusion merge, and the two truths are the Middle Way, standing tall and independent. The Mahaprajnaparamita-sastra (大智度論, Mahaprajnaparamitopadesa) says that those who turn back and prove the obstacles of wisdom, who are extremely blind and dark, cannot empty the wonderful wisdom of the Middle Way.
'Therefore, if one clings to, it relies on the establishment of truth.'
Explanation: Due to the above questions and answers, the permanence and impermanence of true suchness are explained and accomplished on both sides. I secretly worry that scholars' clinging to emotions will become even more固，so here I summarize the faults, and also show that without truth, there is only convention, and convention also falls into permanence. Using defilement and purity, etc., to explain the faults of permanence is the reason for this.
'The second fault of severance, this is also severance.'
Explanation: If emotional existence is not true existence, it means that when emotion arises, reason is lost, so it is not the existence of true permanence. If emotional existence cannot follow conditions, and convention has no substance, then solitary delusion is difficult to accomplish, so the dharmas of defilement and purity are almost cut off. Moreover, now someone clings to the view that both truths are cut off, how can one not be cautious?
'The second clinging to non-existence, this is also permanence.'
Explanation: Thinking that true suchness is what delusion and enlightenment rely on, so without true suchness, then birth and death have nothing to rely on. Without what is relied upon, the existing dharmas become fixed and real, unchangeable and unmoving, so it is permanence. Wisdom arises dependent on true suchness, without true suchness, then what does wisdom rely on? Accomplishing wisdom without what is relied upon is also a common emotion.
'Furthermore, without what is relied upon, non-existence is also severance.'
Explanation: This is the fault of annihilation. Without what is relied upon, it means that without true suchness, the conventional truth is cut off. If one clings to the view that there is no true suchness, then the ultimate truth is also cut off. With one clinging, the two truths are both cut off, there is no fault greater than this.
第三執亦有至故是斷也。
釋曰真理體絕有無思情雙計與真相乖故失彼真既失於真無法可詣故墮于斷也。
若謂如彼至是即常也。
釋曰若謂如彼所計者指彼雙計有無也以雙計既失其真執為真者正墮常有之過耳。
第四非有至即是斷也。
釋曰情懷兒戲于真遠矣豈非斷歟。
戲論非真至故是常也。
釋曰謂雙非戲屬於妄情故云非真而翻認為真者此乃強執情有故墮常過。
第二依他至即是斷也。
釋曰一常下明常過又由下明斷過且夫依他起法本是攬緣無有自體今執有者既不藉緣法成定性故墮常過又假緣者方有其法無緣有法無所從宛成斷過。
問若說依他至以為有耶。
釋曰依他為有過屬斷常殊乖經論故此問之。
答聖說依他至名依他有。
釋曰初標有即于空故云不異何以下徴而釋之言無作者故者謂無定自性也由無自性方成緣起似有故結云是故即非有之有名依他有此即假有之有不同情計之實有耳。
是則聖者至斷依他也。
釋曰是則下指聖立法若謂下墮常是故下成斷不動真際等者依真成有也亦闇用凈名彼文云依無住本立一切法若謂依他如言有等者則計執依他有其實性才成實性遂不藉緣無緣有法即墮于常故結云良由執
【現代漢語翻譯】 現代漢語譯本 第三種執著認為，達到某種境界就是斷滅。 解釋：真正的真理超越了有和無的思慮，情感和計較都與真相相悖，因此失去了真理。既然失去了真理，就無法達到真理，所以墮入了斷滅的邪見。 如果說達到某種境界就是常存。 解釋：如果說像他們所計較的那樣，指的是他們同時計較有和無。因為同時計較已經失去了真理，卻執著于這種計較是真的，這正是墮入了常有的過失。 第四種執著認為，非有即是斷滅。 解釋：情感就像小孩子的遊戲，與真理相去甚遠，難道不是斷滅嗎？ 戲論不是真理，所以是常存。 解釋：認為雙重否定（非有非無）的戲論屬於虛妄的情感，所以說『非真』，卻反而認為這是真的，這乃是強行執著于情感上的『有』，所以墮入了常存的過失。 第二種執著認為，依賴他法而生就是斷滅。 解釋：下面先說明常存的過失，然後說明斷滅的過失。依他起法（dependent arising）的本質是憑藉因緣而生，沒有自身的實體。現在執著于『有』，既然不依賴因緣，法就成了定性，所以墮入了常存的過失。又因為憑藉因緣才有法，沒有因緣就沒有法，無所依據，完全成了斷滅的過失。 問：如果說依賴他法而生就是『有』嗎？ 解釋：依賴他法而生是有過失的，屬於斷滅或常存，與佛經的教義相悖，所以這樣提問。 答：聖人說，依賴他法而生，名為依他有（dependent existence）。 解釋：首先標明『有』即是『空』，所以說『不異』。下面進一步提問並解釋說，『無作者故』，意思是說沒有固定的自性。因為沒有自性，才能成就因緣生起，看起來好像『有』，所以總結說『是故即非有之有名依他有』，這只是假有的『有』，不同於情感計較的實有。 因此，聖者的教導避免了常和斷，依賴他法而生。 解釋：『是則下』指的是聖人設立的法。『若謂下』是墮入常存的邪見，『是故下』是成就斷滅的邪見。『不動真際等者』，是依據真如實相而成就『有』，也暗中使用了《維摩詰經》的文句，那段經文說『依無住本立一切法』。如果說依賴他法而生就像所說的那樣是『有』等等，那麼就計較執著于依賴他法而生的事物具有真實自性，一旦成就了真實自性，就不再憑藉因緣，沒有因緣也有法，就墮入了常存的邪見，所以總結說，這是由於執著。 English version The third attachment is that reaching a certain state is annihilation (斷也 duàn yě). Explanation: True truth transcends the thoughts of existence and non-existence. Emotions and calculations are contrary to the truth, thus losing the truth. Since the truth is lost, it is impossible to reach the truth, so it falls into the false view of annihilation. If it is said that reaching a certain state is permanence (常也 cháng yě). Explanation: If it is said as they calculate, referring to their simultaneous calculation of existence and non-existence. Because simultaneous calculation has lost the truth, but clinging to this calculation as true, this is precisely falling into the fault of eternal existence. The fourth attachment is that non-existence is annihilation (斷也 duàn yě). Explanation: Emotions are like children's games, far from the truth, isn't it annihilation? Speculation is not truth, so it is permanence (常也 cháng yě). Explanation: Thinking that the speculation of double negation (neither existence nor non-existence) belongs to false emotions, so it is said 'not true', but instead thinking it is true, this is forcibly clinging to the 'existence' in emotions, so it falls into the fault of permanence. The second attachment is that dependent arising (依他 yī tā) is annihilation (斷也 duàn yě). Explanation: Below, first explain the fault of permanence, and then explain the fault of annihilation. The essence of dependent arising (依他起法 yī tā qǐ fǎ) is born by relying on conditions, without its own entity. Now clinging to 'existence', since it does not rely on conditions, the dharma becomes fixed, so it falls into the fault of permanence. Also, because there is dharma by relying on conditions, there is no dharma without conditions, without any basis, it completely becomes the fault of annihilation. Question: If it is said that dependent arising is 'existence'? Explanation: Dependent arising has faults, belonging to annihilation or permanence, which is contrary to the teachings of the sutras, so this question is asked. Answer: The sage said that dependent arising is called dependent existence (依他有 yī tā yǒu). Explanation: First, it is stated that 'existence' is 'emptiness', so it is said 'not different'. Below, further questions and explanations are given, 'without an author', meaning without a fixed self-nature. Because there is no self-nature, dependent arising can be achieved, it looks like 'existence', so it is concluded that 'therefore, it is the existence of non-existence, dependent existence', this is just the 'existence' of false existence, different from the real existence calculated by emotions. Therefore, the teachings of the sages avoid permanence and annihilation, relying on dependent arising. Explanation: '是則下 shì zé xià' refers to the dharma established by the sages. '若謂下 ruò wèi xià' is falling into the false view of permanence, '是故下 shì gù xià' is achieving the false view of annihilation. '不動真際等者 bù dòng zhēn jì děng zhě' is achieving 'existence' based on true suchness, and also secretly uses the sentences of the Vimalakirti Sutra, that sutra says 'relying on the root of non-abiding to establish all dharmas'. If it is said that dependent arising is like what is said to be 'existence', then clinging to the things that arise dependently has real self-nature, once the real self-nature is achieved, it no longer relies on conditions, there is dharma without conditions, it falls into the false view of permanence, so it is concluded that this is due to clinging.
【English Translation】 The third attachment is that reaching a certain state is annihilation (斷也 duàn yě). Explanation: True truth transcends the thoughts of existence and non-existence. Emotions and calculations are contrary to the truth, thus losing the truth. Since the truth is lost, it is impossible to reach the truth, so it falls into the false view of annihilation. If it is said that reaching a certain state is permanence (常也 cháng yě). Explanation: If it is said as they calculate, referring to their simultaneous calculation of existence and non-existence. Because simultaneous calculation has lost the truth, but clinging to this calculation as true, this is precisely falling into the fault of eternal existence. The fourth attachment is that non-existence is annihilation (斷也 duàn yě). Explanation: Emotions are like children's games, far from the truth, isn't it annihilation? Speculation is not truth, so it is permanence (常也 cháng yě). Explanation: Thinking that the speculation of double negation (neither existence nor non-existence) belongs to false emotions, so it is said 'not true', but instead thinking it is true, this is forcibly clinging to the 'existence' in emotions, so it falls into the fault of permanence. The second attachment is that dependent arising (依他 yī tā) is annihilation (斷也 duàn yě). Explanation: Below, first explain the fault of permanence, and then explain the fault of annihilation. The essence of dependent arising (依他起法 yī tā qǐ fǎ) is born by relying on conditions, without its own entity. Now clinging to 'existence', since it does not rely on conditions, the dharma becomes fixed, so it falls into the fault of permanence. Also, because there is dharma by relying on conditions, there is no dharma without conditions, without any basis, it completely becomes the fault of annihilation. Question: If it is said that dependent arising is 'existence'? Explanation: Dependent arising has faults, belonging to annihilation or permanence, which is contrary to the teachings of the sutras, so this question is asked. Answer: The sage said that dependent arising is called dependent existence (依他有 yī tā yǒu). Explanation: First, it is stated that 'existence' is 'emptiness', so it is said 'not different'. Below, further questions and explanations are given, 'without an author', meaning without a fixed self-nature. Because there is no self-nature, dependent arising can be achieved, it looks like 'existence', so it is concluded that 'therefore, it is the existence of non-existence, dependent existence', this is just the 'existence' of false existence, different from the real existence calculated by emotions. Therefore, the teachings of the sages avoid permanence and annihilation, relying on dependent arising. Explanation: '是則下 shì zé xià' refers to the dharma established by the sages. '若謂下 ruò wèi xià' is falling into the false view of permanence, '是故下 shì gù xià' is achieving the false view of annihilation. '不動真際等者 bù dòng zhēn jì děng zhě' is achieving 'existence' based on true suchness, and also secretly uses the sentences of the Vimalakirti Sutra, that sutra says 'relying on the root of non-abiding to establish all dharmas'. If it is said that dependent arising is like what is said to be 'existence', then clinging to the things that arise dependently has real self-nature, once the real self-nature is achieved, it no longer relies on conditions, there is dharma without conditions, it falls into the false view of permanence, so it is concluded that this is due to clinging.
有此之執有以防斷空故云恐墮空斷勵力立有不知執有翻墮斷空故云不達緣所起法便墮空無故結云斷依他故也。
二若執無者至即是斷也。
釋曰且依他是其假有假有既執之為無則緣何所起起法不成便墮斷過雙標二過常過留在結文非謂偏括耳。
問若說緣生至畢竟空耶。
釋曰以情空濫于真空故有斯問。
答聖說緣至名緣生空。
釋曰答聖說下標即俗之真何以下徴而釋之是故下結成正義言若不爾者謂若非緣生之有而顯真空者於何法上而說其空故云無緣生因以何所以等此是返徴是故下方順結耳。
此聖者至惡趣空也。
釋曰此即下指聖洞緣若謂下執空成斷是故下防有墮空不動緣生等者即俗而明真是故生滅去來本如來藏若謂緣生如言空者則言生理喪情執之空也故次云即無空理既失真空故不能達法遂防有見督志於空不知此空卻成斷滅故云情中惡趣空也。
問若由依他至互相破耶。
釋曰由幻有真空二義故一極相順謂冥合一相舉體全攝二極相違謂各互相害全奪永儘是故下屬初門何故下屬次門所以爾者謂諸緣起法未嘗有體未曾損德無體無壞無二無礙為緣起法是故前代論師龍樹等雖說盡有之空而不滅有有既不損則是不違有之空則離有離空之真空也無著等雖說盡空之有
【現代漢語翻譯】 現代漢語譯本：如果執著于『有』，就會因為防範斷滅空而努力建立『有』，卻不知道執著于『有』反而會墮入斷滅空，所以說不通達緣起之法，就會墮入空無。因此總結說，這是因為斷滅了依他起性的緣故。
如果執著于『無』，那就是斷滅。
解釋：依他起性是假有的，如果把假有執著為『無』，那麼緣從何而起呢？緣起之法不能成立，就會墮入斷滅的過失。這裡同時標明了兩種過失，常和斷的過失都留在結論中，並非只是偏頗地包括其中。
問：如果說緣生法是畢竟空嗎？
解釋：因為世俗的情執空混淆了勝義的真空，所以有這樣的提問。
答：聖者說緣起即是空，名為緣生空。
解釋：回答說聖者所說的緣起空，就是世俗諦中的真諦。為什麼要用提問來解釋它呢？所以下面總結成正義說，如果不是緣生之『有』而顯現真空，那麼在什麼法上說空呢？所以說沒有緣生之因，用什麼來空掉它呢？這是一種反問，所以下面順著這個思路來總結。
這位聖者說，惡趣也是空。
解釋：這裡是指聖者洞察緣起。如果認為執著于空就會成為斷滅，所以下面防範執著于『有』而墮入空。不動搖緣起等，就是從世俗諦來闡明真諦。所以生滅去來本來就是如來藏（Tathagatagarbha）。如果認為緣生就像言語一樣是空，那麼言語的道理就喪失了情執之空。所以接著說，沒有空的道理，既然失去了真空，就不能通達法，於是防範執著于『有』，督促心志于空，卻不知道這種空反而成了斷滅，所以說是情執中的惡趣空。
問：如果由於依他起性，導致互相破斥嗎？
解釋：由於幻有和真空兩種含義，所以有兩種極端的表現：一是極其相順，意思是冥合為一相，整體完全攝入；二是極其相違，意思是各自互相損害，完全奪取永盡。所以下面屬於第一種情況，『何故』下面屬於第二種情況。之所以這樣，是因為諸緣起法未曾有自體，未曾損害功德，無自體無壞滅，無二無礙，是緣起法。所以前代的論師龍樹（Nagarjuna）等，雖然說盡所有之空，但不滅『有』，『有』既然不損害，那麼就是不違背『有』的空，就是遠離『有』和『空』的真空。無著（Asanga）等，雖然說盡空之『有』。
【English Translation】 English version: If one clings to 'existence,' then due to guarding against the emptiness of annihilation, one strives to establish 'existence.' However, one does not realize that clinging to 'existence' instead causes one to fall into the emptiness of annihilation. Therefore, it is said that not understanding the law of dependent origination leads to falling into emptiness and nothingness. Thus, it is concluded that this is because of severing the dependent nature.
If one clings to 'non-existence,' then that is annihilation.
Explanation: Dependent nature is provisionally existent. If this provisional existence is clung to as 'non-existence,' then from where does the condition arise? The arising of phenomena cannot be established, and one falls into the fault of annihilation. Here, both faults are marked, the faults of permanence and annihilation both remain in the conclusion, not just partially included.
Question: If it is said that dependently originated phenomena are ultimately empty?
Explanation: Because the emptiness of emotional attachment is confused with the true emptiness, this question arises.
Answer: The sage said that dependent origination is emptiness, called the emptiness of dependent origination.
Explanation: The answer that the sage speaks of dependent origination as emptiness is the truth within the conventional truth. Why use a question to explain it? Therefore, the following concludes with the correct meaning, saying that if it is not the 'existence' of dependent origination that reveals true emptiness, then on what dharma is emptiness spoken of? Therefore, it is said that there is no cause of dependent origination, so what is there to empty? This is a rhetorical question, so the following concludes in accordance with this line of thought.
This sage says that the evil realms are also empty.
Explanation: This refers to the sage's insight into dependent origination. If it is thought that clinging to emptiness will lead to annihilation, then the following guards against clinging to 'existence' and falling into emptiness. Not moving dependent origination, etc., is to clarify the truth from the conventional truth. Therefore, birth, death, coming, and going are originally the Tathagatagarbha (Tathagatagarbha). If it is thought that dependent origination is empty like words, then the principle of words loses the emptiness of emotional attachment. Therefore, it is said that there is no principle of emptiness, and since true emptiness is lost, one cannot understand the Dharma, and thus guards against clinging to 'existence,' urging the mind towards emptiness, but not knowing that this emptiness instead becomes annihilation, so it is said to be the emptiness of the evil realms in emotional attachment.
Question: If, due to dependent nature, there is mutual refutation?
Explanation: Due to the two meanings of illusory existence and true emptiness, there are two extreme manifestations: one is extremely harmonious, meaning merging into one aspect, the whole completely encompassing; the other is extremely contradictory, meaning each mutually harms, completely taking away and exhausting. Therefore, the following belongs to the first situation, and 'why' below belongs to the second situation. The reason for this is that the phenomena of dependent origination have never had a self-nature, have never harmed merit, without self-nature, without destruction, without duality, without obstruction, are the phenomena of dependent origination. Therefore, the previous generation of teachers, Nagarjuna (Nagarjuna) and others, although speaking of the emptiness of all existence, do not extinguish 'existence.' Since 'existence' does not harm, then it is the emptiness that does not contradict 'existence,' which is the true emptiness that is apart from 'existence' and 'emptiness.' Asanga (Asanga) and others, although speaking of the 'existence' of all emptiness.
而不損空空既不損即是不違空之有是故亦離空離有之幻有也當知二說全體相與際限無遺雖各述一義而舉體圓具故無違也是故舉體全空之有無著等說舉體全有之空龍樹等談非直二說互不相違亦乃二義相由全攝故無二也若爾何故清辯護法後代論師亦約緣起法卻互相破耶下約極相違全奪答云。
答此乃相成非相破也。
釋曰若不空有相奪永盡無以舉體全收故極破方極成也。
何者為末代至如謂之有也。
釋曰謂器鈍情生聞說依他幻有執為定有故云不達等如謂者計執也。
是故清辯至破于有也。
釋曰破依他有者情執定有令成緣起幻有故云方乃得彼依他之有也。
又彼有情至如謂之空。
釋曰又彼者指上末代鈍根眾生謂彼聞說緣生性空者謂為斷無故云不達如謂之空者情計之斷空矣。
是故護法至破于空也。
釋曰破彼謂空等者破其計執空無以存幻有者即真之有此有方成無性真空故云若有滅非真空故是故下結為成空故真也破于空也斷耳。
以色即是空至舉體全攝。
釋曰以色即是空幻色即真空則清辯奪有盡而成空空即是色真空即幻色則護法害空盡而成有空有相參故極違而方極順故云舉體全攝。
若無後代至反相成也。
釋曰龍樹無著等
就極順門故不相破清辯護法據極違門故須相破違順無礙方是緣起是故前後皆不相違余準上思之故諸法無不會耳。
是故如情至即墮常也。
釋曰雙結二過如情執無無不即法故屬於斷若以無法便為依他即不藉緣不藉緣故法局定常耳。
第三亦有至可以準之。
釋曰兩亦之過亦墮斷常故云具上諸失。
問若據上來至具上失耶。
釋曰有無偏取此應不可者謂單取于有墮其常過局取于空遂成惡趣此是偏局之失返驗雙取空有應當與理契合亦何失乎。
答依他起性至具上失也。
釋曰雖具下護與之然全下約空有相即奪之而如下據情出過所以有無雖同情非情異也且依他緣起非定有無若執有無雙定即失其不定緣起故是斷也若謂如彼雙計以為緣起者以無緣有法是即常也。
第四非有至亦非理也。
釋曰且緣起之性空有無二若計雙非寧同正趣故亦非理。
何者以其執至為道理也。
釋曰此計從兩亦中來謂雙計有無既屬斷常遂執雙非應契正理不知此計宛又成非故下結失云。
此既非理至思以準之。
釋曰戲論于緣是計情故失於緣起即是斷也又戲論非緣而計為緣起無緣有法故是常也。
第三遍計至有二過失。
釋曰既云遍計所執何故計執
【現代漢語翻譯】 現代漢語譯本：因此，如果執著于極端順應的觀點，就無法破除清辯護法（Bhāviveka，中觀宗論師）所依據的極端相違的觀點，因為必須破除這種極端相違的觀點。只有違背和順應都沒有障礙，才是緣起（pratītyasamutpāda，事物相互依存的生起）的真諦。所以，前後兩種觀點並不互相違背，其餘的可以參照上面的內容來思考，因此一切法沒有不能理解的。
因此，如果按照情識去理解，就會墮入常見（śāśvata-dṛṣṭi，認為事物恒常不變的錯誤見解）。
解釋：這裡總結了兩種過失。如果按照情識執著，沒有什麼是不能立即成為法的，因此屬於斷見（uccheda-dṛṣṭi，認為事物斷滅的錯誤見解）。如果認為沒有法，就變成了依他起性（paratantra-svabhāva，事物依其他條件而生起的性質），即不依賴因緣。不依賴因緣，法就變得固定不變，成為常見。
第三種情況也有，可以參照上面的內容來理解。
解釋：兩種『亦』的過失，也會墮入斷見和常見，所以說具備了上面的各種過失。
問：如果按照上面所說的，會具備上面的各種過失嗎？
解釋：如果偏執于有或無，就會出現不應該出現的情況。如果只執著于有，就會墮入常見的過失；如果只執著于空，就會墮入惡趣。這是偏執的過失。反過來驗證，如果同時執著于空和有，就應該與真理契合，又有什麼過失呢？
答：依賴於依他起性，也會具備上面的各種過失。
解釋：雖然具備了下面的護持，但完全從下面關於空和有相互即是的觀點來否定它。下面的內容是根據情識來指出過失，所以有和無雖然相同，但情識和非情識是不同的。而且，依他緣起不是固定不變的有或無。如果執著于有和無都是固定的，就會失去其不定的緣起性，因此是斷見。如果認為像他們那樣同時執著有和無就是緣起，那麼以無緣而有法，就是常見。
第四種情況，非有也非無，也是不合道理的。
解釋：而且，緣起的性質是空和有，沒有第二種。如果認為既非空也非有，怎麼能與正確的方向一致呢？所以也是不合道理的。
為什麼呢？因為執著于既非有也非無，就認為是道理。
解釋：這種觀點是從同時執著有和無而來的。認為同時執著有和無屬於斷見和常見，於是執著于既非有也非無，就應該與正理契合。不知道這種觀點完全又成了錯誤，所以下面總結說。
這種觀點既然不合道理，就可以參照上面的內容來思考。
解釋：戲論于緣，是按照情識來計度的，所以失去了緣起，就是斷見。又戲論不是緣，卻計度為緣起，以無緣而有法，所以是常見。
第三種遍計所執（parikalpita，虛妄分別的性質），有斷見和常見的兩種過失。
解釋：既然說是遍計所執，為什麼還要計執呢？
【English Translation】 English version: Therefore, if one adheres to the extremely compliant view, one cannot refute the extremely contradictory view held by Bhāviveka (a Madhyamaka philosopher), because it is necessary to refute this extremely contradictory view. Only when there is no obstruction between contradiction and compliance is it the true meaning of pratītyasamutpāda (dependent origination). Therefore, the preceding and following views do not contradict each other. The rest can be understood by referring to the above, so there is no dharma that cannot be understood.
Therefore, if one understands according to emotional consciousness, one will fall into the view of permanence (śāśvata-dṛṣṭi, the erroneous view that things are constant and unchanging).
Explanation: Here, two faults are summarized. If one clings to emotional consciousness, there is nothing that cannot immediately become dharma, therefore it belongs to the view of annihilation (uccheda-dṛṣṭi, the erroneous view that things are annihilated). If one thinks there is no dharma, it becomes the paratantra-svabhāva (the nature of things arising dependent on other conditions), that is, not relying on causes and conditions. Not relying on causes and conditions, the dharma becomes fixed and unchanging, becoming the view of permanence.
The third situation also exists, which can be understood by referring to the above.
Explanation: The fault of the two 'alsos' will also fall into the view of annihilation and the view of permanence, so it is said to possess all the above faults.
Question: If according to what is said above, will one possess all the above faults?
Explanation: If one is biased towards existence or non-existence, there will be situations that should not occur. If one only clings to existence, one will fall into the fault of the view of permanence; if one only clings to emptiness, one will fall into evil destinies. This is the fault of bias. Conversely, if one clings to both emptiness and existence at the same time, it should be in accordance with the truth, so what fault is there?
Answer: Relying on the paratantra-svabhāva will also possess all the above faults.
Explanation: Although it possesses the support below, it completely negates it from the view below that emptiness and existence are mutually identical. The content below is based on emotional consciousness to point out the faults, so although existence and non-existence are the same, emotional consciousness and non-emotional consciousness are different. Moreover, dependent origination is not a fixed existence or non-existence. If one clings to both existence and non-existence as fixed, one will lose its unfixed nature of dependent origination, therefore it is the view of annihilation. If one thinks that clinging to both existence and non-existence at the same time is dependent origination, then with no cause for the existence of dharma, it is the view of permanence.
The fourth situation, neither existence nor non-existence, is also unreasonable.
Explanation: Moreover, the nature of dependent origination is emptiness and existence, there is no second. If one thinks it is neither emptiness nor existence, how can it be consistent with the correct direction? So it is also unreasonable.
Why? Because clinging to neither existence nor non-existence is considered to be the truth.
Explanation: This view comes from clinging to both existence and non-existence at the same time. Thinking that clinging to both existence and non-existence belongs to the view of annihilation and the view of permanence, then clinging to neither existence nor non-existence should be in accordance with the correct principle. Not knowing that this view completely becomes a mistake again, so the following concludes.
Since this view is unreasonable, one can refer to the above to think about it.
Explanation: Speculation on conditions is measured according to emotional consciousness, so losing dependent origination is the view of annihilation. Moreover, speculation is not a condition, but it is measured as dependent origination, with no cause for the existence of dharma, so it is the view of permanence.
The third parikalpita (imaginary nature) has the two faults of the view of annihilation and the view of permanence.
Explanation: Since it is said to be parikalpita, why cling to it?
者翻成斷常耶答謂此性中情有理無全體相即故若偏執之則不了融即故屬斷常。
謂若所執至故是斷也。
釋曰謂妄執無體故以智照之則清凈本然今既執為實有縱智照之亦應不空豈非常過歟又遍計之性道理是無今強執理有翻失情有情有失故過屬於斷。
二若執遍計至亦是斷也。
釋曰遍計情中是有今計執無則無殊聖者故云凡夫迷倒不異於聖既不異聖則情不可除故即是常凡夫與聖無殊即無凡迷故即墮斷且悟因迷有既無凡迷亦無聖悟聖凡撥喪故云亦是斷也。
三亦有無至具上失也。
釋曰性既無二者情有理無全相即故而謂有無者計執兩亦故有無情隔故即相違且有無不二方善茲性既兩亦雙計失彼相融故是斷也若執雙計便為性者失二義而有性即墮于常故云且上失也。
四非有非無至準以知之。
釋曰謂兩亦既失遂計雙非不知雙非情同戲論既成戲論失彼性融故屬於斷又戲論非性而計為性故是常也故云亦具上失。
第二執成至顯示其義者。
釋曰標示也前示執離過故於此中明顯出情之義使人造詣大疏云四句之火莫焚萬法之門皆入。
真如是有義至準上知之。
釋曰超情故所以四句翻成四門真如下標以迷下三句皆然以迷悟所依者謂迷之則生死無窮解之則廓
【現代漢語翻譯】 現代漢語譯本 問：將此翻譯成斷見或常見嗎？ 答：因為此自性中情有理無，全體相即，如果偏執一端，就不能理解融即的道理，所以屬於斷見或常見。
問：如果所執著的達到極致，就是斷見嗎？
釋：這是說如果妄執沒有本體，用智慧去照見它，它本應是清凈本然的。現在既然執著它為實有，即使用智慧去照見它，也應該不是空無，這難道不是非常大的過失嗎？而且遍計所執性，道理上是無，現在強行執著為理有，反而喪失了情有，因為情有喪失的緣故，過失屬於斷見。
二、如果執著遍計所執性，也是斷見。
釋：遍計所執性在情中是有，現在計執為無，那就和聖人沒有區別了，所以說凡夫的迷惑顛倒和聖人沒有不同。既然和聖人沒有不同，那麼情就不可去除，所以就是常見。凡夫和聖人沒有差別，那就沒有凡夫的迷惑，因此就墮入斷見。而且悟由迷而有，既然沒有凡夫的迷惑，也就沒有聖人的覺悟，聖凡都被否定喪失了，所以說也是斷見。
三、也有既非有也非無的情況，具備上述的過失。
釋：自性既然不是二者，情有理無，全體相即，卻說是有無，這是計執兩端，所以有無之間產生了隔閡，因此互相違背。而且有和無本是不二的，這樣才能善用此自性，現在既然兩端都計較，就喪失了彼此相融的道理，所以是斷見。如果執著雙重計較就是自性，喪失了二義而認為有自性，就墮入常見，所以說具備上述的過失。
四、非有非無的情況，可以參照上面的道理來理解。
釋：這是說既然兩端都喪失了，於是就計較雙重否定，不知道雙重否定在情上等同於戲論，既然形成了戲論，就喪失了自性的融通，所以屬於斷見。而且戲論不是自性，卻計較它為自性，所以是常見。所以說也具備上述的過失。
第二，執著成就，是爲了顯示其中的意義。
釋：這是標示。前面顯示了執著遠離過失，所以在這裡明顯地闡述情義，使人能夠造詣。《大疏》說：『四句的火焰，不要焚燒萬法的門徑，都要進入。』
真如是有義，可以參照上面的道理來理解。
釋：因為超脫了情，所以四句反而變成了四門。真如在下面標示，因為迷惑，下面的三句都是這樣。以迷惑覺悟所依賴的，是說迷惑了，那麼生死無窮無盡，解脫了，那麼就空曠無邊。
【English Translation】 English version Q: Is this translated into annihilationism or eternalism? A: Because in this self-nature, sentiment exists but reason does not, and the whole is identical. If one clings to one extreme, one cannot understand the principle of fusion and identity, so it belongs to annihilationism or eternalism.
Q: If what is clung to reaches its extreme, is it annihilationism?
Explanation: This means that if one falsely clings to something without substance, and uses wisdom to illuminate it, it should be pure and natural. Now that one clings to it as real, even if one uses wisdom to illuminate it, it should not be empty. Isn't this a very great fault? Moreover, the nature of what is universally calculated is without reason. Now, forcibly clinging to it as having reason, one loses the existence of sentiment. Because the existence of sentiment is lost, the fault belongs to annihilationism.
Second, if one clings to the universally calculated nature, it is also annihilationism.
Explanation: The universally calculated nature exists in sentiment. Now, calculating and clinging to it as non-existent is no different from a sage. Therefore, it is said that the delusion and inversion of ordinary people are no different from those of a sage. Since there is no difference from a sage, sentiment cannot be removed, so it is eternalism. Ordinary people are no different from sages, so there is no delusion of ordinary people, and therefore one falls into annihilationism. Moreover, enlightenment arises from delusion. Since there is no delusion of ordinary people, there is no enlightenment of sages. Both sagehood and ordinary existence are denied and lost, so it is said to be annihilationism.
Third, there is also the case of neither existence nor non-existence, which possesses the above-mentioned faults.
Explanation: Since the self-nature is not either of the two, sentiment exists but reason does not, and the whole is identical. Yet, one says it is existence and non-existence. This is calculating and clinging to both extremes, so there is separation between existence and non-existence, and therefore they contradict each other. Moreover, existence and non-existence are originally non-dual. Only in this way can one make good use of this self-nature. Now that both extremes are calculated, one loses the principle of mutual fusion, so it is annihilationism. If one clings to dual calculation as the self-nature, one loses the two meanings and considers it to have self-nature, then one falls into eternalism. Therefore, it is said to possess the above-mentioned faults.
Fourth, the case of neither existence nor non-existence can be understood by referring to the above principles.
Explanation: This means that since both extremes are lost, one then calculates dual negation, not knowing that dual negation is equivalent to playfulness in sentiment. Since playfulness is formed, one loses the fusion of self-nature, so it belongs to annihilationism. Moreover, playfulness is not self-nature, yet one calculates it as self-nature, so it is eternalism. Therefore, it is said to also possess the above-mentioned faults.
Second, clinging to accomplishment is to reveal its meaning.
Explanation: This is a marker. The previous section showed that clinging is far from fault, so here the meaning of sentiment is clearly explained, so that people can achieve it. The Great Commentary says: 'The flames of the four sentences should not burn the gates of the myriad dharmas; all should enter.'
The meaning of True Thusness is existence can be understood by referring to the above principles.
Explanation: Because it transcends sentiment, the four sentences are transformed into four gates. True Thusness is marked below, because of delusion, the following three sentences are all like this. What delusion and enlightenment rely on is that if one is deluded, then birth and death are endless; if one is liberated, then it is vast and boundless.
爾大悟又不空義者具足河沙性功德故不可壞者性恒不變故又真如是空義者空無窮妄染故故云離相隨緣故者以有空義故一切法得成對染故者體無妄染方能現染故以具德故者謂統眾德而空有雙含違順自在故者不二而二則違各成性故二而不二則順全相即故镕融故者以消事事與理而融和此皆具有無故真如兩亦耳以二不二故者謂真俗雙泯故是雙非定取不得故者約互奪故亦屬雙非互存故成兩亦也。
二依他是有至不得故準前。
釋曰皆言準前者前示執中也何以示義卻準執失之文耶答良以前文皆以正義斥彼過非故今準前能斥之正義耳有無等四門皆以緣起義無性義順而明之隨取一不得故者既不可偏取顯是雙非余皆可知。
三遍計是有至準前思之。
釋曰遍計執性體是橫執依他起性故兩亦雙非之二門皆言由是所執故前二各據一義明之可知。
上來別明三性竟。
釋曰通結也然上三性雖合作二門克論真妄乃是離成六義開合無方然後三性備陳黜逐情計巳情義現皆屬別明故此通結。
第二總說者至融性無障礙。
釋曰三性既融究竟無異故云一際一實貫三是故舉一全收矣。
如攝論婆羅至羅至一分成涅槃。
釋曰依何義下問于依他下答何以故下徴釋無差言不見生死涅槃者了二相之
平等故云不見凈志未達此旨故以問之於依他中分別性者染分同妄也及真實性者凈分同真也染凈不二故生死為涅槃故曰無差別何以故下徴云以何義故依他二分成生死涅槃耶故釋云此依他性等此約依他二分說也若約三性說者謂于依他起自性中依偏計所執自性及圓成實自性遂成生死涅槃何以故下亦是徴其無差別應答云即此依他起自性由遍計所執分成生死由圓成實分成涅槃故若如此則三性交徹備矣此據無性論釋之。
釋曰依他至婆羅門如此。
釋曰此之釋論乃是天親所造依他性非生死者約真妄相即義釋上無差義何以故非生死耶遂釋曰由此性因真實成涅槃故此性非涅槃者標依他非定真也何以故下徴此性由分別下依他亦能即妄也真妄既能相即故不可定說一分言若見一分余分性不異者二分既相即故言不異由不異故生死與涅槃平等無二故云是故不見生死亦不見涅槃義記云生死涅槃夷齊同貫由此下結如來以二相平等答其問矣。
又云阿毗至義說三分。
釋曰世尊說法下標三種法依何義下徴于依他下釋約依他二分並想相依他以為三分若如此有一性具於三分則真妄交徹顯矣若約三性說者則于依他起自性中偏計所執自性是染污分圓成實自性是清凈分即依他起性是彼二分耳。
釋曰阿毗至作此說也。
釋曰
【現代漢語翻譯】 現代漢語譯本 平等，所以說『不見』。心懷凈志但未通達此旨，所以才問。在依他起性中分別自性，染污的部分與虛妄相同，真實的部分與真如相同。染污與清凈不是二元對立的，所以生死即是涅槃，因此說『無差別』。『何以故』以下是提問，『以何義故依他起性二分成生死涅槃耶？』所以解釋說『此依他性等』，這是就依他起性的兩部分來說的。如果就三自性來說，就是在依他起自性中，依靠遍計所執自性和圓成實自性，才形成生死和涅槃。『何以故』以下也是提問，問為什麼沒有差別，回答說，就是這依他起自性，由遍計所執分成生死，由圓成實分成涅槃。如果這樣，那麼三自性就完全具備了。這是根據《無性論》來解釋的。
解釋說：『依他』乃至『婆羅門』如此。
解釋說：這段解釋是天親菩薩所造。《依他性非生死者》，是就真妄相即的意義來解釋上面『無差別』的含義。『何以故非生死耶？』於是解釋說：『由此性因真實成涅槃故』。『此性非涅槃者』，標明依他起性不是固定不變的真如。『何以故』以下是提問，『此性由分別』以下說明依他起性也能與虛妄相即。真如與虛妄既然能夠相互融合，所以不能肯定地說它只是一個部分。說『若見一分余分性不異者』，因為兩部分是相互融合的，所以說『不異』。由於不異，所以生死與涅槃平等無二，所以說『是故不見生死亦不見涅槃』。義記中說：『生死涅槃夷齊同貫』。『由此』以下總結說，如來用二相平等來回答他的提問。
又說：『阿毗』乃至『義說三分』。
解釋說：世尊說法，標明三種法。『依何義』以下是提問，『于依他』以下解釋說，就依他起性的兩部分，加上想相依他，作為三種分法。如果這樣，那麼一個自性就具備了三種分法，那麼真如與虛妄就相互交融顯現了。如果就三自性來說，那麼在依他起自性中，遍計所執自性是染污的部分，圓成實自性是清凈的部分，依他起性就是那兩部分而已。
解釋說：『阿毗』乃至『作此說也』。
解釋說：
【English Translation】 English version Because of equality, it is said 'not seeing'. Those with pure aspirations but not understanding this meaning, therefore ask. Within Dependent Nature (Paratantra-svabhava) distinguishing characteristics, the defiled aspect is the same as illusion, and the real aspect is the same as truth. Defilement and purity are not dualistic, so Samsara (birth and death) is Nirvana (liberation), hence it is said 'no difference'. 'Why?' below is a question, 'For what reason does Dependent Nature divide into Samsara and Nirvana?' Therefore, it is explained, 'This Dependent Nature, etc.', this is speaking about the two aspects of Dependent Nature. If speaking about the three natures, it means that within Dependent Nature, relying on the Imagined Nature (Parikalpita-svabhava) and the Perfected Nature (Parinispanna-svabhava), Samsara and Nirvana are formed. 'Why?' below is also a question about why there is no difference, answering that it is this Dependent Nature that is divided into Samsara by the Imagined Nature and divided into Nirvana by the Perfected Nature. If so, then the three natures are completely present. This is explained according to the Treatise on the Absence of Nature.
Explanation: 'Dependent' to 'Brahman' is like this.
Explanation: This commentary is made by Vasubandhu (Tianqin). 'Dependent Nature is not Samsara' is explaining the meaning of 'no difference' above in terms of the mutual identity of truth and illusion. 'Why is it not Samsara?' Then it is explained, 'Because this nature becomes Nirvana due to reality'. 'This nature is not Nirvana' indicates that Dependent Nature is not fixed truth. 'Why?' below is a question, 'This nature from distinction' below explains that Dependent Nature can also be identical to illusion. Since truth and illusion can merge, it cannot be definitively said to be just one part. Saying 'If one part is seen, the other part's nature is not different' because the two parts are merged, so it is said 'not different'. Because of not being different, Samsara and Nirvana are equal and not two, so it is said 'Therefore, not seeing Samsara also not seeing Nirvana'. The commentary says, 'Samsara and Nirvana are equal and connected'. 'Therefore' below concludes that the Tathagata (Rulai) answers his question with the equality of the two aspects.
Also saying: 'Abhi' to 'meaning speaks of three parts'.
Explanation: The World Honored One (Shizun) speaks of the Dharma (Fa), marking three kinds of Dharma. 'According to what meaning' below is a question, 'In Dependent' below explains that regarding the two parts of Dependent Nature, plus the Dependent on Thought and Appearance, as three divisions. If so, then one nature possesses three divisions, then truth and illusion interpenetrate and manifest. If speaking about the three natures, then within Dependent Nature, the Imagined Nature is the defiled part, the Perfected Nature is the pure part, and Dependent Nature is just those two parts.
Explanation: 'Abhi' to 'makes this statement'.
Explanation:
分別性下所依體也故說法下能依法也阿毗達摩此云對法修多羅此云經也。
此上論文至思之可見。
釋曰結上攝論兩節之文初中依他分別為生死則真該妄末也依他真實為涅槃則妄徹真源也二無差別則交徹雙融耳次中三分不離依他也準可知矣。
華嚴一乘分齊章義苑疏卷第八 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第九
霅溪普靜沙門 道亭 述
第二緣起因門至六約教。
釋曰此六因義法相盛談以大師約法緣起點示歸性據義具德融通入圓故引攝論偈言剎那滅俱有恒隨轉應知決定待眾緣唯能引自果此明種子六種差別剎那滅者生已無間即滅故無有常住得成種子雖剎那滅然非已滅何者俱有已滅生果不應理故是故應許種子與果俱時而住以此與果不相違故雖復有然非一二三剎那住猶如電光何者應知此恒隨轉剎那轉轉經于多時恒隨轉故若恒隨轉何因緣故不從一切俱生為避此難故說決定雖恒隨轉以諸種子功能定故不從一切一切俱生雖爾何故不一切時常能生果為避此失言待眾緣非一時會遇眾緣故無過失今此種子是誰種子答此問言唯能引自果所言唯者若於此時能生自果即于爾時說名種子如此六種是因果生義此憑無性所釋以出六因
【現代漢語翻譯】 現代漢語譯本： 『分別性下所依體也』，所以說『法下能依法也』。『阿毗達摩』（Abhidharma）此云『對法』，『修多羅』（Sutra）此云『經』。
以上論文，仔細思考就能明白。
解釋：總結上面《攝大乘論》兩節的文義，第一節中，依他起性分別成為生死，那麼真如就涵蓋了虛妄的末端；依他起性的真實成為涅槃，那麼虛妄就徹底迴歸了真如的源頭。二者沒有差別，則是交融雙徹。第二節中，三分不離依他起性，可以準此理解。
《華嚴一乘分齊章義苑疏》卷第八
《華嚴一乘分齊章義苑疏》卷第九
霅溪普靜沙門 道亭 述
第二緣起因門至六約教。
解釋：這六因的意義，在法相宗中談論很多，大師用法緣起，點示歸於自性，依據義理具備功德，融通進入圓融的境界，所以引用《攝大乘論》的偈頌說：『剎那滅俱有，恒隨轉應知，決定待眾緣，唯能引自果。』這說明種子的六種差別。『剎那滅』，是指生起之後沒有間隔就滅亡，所以沒有常住而能成為種子。雖然剎那滅，但並非已經滅亡，為什麼呢？因為如果已經滅亡，產生果實是不合道理的。所以應該允許種子與果實同時存在，因為這樣與果實不相違背。雖然如此，但並非一二三剎那住留，就像電光一樣。『應知此恒隨轉』，剎那轉動經過很多時間，恒常隨之轉動。如果恒常隨之轉動，為什麼不從一切事物同時產生呢？爲了避免這個難題，所以說『決定』，雖然恒常隨之轉動，因為各種種子的功能是決定的，所以不從一切事物同時產生。即使這樣，為什麼不一切時間都能產生果實呢？爲了避免這個過失，說『待眾緣』，不是一時會合各種因緣，所以沒有過失。現在這個種子是誰的種子呢？回答這個問題說『唯能引自果』，所說的『唯』，如果在這個時候能產生自己的果實，就在這個時候說名為種子。這六種是因果生起的意義，這是憑藉無性菩薩所解釋的，以闡述六因。
【English Translation】 English version: 'The entity relied upon under the nature of discrimination,' therefore it is said, 'the law below can rely on the law.' 'Abhidharma' (阿毗達摩) here means 'counter-Dharma,' and 'Sutra' (修多羅) here means 'scripture'.
The above thesis can be understood by careful consideration.
Explanation: Summarizing the meaning of the two sections of the above Mahāyānasaṃgraha, in the first section, dependent origination (依他起性) differentiates into birth and death, then true thusness (真如) encompasses the end of illusion; the reality of dependent origination becomes Nirvana, then illusion thoroughly returns to the source of true thusness. There is no difference between the two, then they interpenetrate and merge. In the second section, the three divisions are inseparable from dependent origination, which can be understood accordingly.
Commentary on the Chapter on the Division of Teachings of the Huayan One Vehicle, Volume 8
Commentary on the Chapter on the Division of Teachings of the Huayan One Vehicle, Volume 9
By Śramaṇa Daoting (道亭) of Pujing (普靜) Monastery in Zhaxi (霅溪)
The second cause of origination to the sixth teaching.
Explanation: The meaning of these six causes is much discussed in the Faxiang school. The master uses the origination of Dharma to point out the return to self-nature, based on the meaning of possessing merit, and integrates into the realm of perfect fusion. Therefore, he quotes the verse from the Mahāyānasaṃgraha: 'Momentary extinction coexists, constant following transformation should be known, definitely waiting for various conditions, only able to lead to its own fruit.' This explains the six differences of seeds. 'Momentary extinction' refers to extinction immediately after arising, so there is no permanence to become a seed. Although it is momentary extinction, it is not already extinct. Why? Because if it is already extinct, it is unreasonable to produce fruit. Therefore, it should be allowed that the seed and the fruit exist simultaneously, because this is not contradictory to the fruit. Although it is so, it does not stay for one, two, or three moments, like lightning. 'It should be known that this constantly follows transformation,' the momentary transformation passes through a lot of time, and constantly follows it. If it constantly follows transformation, why doesn't it arise from all things simultaneously? To avoid this difficulty, it is said 'definite,' although it constantly follows transformation, because the functions of various seeds are definite, so it does not arise from all things simultaneously. Even so, why can't it produce fruit at all times? To avoid this fault, it is said 'waiting for various conditions,' it is not a temporary gathering of various conditions, so there is no fault. Now, whose seed is this seed? Answering this question, it is said 'only able to lead to its own fruit,' the 'only' that is said, if it can produce its own fruit at this time, it is called a seed at this time. These six are the meaning of the arising of cause and effect, which is based on the explanation of Asanga (無性菩薩), in order to explain the six causes.
之相下文空有有力待緣等皆附此六義說之若不曉斯義難會下文學者至此庶幾屆壞。
第一門中至故云不待緣也。
釋曰剎那滅義者標何以故徴由剎那滅下釋則法無定性故空故楞伽云一切法無生我說剎那義由此空故方引果法故中論云諸法若不空則無道無果故空之有力也然此謝滅非由緣力者謂大乘法滅不待緣故何以故且如霜雹凋林但為黃葉之緣不為青葉之緣故法滅而自滅又如四緣生心故心滅而不藉于緣是以不同小乘生滅皆藉于緣故云不待緣也。
二者是俱有至孤是待緣也。
釋曰是俱有義者標何以故徴由俱有故下釋則因與果俱因俱有法則彰法本是空雖空要由俱而成有故是有力也既言俱則非孤單之法故云是待緣也。
三者是待眾至故是待緣也。
釋曰法不自生待緣方生故云是待眾緣義何以故徴也由無自性者既藉眾緣方生顯知自無性也故屬其空然雖待緣且一法不能獨生故云因不生緣不生由不獨生正是無力由此無力故云即由此義須待因緣備具方生故云是待緣也有本云因不生緣生故亦有理在。
四者決定至不待緣義也。
釋曰初標二徴可知由自類不改故者謂眾生諸佛之因不可移易是其有義由此有故能招自果是力義然此不改功能定故不假他緣之力故云是不待緣義也。
五者
【現代漢語翻譯】 現代漢語譯本：
這些相的下文，關於空、有、有力、待緣等，都附屬於這六種意義來解釋。如果不明白這些意義，就難以理解下文。學者到了這裡，或許就能避免誤解。
第一門中，說到『故云不待緣也』。
解釋：『剎那滅義』是標示。為什麼這樣問呢？因為從『剎那滅』以下的解釋來看，法沒有定性，所以是空。所以《楞伽經》說：『一切法無生，我說剎那義。』因為這個空的緣故，才引用果法。所以《中論》說：『諸法若不空，則無道無果。』所以空是有力的。然而這種謝滅，不是由緣的力量造成的。所謂大乘的法滅不依賴於緣。為什麼呢？比如霜雹凋零樹林，只是黃葉的緣，不是青葉的緣。所以法滅是自然消滅。又如四緣生心，所以心滅也不需要依賴於緣。因此不同於小乘的生滅都依賴於緣，所以說不依賴於緣。
二者是俱有，到『孤是待緣也』。
解釋：『是俱有義』是標示。為什麼這樣問呢？因為從『俱有故』以下的解釋來看，因與果俱在，因俱有，法則彰顯法本性是空，雖然是空，但要由俱有才能成就，所以是有力的。既然說是俱有，就不是孤單的法，所以說是依賴於緣的。
三者是待眾，到『故是待緣也』。
解釋：法不自己產生，要等待因緣才能產生，所以說是等待眾緣的意義。為什麼這樣問呢？因為從『無自性者』開始，既然憑藉眾緣才能產生，就顯示自身沒有自性。所以屬於空。然而即使等待因緣，但一個法也不能獨自產生，所以說因不生，緣不生，因為不獨自產生，正是無力。由此無力，所以說正因為這個意義，需要等待因緣具備才能產生，所以說是依賴於緣的。也有版本說因不生，緣生，也有道理。
四者決定，到『不待緣義也』。
解釋：最初的標示和兩次提問都可以理解。從『由自類不改故』開始，是指眾生和諸佛的因不可改變，這是它具有的意義。因為具有這種意義，所以能招感自身的結果，這是力量的意義。然而這種不改變的功能是確定的，所以不需要憑藉其他因緣的力量，所以說是不依賴於緣的意義。
五者
【English Translation】 English version:
These aspects, including emptiness (空, kong), existence (有, you), having power (有力, youli), depending on conditions (待緣, daiyuan), etc., are all explained in relation to these six meanings. If one does not understand these meanings, it will be difficult to comprehend the following text. Scholars who reach this point may perhaps avoid misinterpretations.
In the first section, it says, 'Therefore, it is said not to depend on conditions.'
Explanation: 'The meaning of momentary cessation (剎那滅義, chana mie yi)' is the heading. Why is this question asked? Because from the explanation below 'momentary cessation,' the Dharma (法, fa) has no fixed nature, therefore it is empty. Therefore, the Laṅkāvatāra Sūtra says, 'All dharmas are unborn; I speak of the meaning of momentariness.' Because of this emptiness, the resultant Dharma is cited. Therefore, the Mūlamadhyamakakārikā says, 'If dharmas are not empty, then there is no path and no fruit.' Therefore, emptiness has power. However, this cessation is not caused by the power of conditions. The cessation of Mahayana Dharma does not depend on conditions. Why? For example, frost and hail wither the forest, but they are only the condition for yellow leaves, not for green leaves. Therefore, the cessation of Dharma is self-caused. Also, like the mind arising from four conditions, the mind ceases without relying on conditions. Therefore, it is different from the arising and ceasing of the Hinayana, which all rely on conditions. Therefore, it is said not to depend on conditions.
The second is co-existence, up to 'being alone is dependent on conditions.'
Explanation: 'The meaning of co-existence (俱有義, juyou yi)' is the heading. Why is this question asked? Because from the explanation below 'co-existence,' the cause and effect are both present, the cause is co-existent, and the Dharma manifests that the nature of Dharma is empty. Although it is empty, it must be accomplished by co-existence, so it has power. Since it is said to be co-existent, it is not a solitary Dharma, so it is said to be dependent on conditions.
The third is depending on many, up to 'therefore, it is dependent on conditions.'
Explanation: Dharma does not arise by itself; it must wait for conditions to arise. Therefore, it is said to be the meaning of depending on many conditions. Why is this question asked? Because from 'having no self-nature (無自性者, wuzixing zhe),' since it relies on many conditions to arise, it shows that it has no self-nature. Therefore, it belongs to emptiness. However, even if it depends on conditions, one Dharma cannot arise alone. Therefore, it is said that the cause does not arise, and the condition does not arise. Because it does not arise alone, it is precisely powerless. Because of this powerlessness, it is said that precisely because of this meaning, it needs to wait for the conditions to be fully prepared before it can arise. Therefore, it is said to be dependent on conditions. There is also a version that says the cause does not arise, but the condition arises, which also has its reason.
The fourth is determination, up to 'the meaning of not depending on conditions.'
Explanation: The initial heading and the two questions are understandable. From 'because the self-category does not change (由自類不改故, you zilei bugai gu),' it refers to the cause of sentient beings and Buddhas that cannot be changed. This is its meaning of having. Because it has this meaning, it can attract its own result. This is the meaning of power. However, this unchanging function is definite, so it does not need to rely on the power of other conditions. Therefore, it is said to be the meaning of not depending on conditions.
The fifth is
引自果至是待緣義也。
釋曰由引現自果者謂因種之功能引生現行自果如聲聞因引生聲聞果等故是有義此此果生時雖待眾緣但生因家之果不生緣家之果故云然不生緣果則顯生之有力因雖有力要須仗緣方生其果故云是待緣義也。
六者是恒隨轉至是待緣也。
釋曰因隨果轉不可暫停故云恒隨轉由此隨轉故是有義故云故不可無緣會則生不能違拒他緣既不拒緣顯是無力由此無力待緣方生故云是待緣也。
是故攝論至唯能引自果。
釋曰上文六義全憑此偈但要成空有相類故用之不次其于解釋備如牒章中辨。
第二建立至不增減也。
釋曰初問二答答中一因有力不待緣等者謂正因既有力用故舉體自能生法不假他緣二因有力待緣等者謂因雖有力假遞互相資方能顯發生果三因無力待緣等者謂因既無力用舉體不能作法既不作法翻被緣之所收此明正因三義然後合作二門謂因之無性是空門因之成事是有門每門各具正因三義故共成六義定無增減耳。
問何故不立第四至思之可見。
釋曰初問二答答中言以彼非是因義者謂既無力用又不待緣焉能生法得成其因故不立之。
問待緣者至更互相待耳。
釋曰三緣者謂增上緣所緣緣等無間緣並上因事是因緣則必具四緣為生果之因
【現代漢語翻譯】 現代漢語譯本： 『引自果至是待緣義也。』
解釋：由『引』展現自身結果，指的是因的種子具有引生出現實際結果的功能，例如聲聞的因引生聲聞的果等，所以說是有意義的。這個結果產生時，雖然依賴各種條件，但只產生因這一方的結果，不產生緣這一方的結果，所以這樣說。不產生緣的結果，就顯示了因具有力量。因雖然有力量，但必須依靠各種條件才能產生結果，所以說是依賴條件的意義。
『六者是恒隨轉至是待緣也。』
解釋：因隨著果轉化，不可停止，所以說是恒常隨轉。由於這種隨轉，所以說是有意義的，所以說不可缺少條件。條件聚合則產生，不能違背拒絕其他條件，既然不拒絕條件，就顯示了自身沒有力量。由於沒有力量，依賴條件才能產生，所以說是依賴條件的意義。
『是故攝論至唯能引自果。』
解釋：以上六種意義完全依賴於這個偈頌，但爲了成就空和有相似的說法，所以使用時沒有按照順序，關於解釋，詳細情況如同在牒章中的辨析。
『第二建立至不增減也。』
解釋：首先是提問，然後是兩個回答。回答中，一是因有力量不依賴條件等，指的是正因既然有力量，所以整體自身能夠產生法，不需要藉助其他條件。二是因有力量依賴條件等，指的是因雖然有力量，但需要遞相資助才能顯現發生結果。三是因沒有力量依賴條件等，指的是因既然沒有力量，整體自身不能作為法，既然不能作為法，反而被緣所收攝。這裡闡明了正因的三種意義，然後合作為二門，即因的無自性是空門，因的成就事物是有門。每門各自具備正因的三種意義，所以共同成就六種意義，一定沒有增加或減少。
『問何故不立第四至思之可見。』
解釋：首先是提問，然後是回答。回答中說，因為那不是因的意義，指的是既然沒有力量，又不依賴條件，怎麼能產生法而成為因呢？所以不建立它。
『問待緣者至更互相待耳。』
解釋：三種緣指的是增上緣（adhipati-pratyaya，起增強作用的條件），所緣緣（alambana-pratyaya，作為認識對象的條件）等，無間緣（samanantara-pratyaya，緊鄰的前一念）。加上上面的因事，就是因緣（hetu-pratyaya，直接原因），那麼必定具備四種緣作為產生結果的因。
【English Translation】 English version: 'Attributed to the result is the meaning of depending on conditions.'
Explanation: 'Attributed' manifesting its own result refers to the function of the seed of a cause to induce the appearance of an actual result, such as the cause of a Śrāvaka (聲聞，hearer) inducing the result of a Śrāvaka, etc. Therefore, it is said to have meaning. When this result arises, although it depends on various conditions, it only produces the result of the cause's side, not the result of the condition's side, hence the saying. Not producing the result of the condition shows that the cause has power. Although the cause has power, it must rely on various conditions to produce the result, so it is said to be the meaning of depending on conditions.
'The sixth is constant following transformation to depending on conditions.'
Explanation: The cause transforms along with the result, and cannot be stopped, so it is said to be constantly following transformation. Because of this following transformation, it is said to have meaning, so it is said that conditions cannot be lacking. When conditions gather, it arises, and cannot violate or reject other conditions. Since it does not reject conditions, it shows that it has no power. Because of having no power, it depends on conditions to arise, so it is said to be the meaning of depending on conditions.
'Therefore, the Compendium of Abhidharma to only able to induce its own result.'
Explanation: The above six meanings completely rely on this verse, but in order to achieve similar statements of emptiness and existence, it is used out of order. Regarding the explanation, the details are as in the analysis in the Die Zhang.
'The second establishment to no increase or decrease.'
Explanation: First is the question, then two answers. In the answer, one is that the cause has power and does not depend on conditions, etc., which refers to the fact that since the direct cause has power, the whole body itself can produce the Dharma (法，teachings, phenomena), without borrowing from other conditions. Second is that the cause has power and depends on conditions, etc., which refers to the fact that although the cause has power, it needs mutual assistance to manifest and produce the result. Third is that the cause has no power and depends on conditions, etc., which refers to the fact that since the cause has no power, the whole body itself cannot act as the Dharma. Since it cannot act as the Dharma, it is instead collected by the conditions. Here, the three meanings of the direct cause are clarified, and then combined into two doors, that is, the selflessness of the cause is the door of emptiness, and the accomplishment of things by the cause is the door of existence. Each door has the three meanings of the direct cause, so together they accomplish six meanings, and there is definitely no increase or decrease.
'Question: Why not establish the fourth to think about it and it can be seen.'
Explanation: First is the question, then the answer. The answer says that because that is not the meaning of a cause, which refers to the fact that since it has no power and does not depend on conditions, how can it produce the Dharma and become a cause? Therefore, it is not established.
'Question: Those who depend on conditions to mutually depend on each other.'
Explanation: The three conditions refer to the adhipati-pratyaya (增上緣，dominant condition), the alambana-pratyaya (所緣緣，object condition), etc., and the samanantara-pratyaya (無間緣，contiguous condition). Adding the above cause event, which is the hetu-pratyaya (因緣，causal condition), then it must have four conditions as the cause of producing the result.
耳不取自六義等者揀異六因義展轉相待之緣也。
問因望緣至因望他亦爾。
釋曰因緣相例而問彼答中增上緣望自增上果者如四諦為聲聞增上緣故聲聞果得增上亦得有六義何以故此緣還是四諦親行親因攝故若望他果者望緣覺等便成疏緣緣既疏故因不能攝故六因不具若將親因望他疏緣亦六因不具故云亦爾。
問果中有六至唯在因中。
釋曰因果相例而問答中有二初果中唯有下約二義正答若約互為下翻覆約答即此一法者因之一法也為他因時者為他果作因時具上六義與他作果時者成果滿時但有無體性空義與酬因成有義是以果中但有二義故六義唯在因中。
問若爾現行至隨勝緣不具。
釋曰躡上六義唯在因中而問也故將為種之因以難現行之因還有六義不答中約隨他殊勝之緣不必具六耳。
加論說種子至思之可見。
釋曰如論等者攝論所明六義皆就種子說之既云種子則未顯真熏故判云此約初教若緣起秘密義者謂藏性隨熏不思議變故云秘密隨功立義故云皆具也真妄因成故判云終教以此教下明真妄和合為因之相可知。
第三句數料揀至二約用。
釋曰有克體六義彰用謂開合不恒故論句數。
初約體有無至待眾緣無二是也。
釋曰決定功能定故配有句剎那
【現代漢語翻譯】 現代漢語譯本 耳不取自六義等，是因為要揀擇區分六因的意義，說明它們是輾轉相待的緣起關係。
問：如果因是望緣而立，那麼因望他（指其他的因）也是這樣嗎？
釋：因和緣可以相互類比。在回答中，如果增上緣是望向自身增上的果，比如四諦（苦、集、滅、道）是聲聞（Śrāvaka）的增上緣，所以聲聞果才能得到增上，那麼也可以有六義。為什麼呢？因為這個緣還是四諦親自行持的親因所攝。如果望向其他的果，比如緣覺（Pratyekabuddha）等，就成了疏遠的緣。緣既然疏遠，因就不能攝持，所以六因不具足。如果將親因望向其他的疏緣，六因也不具足，所以說『亦爾』（也是這樣）。
問：如果果中有六義，那麼為什麼說六義唯在因中？
釋：因和果可以相互類比。在問答中有兩種情況。首先，『果中唯有』以下是約兩種意義正面回答。如果約『互為』以下是翻過來約答。『即此一法』指的是因的這一法。『為他因時』指的是為其他的果作因時，具足上面的六義。『與他作果時』指的是成果圓滿時，只有無體性空義和酬因成有義。因此，果中只有兩種意義，所以六義唯在因中。
問：如果這樣，那麼現行之因（已經發生的因）是否還有六義？
釋：這是接著上面六義唯在因中的說法而提出的問題。所以用作為種子的因來詰難現行之因是否還有六義。回答中說，約隨他殊勝的緣，不必具足六義。
加論說種子等，可以思考理解。
釋：如論等，指的是《攝大乘論》所闡明的六義都是就種子說的。既然說是種子，那麼還沒有顯現真實的熏習，所以判斷說這是約初教（初期佛教）。如果說緣起秘密義，指的是藏性（Ālayavijñāna）隨熏習而產生不可思議的變化，所以說是秘密。隨功用而建立意義，所以說是都具足。真妄因成就，所以判斷說是終教（終極佛教）。用這個教義來闡明真妄和合為因的相狀，是可以理解的。
第三句數料揀等，第二是約用而說。
釋：有克體，六義彰顯作用，指的是開合不恒常，所以討論句數。
首先是約體有無等，等待眾緣，沒有第二個。
釋：決定功能是確定的，所以配有句，剎那（Kṣaṇa）生滅。
【English Translation】 English version The reason why the 'ear' (referring to the faculty of hearing) does not take from the six meanings (六義) etc., is to select and differentiate the meanings of the six causes (六因), explaining that they are mutually dependent conditions of arising (緣起).
Question: If a cause is established by looking towards a condition (緣), is it also the same when a cause looks towards another cause (他)?
Answer: Causes and conditions can be compared analogously. In the answer, if the dominant condition (增上緣) looks towards its own dominant result, such as the Four Noble Truths (四諦, Four Noble Truths: duḥkha [苦], samudaya [集], nirodha [滅], and marga [道]) being the dominant condition for a Śrāvaka (聲聞), so that the Śrāvaka fruit can be enhanced, then it can also have the six meanings. Why? Because this condition is still encompassed by the direct cause personally practiced by the Four Noble Truths. If it looks towards other fruits, such as a Pratyekabuddha (緣覺), it becomes a distant condition. Since the condition is distant, the cause cannot encompass it, so the six causes are not complete. If a direct cause looks towards other distant conditions, the six causes are also not complete, so it is said 'it is also so' (亦爾).
Question: If there are six meanings in the result, then why is it said that the six meanings are only in the cause?
Answer: Causes and results can be compared analogously. There are two situations in the question and answer. First, 'only in the result' and below is a direct answer based on two meanings. If 'mutually' and below is an inverted answer. 'This one dharma' refers to the one dharma of the cause. 'When it is the cause for others' refers to when it acts as the cause for other results, possessing the above six meanings. 'When it acts as the result for others' refers to when the result is complete, only having the meaning of no inherent nature (無體性空義) and the meaning of rewarding the cause and achieving existence (酬因成有義). Therefore, there are only two meanings in the result, so the six meanings are only in the cause.
Question: If that is the case, then does the manifest cause (現行之因, the cause that is currently active) still have the six meanings?
Answer: This question follows from the above statement that the six meanings are only in the cause. Therefore, the cause as a seed is used to challenge whether the manifest cause still has the six meanings. The answer says that depending on the superior conditions of others, it is not necessary to have all six meanings.
The added treatise says that seeds etc., can be contemplated and understood.
Answer: 'Like the treatise' etc., refers to the six meanings explained in the Mahāyānasaṃgraha (攝大乘論) all being discussed in terms of seeds. Since it is said to be seeds, then the true perfuming has not yet manifested, so it is judged that this is about the initial teaching (初教). If it is said that the secret meaning of dependent arising (緣起秘密義) refers to the Ālayavijñāna (藏性) undergoing inconceivable changes according to perfuming, so it is said to be secret. Meaning is established according to function, so it is said to be complete. True and false causes are accomplished, so it is judged to be the final teaching (終教). Using this teaching to explain the aspect of the union of true and false as the cause can be understood.
The third sentence, counting and selecting etc., the second is discussed in terms of function.
Answer: Having a defined substance, the six meanings manifest function, referring to opening and closing not being constant, so the number of sentences is discussed.
First, it is about the presence or absence of substance etc., waiting for all conditions, there is no second.
Answer: The determined function is definite, so it is matched with a sentence, arising and ceasing in a Kṣaṇa (剎那).
滅生滅無間故配無句引自果是有俱有是無此二無二故配兩亦句恒隨轉是有待眾緣是無是二不二相非故配雙非句。
就用四句者至現緣起勝德。
釋曰初句合二義是待緣故云是不自生也二句合二義是不待緣故云不他生也三句合二義是有力故云不共生也四句總其六義方為正因故云非無因生也是則下明以性就緣緣無定性故云因緣全奪理現情亡故云緣起勝德。
故地論云至隨緣有故。
釋曰此論與下集論有二意一皆明四性推撿顯法無生之義不共生言無知者謂無共知了作用故作時不住故者謂不涉自他故二顯緣起義因不生者因全無力緣生故者緣全有力下句例知今正用此意證成上義。
又集論云自種至故非無因生。
釋曰然茲與奪意顯無生故中論云諸法不自生亦不從他生不共生無因是故知無生。
問此六義至有斯左右耳。
釋曰八不六義事不相類何以關涉而為問耶答建義雖別顯理猶同故茲問答文義可知。
第四開合者至無二體故。
釋曰雖有六義皆一因故故合之為一次展轉開云。
或約義分至緣起現前故。
釋曰謂空有者標二義以無自性故釋空緣起現前故釋有也。
或約用分三至唯有三句也。
釋曰約用者力用也初列三句二初即下標三用是
故下結。
或分為六至也如前辨。
釋曰二門者空有二門空有各三故成其六如前辨者釋相中也。
或分為九至三故有九也。
釋曰謂于上三義者指用中三句義也隨一皆具彼三者每一義中具三義故何以故者徴一具三之所以若非下約力用相資而釋也。
或分十二至故有十二也。
釋曰若據上文空有但各具三今以相即故各具六共成十二耳。
或分十八至成十八也。
釋曰或分下標數謂于下釋體則空有力則力用緣則三緣六義中各各具三故結云三六成十八也。
或分為三十六至余門思而準之。
釋曰或分下標數謂于下釋約互相資故各具六何以故者徴具之所以以若下釋闕一非真因一因既爾余之五因皆然故云余門思而準之然上從一至多遞互資發意顯無盡緣起耳思之。
第五融攝者至融攝取之。
釋曰以體從義彰性德之無涯以義融體顯因起之遍周故茲融攝。
謂融六義自位義是壞相。
釋曰六相融通義如下辨。
問六相六義至遂成差別。
釋曰六義據體所依體事也六相據義周遍含容也以法體入義門則參而不離故曰差別。
如以六義入至入法方便也。
釋曰法隨義異遂分權實之殊是以顯是則為門去非則離謗未彰無盡故
【現代漢語翻譯】 現代漢語譯本 因此下面作總結。
或者分為六個方面，如同前面辨析的那樣。
解釋說：『二門』指的是空和有這兩個方面。空和有各自包含三個方面，因此形成了六個方面，如同前面辨析的那樣。這裡指的是在解釋『相』的時候。
或者分為九個方面，因為三個方面各自包含三個方面，所以有九個方面。
解釋說：這裡所說的『上三義』指的是體、相、用中的三種意義。『隨一皆具彼三』指的是每一個意義中都具備這三種意義。『何以故』是提問為什麼一個意義中具備三種意義。『若非下』是接下來從力用相互資助的角度來解釋。
或者分為十二個方面，因此有十二個方面。
解釋說：如果按照上面的說法，空和有各自只具備三個方面，現在因為相互即入的緣故，各自具備六個方面，總共形成十二個方面。
或者分為十八個方面，形成十八個方面。
解釋說：或者分為十八個方面，這裡標明了數量。指的是在下面解釋『體』的時候，空具有力量，力量具有作用，因緣具有三種緣起，這六種意義中各自具備三個方面，所以總結說『三六成十八』。
或者分為三十六個方面，其餘的方面可以思考並參照這些來理解。
解釋說：或者分為三十六個方面，這裡標明了數量。指的是在下面解釋相互資助的時候，各自具備六個方面。『何以故』是提問具備六個方面的原因。『以若下』是解釋缺少一個就不是真實的。因為一個因是這樣，其餘的五個因也是這樣，所以說『余門思而準之』。然而，上面從一到多，遞相資助啓發，意在顯示無盡的緣起。仔細思考。
第五，融合攝取，直到融合攝取它們。
解釋說：通過『體』來彰顯『義』，顯示了自性的無限；通過『義』來融合『體』，顯示了因緣生起的普遍周遍。因此有了這種融合攝取。
指的是融合六義，自位義是壞相。
解釋說：六相（總相 (totality)，別相 (particularity)，同相 (similarity)，異相 (difference)，成相 (formation)，壞相 (destruction)）融合貫通的意義如下面辨析。
問：六相（總相 (totality)，別相 (particularity)，同相 (similarity)，異相 (difference)，成相 (formation)，壞相 (destruction)）和六義（體 (substance)，相 (characteristics)，用 (function)，因 (cause)，緣 (condition)，果 (effect)）之間有什麼不同，以至於形成了差別？
解釋說：六義（體 (substance)，相 (characteristics)，用 (function)，因 (cause)，緣 (condition)，果 (effect)）是根據『體』所依賴的事物來說的，指的是法體和事相。六相（總相 (totality)，別相 (particularity)，同相 (similarity)，異相 (difference)，成相 (formation)，壞相 (destruction)）是根據『義』的周遍含容來說的。以法體進入義門，就會相互參照而不分離，所以說『差別』。
例如，用六義（體 (substance)，相 (characteristics)，用 (function)，因 (cause)，緣 (condition)，果 (effect)）進入六相（總相 (totality)，別相 (particularity)，同相 (similarity)，異相 (difference)，成相 (formation)，壞相 (destruction)），是進入佛法的方便。
解釋說：佛法隨著意義的不同而有權巧和真實的區別。因此，顯揚真實就是入門，去除虛妄就是遠離誹謗，還沒有彰顯無盡的緣起。
【English Translation】 English version Therefore, a conclusion is drawn below.
Or it can be divided into six aspects, as distinguished before.
Explanation: 'Two Gates' refers to the two aspects of emptiness and existence. Emptiness and existence each contain three aspects, thus forming six aspects, as distinguished before. This refers to the explanation of 'characteristics'.
Or it can be divided into nine aspects, because each of the three aspects contains three aspects, so there are nine aspects.
Explanation: The 'above three meanings' refer to the three meanings in substance (體), characteristics (相), and function (用). 'Each one fully possesses the other three' means that each meaning possesses these three meanings. 'Why is this so?' is asking why one meaning possesses three meanings. 'If not below' is to explain from the perspective of mutual assistance of power and function.
Or it can be divided into twelve aspects, so there are twelve aspects.
Explanation: If according to the above statement, emptiness and existence each only possess three aspects, now because of mutual interpenetration, each possesses six aspects, forming a total of twelve aspects.
Or it can be divided into eighteen aspects, forming eighteen aspects.
Explanation: Or it can be divided into eighteen aspects, here indicating the number. It refers to when explaining 'substance' below, emptiness has power, power has function, and conditions have three kinds of arising, each of these six meanings possesses three aspects, so it is concluded that 'three sixes make eighteen'.
Or it can be divided into thirty-six aspects, and the remaining aspects can be thought about and understood by referring to these.
Explanation: Or it can be divided into thirty-six aspects, here indicating the number. It refers to when explaining mutual assistance below, each possesses six aspects. 'Why is this so?' is asking the reason for possessing six aspects. 'If below' explains that lacking one is not true. Because one cause is like this, the remaining five causes are also like this, so it is said 'think about the remaining gates and use them as a standard'. However, the above, from one to many, mutually assists and inspires, intending to show endless dependent origination. Think carefully.
Fifth, merging and embracing, until merging and embracing them.
Explanation: Through 'substance' to manifest 'meaning', showing the infinity of self-nature; through 'meaning' to merge 'substance', showing the universality of the arising of causes and conditions. Therefore, there is this merging and embracing.
It refers to merging the six meanings, the meaning of self-position is the phase of destruction.
Explanation: The meaning of the six characteristics (totality, particularity, similarity, difference, formation, destruction) merging and interpenetrating is explained below.
Question: What is the difference between the six characteristics (totality, particularity, similarity, difference, formation, destruction) and the six meanings (substance, characteristics, function, cause, condition, effect), so that differences are formed?
Explanation: The six meanings (substance, characteristics, function, cause, condition, effect) are based on the things that 'substance' relies on, referring to the dharma-substance and phenomena. The six characteristics (totality, particularity, similarity, difference, formation, destruction) are based on the all-encompassing nature of 'meaning'. When the dharma-substance enters the gate of meaning, they will refer to each other without separation, so it is said 'difference'.
For example, using the six meanings (substance, characteristics, function, cause, condition, effect) to enter the six characteristics (totality, particularity, similarity, difference, formation, destruction) is a convenient way to enter the Buddha-dharma.
Explanation: The Buddha-dharma has expedient and true distinctions according to the difference in meaning. Therefore, manifesting the truth is entering the gate, removing falsehood is staying away from slander, and the endless dependent origination has not yet been manifested.
順三乘若未交參六相實德以之融明故順一乘是以四門六相併為入果法之先容也。
第六約教辨者至緣起方究竟也。
釋曰小乘由法執所障不能達法唯心尚無熏種豈有緣起之六義乎是故名義俱無也若三乘下通始終二教若單說賴耶種子六義是始教若賴耶具如來藏性緣起六義是終教而主伴未具者結權若一乘下明實故方究竟。
又由空有義至思之可解耳。
釋曰此門明因次十玄論宗故將此空有等三義對下相即之體相入之用等說之請對次文思之方見一道豎窮之旨故圓宗義理豈徒然哉。
三十玄緣起至普賢境界也。
釋曰此之一門有因有宗謂十玄明宗緣起該因故下文先明緣起相由異體同體等為德用所因次方說十玄之旨顯無盡之宗則與夫大疏明宗說因左右之別亦廣略之殊言法界緣起者揀于內外染凈一切事緣也如外水土人功節為緣即有芽起內無明行等為緣有識等起今則不然總收法界為一緣起故又即一緣起具多義門全同法界即大緣起不同三乘但明因緣生法無性而已自在無窮者欲多即多欲一皆一一多攝入無礙容持如梵網該羅帝珠交涉圓融自在無盡難思故緣起重重耳餘如前辨。
初義者圓融至等者即其事也。
釋曰初義者究竟果證義也是以法融即故無礙難思役同果海唯亡言遣照故不可說其
【現代漢語翻譯】 現代漢語譯本：如果順三乘的教義沒有交融貫通六相（總相、別相、同相、異相、成相、壞相）的真實功德，就無法用它來融會貫通，因此順一乘的教義，是將四門（體、相、用、教）和六相併列作為進入果位的先決條件。
第六，從教義的角度來辨析，直到緣起才能究竟。
解釋：小乘佛法由於被法執所障礙，不能通達萬法唯心的道理，尚且沒有熏習種子，哪裡會有緣起的六種含義呢？因此名相和意義都沒有。如果三乘教義下通始終二教，如果只說阿賴耶識（ālaya-vijñāna）的種子六義，這是始教。如果阿賴耶識具足如來藏（Tathāgatagarbha）的自性，以及緣起的六義，這是終教。而主伴關係還不完備的，是結權教。如果一乘教義闡明真實，才能究竟。
此外，由於空有（śūnyatā）的意義，仔細思考就可以理解。
解釋：此門闡明因，其次是《十玄論》的宗旨，所以將這空有等三種意義，與下面的相即的體、相入的用等進行對比說明，請對照後面的文字仔細思考，才能明白一道豎窮的宗旨，所以圓宗的義理難道是徒勞的嗎？
三十玄緣起，直至普賢（Samantabhadra）菩薩的境界。
解釋：這一門有因有宗，所謂十玄闡明宗，緣起包含因，所以下文先闡明緣起的相由異體同體等，作為功德作用的原因，其次才闡述十玄的宗旨，彰顯無盡的宗義，那麼與《大疏》闡明宗義說明因，左右的差別，也是廣略的不同。說法界緣起，是爲了揀擇內外染凈一切事物的因緣。例如外在的水土人功時節作為因緣，就會有芽產生；內在的無明行等作為因緣，就會有識等產生。現在則不是這樣，總攝法界作為一種緣起，所以即一種緣起具足多種意義，完全等同於法界，即是大緣起，不同於三乘只闡明因緣生法無自性而已。自在無窮，想要多就多，想要一就一，一多攝入無礙容持，如同梵網（Brahmajāla）包含帝釋天的寶珠，交相涉入圓融自在無盡難以思議，所以緣起重重。其餘的如同前面辨析。
初義，圓融直至等同於這件事。
解釋：初義是究竟果證的意義，因此法融即故無礙難思，等同於果海，只有亡言遣照，所以不可說其。
【English Translation】 English version: If the teachings of the Three Vehicles (Triyāna) do not interpenetrate the real virtues of the Six Aspects (General Aspect, Specific Aspect, Same Aspect, Different Aspect, Formation Aspect, Destruction Aspect), they cannot be used to merge and illuminate. Therefore, the teachings of the One Vehicle (Ekayāna) place the Four Doors (Substance, Characteristics, Function, Teaching) and the Six Aspects together as prerequisites for entering the Fruition.
Sixth, to distinguish from the perspective of teachings, only with Dependent Origination (Pratītyasamutpāda) can it be ultimate.
Explanation: The Theravada Buddhism is obstructed by attachment to Dharma (phenomena), unable to understand the principle that all Dharmas are Mind-Only. It does not even have the seeds of habituation, so how could it have the six meanings of Dependent Origination? Therefore, both the name and the meaning are absent. If the teachings of the Three Vehicles communicate with the Initial and Final Teachings, if only the six meanings of the seeds of Ālaya-vijñāna (storehouse consciousness) are discussed, this is the Initial Teaching. If the Ālaya-vijñāna is complete with the nature of Tathāgatagarbha (Buddha-nature) and the six meanings of Dependent Origination, this is the Final Teaching. And if the relationship between the principal and the subordinate is not yet complete, it is the Provisional Teaching. If the teachings of the One Vehicle clarify the truth, then it can be ultimate.
Furthermore, due to the meaning of emptiness (śūnyatā) and existence, it can be understood with careful thought.
Explanation: This door clarifies the cause, and next is the purpose of the Treatise on the Ten Mysteries, so these three meanings such as emptiness and existence are contrasted with the substance of mutual identity, the function of mutual entry, etc., below. Please carefully consider the following text to understand the principle of the One Path that extends vertically to the end. Therefore, is the doctrine of the Perfect Teaching in vain?
The Dependent Origination of the Thirty Mysteries, up to the realm of Samantabhadra (Universal Virtue) Bodhisattva.
Explanation: This door has a cause and a purpose. The so-called Ten Mysteries clarify the purpose, and Dependent Origination includes the cause. Therefore, the following text first clarifies the aspects of Dependent Origination, such as different entities and the same entity, as the cause of virtuous functions. Secondly, it explains the purpose of the Ten Mysteries, highlighting the endless purpose. Then, the difference between the Great Commentary clarifying the purpose and explaining the cause, the difference between the left and right, is also the difference between the broad and the concise. To say that the Dependent Origination of the Dharmadhātu (realm of reality) is to select the causes and conditions of all things, both internal and external, defiled and pure. For example, external water, soil, human effort, and seasons serve as conditions, and sprouts will arise; internal ignorance, actions, etc., serve as conditions, and consciousness, etc., will arise. Now it is not like this. The entire Dharmadhātu is taken as one Dependent Origination, so one Dependent Origination is complete with multiple meanings, completely equivalent to the Dharmadhātu, which is the Great Dependent Origination, different from the Three Vehicles, which only clarify that the Dependent Origination produces Dharmas without self-nature. Being free and infinite, wanting many is many, wanting one is one, one and many are included in unobstructed tolerance and holding, just as the Brahma's Net (Brahmajāla) contains the jewels of Indra, interpenetrating each other in perfect harmony, free, infinite, and difficult to conceive, so Dependent Origination is layered. The rest is as previously distinguished.
The initial meaning, perfect harmony, is equal to this matter.
Explanation: The initial meaning is the meaning of ultimate Fruition. Therefore, the Dharma is fused, so it is unobstructed and difficult to conceive, equal to the ocean of Fruition, only with the abandonment of words and the dispatch of illumination, so it cannot be spoken of.
狀相大疏云果海離念而心傳。
不論因陀羅至即其事也。
釋曰法界宗中有法有義法屬果分義當因分此既明法縱因陀羅之玄義此亦不論何以故者徴其所以不與教相應者答出果門也地論之義見於上文。
問義若如是至議品等果耶。
釋曰躡果離言以難經家談果義極相違故云何故不思議等品者五品經文廣明妙覺豈非言乎。
答此果義是約至故知形對耳。
釋曰是約緣形對等者謂緣起門中因果相形由因引果以果酬因故妙嚴品云往修勝行無有邊今獲神通亦無量既未亡對待縱果亦因蓋為成因故說此果非彼下揀異十佛果海所以然者仍上之辭則仍前對因之果果屬於因故云為與因位同會而說言因位者解之終也同會者皆第七會也。
第二義者有二至后即異體。
釋曰初示喻此中列章所以下顯相應圓顯無盡故者十十以顯無盡故緣起法中要具此十義緣方起故闕則不成一異體者諸緣各異義謂大緣起中諸緣相望要須體用各別不相雜亂方成緣起若雜亂者失本緣法緣起不成此則諸緣各各守自一位故光明覺品云多中無一性一亦無有多二同體者互遍相資義謂此諸緣要互相遍應方成緣起如一緣遍應多緣各與彼多全為一故此一則一多個一也若此一緣不具多一則資應不遍不成緣起此則一一各具一切偈贊品云知
以一故眾知以眾故一謂自具德故如因中不待緣等是者顯宗由因致也所以因中有力致顯宗中具德次相由義反此可知。
就異體中至故得相入。
釋曰初列門所以下示相由初下結成謂由因中空有之體故宗中明緣起相即由因中有力無力之用故宗中明緣起相入之用。
初中由自至思之可見。
釋曰初立理略明二以二下反顯前理三有無下結成正義四若不下反質成非言由自若有等者謂諸緣相望全體形奪有有體無體義緣起方成故自有體時他必無體奪他盡故他便即自也何以故者徴他即自之所以由他無性等者謂自有體為能起能成他無體為所起所成既無體還即于自也二由自若空自無體也他必是有者他有體也故無體之自廢已而同他故自即他也何以故徴同他之所以由自無性等者釋出無體由他所成以二有二空各不俱者反顯前理也何以故由一有體不得與多有體俱多無體必不得與一無體俱二既不俱是故無彼不相即則反顯有無不俱時則一有一無成緣起法故云有無無有無二故常相即也若不爾者反質也謂若不如此有無不二卻存二者同時二無同時者墮定性斷滅之過非緣起法故云緣起不成有自性等過。
二明力用中至唯是相即。
釋曰初立理總明二又由下反顯前理三有力下結成正義四又以下體用雙融謂諸門力用遞相依持互
【現代漢語翻譯】 現代漢語譯本： 以一個原因就能知曉眾多結果，以眾多原因就能知曉一個結果，這是因為自性具足功德的緣故，就像因中不依賴其他因緣等情況一樣。這就是顯宗（Śūnyatā-saṃpādana，顯揚宗義）由因導致結果的道理。所以，因中具有力量，才能導致顯宗中具足功德。其次，相由的意義與此相反，可以由此推知。
就異體之中，最終能夠相互融入。
解釋：首先列出總綱，然後闡釋相互依存的關係。首先闡釋因中的空性和有性，所以顯宗中闡明緣起相即的道理。由於因中具有力量和不具力量的作用，所以顯宗中闡明緣起相入的作用。
在最初的論述中，從『由自』到『思之可見』。
解釋：首先確立理論，簡要說明；其次，用『二以』開始的部分，反過來彰顯前面的理論；第三，用『有無』開始的部分，總結並確立正確的意義；第四，用『若不』開始的部分，反駁並質疑，從而成就正論。所說的『由自若有等者』，是指各種因緣相互觀望，全體相互影響，有有體的意義，也有無體的意義，緣起才能成立。所以，當自身有體時，其他必然無體，奪取其他所有，所以其他便等同於自身。為什麼呢？這是在探究其他等同於自身的原因。所說的『由他無性等者』，是解釋自身有體是能生起、能成就的，其他無體是所生起、所成就的，既然無體，就回歸於自身。第二，如果自身是空，自身就沒有體性，其他必然是有，其他就有體性。所以，無體的自身廢棄自身而等同於其他，所以自身等同於其他。為什麼呢？這是在探究等同於其他的原因。所說的『由自無性等者』，是解釋無體是由其他所成就的。以二有二空各自不俱備，反過來彰顯前面的理論。為什麼呢？因為一個有體不能與多個有體同時存在，多個無體必然不能與一個無體同時存在。二者既然不俱備，所以沒有彼此不相即的情況，那麼就反過來彰顯有無不俱備時，則一個有，一個無，成就緣起法，所以說有無無有無二，所以常常相互即入。如果不這樣，就是反駁和質疑，意思是如果不是這樣，有無不二，卻存在二者，同時存在二者，同時存在二者就會墮入定性斷滅的過失，不是緣起法，所以說緣起不能成立，有自性等過失。
第二，闡明力量和作用，最終只是相互即入。
解釋：首先確立理論，總體說明；其次，用『又由』開始的部分，反過來彰顯前面的理論；第三，用『有力』開始的部分，總結並確立正確的意義；第四，用『又以』開始的部分，闡述作用的雙重融合，意思是各種門的力量和作用相互依存，互相...
【English Translation】 English version: Knowing the many from one cause, and knowing one from many causes, is because of the self-sufficient virtues, just as in the cause, there is no dependence on other conditions. This is the Śūnyatā-saṃpādana (manifesting the meaning of the doctrine) arising from cause to result. Therefore, the cause has the power to lead to the virtues in the Śūnyatā-saṃpādana. Secondly, the meaning of mutual dependence is the opposite of this, and can be inferred from it.
Within different entities, they ultimately attain mutual interpenetration.
Explanation: First, list the outline, then explain the relationship of mutual dependence. First, explain the emptiness and existence in the cause, so the Śūnyatā-saṃpādana clarifies the principle of dependent origination and mutual identity. Because the cause has the function of power and non-power, the Śūnyatā-saṃpādana clarifies the function of dependent origination and mutual entry.
In the initial discussion, from 'by self' to 'can be seen through thinking'.
Explanation: First, establish the theory and briefly explain it; second, the part starting with 'two by', conversely highlights the previous theory; third, the part starting with 'existence and non-existence', summarizes and establishes the correct meaning; fourth, the part starting with 'if not', refutes and questions, thereby achieving the correct argument. The so-called 'by self if there is, etc.', refers to various conditions looking at each other, the whole affecting each other, there is the meaning of having a body, and there is also the meaning of having no body, dependent origination can be established. Therefore, when oneself has a body, others must have no body, taking away all of others, so others are equal to oneself. Why? This is exploring the reason why others are equal to oneself. The so-called 'by others without nature, etc.', is to explain that oneself having a body is what can arise and achieve, others having no body is what is arisen and achieved, since there is no body, it returns to oneself. Second, if oneself is empty, oneself has no nature, others must be existent, others have a body. Therefore, the self without a body abandons itself and is equal to others, so oneself is equal to others. Why? This is exploring the reason for being equal to others. The so-called 'by self without nature, etc.', is to explain that having no body is achieved by others. With two existences and two emptinesses each not being complete, conversely highlights the previous theory. Why? Because one existence cannot exist simultaneously with multiple existences, multiple non-existences must not exist simultaneously with one non-existence. Since the two are not complete, there is no situation where they do not mutually interpenetrate, then conversely highlights that when existence and non-existence are not complete, then one exists and one does not exist, achieving the law of dependent origination, so it is said that existence and non-existence, non-existence and non-two, so they often mutually enter. If not, it is refutation and questioning, meaning if it is not like this, existence and non-existence are not two, but there are two, the two exist simultaneously, the two existing simultaneously will fall into the fault of fixed nature and annihilation, it is not the law of dependent origination, so it is said that dependent origination cannot be established, there are faults such as having self-nature.
Second, clarify the power and function, ultimately it is only mutual interpenetration.
Explanation: First, establish the theory and generally explain it; second, the part starting with 'also by', conversely highlights the previous theory; third, the part starting with 'powerful', summarizes and establishes the correct meaning; fourth, the part starting with 'also with', elaborates on the dual integration of function, meaning the power and function of various doors depend on each other, mutually...
形奪故各全有力全無力義緣起方成是故一能持多一是有力能持于多故云自有全力故所以能攝他依於一多是無力潛入一內故云他無力故所以能入自他有力自無力反上可知者應云他有全力故所以能攝自自全無力故所以能入他是故多能持一多是有力能持於一故云他有全力故所以能攝自一依于多一是無力潛入多內故云自全無力故所以能入他不據等者料揀體用之別又由二有等者反顯既二有二無不俱時則無彼不相入之過有力無力無力有力無二者結成正義則由一有力必不與多有力俱是故無有一而不攝多也由多無力必不與一無力俱是故無有多而不入一也故云是故常相入又以下體用雙融義謂諸緣法要力用交涉全體融合方成緣起是故圓通亦有六句一以體無不用故舉體全用則唯有相入無相即義二以用無不體故舉用全體則唯有相即無相入也三歸體之用不礙用全用之體不失體是則無礙雙存亦入亦即自在俱現四全用之體體泯全體之用用亡非即非入圓融一味五合前四句同一緣起無礙俱存六泯前五句絕待離言冥同性海。
此依因六義內準之。
釋曰對因而明宗義現斯文故云準之。
于中先明至準例可知。
釋曰向上數者從一至十也一是本數者如十錢為緣一錢當體自是本一應二之時乃名初一以為二一應三為三一乃至應十為十一故
有多一故云乃至十者一中十何以故者徴云何故十須藉一耶故答云若無一十即不成等仍十非一矣者謂要須體用各別不相雜亂方成緣起此則諸緣各各守自一位也餘九門亦如是者例余也謂一既有十二三四等亦各有十如十錢為喻既爾其法界差別無盡法中各各遍應故隨一一各具法界差別法也。
向下數亦十門至非十矣余例然。
釋曰向下數者謂十之已還也十即攝一者能攝有力所攝無力也緣成故者是緣起一多非定性一多也仍一非十矣者不壞相故余例然者例餘九也謂十既有十九八七等亦各有十耳。
如是本末至相望說耳。
釋曰如是本末者一是本門數之始也十是末門數之終也餘一一錢中者本末中間之八錢是上之所例也此約異門相望者諸緣各異義結也。
問既言一者至一中有十耶。
釋曰單稱一法次不容他多法既參一義寧在。
答大緣起至名緣起一耳。
釋曰初約法總答二此義下徴釋三若不下反釋一四乃至下順釋多五若不下反釋多六是故下總結言大緣起者一法界緣起總持實德故曰陀羅尼法言非自性一緣成故者謂于無盡大緣起中諸緣相望力用交徹參而不雜故言隨去一緣即一切不成者約事則如無一即無二無三等亦如無柱即無樑無椽等以闕一事余皆不成舍等緣故今法界中隨去一事一切法界
【現代漢語翻譯】 現代漢語譯本： 如果因為有一個的緣故而說到乃至有十個，那麼這一個中的十個是怎麼回事呢？這是提問，意思是為什麼十個需要依靠一個呢？回答說，如果沒有一個，十個就不能成立，但十個也不是一個。這是說必須要體和用各自不同，不相混雜，才能成就緣起。這樣，各種因緣各自守住自己的位置。其餘九個門也是這樣，是類比其餘的情況。意思是說，既然一個有十，那麼二、三、四等也各有十，就像用十個錢來比喻。既然這樣，那麼法界的差別是無窮無盡的，在法中各自普遍相應，所以隨著每一個都具備法界的差別法。
向下數也是十個門，直到不是十為止，其餘的可以類推。
解釋說，向下數，指的是從十向下數。十包含一，能包含的有力，被包含的無力。因為因緣成就的緣故，所以緣起的一和多不是定性的，一和多不是絕對的。所以一個不是十，因為沒有破壞（各自的）相。其餘的可以類推，指的是其餘的九個。意思是說，既然十有十、九、八、七等，那麼它們也各有十。
像這樣，本和末是相互觀待而說的。
解釋說，像這樣，本和末，一個是本門數的開始，十是末門數的結束。其餘的每一個錢中，本末中間的八個錢是上面所類比的。這是從不同的角度相互觀待，各種因緣各不相同，意義是相互聯繫的。
問：既然說一個，那麼其次就不容許其他多的法參與一個的意義，又在哪裡呢？
解釋說，單獨稱說一個法，其次就不容許其他多的法參與，既然參與了一個的意義，又在哪裡呢？
答：大緣起是名為緣起一。
解釋說，首先從法的總體上回答，其次在這個意義下提出疑問並解釋，第三，如果不是這樣，就反過來解釋一，第四，乃至下面順著解釋多，第五，如果不是這樣，就反過來解釋多，第六，所以下面總結說，大緣起，是一個法界緣起的總持，是真實的功德，所以叫做陀羅尼法（Dharani-法，總持法門）。說不是自性一，是因為因緣成就的緣故。指的是在無盡的大緣起中，各種因緣相互觀待，力量和作用交相滲透，參與但不混雜，所以說隨著去掉一個因緣，一切都不能成立。從事情上來說，就像沒有一就沒有二、沒有三等，也像沒有柱子就沒有梁、沒有椽子等，因為缺少一件事，其餘的都不能成立。捨棄了等緣的緣故，現在法界中隨著去掉一件事，一切法界
【English Translation】 English version: If, because of the existence of one, it is said that there are even ten, then what about the ten within this one? This is a question, meaning why do ten need to rely on one? The answer is, if there is no one, ten cannot be established, but ten is not one. This means that the substance and function must be distinct and not mixed together in order to achieve dependent origination (緣起). In this way, each condition (緣) guards its own position. The remaining nine doors are also like this, analogous to the other situations. It means that since one has ten, then two, three, four, etc., each also has ten, just like using ten coins as a metaphor. Since this is the case, the differences in the Dharma Realm (法界) are endless, and each universally corresponds within the Dharma, so each possesses the differences of the Dharma Realm.
Counting downwards is also ten doors, until it is not ten. The rest can be inferred.
The explanation says that counting downwards refers to counting down from ten. Ten includes one; that which can include has power, and that which is included has no power. Because of the accomplishment of conditions, the one and the many of dependent origination are not of a fixed nature; the one and the many are not absolute. Therefore, one is not ten, because it does not destroy the (respective) characteristics. The rest can be inferred, referring to the remaining nine. It means that since ten has ten, nine, eight, seven, etc., they each also have ten.
Like this, the root and the branch are spoken of in mutual dependence.
The explanation says that, like this, the root and the branch, one is the beginning of the root door number, and ten is the end of the branch door number. In the remaining each coin, the eight coins in the middle of the root and branch are what is being analogized above. This is from different perspectives of mutual dependence; the various conditions are different, and the meaning is interconnected.
Question: Since it is said to be one, then where is the meaning of allowing other many dharmas to participate in the meaning of one?
The explanation says that speaking of one dharma alone, then it does not allow other many dharmas to participate. Since it participates in the meaning of one, where is it?
Answer: The great dependent origination is called dependent origination one.
The explanation says that, first, answer from the totality of the Dharma; second, under this meaning, raise questions and explain; third, if it is not like this, then explain one in reverse; fourth, and even below, explain many in accordance; fifth, if it is not like this, then explain many in reverse; sixth, therefore, the following concludes that the great dependent origination is the total holding of one Dharma Realm's dependent origination, it is a real merit, so it is called Dharani-dharma (陀羅尼法). Saying it is not self-nature one is because of the accomplishment of conditions. It refers to that in the endless great dependent origination, the various conditions mutually depend on each other, the power and function penetrate each other, participating but not mixing, so it is said that as one condition is removed, everything cannot be established. In terms of things, it is like without one there is no two, no three, etc., also like without pillars there are no beams, no rafters, etc., because lacking one thing, the rest cannot be established. Because of abandoning the equal conditions, now in the Dharma Realm, as one thing is removed, the entire Dharma Realm
不成緣起也。
問若去一緣至得成一多緣起。
釋曰初句躡前此則下正難闕緣無性無性焉成緣起。
答祗由無性至無障礙故。
釋曰初正答何以故下徴釋所以言祗由無性者顯法無定性是故一非定一故能是一切多非定多故能是一故云得成一多緣起是法界家實德者法性融通故普賢境界等者因無限故。
華嚴云菩薩至余門亦如是。
釋曰據義結示也一中十十中一者狀其緣起無礙之相參而不雜故云相容仍不相是一門中下例顯無盡可知。
問一門中至準之可解耳。
釋曰一中十故盡者謂一為能含十為所含故盡也十中一故不盡者謂十為能含一為所含故所含之一但攝所含之九不能攝得能含之十故不盡也四句護過等者空有等四句離四謗除百非情亡理現故茲顯德耳。
別別諸門中至第一門竟。
釋曰上雖如是緣起彰明猶據一法為頭望多法耳未明多法故茲準例。
初異體門中至二者向下來。
釋曰異體即義者謂諸緣相望全體形奪多緣無性為一所成是故多即一由一有體能攝多由多無性潛同一又一無性為多所成是故一即多由多有體能攝一由一無性廢己同他一者向上者從一增至於十二者向下者十之已還也。
初門中有至準可知耳。
釋曰初明一緣二如是
【現代漢語翻譯】 現代漢語譯本： 不成緣起也。
問：如果去掉一個緣，是否能成立一多緣起？
釋：第一句承接前文，『此則下正難』是說缺少緣就沒有自性，沒有自性又如何能成立緣起呢？
答：只因爲無自性，所以才能無障礙。
釋：首先正面回答，『何以故下徴釋所以』是徵詢並解釋原因。說『只因爲無自性』，是顯示法沒有固定的自性，因此『一』不是固定的『一』，所以能是『一切』；『多』不是固定的『多』，所以能是『一』。所以說能成立一多緣起，這是法界家的真實功德。法性融通，所以有普賢境界等等，因為因是無限的。
《華嚴經》說：菩薩到其他門也是這樣。
釋：這是根據意義總結並揭示。『一中十，十中一』，是描述緣起無礙的景象，相互參與而不雜亂，所以說相互容納仍然不相混淆。『是一門中下例顯無盡可知』，是從一個門中為例，顯示無窮無盡，可以推知。
問：從一門中到準此可以理解。
釋：『一中十故盡者』，是指『一』作為能包含者，『十』作為被包含者，所以是盡的。『十中一故不盡者』，是指『十』作為能包含者，『一』作為被包含者，所以被包含的『一』只能攝取被包含的九，不能攝取能包含的十，所以是不盡的。『四句護過等者』，空有等四句，遠離四種誹謗，消除百種非理性的執著，真理顯現，所以顯示功德。
分別各個門中，到第一門結束。
釋：上面雖然這樣緣起彰明，仍然是根據一個法作為開頭，看待多個法。還沒有闡明多個法，所以這裡準此為例。
最初的異體門中，到第二者向下。
釋：『異體即義者』，是指各個緣相互看待，全體被形奪，多個緣沒有自性，被一個所成就，所以多即是一，因為一有本體能夠攝取多，因為多沒有自性，潛藏地同一。又，一沒有自性，被多所成就，所以一即是多，因為多有本體能夠攝取一，因為一沒有自性，廢棄自己而同於其他。『一者向上者』，是從一增加到十。『二者向下者』，是十之後遞減。
最初的門中有，到準此可以知道。
釋：最初闡明一個緣，兩個如此。
【English Translation】 English version: It does not constitute dependent origination.
Question: If one condition is removed, can the arising of one and many dependent origination be established?
Explanation: The first sentence follows the previous text. '此則下正難' (cǐ zé xià zhèng nán) means that lacking a condition, there is no self-nature; without self-nature, how can dependent origination be established?
Answer: Only because of no self-nature, there is no obstruction.
Explanation: First, a direct answer. '何以故下徴釋所以' (hé yǐ gù xià zhēng shì suǒ yǐ) is to inquire and explain the reason. Saying 'only because of no self-nature' reveals that the Dharma has no fixed self-nature. Therefore, 'one' is not a fixed 'one', so it can be 'all'; 'many' is not a fixed 'many', so it can be 'one'. Therefore, it is said that one and many dependent origination can be established, which is the true merit of the Dharmadhatu (fǎ jiè) family. Because the Dharma-nature is all-pervasive, there are Samantabhadra (Pǔ xián) realms, etc., because the cause is infinite.
The Avatamsaka Sutra (Huá yán jīng) says: Bodhisattvas (Pú sà) are the same in other gates.
Explanation: This is a summary and revelation based on meaning. 'One in ten, ten in one' describes the unobstructed appearance of dependent origination, participating with each other without being mixed, so it is said that they accommodate each other but are still not confused. '是一門中下例顯無盡可知' (shì yī mén zhōng xià lì xiǎn wú jìn kě zhī) takes one gate as an example to show the infinite, which can be inferred.
Question: From one gate, it can be understood accordingly.
Explanation: '一中十故盡者' (yī zhōng shí gù jìn zhě) means that 'one' is the container and 'ten' is the contained, so it is exhaustive. '十中一故不盡者' (shí zhōng yī gù bù jìn zhě) means that 'ten' is the container and 'one' is the contained, so the contained 'one' can only take the contained nine, but cannot take the container ten, so it is not exhaustive. '四句護過等者' (sì jù hù guò děng zhě), the four sentences of emptiness and existence, etc., are far from the four slanders, eliminating hundreds of irrational attachments, and the truth appears, so it shows merit.
Distinguishing each gate, ending with the first gate.
Explanation: Although the dependent origination is clearly shown above, it is still based on one Dharma as the beginning, looking at multiple Dharmas. It has not yet clarified multiple Dharmas, so this is taken as an example.
In the initial gate of different entities, to the second one downwards.
Explanation: '異體即義者' (yì tǐ jí yì zhě) means that each condition looks at each other, the whole is shaped and taken away, multiple conditions have no self-nature, and are accomplished by one, so many are one, because one has a body that can take many, because many have no self-nature, and are latently the same. Also, one has no self-nature and is accomplished by many, so one is many, because many have a body that can take one, because one has no self-nature, abandoning oneself and being the same as others. '一者向上者' (yī zhě xiàng shàng zhě) is increasing from one to ten. '二者向下者' (èr zhě xiàng xià zhě) is decreasing after ten.
In the initial gate, it can be known accordingly.
Explanation: Initially clarifying one condition, two are like this.
下例余言一者一者是本數欲應于多須憑本一故次釋云緣成故由一有體余皆空故者謂一有體不得與多有體俱多無體必不得與一無體俱是故無有不多之一無有不一之多方成緣起。
言向下者亦至準前可知耳。
釋曰此中向下但反上一有體卻為一無體多無體卻為多有體更無別義。
以此義故至是多錢耳。
釋曰約喻結成一多故云一一錢即是多錢能即無體所即有體亦不可二有同時矣。
問若一不即至思之可知。
釋曰初問二答答中初定過何以故下徴非今既下顯是二者下亦有徴非顯是又若下結過謂自性等者若二有俱時成自性常過二空俱時成斷滅過。
下同體門中至準可知耳。
釋曰下文同體不即義結過略而不明故言準此。
問若一即十者至應如是準知。
釋曰初相即雙非問二相即緣起答三準例斥情但改一字作十字十字為一字讀之可見。
問上一多義門至皆得如此。
釋曰具足逆順等者謂相奪故逆相即入故順俱同故同體不礙前後故不違德相業用耳。
問如上所說至即其事也。
釋曰初問二答答中約智順明廢智反顯言去來義者即前向上向下等義自位不動而恒去來者謂一多之法各守一一自位而不礙緣起故去來也何以故下徴釋不動去來之旨。
【現代漢語翻譯】 現代漢語譯本 『下例余言一者一者是本數欲應于多須憑本一故次釋云緣成故由一有體余皆空故』，這句話的意思是說，『一』這個概念是基本的數量單位，如果要對應到『多』，必須依靠這個基本的『一』。因此接下來解釋說，因為因緣和合而成，所以由『一』的存在，其餘的都是空無的。意思是說，『一』如果存在，就不能和『多』的存在同時存在；『多』如果空無，就不能和『一』的空無同時存在。因此，沒有不多的『一』，也沒有不一的『多』，這樣才能成就緣起。
『言向下者亦至準前可知耳』。
解釋說：這裡所說的『向下』，只是把上面所說的『一』的存在反過來說成『一』的空無，把『多』的空無反過來說成『多』的存在，沒有其他的意義。
『以此義故至是多錢耳』。
解釋說：用比喻來總結『一』和『多』的關係，所以說一個錢就是多個錢，能即是無體的，所即是有體的，也不可能有兩個存在同時存在。
問：如果『一』不即是『多』，那麼……思考就可以明白了。
解釋說：首先提出問題，然後是兩個回答。在回答中，首先確定過失。『何以故下徴非』，這是征問，表示否定。『非今既下顯是』，這表明是正確的。『二者下亦有徴非顯是』，這裡也有徵問，表示否定，表明是正確的。『又若下結過』，這是總結過失。『謂自性等者』，如果兩個存在同時成立，就會有自性常的過失；如果兩個空無同時成立，就會有斷滅的過失。
『下同體門中至準可知耳』。
解釋說：下面的同體不即的意義，總結過失時比較簡略而不明確，所以說參照這裡。
問：如果『一』就是『十』，那麼……應該像這樣理解。
解釋說：首先是相即的雙重否定提問，然後是相即的緣起回答，第三是參照例子來駁斥情見，只需要把一個字改成十字，把十字當成一個字來讀，就可以明白了。
問：上面所說的一多義門……都可以這樣理解。
解釋說：『具足逆順等者』，意思是說，因為相互奪取所以是逆，因為相互即入所以是順，因為共同所以是同體，不妨礙前後所以是不違背德相業用。
問：如上所說……就是那個道理。
解釋說：首先提出問題，然後是回答。在回答中，用智慧順著來闡明，廢棄智慧反過來顯示。『言去來義者』，就是前面所說的向上向下等意義。『自位不動而恒去來者』，意思是說，『一』和『多』的法各自守著一一的自位，而不妨礙緣起，所以能去來。『何以故下徴釋不動去來之旨』，這是征問解釋不動而能去來的宗旨。
【English Translation】 English version 『下例余言一者一者是本數欲應于多須憑本一故次釋云緣成故由一有體余皆空故』 means that 『one』 (一) is the basic numerical unit. If you want to correspond to 『many』 (多), you must rely on this basic 『one.』 Therefore, the following explanation says that because of the arising of conditions (緣成), due to the existence of 『one,』 the rest are empty (空). This means that if 『one』 exists, it cannot coexist with the existence of 『many』; if 『many』 are empty, they cannot coexist with the emptiness of 『one.』 Therefore, there is no 『one』 that is not 『many,』 and there is no 『many』 that is not 『one,』 so that dependent origination (緣起) can be achieved.
『言向下者亦至準前可知耳.』
The explanation says: The 『downward』 (向下) mentioned here is just the reverse of the 『existence of one』 mentioned above, turning it into the 『emptiness of one,』 and turning the 『emptiness of many』 into the 『existence of many.』 There is no other meaning.
『以此義故至是多錢耳.』
The explanation says: Use a metaphor to summarize the relationship between 『one』 and 『many,』 so one coin (錢) is many coins. That which can be 『is』 is without substance (無體), and that which 『is』 is with substance (有體). It is also impossible for two existences to coexist.
Question: If 『one』 is not 『many,』 then… thinking about it will make it clear.
The explanation says: First, a question is raised, followed by two answers. In the answer, the fault is first determined. 『何以故下徴非』 is a question indicating negation. 『非今既下顯是』 indicates that it is correct. 『二者下亦有徴非顯是』 also has a question indicating negation, showing that it is correct. 『又若下結過』 concludes the fault. 『謂自性等者』 means that if two existences are established at the same time, there will be the fault of self-nature permanence (自性常); if two emptinesses are established at the same time, there will be the fault of annihilation (斷滅).
『下同體門中至準可知耳.』
The explanation says: The meaning of non-identity (不即) in the following section on the gate of sameness (同體) is summarized briefly and unclearly, so it says to refer to this.
Question: If 『one』 is 『ten,』 then… it should be understood in this way.
The explanation says: First, there is a double negation question of mutual identity (相即), then there is a dependent origination answer of mutual identity, and third, the example is used to refute emotional views (情見). You only need to change one character to ten characters, and read the ten characters as one character to understand it.
Question: The meaning of one and many mentioned above… can all be understood in this way.
The explanation says: 『具足逆順等者』 means that because of mutual seizure, it is reverse (逆); because of mutual entry, it is compliant (順); because of being common, it is sameness (同體); not hindering before and after, it does not violate virtue, appearance, action, and function (德相業用).
Question: As mentioned above… that is the principle.
The explanation says: First, a question is raised, then there is an answer. In the answer, wisdom (智) is used to explain in accordance with the flow, and abandoning wisdom reveals the opposite. 『言去來義者』 refers to the meaning of upward and downward mentioned earlier. 『自位不動而恒去來者』 means that the dharmas of 『one』 and 『many』 each maintain their own position without hindering dependent origination, so they can go and come. 『何以故下徴釋不動去來之旨』 is a question explaining the principle of being able to go and come without moving from one's own position.
問若由智者至法舊來成故。
釋曰初智乖本法難二法智相成答何以故下徴不成下釋謂不成故舊來如此即以成故約智顯即離始終故者法智無二故智及與法舊來成故者因果不二法智融通也。
問為由智耶至異體門訖。
釋曰初法智雙開問二法智雙融答何以故徴同時下雙融之相余義準之者諸緣起法不過斯二也。
第二同體門者至二者多中一。
釋曰雙標即入也一者下標同體相入義二者下標同體相即義。
初一中多者至具有十個一耳。
釋曰諸緣互應也謂眾緣之中以於一緣應多緣故各與彼多全為一是故此一具多個一然此多一唯由本一應多緣故有此多一然與本一體無差別是故名為同體門也若依持容入者謂此本一有力能持彼多個一故本一中容彼多一多一無力依本一故多一入本一中。
仍一非十也至準例可知耳。
釋曰仍一非十等者揀體用之別也初一錢既爾下例多一有力本一無力也以由我多一方詺本一為本一故多一有力便攝本一本一便入多一也。
二者多中亦有至即十中一也。
釋曰多一望本一亦全有力故能常含本一在多一中故云十中一何以故下徴釋可知。
仍十非一矣至準例思之。
釋曰例前可解如要顯者將九字替十字讀之即見。
【現代漢語翻譯】 現代漢語譯本 問：如果由於智者而使法從舊時就已成就，這是什麼意思？ 答：首先，如果智慧違背了根本，那麼法就難以成就；如果法和智慧相互成就，又是為什麼呢？下面進行提問，因為不成就不成立。下面進行解釋，意思是說，不成就是因為舊來就是如此，也就是因為已經成就了。從智慧的角度來顯現，就是遠離了始終。法和智慧沒有分別，所以說智慧和法從舊時就已成就，意思是因和果沒有分別，法和智慧融會貫通。 問：是因為智慧的緣故嗎？（問題）直到異體門結束。 答：首先，法和智慧同時開啟，提問法和智慧雙重融合。回答為什麼，下面徵詢同時融合的相狀，其餘的意義可以類推，各種緣起法都離不開這兩種情況。 第二，同體門是指一即一切，一切即一。一者，指在多中顯一；二者，指在多中顯一。 答：同時標明即是入。一者，標明同體相入的意義；二者，標明同體相即的意義。 首先，一中有多，是指一個之中具有多個一。 答：各種因緣互相呼應。在眾多因緣之中，因為一個因緣能夠呼應多個因緣，所以各自與那多個因緣完全成為一個，因此這一個具有多個一。然而這多個一隻是由於原本的一個能夠呼應多個因緣，所以才有了這多個一，然而與原本的一個本體沒有差別，所以叫做同體門。如果依據持容入，就是說這原本的一個具有力量能夠持有那多個一，所以原本的一個之中能夠容納那多個一，多個一沒有力量依靠原本的一個，所以多個一進入原本的一個之中。 仍然是一個，不是十個。其餘的可以類推得知。 答：仍然是一個，不是十個等等，是爲了區分體和用。最初一個錢的情況既然如此，下面類推多個一有力，原本的一個沒有力量。因為由於我多個一方才稱呼原本的一個為原本的一個，所以多個一有力，便攝取原本的一個，原本的一個便進入多個一之中。 第二，多個之中也有一個，即十個之中有一個。 答：多個一相對於原本的一個也完全有力，所以能夠常常包含原本的一個在多個一之中，所以說十個之中有一個。為什麼，下面提問解釋可以知道。 仍然是十個，不是一個。其餘的可以類推思考。 答：像前面一樣可以解釋，如果要顯現，將九字替換十字來讀就可以明白了。
【English Translation】 English version Question: If, due to the wise, the Dharma has been accomplished since ancient times, what does this mean? Answer: Firstly, if wisdom goes against the root, then the Dharma is difficult to accomplish; if the Dharma and wisdom accomplish each other, why is that? The following is a question, because non-accomplishment is not established. The following is an explanation, meaning that non-accomplishment is because it has been like this since ancient times, which is to say because it has already been accomplished. From the perspective of wisdom, it is revealed that it is far from beginning and end. The Dharma and wisdom are not separate, so it is said that wisdom and Dharma have been accomplished since ancient times, meaning that cause and effect are not separate, and Dharma and wisdom are interconnected. Question: Is it because of wisdom? (Question) Until the end of the Different Entity Gate. Answer: Firstly, the Dharma and wisdom are opened simultaneously, questioning the dual fusion of Dharma and wisdom. Answering why, the following inquires about the appearance of simultaneous fusion, and the remaining meanings can be inferred by analogy. All arising Dharmas cannot be separated from these two situations. Secondly, the Gate of Same Entity refers to one being all, and all being one. One refers to revealing one in many; two refers to revealing one in many. Answer: Simultaneously marking is entering. One marks the meaning of interpenetration of the same entity; two marks the meaning of identity of the same entity. Firstly, one in many refers to one having multiple ones. Answer: Various conditions respond to each other. Among the many conditions, because one condition can respond to many conditions, each is completely one with those many conditions, therefore this one has multiple ones. However, these multiple ones are only because the original one can respond to multiple conditions, so there are these multiple ones, but there is no difference from the original one body, so it is called the Gate of Same Entity. If based on holding and containing entry, it means that this original one has the power to hold those multiple ones, so the original one can contain those multiple ones, and the multiple ones have no power to rely on the original one, so the multiple ones enter the original one. Still one, not ten. The rest can be known by analogy. Answer: Still one, not ten, etc., is to distinguish between substance and function. Since the situation of the initial one coin is like this, the following analogy is that the multiple ones have power, and the original one has no power. Because it is due to my multiple ones that the original one is called the original one, so the multiple ones have power, and then take in the original one, and the original one then enters the multiple ones. Secondly, there is also one in many, that is, one in ten. Answer: The multiple ones are also completely powerful relative to the original one, so they can often contain the original one in the multiple ones, so it is said that there is one in ten. Why, the following questions and explanations can be known. Still ten, not one. The rest can be thought of by analogy. Answer: It can be explained as before. If you want to show it, you can understand it by replacing the character 'nine' with the character 'ten'.
問此與前異體至亦準思之。
釋曰初一望后九者諸緣各異故今此同體一中自具十者互遍相資故。
二者一即十至亦有二門。
釋曰同體相即義謂一緣所具多一亦有有體無體之義故亦相即。
一者一即十至準之可知。
釋曰以多一無體由本一成多即一也由本一有體能作多一令一攝多如一有多空既爾多有一空亦然故餘九準之。
二者十即一至九門準例知之。
釋曰多望於一也謂上本一有有體無體故能攝多一同己廢本一同他同時無礙今多一望本一亦有有體無體能攝本一同己廢多一同他同時無礙也。
問此同體中至為攝無盡耶。
釋曰數圓無盡問也。
答此並隨知至十如前釋。
釋曰法智融通故欲圓即圓欲無盡即無盡心境重重即斯意也。
言無盡者至攝在初門中也。
釋曰但明展轉相攝成無盡之相也。
問為但攝自至異門無盡耶。
釋曰純雜相關問也。
答或俱攝或至無不攝盡耳。
釋曰同異俱融故重重攝入何以故下徴釋同異交參之相十無盡者圓數之極耳思之。
或但自攝至一不差失也。
釋曰約形奪相逆義故余如虛空隱顯故不相知雜不礙純故自具足更無可攝也亦同時具足故此但下指屬因門以智即
【現代漢語翻譯】 現代漢語譯本 問：此處的『同體』（Sameness of substance）與之前的『異體』（Difference of substance）相比，是否也應按照之前的思路來理解？
答：最初從一觀察其餘九個，是因為各種因緣各不相同；現在這裡說的『同體』，一個之中自然具備十個，是因為它們互相普遍、互相資助。
二者，『一即是十』（One is all）也存在兩種理解方式。
答：『同體相即』（Sameness of substance implies interpenetration）的含義是，一個因緣所具備的多種性質，『一』也具有『有體』（having substance）和『無體』（lacking substance）的含義，因此可以相互融合。
一者，『一即是十』，按照之前的思路可以理解。
答：因為多個『一』（ones）的『無體』是由原本的『一』（one）成就的，所以『多即一』（many are one）；由於原本的『一』具有『有體』，能夠產生多個『一』，使得『一』能夠包含多個，就像『一』具有多個『空』（emptiness）一樣，既然多個『一』具有『空』，那麼『一』也同樣具有『空』，所以其餘九個都可以按照這個思路來理解。
二者，『十即是一』（All are one），其餘九種情況可以參照這個例子來理解。
答：這是從多個角度來看待『一』。意思是說，上面所說的原本的『一』具有『有體』和『無體』，所以能夠包含多個『一』，與自身相同，廢除原本的『一』，與其他的『一』同時存在而沒有障礙。現在多個『一』看待原本的『一』，也具有『有體』和『無體』，能夠包含原本的『一』，與自身相同，廢除多個『一』，與其他的『一』同時存在而沒有障礙。
問：這種『同體』之中，是否能夠包含無盡的數量？
答：這是在詢問數量是否圓滿而沒有窮盡。
答：這些都隨著智慧而知曉，『十』的含義如前所述。
答：因為法智融會貫通，所以想要圓滿就圓滿，想要無盡就無盡，心境重重疊疊，就是這個意思。
所說的『無盡』，包含在最初的門類之中。
答：只是闡明了輾轉相攝，成就無盡的景象。
問：是隻包含自身，還是包含不同的門類，從而達到無盡？
答：這是在詢問純粹和混雜是否相關聯。
答：或者全部包含，或者沒有不包含的。
答：因為相同和不同相互融合，所以重重包含進入。為什麼呢？下面徵引解釋相同和不同相互交織的景象，『十無盡』（Tenfold inexhaustibility）是圓滿數量的極致，仔細思考。
或者只是自身包含自身，沒有一絲一毫的差錯。
答：這是從形體上剝奪相狀，是相反的含義，其餘的就像虛空一樣，隱藏和顯現，所以不相互知曉，混雜不妨礙純粹，所以自身具足，不再需要包含其他的。也同時具足，所以這裡所說的『但』，指的是因門，以智慧即
【English Translation】 English version Question: Should this 'Sameness of substance' (同體) be understood in the same way as the previous 'Difference of substance' (異體)?
Answer: Initially, when observing the other nine from one, it is because the various conditions are different. Now, this 'Sameness of substance' naturally possesses ten within one, because they are mutually pervasive and supportive.
Secondly, there are also two ways to understand 'One is all' (一即是十).
Answer: The meaning of 'Sameness of substance implies interpenetration' (同體相即) is that the multiple qualities possessed by one condition, 'one' also has the meaning of 'having substance' (有體) and 'lacking substance' (無體), so they can interpenetrate each other.
Firstly, 'One is all' can be understood according to the previous line of reasoning.
Answer: Because the 'lacking substance' of multiple 'ones' (ones) is achieved by the original 'one' (one), so 'many are one' (多即一); because the original 'one' has 'having substance', it can generate multiple 'ones', so that 'one' can contain multiple, just as 'one' has multiple 'emptiness' (空), since multiple 'ones' have 'emptiness', then 'one' also has 'emptiness', so the remaining nine can be understood in this way.
Secondly, 'All are one' (十即是一), the remaining nine cases can be understood by referring to this example.
Answer: This is looking at 'one' from multiple perspectives. It means that the original 'one' mentioned above has 'having substance' and 'lacking substance', so it can contain multiple 'ones', being the same as itself, abolishing the original 'one', coexisting with other 'ones' without hindrance. Now, multiple 'ones' look at the original 'one', also having 'having substance' and 'lacking substance', being able to contain the original 'one', being the same as themselves, abolishing multiple 'ones', coexisting with other 'ones' without hindrance.
Question: Can this 'Sameness of substance' contain an infinite number?
Answer: This is asking whether the number is complete and inexhaustible.
Answer: These are all known with wisdom, and the meaning of 'ten' is as explained before.
Answer: Because the wisdom of Dharma is integrated and interconnected, so if you want completeness, it is complete, if you want inexhaustibility, it is inexhaustible, the mind and environment are layered upon each other, that is the meaning.
What is said to be 'inexhaustible' is included in the initial category.
Answer: It just clarifies the mutually inclusive nature of transformation, achieving the appearance of inexhaustibility.
Question: Does it only include itself, or does it include different categories, so as to achieve inexhaustibility?
Answer: This is asking whether purity and mixture are related.
Answer: Either all are included, or nothing is not included.
Answer: Because sameness and difference are mutually integrated, they are included in layers. Why? The following cites and explains the intertwined appearance of sameness and difference, 'Tenfold inexhaustibility' (十無盡) is the ultimate of complete numbers, think carefully.
Or it only includes itself, without any deviation.
Answer: This is depriving the appearance from the form, it is the opposite meaning, the rest is like the void, hidden and manifested, so they do not know each other, mixture does not hinder purity, so it is self-sufficient, no need to include others. It is also complete at the same time, so the 'only' mentioned here refers to the cause door, with wisdom being
法也。
如此一門至誠宜如是準知。
釋曰同異圓滿也謂以前諸門總合為一大緣起合多種義門同時具足也由住一遍應故有純雜門新云廣狹自在門由就體就用故有相即相入門由異體相容具微細門異體相即具隱顯門又就用相入為顯令就體相即為隱即顯入隱亦然又由異門即入為顯令同體即入為隱同顯異隱亦然又由異體相入帶同體相入具帝網門由此大緣起即無礙法界故有託事顯法門顯於時中故有十世門緣起具德故有唯心迴轉門若約相關互攝故新云有主伴門或曰大疏問圓義具故對十玄今此四章何明立義答列門雖異妙旨無殊故演義云上來九門但有即入同異四義用斯四義以成十玄今此文中既明四義故亦對之為下十玄之所因耳勿厭繁述。
此且約現今事至去情如理思之。
釋曰結喻顯法喻則有限法乃無窮若不超情難階妙旨故須思之。
第二約法廣辨至二者解釋門。
釋曰立義者所依體事十對統收二解釋者周遍含容十玄無盡。
初立義者至體用自在等。
釋曰十對皆先標名即攝下示相文中但備釋初對之相他皆指而不明故云餘下準之二理事者理即生空所顯二空所顯無性真如並總融諸理具其五教之理也事即色身方等事三解行者謂普賢行海及辨菩薩五位相收又相顯為行契窮后際為解四因果者
【現代漢語翻譯】 現代漢語譯本： 法也是如此。
對於這樣一個至誠的法門，應該這樣準確地理解。
解釋說，這是同異圓滿的境界。意思是說，之前的各種法門總合成為一個大的緣起，多種義理同時具備。由於安住于普遍的應現，所以有純雜門，新譯為廣狹自在門。由於就體和就用而言，所以有相即相入門。由於異體相容，具備微細門；異體相即，具備隱顯門。又就用相入而言，是顯現；就體相即而言，是隱沒。即顯現入于隱沒也是這樣。又由於異門即入是顯現，同體即入是隱沒，同顯異隱也是這樣。又由於異體相入，帶著同體相入，具備帝網門。由此，大的緣起就是無礙的法界，所以有託事顯法門。顯現於時間之中，所以有十世門。緣起具備功德，所以有唯心迴轉門。如果從相關互攝的角度來說，新譯為有主伴門。或者說，大疏詢問圓滿的意義具備，對於十玄門，現在這四章說明了什麼立義？回答說，列出的法門雖然不同，但精妙的旨意沒有差別。所以演義說，上面九門只有即入、同異四種意義，用這四種意義來成就十玄門。現在這篇文章中，既然說明了四種意義，所以也對應于下面的十玄門的原因。不要厭煩我詳細的敘述。
這只是就現在的事情，達到去除情執，如理思考。
解釋說，用比喻來顯現佛法，比喻是有限的，而佛法是無窮的。如果不超越情執，難以達到精妙的旨意，所以必須思考。
第二，從佛法的角度廣泛辨析，到二者解釋門。
解釋說，立義是指所依據的體事，十對統攝；二解釋是指周遍含容，十玄無盡。
最初的立義，到體用自在等。
解釋說，十對都先標明名稱，就攝取了下面的示相文中的內容，只是詳細解釋了最初一對的相，其他的都只是指明而不詳細說明，所以說其餘的可以參照這個來理解。二理事，理是指生空所顯現的，二空所顯現的無性真如，並且總括融攝各種道理，具備五教的道理。事是指色身、方等事。三解行，是指普賢行海以及辨別菩薩的五種位次所收攝，又相顯為行，契合窮盡后際為解。四因果，是指
【English Translation】 English version: This is also the Dharma.
For such a gate of utmost sincerity, one should accurately understand it in this way.
Explanation: This refers to the state of perfect harmony of sameness and difference. It means that all the previous gates are combined into one great arising, with various meanings simultaneously present. Because of dwelling in universal manifestation, there are pure and mixed gates, newly translated as gates of vastness and narrowness with freedom. Because of considering the essence and function, there are gates of mutual identity and mutual entry. Because of the compatibility of different entities, there are gates of subtle details; because of the mutual identity of different entities, there are gates of concealment and manifestation. Furthermore, in terms of function entering each other, it is manifestation; in terms of essence being identical, it is concealment. The entry of manifestation into concealment is also like this. Moreover, because the entry of different gates is manifestation, the entry of the same essence is concealment, and the sameness of manifestation and difference of concealment is also like this. Furthermore, because the entry of different entities carries the entry of the same essence, it possesses the Indra's net gate (Indra's net, a metaphor for interconnectedness). Because this great arising is the unobstructed Dharmadhatu (Dharmadhatu, the realm of reality), there is the gate of manifesting the Dharma through things. Because it manifests in time, there are the ten ages gates. Because arising possesses virtues, there is the gate of mind-only transformation. If viewed from the perspective of mutual relevance and inclusion, the new translation has the gate of principal and attendant. Or, the Great Commentary asks, since the meaning of perfection is complete, what does these four chapters explain regarding the establishment of meaning in relation to the Ten Profound Gates? The answer is that although the listed gates are different, the subtle meaning is the same. Therefore, the commentary says that the above nine gates only have the four meanings of identity, entry, sameness, and difference, and these four meanings are used to accomplish the Ten Profound Gates. Since this text explains the four meanings, it also corresponds to the cause of the Ten Profound Gates below. Do not be annoyed by my detailed narration.
This is just about present matters, reaching the point of removing emotional attachments and thinking reasonably.
Explanation: Using metaphors to reveal the Dharma, metaphors are limited, but the Dharma is infinite. If one does not transcend emotional attachments, it is difficult to reach the subtle meaning, so one must contemplate.
Secondly, broadly analyze from the perspective of the Dharma, up to the gate of two explanations.
Explanation: Establishing meaning refers to the essence and phenomena on which it is based, with the ten pairs encompassing everything; the two explanations refer to all-pervading inclusion, with the Ten Profound Gates being inexhaustible.
The initial establishment of meaning, up to the freedom of essence and function, etc.
Explanation: The ten pairs all first state the name, which encompasses the content in the following section on showing characteristics, only explaining in detail the characteristics of the first pair, while the others are only indicated and not explained in detail, so it is said that the rest can be understood by referring to this. The two principles and phenomena (principles and phenomena, the underlying reality and its manifestations), principle refers to what is revealed by emptiness of inherent existence, the true suchness of no-self-nature revealed by the two emptinesses, and comprehensively integrates various principles, possessing the principles of the five teachings. Phenomena refers to the phenomena of the physical body, the Square and Equal matters. The three understandings and practices (understandings and practices, the wisdom and actions needed to achieve enlightenment), refers to the practices of Samantabhadra's (Samantabhadra, a bodhisattva representing practice) ocean of vows and distinguishing the five stages of a Bodhisattva, and the mutual manifestation is practice, aligning with the ultimate future is understanding. The four causes and effects (causes and effects, the relationship between actions and their consequences)
辨菩薩生了等因及顯如來智斷等果亦是普賢圓因舍那滿果五人法者謂佛菩薩師弟子等人顯說法界諸法門海六分齊境位者謂所視真俗妙境及辨能視普賢大智亦通五教境智參而不雜各住分位也七師弟法智者即是上人法中別義亦開發爲師相成即弟子也八主伴依正者謂蓮華藏界並樹形等無邊異類諸世界海及顯諸佛菩薩法界身云無礙依持九隨其根欲示現者謂眾生根欲器感多端聖應示現亦復無邊新但云應感十逆順體用者逆則婆須無厭王等順則觀音正趣等體則法報內真用則應化外現新開二對又此十對初一為總後後漸略若辨次第如別所明就其正意總相該收以為十玄所依體事若以義取隨一事上即有十對同時相應成一緣起耳。
此十門為首至成無盡也。
釋曰皆各總攝等者謂如初一門中具十十中取一此一亦須具十具百具千以不相離故如一既爾十門各十亦然遞互成無盡也又無盡者一事之中有多事故一境之中亦有多境一智之中復有多智等更相涉入亦無盡也。
二言解釋者至以顯無盡。
釋曰上之立義既是大緣起法該攝無窮今此玄門但于本法之上洞明玄妙展轉難思故言解釋。
問何以得知至顯無盡義。
釋曰準經立數十十無窮故法無窮而知無盡也。
一者同時具足至同時顯現成矣。
釋曰則具
【現代漢語翻譯】 現代漢語譯本：辨析菩薩生起諸因，以及彰顯如來智慧斷證等果，也即是普賢圓滿之因，毗盧遮那佛圓滿之果。五人法指的是佛、菩薩、師、弟子等人，彰顯說法界諸法門如海。六分齊境位指的是所觀察的真、俗、妙境，以及辨析能觀察的普賢大智，也貫通五教的境智，參而不雜，各自安住于本位。七師弟法智，即是上人法中的別義，也開發爲師相，成就弟子。八主伴依正，指的是蓮華藏世界，以及樹形等無邊異類諸世界海，並彰顯諸佛菩薩法界身云無礙依持。九隨其根欲示現，指的是眾生根機慾望和器量感受多種多樣，聖者應化示現也同樣無邊。十逆順體用，逆指的是婆須蜜（Vasumitra）無厭王等，順指的是觀音（Avalokiteśvara）、正趣等，體指的是法報內真，用指的是應化外現。新開二對。又此十對，初一為總，後後漸略。若辨次第，如別處所明。就其正意，總相該收，以為十玄所依體事。若以義取，隨一事上即有十對同時相應，成一緣起罷了。 這十門為首，以至於成就無盡。 解釋說，皆各總攝等，指的是比如初一門中具足十，十中取一，這一也必須具足十，具足百，具足千，因為不相離的緣故。如一既然如此，十門各自具足十也是這樣，遞互相成無盡。又無盡指的是一事之中有多事，一境之中也有多境，一智之中又有多種智慧等，互相涉入，也是無盡的。 二言解釋指的是以至於彰顯無盡。 解釋說，上面的立義既然是大緣起法，該攝無窮，現在這玄門只是在本法之上洞明玄妙，展轉難以思議，所以說是解釋。 問：何以得知以至於彰顯無盡之義？ 解釋說：準經立數十，十十無窮，所以法無窮，而得知無盡。 一者同時具足以至於同時顯現成就了。 解釋說，則具
【English Translation】 English version: Discriminating the causes of Bodhisattva's (enlightenment being) arising and revealing the results of Tathagata's (Thus Come One) wisdom and severance, which are also the perfect cause of Samantabhadra (Universal Worthy) and the complete result of Vairocana (the Great Illuminator). The five-person Dharma refers to Buddhas, Bodhisattvas, teachers, disciples, and others, manifesting the Dharma realm's various Dharma gates as vast as the sea. The six divisions of realm and position refer to the observed realms of truth, conventionality, and subtlety, as well as discriminating the observing great wisdom of Samantabhadra, which also connects the realms and wisdom of the five teachings, participating without mixing, each abiding in its own position. The seven teacher-disciple Dharma wisdom is the special meaning in the Dharma of superior persons, also developed as the teacher's aspect, accomplishing the disciple. The eight principal and accompanying, dependent and proper, refer to the Lotus Treasury World, as well as the boundless different kinds of world-seas such as tree forms, and manifesting the unobstructed reliance and support of the Dharma realm body clouds of all Buddhas and Bodhisattvas. The nine showing according to their roots and desires refers to the diverse roots, desires, and capacities of sentient beings, and the manifestations of the holy response are also boundless. The ten reverse and順, substance and function, reverse refers to Vasumitra (name of a king) and King Anaya,順 refers to Avalokiteśvara (the one who perceives the sounds of the world), Samantabhadra, etc., substance refers to the inner truth of Dharma-kaya (Dharma body) and Sambhoga-kaya (Enjoyment body), function refers to the outer manifestation of Nirmana-kaya (Emanation body). Newly opened two pairs. Moreover, these ten pairs, the first is general, and the latter gradually abbreviated. If distinguishing the order, as explained elsewhere. According to its proper meaning, the general aspects are included, taking it as the substance and affairs on which the ten mysteries rely. If taking it according to meaning, on any one affair, there are ten pairs simultaneously corresponding, forming one arising of conditions. These ten gates are the head, leading to the accomplishment of the inexhaustible. The explanation says, 'All each totally encompass,' etc., refers to, for example, the first gate containing ten, taking one from the ten, this one must also contain ten, contain a hundred, contain a thousand, because they are not separate. If one is like this, the ten gates each containing ten are also like this, mutually becoming inexhaustible. Moreover, inexhaustible refers to one affair having multiple affairs, one realm also having multiple realms, one wisdom also having multiple wisdoms, etc., mutually entering into each other, also inexhaustible. The second explanation refers to manifesting the inexhaustible. The explanation says, 'Since the above establishing of meaning is the great arising of conditions Dharma, encompassing the infinite, now this mysterious gate only clearly illuminates the mysterious and subtle above the original Dharma, revolving and difficult to conceive, therefore it is said to be an explanation.' Question: How is it known to manifest the meaning of the inexhaustible? Explanation: According to the sutra, establishing ten and ten, ten tens are infinite, therefore the Dharma is infinite, and it is known to be inexhaustible. The first is simultaneous completeness, leading to simultaneous manifestation and accomplishment. Explanation: Then contains
教等十對同時相應具足圓滿故曰無有前後此約當門中具也具足一切下明具余門此亦釋成總義若唯具當門不成總故然九門具教等雖同於義各別謂相容門即十皆相容謂教相容義相容義理相容事相容等若相即門即十皆相即下例然故曰參而不雜此依海印等者彰緣起實德之本也妙嚴品云一切法門無盡海同會一法道場中。
二者一多相容至重重無盡故也。
釋曰初法二喻三例余謂此門中約用明相入義故舒己一法遍入一切法中即攝一切令入己內舒攝同時無有障礙是故镕融應成六句一或唯入以一入一切故二或唯攝以一攝一切故三即入即攝同時無礙故四非入非攝以入即攝故非入攝即入故非攝五或具前四以是解境故六或絕前五以是行境故行起解絕故如彼下喻明可知一事既然餘事皆爾故云餘一一門中等。
故此經偈云至功德故能爾。
釋曰此是晉經引證一多相容不同之義初句一入多次句多入一是相容義后二句明不同義仍示德相若唐經則云以一剎種入一切一切入一亦無餘體相如本無差別無等無量悉周遍。
然此一多至思之可解。
釋曰結顯也初結相容仍體下結不同所由下出因故同體則互遍相資異體則諸緣各異攬此之因故得一多相容不同也。
三者諸法相即至自在無礙成耳。
釋曰此上諸義等
【現代漢語翻譯】 現代漢語譯本： 教、義等十對同時相應，具足圓滿，所以說沒有先後。這是就當門中具足而言。『具足一切』以下說明具足其餘各門，這也是解釋總義。如果僅僅具足當門，就不能成就總義。然而九門具足教、義等，雖然在意義上相同，但各自不同，稱為相容門，即十者皆相容，包括教相容、義相容、義理相容、事相容等。如果是相即門，即十者皆相即，以下類推。所以說參而不雜。『此依海印等者』，彰顯緣起實德的根本。《妙嚴品》說：『一切法門無盡海，同會一法道場中。』 二者，一多相容，以至重重無盡。 釋曰：初法，二喻，三例。其餘是指此門中，約用來說明相入的意義。所以舒展自己的一法，遍入一切法中，即攝取一切令入自己之內。舒展和攝取同時進行，沒有障礙。因此，镕融應成六句：一、或者唯入，以一入一切故；二、或者唯攝，以一攝一切故；三、即入即攝，同時無礙故；四、非入非攝，以入即攝故，非入攝即入故，非攝；五、或者具前四，以是解境故；六、或者絕前五，以是行境故，行起解絕故。如下面的比喻說明，可以知道一件事既然如此，其餘的事也都是這樣。所以說，其餘每一個門中等等。 故此經偈云：以一入多亦如是，多入一中亦如是，如是入已復還出，普現一切諸功德故能爾。 釋曰：這是晉經的引證，說明一多相容的不同意義。初句『一入多』，次句『多入一』，是相容的意義。后兩句說明不同意義，仍然顯示德相。如果是唐經，則說：『以一剎種（kṣetra-bīja，佛剎的種子）入一切，一切入一亦無餘，體相如本無差別，無等無量悉周遍。』 然此一多，至思之可解。 釋曰：這是總結顯示。首先總結相容，仍然是體性。下面總結不同之處的原因。下面說明原因，同體則互相遍及，互相資助；異體則諸緣各異。把握這個原因，所以能夠得到一多相容的不同。 三者，諸法相即，以至自在無礙成耳。 釋曰：此上諸義等
【English Translation】 English version: The ten pairs of teachings (dharma) and meanings (artha), etc., are simultaneously corresponding, complete, and perfect, therefore it is said that there is no before or after. This refers to the completeness within the specific gate (dvara). 'Complete in everything' below explains the completeness in the other gates, which also explains the overall meaning. If it is only complete in the specific gate, it cannot achieve the overall meaning. However, the nine gates are complete in teachings, meanings, etc., although they are the same in meaning, they are different from each other, called the interpenetration gate (paraspara-pravesa-dvara), that is, all ten interpenetrate, including the interpenetration of teachings, the interpenetration of meanings, the interpenetration of meaning and principle, the interpenetration of phenomena, etc. If it is the identity gate (tādātmya-dvara), that is, all ten are identical, and so on below. Therefore, it is said that they are mixed but not confused. 'This is based on the Ocean Seal Samadhi (sāgara-mudrā-samādhi), etc.,' which highlights the root of the real virtues of dependent origination (pratītyasamutpāda). The 'Wonderful Adornments' chapter says: 'All dharma gates are an inexhaustible ocean, all meeting in one dharma field.' Secondly, the interpenetration of one and many, to the extent of endless layers. Explanation: First the dharma, second the metaphor, third the example. The rest refers to this gate, using the application to explain the meaning of interpenetration. Therefore, spreading one's own one dharma, it penetrates into all dharmas, that is, taking all into oneself. Spreading and taking place simultaneously without obstruction. Therefore, the fusion should form six sentences: 1. Or only entering, because one enters all; 2. Or only taking, because one takes all; 3. Entering and taking simultaneously, without obstruction; 4. Neither entering nor taking, because entering is taking, not entering is taking entering, not taking; 5. Or having the first four, because it is the realm of understanding; 6. Or cutting off the first five, because it is the realm of practice, practice arises and understanding ceases. As the following metaphor explains, it can be known that since one thing is like this, all other things are also like this. Therefore, it is said that in each of the other gates, etc. Therefore, this sutra verse says: 'Entering many with one is also like this, entering one with many is also like this, having entered like this, one returns and goes out again, thus able to universally manifest all virtues.' Explanation: This is a citation from the Jin Sutra, explaining the different meanings of the interpenetration of one and many. The first sentence 'one enters many', the second sentence 'many enter one', is the meaning of interpenetration. The last two sentences explain the different meanings, still showing the appearance of virtue. If it is the Tang Sutra, it says: 'With one buddha-land seed (kṣetra-bīja) entering all, all entering one also without remainder, the body and appearance are like the original without difference, unequaled, immeasurable, all-pervading.' However, this one and many, to thinking, can be understood. Explanation: This is a concluding display. First, conclude the interpenetration, still the essence. Below, conclude the reason for the difference. Below, explain the reason, the same essence then mutually pervades and mutually assists; different essences then the various conditions are different. Grasping this reason, therefore one can obtain the difference of the interpenetration of one and many. Thirdly, all dharmas are identical, to the extent of becoming free and unobstructed. Explanation: The above meanings, etc.
者指十對法廢己同他舉體全是彼一切法而恒攝他同己令彼一切即是己體一多相即混無障礙是相即義以上相入則此彼互存如兩鏡相照但約力用交徹明耳今此約有體無體故言廢己廢己則己無體也同他則他有體也解行境別六句同前一者一即多二者多即一三者亦一即多亦多即一合上二故此之三句皆是一多多相即四非一即多非多即一亦由一多相即互相奪故成俱泯句五或具前四以是解境並照明故六義絕前五以是行境言亡慮絕故下諸門句數準之。
若約同體門至悉在初門中也。
釋曰克因顯示也即自具足攝一切者謂前一緣所具多一亦有有體無體之義故亦相即以多一無體由本一成多即一也本一有體能作多一令一攝多如一有多空既爾多有一空亦然然此自下明同體入義謂一緣有力能持多一多一無力依彼一緣是故一能攝多多便入一一入多攝反上故相入重重也在初門者總中也。
華嚴一乘分齊章義苑疏卷第九 卍新續藏第 58 冊 No. 0995 華嚴一乘教義分齊章義苑疏
華嚴一乘分齊章義苑疏卷第十
霅溪普靜沙門 道亭 述
故此經云至盡義者是也。
釋曰解前發心功德稱性德而無涯一證一切證故云一切一切如彼下指喻何況下以多法例多喻意顯法無邊而略如其喻也。
所以
【現代漢語翻譯】 現代漢語譯本： 『者』指的是十對法，『廢己同他』是指舉體全是彼，一切法恒常地包含著他，使他與自己相同，令彼一切即是己體。一和多相互即入，混合而沒有障礙，這就是相即的意義。以上所說的相入，是指此和彼互相存在，就像兩面鏡子互相照耀，只是就力用交徹而言。現在這裡是就『有體』和『無體』而言，所以說『廢己』，『廢己』就是己無體；『同他』就是他有體。解、行、境不同，六句與前文相同。一者，一即是多；二者，多即是一；三者，亦一即多，亦多即一，合上二者，所以這三句都是一多相互即入。四，非一即多，非多即一，也是由於一多相即，互相奪取，所以成為俱泯句。五，或者具備前四種情況，這是解境並照明的緣故。六，義絕前五，這是行境，言語消失，思慮斷絕的緣故。下面的各個門，句數依此類推。
如果按照同體門來說，都包含在最初的門中。
解釋：『克因顯示』，就是自己具足，包含一切。前面所說的一個緣具足多個一，也有有體和無體的意義，所以也是相互即入的。因為多個一沒有自體，由本一成就，所以多即是一。本一有體，能夠產生多個一，使一包含多，如一有多空，既然多，就有一空也是這樣。然而，這以下說明同體入的意義，即一個緣有力量能夠保持多個一，多個一沒有力量，依靠那個一緣，所以一能夠包含多，多便進入一，一進入多，包含反過來，所以相互進入，重重疊疊。在最初的門中，是總體的意思。
《華嚴一乘分齊章義苑疏》卷第九 卍新續藏第 58 冊 No. 0995 《華嚴一乘教義分齊章義苑疏》
《華嚴一乘分齊章義苑疏》卷第十
霅溪普靜沙門 道亭 述
所以此經說，直至窮盡其義。
解釋：解釋前面發心的功德，稱合於自性的功德而沒有邊際，一證就一切證，所以說一切一切。如同下面所指出的比喻，何況下面用多種法來比喻多種事物，意思是顯示法沒有邊際，而只是簡略地如同那些比喻。
【English Translation】 English version: '者' (zhe) refers to the ten pairs of dharmas. '廢己同他' (fei ji tong ta) means that the entire body is completely that, and all dharmas constantly include that, making it the same as oneself, so that all of that is the body of oneself. One and many interpenetrate each other, mixed without obstruction, which is the meaning of interpenetration. The above-mentioned inter-inclusion refers to this and that existing mutually, like two mirrors reflecting each other, only in terms of the interaction of force and function. Now, this is in terms of 'having substance' (有體, you ti) and 'not having substance' (無體, wu ti), so it is said 'abandoning oneself' (廢己, fei ji). 'Abandoning oneself' means that oneself has no substance; 'being the same as others' (同他, tong ta) means that others have substance. Understanding, practice, and realm are different; the six sentences are the same as before. First, one is many; second, many are one; third, also one is many, also many are one, combining the above two, so these three sentences are all one and many interpenetrating each other. Fourth, not one is many, not many are one, also because one and many interpenetrate each other, mutually depriving each other, so it becomes a mutually annihilated sentence. Fifth, or possessing the previous four situations, this is because of understanding the realm and illuminating it. Sixth, the meaning is cut off from the previous five, this is the realm of practice, words disappear, and thoughts are cut off. The number of sentences in the following gates is based on this analogy.
If according to the gate of the same substance, they are all contained in the initial gate.
Explanation: '克因顯示' (ke yin xian shi) means that oneself is complete and contains everything. The previously mentioned one cause possessing multiple ones also has the meaning of having substance and not having substance, so they also interpenetrate each other. Because multiple ones have no self-substance, they are accomplished by the original one, so many are one. The original one has substance and can generate multiple ones, making one contain many, such as one having many emptinesses, since there are many, there is one emptiness as well. However, what follows explains the meaning of entering the same substance, that is, one cause has the power to maintain multiple ones, multiple ones have no power and rely on that one cause, so one can contain many, and many then enter one, one enters many, containing the reverse, so they interpenetrate each other, layer upon layer. In the initial gate, it is the overall meaning.
《Commentary on the Chapter on the Divisions and Boundaries of the One Vehicle of the Avatamsaka Sutra》, Volume 9 Supplement to the Wan (卍) Tripitaka, Volume 58, No. 0995, Commentary on the Chapter on the Divisions and Boundaries of the Teachings and Meanings of the One Vehicle of the Avatamsaka Sutra
《Commentary on the Chapter on the Divisions and Boundaries of the One Vehicle of the Avatamsaka Sutra》, Volume 10
Shamen Daoting of Pujing Temple in Zhaxi
Therefore, this sutra says, 'Until the meaning is exhausted.'
Explanation: Explaining the merit of the previous generation of aspiration, it is said to be in accordance with the merit of self-nature and without limit, one proof is all proof, so it is said all all. Like the metaphor pointed out below, let alone using many dharmas to metaphorize many things, the meaning is to show that the dharma has no boundaries, but is simply like those metaphors.
爾者至窮終方原始。
釋曰此顯位上下相即也由是下以法顯人故皆始終一齊耳。
如上同時至佛者即其事也。
釋曰初例總顯別又云下引地經與十住偈文皆明相即十信下以人顯法是以賢首品談德業該收故十通道圓一念該於佛地斯之謂歟。
問如同體至屬因陀羅攝。
釋曰矧茲同體法既交參義非一準是故炳然齊現猶比芥瓶交映重重若帝珠之互入此是具別門之義也。
余義即同至門中亦準思之。
釋曰此辨本門相即之義仍隨下亦具余門法本如然非同應化故云舊來如此也。
問若一門中至攝一切無盡故。
釋曰此問躡前答辭而起答約隱顯相奪而酬。
問此同體中至中一切耶。
釋曰自他之義顯然有異豈有斷自復容於他耶。
答既攝自至窮其法相也。
釋曰自他皆攝者窮其緣起方盡難思耳。
何以故圓融至不可說其邊量。
釋曰初句徴余皆釋釋中並用所因圓融法界者法性融通故無盡緣起者緣起相由故此但論法界等者唯心迴轉故末句結答問宗。
故此經偈云至俱齊無前後別。
釋曰初偈約時顯法前三句言時劫不可盡乍可盡第四句正況緣起之法決不可盡也次二偈約依正顯法謂正報眾生心行差別是最難知今亦可知碎利為
【現代漢語翻譯】 現代漢語譯本
爾者至窮終方原始。 釋曰此顯位上下相即也由是下以法顯人故皆始終一齊耳。 如上同時至佛者即其事也。 釋曰初例總顯別又云下引地經與十住偈文皆明相即十信下以人顯法是以賢首品談德業該收故十通道圓一念該於佛地斯之謂歟。 問如同體至屬因陀羅（Indra）攝。 釋曰矧茲同體法既交參義非一準是故炳然齊現猶比芥瓶交映重重若帝珠之互入此是具別門之義也。 余義即同至門中亦準思之。 釋曰此辨本門相即之義仍隨下亦具余門法本如然非同應化故云舊來如此也。 問若一門中至攝一切無盡故。 釋曰此問躡前答辭而起答約隱顯相奪而酬。 問此同體中至中一切耶。 釋曰自他之義顯然有異豈有斷自復容於他耶。 答既攝自至窮其法相也。 釋曰自他皆攝者窮其緣起方盡難思耳。 何以故圓融至不可說其邊量。 釋曰初句徴余皆釋釋中並用所因圓融法界者法性融通故無盡緣起者緣起相由故此但論法界等者唯心迴轉故末句結答問宗。 故此經偈云至俱齊無前後別。 釋曰初偈約時顯法前三句言時劫不可盡乍可盡第四句正況緣起之法決不可盡也次二偈約依正顯法謂正報眾生心行差別是最難知今亦可知碎利為
【English Translation】 English version
'The ultimate end is the beginning.' Explanation: This shows that the positions above and below are identical. Therefore, the lower manifests people through the Dharma, so all are equal from beginning to end. 'As above, those who arrive at Buddhahood simultaneously are the same thing.' Explanation: The initial example generally reveals the specific. Furthermore, it says that the following quotes from the Earth Sutra and the verses of the Ten Dwellings all clearly show identity. The Ten Faiths manifest the Dharma through people. Therefore, the Virtuous Leader Chapter discusses virtues and achievements, encompassing everything. Thus, the path of the Ten Faiths is complete, and a single thought encompasses the Buddha-ground. Is this what it means? Question: 'Like the same body, it belongs to Indra's (因陀羅) realm.' Explanation: How much more so is this same body! Since the Dharma is intertwined, the meaning is not uniform. Therefore, it appears clearly and simultaneously, like mustard seeds reflecting each other in a bottle, layer upon layer, like the mutual entry of imperial jewels. This is the meaning of the door of complete distinction. 'The remaining meanings are the same, and one should also contemplate them in the door.' Explanation: This distinguishes the meaning of identity in the original door. Furthermore, the following also contains the remaining doors. The Dharma is originally like this, not the same as responding to transformation. Therefore, it is said, 'It has always been like this.' Question: 'If one door encompasses everything, it is inexhaustible.' Explanation: This question arises from the previous answer, and the answer responds by discussing the mutual seizing of the hidden and manifest. Question: 'Is this the same body in everything?' Explanation: The meaning of self and other is clearly different. How can cutting off oneself accommodate others? Answer: 'Since it encompasses itself, it exhausts its Dharma characteristics.' Explanation: Those who encompass both self and other exhaust their dependent origination, which is difficult to conceive. Why is it that perfect fusion cannot describe its boundaries? Explanation: The first sentence raises the question, and the rest explains. The explanation uses the causes and conditions. 'Perfectly fused Dharma realm' means that the Dharma-nature is interconnected. 'Inexhaustible dependent origination' means that dependent origination relies on each other. 'This only discusses the Dharma realm, etc.' means that only the mind revolves. The last sentence concludes the answer to the question's principle. 'Therefore, this sutra verse says that all are equal, without before or after.' Explanation: The first verse reveals the Dharma in terms of time. The first three sentences say that time and kalpas cannot be exhausted, but can be exhausted for a while. The fourth sentence precisely describes that the Dharma of dependent origination can never be exhausted. The next two verses reveal the Dharma in terms of the environment and the beings within it, saying that the differences in the minds and actions of sentient beings as the proper reward are the most difficult to know, but now they can also be known.
塵塵不可數此亦可數虛空無邊一毛無間乍以無間之毛端度量無邊之虛空若是菩薩發心功德不可測量良由下出其所以則一證一切證因果該徹故也。
故地論云至此事不疑。
釋曰因果不二為大緣起仍以六相融通故自他相即明知下亦因果圓融歷歷齊現故云互為主伴深須下勸誡也。
又此經云至廣如經文。
釋曰初發心菩薩與諸如來依正等說法等身量等智慧等度生等又云下略明初心正覺之相也。
問此等嘆因至故非因也。
釋曰此之問意由前廣嘆初發心之功德故以果德例而難之答中以一乘緣起因果同源故因是果家之因得初即得其後也若不得者非果之因非緣起之因也。
問上言果分至得果法耶。
釋曰亦由上文因即果故便引果海難思而辨果也。
答令言作佛至不可說也。
釋曰此中答意約其三生於第三生因圓果滿猶帶言詮故上廣辨作佛才臻位極則沒同果海唯證乃知故不可言議此之三生在於一念故清涼云一生不克三生必圓。
此如龍女至應準思之。
釋曰示圓機證果也雖女人五障此女乃道成轉身如法華中辨余皆當經詳矣。
問上言一念至與彼何別。
釋曰介爾成佛權實皆宗故成此問。
答三乘望理至具足一切耳。
釋曰三
【現代漢語翻譯】 現代漢語譯本：
即使是無數的微塵可以被數清，虛空的無邊無際也可以被度量，甚至可以用一根毛髮的尖端來測量無邊無際的虛空。如果菩薩發起菩提心，其功德是無法估量的，這是因為菩薩的功德是從根本上生髮的，證悟了一個道理，就證悟了一切道理，因和果之間是相互關聯、徹底貫通的。
所以，《地論》中說，對於這件事不要懷疑。
解釋：因和果不是兩個獨立的存在，而是偉大的緣起。通過六相的融合，自身和他者相互包含，清楚地表明瞭下文所說的也是因果圓融，歷歷在目地同時顯現，所以說相互作為主伴，需要深入地勸誡。
此外，這部經中說，內容非常廣泛，就像經文所描述的那樣。
解釋：初發心的菩薩與諸如來在依報和正報上是平等的，說法是平等的，身量是平等的，智慧是平等的，度化眾生是平等的。下文簡要地說明了初心和正覺的相狀。
問：既然如此讚歎因，那麼這難道不是果嗎？
解釋：這個問題的意思是，因為前面廣泛地讚歎了初發心的功德，所以用果的功德來類比，從而提出疑問。回答中說，因為一乘的緣起，因和果同源，所以因是果的因，得到了開始就得到了結果。如果得不到結果，那就不是果的因，不是緣起的因。
問：上面說果的份，那麼能得到果的法嗎？
解釋：這也是因為上文說因就是果，所以就引用果海的不可思議來辨析果。
答：使人成佛，乃至不可說。
解釋：這裡的回答是說，大約需要經歷三生，在第三生因圓果滿，仍然帶有言語表達，所以上文廣泛地辨析成佛，只有達到最高的果位，才能融入果海，只有證悟才能知道，所以是不可言說的。這三生存在於一念之間，所以清涼國師說，一生不能完成，三生必定圓滿。
這就像龍女，應該參照思考。
解釋：這是爲了展示圓滿的機緣證得果位。雖然女人有五種障礙，但是這位龍女是道業成就後轉變了身體。就像《法華經》中辨析的那樣，其餘的都在這部經中有詳細的說明。
問：上面說一念，那麼這和他們有什麼區別？
解釋：因為一念成佛，權教和實教都以此為宗旨，所以才會有這樣的提問。
答：三乘希望通過道理，具足一切。
解釋：三乘
【English Translation】 English version:
Even countless dust particles can be counted, and the boundless void can be measured, even to the point of using the tip of a single hair to measure the limitless void. If a Bodhisattva generates the Bodhi mind, their merit is immeasurable, because the Bodhisattva's merit arises from the root, realizing one principle realizes all principles, and the cause and effect are interconnected and thoroughly penetrate each other.
Therefore, the Dilun (Treatise on the Ten Stages Sutra) says, 'Do not doubt this matter.'
Explanation: Cause and effect are not two separate existences, but a great arising of conditions. Through the fusion of the six aspects, self and other mutually contain each other, clearly indicating that what is said below is also the perfect fusion of cause and effect, appearing vividly and simultaneously, so it is said that they mutually act as host and companion, requiring deep exhortation.
Furthermore, this Sutra says that the content is very extensive, just as described in the Sutra.
Explanation: The Bodhisattva who initially generates the Bodhi mind is equal to all Tathagatas in terms of their environment and themselves, equal in teaching the Dharma, equal in body size, equal in wisdom, and equal in liberating sentient beings. The following briefly explains the characteristics of the initial mind and perfect enlightenment.
Question: Since the cause is praised so much, isn't this the fruit?
Explanation: The meaning of this question is that because the merit of the initial Bodhi mind is widely praised earlier, the merit of the fruit is used as an analogy to raise the question. The answer says that because of the arising of conditions in the One Vehicle, the cause and effect have the same origin, so the cause is the cause of the fruit, and obtaining the beginning means obtaining the result. If the result cannot be obtained, then it is not the cause of the fruit, not the cause of the arising of conditions.
Question: Above it says the share of the fruit, then can the Dharma of the fruit be obtained?
Explanation: This is also because the above text says that the cause is the fruit, so the inconceivable ocean of fruit is cited to distinguish the fruit.
Answer: To make people become Buddhas, even unspeakable.
Explanation: The answer here is that it takes about three lives, and in the third life, the cause is complete and the fruit is full, still with verbal expression, so the above text extensively distinguishes becoming a Buddha, only reaching the highest position can be integrated into the ocean of fruit, only realization can know, so it is unspeakable. These three lives exist in one thought, so National Teacher Qingliang said, 'If one life cannot be completed, three lives must be completed.'
This is like the Naga (Dragon) girl, it should be considered accordingly.
Explanation: This is to show the perfect opportunity to realize the fruit. Although women have five obstacles, this Naga girl transformed her body after achieving the Dao (path). Just as analyzed in the Lotus Sutra, the rest are detailed in this Sutra.
Question: Above it says one thought, then what is the difference between this and them?
Explanation: Because becoming a Buddha in one thought, both provisional and real teachings take this as their purpose, so this question arises.
Answer: The Three Vehicles hope to achieve everything through reason.
Explanation: The Three Vehicles
乘望理為一念者謂理則頓悟乘悟並消事非頓除因次第盡今此一乘等者謂緣起一念一多混融是故此成即是彼成故與眾生同時作佛言十同時者無盡之時同趣一念故也后皆新新斷惑者舊佛新成促不礙延也亦不住學地而成正覺等者因該果海逆順等者以玄門而狀證相十信終心具諸位者果徹因源也應用六相通之。
然此一念至自在門訖。
釋曰一念同劫者延促無礙由法融通故時無盡也直須思之者示勸修忌落其識情耳。
第四因陀羅至互現重重無盡。
釋曰此上諸義體相自在等者謂以一事稱性故能攝一切余法亦皆稱性何有一法而不攝即是故重重互相涉入如天帝殿珠網覆上一明珠內萬像俱現珠珠皆爾此珠明徹互相現影復現影而無窮盡梵云因陀羅此云能天帝十門唯此從喻受名若就法立應名重珠現無盡門。
故此經云至即三世間也。
釋曰初偈塵中現諸佛智正覺世間也次偈塵中現佛土器世間也后偈塵中現三道六趣眾生世間也。
又云一切至無量廣如經辨。
釋曰初偈主伴同會普法圓彰次偈依正容持分圓無礙末後舉一例余。
此等並是至如量境也。
釋曰結示本法由法智圓明皆悉無盡也。
其餘變化至去情思之。
釋曰其餘變化等者揀三乘應現也何以故下徴釋本
【現代漢語翻譯】 現代漢語譯本： 『乘望理為一念』指的是，如果理解了理，就能頓悟，隨著悟的發生，所有障礙都會消失，事情並非一下子就能解決，而是要逐步完成。這裡所說的『一乘』等等，指的是緣起的一念，一和多相互融合，因此這個成就，就是那個成就，所以與眾生同時成佛。『十同時』指的是，在無盡的時間裡，同時趨向一個念頭。後面所說的『新新斷惑』，指的是舊佛新成，時間上的短暫不妨礙時間的綿長。『亦不住學地而成正覺』等等，指的是因包含了果海，逆和順等等，是用玄妙的法門來描述證悟的境界，十信位的終點就具備了所有果位，這是果徹底地貫穿了因的源頭。應用時要用六相來貫通。
從『然此一念』到『自在門訖』。
解釋：『一念同劫』指的是時間的長短沒有障礙，因為法是融通的，所以時間是無盡的。『直須思之』是勸人修行，告誡不要落入情識的執著。
第四，從『因陀羅』到『互現重重無盡』。
解釋：以上這些意義，體相自在等等，指的是用一件事來稱合本性，所以能夠攝取一切其他的法，也都稱合本性，怎麼會有一法不被攝取呢？這就是重重互相涉入。就像帝釋天的宮殿，珠網覆蓋在上面，一顆明珠內顯現萬象，每顆珠子都是這樣，這些珠子明亮透徹，互相顯現影子，影子又顯現影子，無窮無盡。梵語『因陀羅』（Indra），這裡翻譯為『能天帝』，十個門中只有這個是從比喻來取名的，如果從法理上來說，應該叫做『重珠現無盡門』。
所以這部經說，到『即三世間也』。
解釋：第一個偈子，『塵中現諸佛』，指的是智正覺世間（Buddha-knowledge world）。第二個偈子，『塵中現佛土』，指的是器世間（material world）。後面的偈子，『塵中現三道六趣』，指的是眾生世間（sentient beings world）。
又說，『一切』到『無量廣』，如經文所辨。
解釋：第一個偈子，主伴共同集會，普遍的法圓滿地彰顯。第二個偈子，依報和正報相互容納，部分和整體圓融無礙。最後舉一個例子來概括其餘。
這些都是，到『如量境也』。
解釋：總結並揭示根本的法，因為法智圓滿光明，所以一切都是無盡的。
其餘變化，到『去情思之』。
解釋：其餘變化等等，是用來區分三乘的應化示現。為什麼呢？下面進行解釋。
【English Translation】 English version: 'Riding on the aspiration for principle as a single thought' means that if one understands the principle, one can have a sudden enlightenment. As enlightenment arises, all obstacles disappear. Matters are not resolved all at once but are gradually completed. The 'One Vehicle' (Ekayana) mentioned here refers to the single thought of dependent origination, where one and many intermingle. Therefore, this accomplishment is that accomplishment, so one becomes a Buddha simultaneously with all sentient beings. 'Ten simultaneous occurrences' means that in endless time, one simultaneously moves towards a single thought. The later phrase 'newly severing delusions' refers to the old Buddha newly becoming, where the brevity of time does not hinder the length of time. 'Also, without dwelling in the stage of learning, one attains perfect enlightenment' means that the cause encompasses the ocean of effects. 'Reversed and compliant' etc., uses the profound Dharma to describe the state of realization. The end of the ten stages of faith possesses all the positions of fruition. This is the fruition thoroughly penetrating the source of the cause. Apply the six aspects to understand it thoroughly.
From 'However, this single thought' to 'the end of the gate of freedom'.
Explanation: 'A single thought is the same as a kalpa' means that the length of time is not an obstacle because the Dharma is interconnected, so time is endless. 'One must directly contemplate it' is to encourage cultivation and warn against falling into the attachment of emotional consciousness.
Fourth, from 'Indra' to 'mutual appearance, layer upon layer, endlessly'.
Explanation: The meanings above, such as the self-mastery of essence and characteristics, refer to using one thing to accord with the inherent nature, so it can encompass all other Dharmas, which also accord with the inherent nature. How can there be a single Dharma that is not encompassed? This is the mutual penetration of layers upon layers. It is like the palace of Indra (Indra), where the net of jewels covers the top. Within one bright pearl, myriad images appear. Each pearl is like this. These pearls are bright and clear, mutually reflecting shadows, and shadows reflecting shadows, endlessly. The Sanskrit word 'Indra' (Indra) is translated here as 'Capable Heavenly Emperor'. Among the ten gates, only this one takes its name from a metaphor. If based on the principle of Dharma, it should be called 'Gate of Endless Appearance of Multiple Pearls'.
Therefore, this sutra says, to 'is the triple world'.
Explanation: The first verse, 'Buddhas appear in dust', refers to the world of wisdom and perfect enlightenment (Buddha-knowledge world). The second verse, 'Buddha lands appear in dust', refers to the material world. The later verse, 'The three paths and six realms appear in dust', refers to the world of sentient beings (sentient beings world).
Also, it says, 'Everything' to 'immeasurably vast', as explained in the sutra.
Explanation: The first verse, the host and companions gather together, and the universal Dharma is fully manifested. The second verse, the dependent and the principal mutually contain each other, and the part and the whole are perfectly unobstructed. Finally, an example is given to summarize the rest.
These are all, to 'the realm of suchness'.
Explanation: Concluding and revealing the fundamental Dharma, because the wisdom of Dharma is perfectly bright, everything is endless.
The remaining transformations, to 'remove emotional thoughts'.
Explanation: The remaining transformations, etc., are used to distinguish the manifested appearances of the Three Vehicles. Why? The explanation follows.
法離本法離見超情耳。
問上一塵至宜準思之。
釋曰問中約一塵一剎平遍而難答中據塵剎相含重重互遍而說也。
問若據此文至因陀羅成也。
釋曰問責瀚漫焉辨始終答藉智成雖重重交涉不礙歷歷齊彰故論主伴耳如上教義等者示法法皆有主伴也及前等者指前二互若乃隱映互現展轉無窮皆此門攝故云皆悉如是等。
五者微細相容至無不明瞭。
釋曰炳然同時齊現等者炳明也如琉璃瓶盛多芥子隔瓶頓見然微細者總有三義一所含微細猶如芥瓶如毛孔能受彼諸剎諸剎不能遍毛孔故以毛據稱性卻如琉璃之瓶剎約存相故如芥子在內二約能含微細以一毛一塵即能含故如下引經證三約難知微細微塵不大而剎不小而能廣容即難知義一能含多即曰相容又法法皆爾故云相容一多不壞故云安立。
猶如束箭至可如理思之。
釋曰菩薩於一念中從兜率天等者即如十微細中八相之中一一各具余之七相之義又云下依正相含炳然之相故皆言安住也。
問是義與上至宜細思之。
釋曰此之答意但以諸法同時相容顯現與展轉攝入重重故分二玄之別更無別義也。
六者秘密隱顯至俱時成就也。
釋曰此上諸義隱覆顯了者謂一事能攝彼多則一顯多隱一切攝一事則一隱多顯二隱不俱
【現代漢語翻譯】 現代漢語譯本： 法超越了根本之法，超越了見解，超越了情識的侷限。
問：前文所說的一塵（eka-rajas，極小的微塵）至為適宜，請詳細思考。
釋：提問中，圍繞一塵、一剎（ksetra，佛土）平等周遍進行提問，因此難以回答。而回答中，則根據塵與剎相互包含、重重互遍的道理進行闡述。
問：如果根據這段文字，直至因陀羅網（Indra's net，帝釋天之網）的形成也是如此嗎？
釋：提問責難其瀚漫無邊，難以分辨始終。回答則憑藉智慧成就，雖然重重交涉，但不妨礙歷歷分明。所以說主伴關係，如上文教義等，表明法法皆有主伴。以及前文等，指前文的相互關係。如果說隱沒與顯現相互作用，展轉無窮，都屬於此門所攝，所以說都像這樣。
五者，微細相互容納，直至沒有不明白的地方。
釋：炳然同時齊現等，炳然是明亮的意思。比如琉璃瓶盛放很多芥子，隔著瓶子就能立刻看見。然而微細總共有三種含義：一是所包含的微細，猶如芥子瓶，如毛孔能容納那些剎土，那些剎土不能遍佈毛孔，所以用毛來比喻稱性，卻像琉璃的瓶子，剎土約等於存在的相，就像芥子在裡面。二是約能包含的微細，用一毛一塵就能包含，如下文引用經文證明。三是約難以知曉的微細，微塵不大而剎土不小，卻能廣大容納，就是難以知曉的含義。一個能包含多個就叫做相容，又法法都是這樣，所以叫做相容，一多不壞，所以叫做安立。
猶如束箭，可以如理思考。
釋：菩薩在一念之中從兜率天（Tusita Heaven，欲界第四天）等，就像十微細中八相之中，每一個都各自具有其餘七相的含義。又說下文的依正相含，炳然之相，所以都說安住。
問：這個意義與上文的意義，請仔細思考。
釋：這個回答的意思，只是用諸法同時相容顯現，與展轉攝入重重，來區分二玄的差別，沒有別的意義。
六者，秘密隱顯，同時成就。
釋：這以上諸義的隱覆顯了，是指一件事能攝取很多，那麼一顯多隱，一切攝取一事，那麼一隱多顯，二者不能同時。
【English Translation】 English version: The Dharma transcends the fundamental Dharma, transcends views, and transcends the limitations of emotions and consciousness.
Question: The 'one dust' (eka-rajas, extremely small dust particle) mentioned earlier is most appropriate; please consider it in detail.
Explanation: The question revolves around one dust and one ksetra (Buddha-field) being equally pervasive, making it difficult to answer. The answer, however, is based on the principle of dust and ksetra mutually containing each other, with layers upon layers of interpenetration.
Question: If according to this passage, is it also the case until the formation of Indra's net (Indra's net, the net of the Lord of Gods)?
Explanation: The question criticizes its boundless vastness, making it difficult to distinguish the beginning from the end. The answer relies on the accomplishment of wisdom; although there are layers upon layers of interpenetration, it does not hinder each being distinctly clear. Therefore, it speaks of the relationship between the principal and the subordinate, such as the doctrines mentioned above, indicating that each Dharma has its principal and subordinate aspects. And the previous mentions, referring to the mutual relationships in the previous text. If it is said that concealment and manifestation interact, endlessly transforming, all are encompassed by this gate, so it is said that all are like this.
Fifth, the subtle mutually accommodate each other, until there is nothing that is not clear.
Explanation: 'Clearly, simultaneously, appearing together,' etc., 'clearly' means bright. For example, a crystal bottle contains many mustard seeds, and they can be seen immediately through the bottle. However, 'subtle' has three meanings in total: first, the subtlety of what is contained, like a mustard seed bottle, such as a pore can contain those ksetras, those ksetras cannot pervade the pores, so using a pore to compare to the nature, it is like a crystal bottle, the ksetra is approximately the existing form, like a mustard seed inside. Second, the subtlety of what can contain, using one hair or one dust particle can contain, as the scripture quoted below proves. Third, the subtlety of what is difficult to know, the dust particle is not large and the ksetra is not small, but it can broadly contain, which is the meaning of difficult to know. One that can contain many is called mutual accommodation, and all Dharmas are like this, so it is called mutual accommodation, one and many are not destroyed, so it is called establishment.
Like a bundle of arrows, one can think about it reasonably.
Explanation: The Bodhisattva in one thought from Tusita Heaven (Tusita Heaven, the fourth heaven of the desire realm), etc., is like in the ten subtleties, among the eight aspects, each has the meaning of the remaining seven aspects. It is also said that the dependent and the proper mutually contain each other in the following text, the appearance of being clear, so they all say 'abiding'.
Question: Please consider carefully the meaning of this and the meaning of the above.
Explanation: The meaning of this answer is only to distinguish the difference between the two mysteries by using the simultaneous accommodation and manifestation of all Dharmas, and the transformation and inclusion of layers upon layers, there is no other meaning.
Sixth, secret concealment and manifestation, accomplished simultaneously.
Explanation: The concealment and manifestation of the above meanings refer to one thing being able to encompass many, then one is manifest and many are concealed, everything encompasses one thing, then one is concealed and many are manifest, the two cannot be simultaneous.
二顯不併隱顯顯隱同時無礙故曰俱成。
故此經云至秘密授記等。
釋曰於此方入正受為顯他方三昧起為隱以此但入定不見起故眼根入正受即是顯色塵三昧起即是隱下之隱顯例可知矣然茲隱顯皆就二法形對言之應成多對一此彼方隅對二根塵能所對三男女左右對四塵毛依正對五往返度生對六現滅流通對七顯授冥記對此上多對皆顯密同時無有前後耳。
如上第一至此準思之。
釋曰一中多顯故一錢中十錢為顯了多中十隱故第二錢望第一錢中十即為秘密何以故下徴釋隱顯則見此不見彼彼名隱此名顯亦如一人身上六親所望雖各不同然各全得亦不雜亂由此隱顯體無前後不相妨礙名秘密俱成問此隱顯門與前相入相即何別耶答若攝他他現是相入門若攝他他不現即相即門若攝他他不盡不現即隱顯門故如八夜月晦明相併隱顯同時矣。
第七諸藏純雜至故名為雜。
釋曰初標名次釋義若以人下釋純又即下明雜斯二同時故云具德。
又如菩薩至俱時成就也。
釋曰此約古立如一施行一切皆施名純施中具于諸行名雜即事事無礙新云廣狹以大師意云萬行純雜有通事理無礙及單約事說故廢之可謂同一法界故純不壞事相故雜此即事理無礙也一行長行故純不妨余行故雜此但約事也故昔廢之而立廣狹若
【現代漢語翻譯】 現代漢語譯本： 二顯不併隱顯，顯隱同時無礙，所以叫做俱成。
所以此經說到了秘密授記等。
解釋：在此方入正受（Samadhi，禪定）為顯，他方三昧（Samadhi，禪定）起為隱。因為在此處只入定而看不見（他方）起，所以眼根入正受就是顯，色塵三昧起就是隱。下面的隱顯例子可以依此類推。然而這裡的隱顯都是就兩種法相對而言的。應成多對一：此彼方隅相對；二根塵能所相對；三男女左右相對；四塵毛依正相對；五往返度生相對；六現滅流通相對；七顯授冥記相對。以上多種相對都是顯密同時，沒有先後順序。
如上面第一段到這裡，參照思考。
解釋：一中多顯，所以一錢中十錢為顯了；多中十隱，所以第二錢相對於第一錢中的十錢就是秘密。為什麼呢？下面征釋隱顯，就可見此不見彼，彼名為隱，此名為顯。也像一個人身上六親所望，雖然各自不同，但各自完全得到，也不雜亂。由此隱顯體無前後，不相妨礙，叫做秘密俱成。問：此隱顯門與前面的相入相即有什麼區別呢？答：如果攝他，他現，是相入門；如果攝他，他不現，是相即門；如果攝他，他不盡不現，就是隱顯門。所以像八夜月晦明相併，隱顯同時。
第七，諸藏純雜，所以叫做雜。
解釋：先標明名稱，然後解釋意義。如果以人下解釋純，又即下說明雜，這二者同時，所以叫做具德。
又如菩薩，俱時成就。
解釋：這是按照古義立論，如一施行，一切皆施，名叫純；施中具有諸行，名叫雜。即事事無礙。新義說廣狹，按照大師的意旨，萬行純雜有通事理無礙，以及單約事說，所以廢棄了它。可以說同一法界，所以純不壞事相，所以雜。這就是事理無礙。一行長行，所以純不妨礙余行，所以雜。這只是就事而言，所以過去廢棄它而立廣狹。
【English Translation】 English version: 'Two manifestations not together, hidden manifestation and manifestation hidden, manifestation and hidden simultaneously without obstruction, therefore it is called '俱成' (jù chéng, simultaneously accomplished).'
Therefore, this sutra speaks of secret prophecies, etc.
Explanation: Entering into 正受 (zhèng shòu, correct reception/Samadhi) in this direction is manifestation, while the arising of 三昧 (sānmèi, Samadhi) in another direction is hidden. Because here one only enters into Samadhi and does not see the arising (of the other direction), the eye-root entering into 正受 (zhèng shòu, correct reception/Samadhi) is manifestation, and the arising of 色塵 (sè chén, form-dust) 三昧 (sānmèi, Samadhi) is hidden. The following examples of hidden and manifestation can be inferred accordingly. However, these hidden and manifestation are spoken of in relation to two dharmas. It should become multiple pairs to one: this and that direction are relative; two roots and dusts, ability and object are relative; three male and female, left and right are relative; four dust-motes, dependent and principal are relative; five going and returning to liberate beings are relative; six appearing and disappearing, circulating are relative; seven manifest prophecy and hidden record are relative. The above multiple pairs are all simultaneous in manifestation and secrecy, without any order of precedence.
As above from the first paragraph to here, contemplate and consider.
Explanation: In one, many are manifest, therefore ten coins in one coin are manifest; in many, ten are hidden, therefore the second coin in relation to the ten coins in the first coin is secret. Why? Below, inquiring and explaining hidden and manifestation, one can see this but not see that, that is called hidden, this is called manifest. It is also like the expectations of the six relatives on one person, although each is different, each fully obtains and is not mixed up. Therefore, the substance of hidden and manifestation has no order of precedence and does not obstruct each other, called secret simultaneous accomplishment. Question: What is the difference between this gate of hidden and manifestation and the previous mutual entry and mutual identity? Answer: If it encompasses others, and they appear, it is the gate of mutual entry; if it encompasses others, and they do not appear, it is the gate of mutual identity; if it encompasses others, and they are not completely non-appearing, it is the gate of hidden and manifestation. Therefore, like the waxing and waning of the moon on the eighth night, hidden and manifestation are simultaneous.
Seventh, the various treasuries are pure and mixed, therefore they are called mixed.
Explanation: First, state the name, then explain the meaning. If '以人下' (yǐ rén xià, 'with people below') explains pure, and '又即下' (yòu jí xià, 'again immediately below') clarifies mixed, these two are simultaneous, therefore it is called '具德' (jù dé, possessing virtue).
Also, like Bodhisattvas, accomplishing simultaneously.
Explanation: This is based on the ancient establishment, such as one practice, all practices are giving, called pure; giving contains all practices, called mixed. That is, there is no obstruction in all matters. The new meaning speaks of broad and narrow, according to the Master's intention, the myriad practices are pure and mixed, encompassing the unobstructedness of principle and phenomena, as well as speaking solely about phenomena, therefore it is abandoned. It can be said that it is the same 法界 (fǎ jiè, Dharma Realm), therefore pure does not destroy the characteristics of phenomena, therefore mixed. This is the unobstructedness of principle and phenomena. One practice is a long practice, therefore pure does not hinder other practices, therefore mixed. This is only about phenomena, therefore it was abandoned in the past and broad and narrow were established.
欲會取即事同理而遍故純不壞一多故雜即亦有事事無礙義耳如上人門取者是也妙嚴品說諸眾生海各各唯得解脫門純也普賢菩薩得不思議解脫門雜也又如善財所求諸善知識各言我唯知此法門純也皆推進云如諸菩薩種種知見種種修行種種證得者此雜門也自言知一推他有多自他雖異然屬一身此亦純雜無礙門也。
如是繁興至宜準思之。
釋曰緣起無涯普周法界純一無二各不壞本位故曰無不具足者矣。
八者十世隔法至不相離故。
釋曰三世區分名為隔法而互相在即是異成此上諸雜義遍十世中者以時無別體依法以立法既無礙時亦如之同時者一念之總別異者九世之別以時下出十世融通所以如見華開知是芳春茂成結果知是朱夏凋落為秋收藏為冬皆因於物知四時也今時相入知法之融通故不相離。
言十世者至得即入也。
釋曰各有過去等者取意以立即離世間品意文云菩薩有十種說三世何等為十所謂過去說過去過去說現在過去說未來現在說過去現在說平等現在說未來未來說過去未來說現在未來說無盡為九世又三世說一念即是總句言無盡即未來未來欲彰無窮故云無盡現在平等即現在現在謂現在可以目睹例同過未故云平等不言一念亦名九世攝歸一念故云十世總別相資互為緣起。
故此經云至渾
【現代漢語翻譯】 現代漢語譯本：想要領會，就要從具體的事相上體會同于理體而周遍，所以是純粹而不壞的。因為一多相即，所以是雜，也因此有事事無礙的含義。就像上人門所取用的那樣。比如《妙嚴品》說，諸眾生海各自唯獨獲得一個解脫門，這是純。普賢菩薩獲得不可思議解脫門，這是雜。又比如善財童子所求的諸位善知識，各自說『我只知道這個法門』，這是純。都進一步說『如諸菩薩種種知見、種種修行、種種證得』，這就是雜門。自己說知道一個，推崇他人知道很多，自己和他人雖然不同，但都屬於一身，這也是純雜無礙門。 像這樣繁多興盛，應該好好思考。 解釋說：緣起沒有邊際，普遍周遍法界，純一無二，各自不壞本位，所以說『沒有不具足的』。 第八，十世隔法互相不分離。 解釋說：三世區分名為隔法，而互相存在，這就是異成。以上這些雜義遍佈十世之中，因為時間沒有別的體性，依法而立，法既然沒有障礙，時間也像這樣。同時者，是一念的總和；差別者，是九世的差別。用時間來闡釋十世的融通，所以就像看到花開就知道是美好的春天，茂盛成長結果實就知道是炎熱的夏天，凋零為秋天，收藏為冬天，都是因為事物而知道四季。現在時間互相進入，就知道法的融通，所以不互相分離。 說到十世，就能立即進入。 解釋說：各有過去等，是取其意義，以立即離世間品的意思。經文說：『菩薩有十種說三世，哪十種？』所謂過去說過去，過去說現在，過去說未來，現在說過去，現在說平等，現在說未來，未來說過去，未來說現在，未來說無盡，這是九世。又三世說一念，這就是總句。說無盡，就是未來，未來想要彰顯無窮，所以說無盡。現在平等，就是現在，現在可以親眼看到，例子同於過去未來，所以說平等。不言一念，也名為九世，攝歸一念，所以說十世總別互相資助，互為緣起。 所以這部經說，渾然一體。
【English Translation】 English version: If you want to understand, you must comprehend from specific phenomena that it is the same as the principle and pervasive, so it is pure and indestructible. Because one and many are identical, it is mixed, and therefore it has the meaning of unobstructedness of all phenomena. It is like what is taken in the Upper Man's Gate. For example, the 'Wonderful Adornments Chapter' says that each of the ocean of sentient beings exclusively obtains one liberation gate, which is pure. Samantabhadra Bodhisattva (Puxian Pusa) obtains the inconceivable liberation gate, which is mixed. Also, for example, the various good advisors (shan zhishi) that Sudhana (Shancai Tongzi) seeks, each says, 'I only know this Dharma gate,' which is pure. They all further say, 'Like the various knowledges, various practices, and various attainments of the Bodhisattvas,' this is the mixed gate. Saying that oneself knows one, and praising others for knowing many, although oneself and others are different, they all belong to one body, this is also the unobstructed gate of purity and mixture. Such abundance and prosperity should be carefully considered. The explanation says: The arising of conditions is boundless, universally pervading the Dharma realm, purely one and not two, each not destroying its original position, so it is said 'nothing is not complete'. Eighth, the ten ages (shi shi) of separated dharmas do not separate from each other. The explanation says: The division of the three times (san shi) is called separated dharmas, but they exist in each other, which is different formation. These mixed meanings above pervade the ten ages, because time has no other substance, it is established by Dharma, and since Dharma is unobstructed, time is also like this. Simultaneous is the sum of one thought; different is the difference of the nine ages. Using time to explain the interpenetration of the ten ages, so it is like seeing the flowers bloom and knowing it is the beautiful spring, flourishing and bearing fruit and knowing it is the hot summer, withering into autumn, and storing into winter, all because of things knowing the four seasons. Now time enters each other, and we know the interpenetration of Dharma, so they do not separate from each other. Speaking of the ten ages, one can immediately enter. The explanation says: Each has past, etc., is to take its meaning, with the meaning of immediately leaving the world chapter. The sutra says: 'The Bodhisattva has ten kinds of saying the three times, what are the ten kinds?' The so-called past saying the past, past saying the present, past saying the future, present saying the past, present saying the equal, present saying the future, future saying the past, future saying the present, future saying the endless, these are the nine ages. Also, the three times say one thought, which is the general sentence. Saying endless, is the future, the future wants to show infinity, so it says endless. Present equal, is the present, the present can be seen with one's own eyes, the example is the same as the past and future, so it says equal. Not saying one thought, is also called the nine ages, included in one thought, so it says the ten ages, the general and the specific help each other, mutually arising. Therefore, this sutra says, completely integrated.
融成矣。
釋曰念劫圓融延促無礙故經偈云無量無數劫解之即一念知念亦無念如是見世間又十地品第十地云菩薩知種種入劫智所謂一劫入多劫多劫入一劫乃至云長劫入短劫短劫入長劫等此亦以時而顯智也思之。
又此經云至廣如經文。
釋曰引此諸經意顯時處無礙初塵現時剎二塵現時眾三塵現時化事四塵中轉無盡法輪。
此普攝上至宜可思之。
釋曰結前十對之法與十世而融通者矣。
九者唯心迴轉至故異三乘耳。
釋曰言唯是一如來藏清凈心轉者謂心能變境境須似心心既無礙境亦無礙況真心所現揀異妄心故言清凈真法具德故能即入重重無礙故云但性起具德異三乘耳然此一門雖異三乘蓋宗因亦舉猶有帶理之言故大師新改為主伴圓明具德門移此迴心為立門之所以。
然一心亦具足至等者即其事也。
釋曰十心之義如心識中辨。
所以說十者至無窮種種德耳。
釋曰結德彰圓重重無盡也。
此上諸義門至宜思釋之。
釋曰指法唯心出宗所以不可率情故宜思擇。
十者託事顯法至一切法門。
釋曰謂見一事即是見於無盡法界非是托此別有所表故金色世界即是本性彌勒樓閣即是法門勝熱婆羅門火聚刀山即是般若無分別智等故曰
【現代漢語翻譯】 現代漢語譯本： 融會貫通了。
解釋：念頭和劫（kalpa）的時間長短圓融無礙，所以經文偈頌說：『無量無數劫，理解它就是一念』。知道念頭也是沒有念頭，像這樣看待世間。又《十地品》第十地中說：菩薩知道種種入劫的智慧，所謂『一劫入多劫，多劫入一劫』，乃至『長劫入短劫，短劫入長劫』等等。這也是用時間來顯示智慧啊，仔細思考。
又這部經說：達到廣大的境界，如經文所說。
解釋：引用這些經文的意思，是爲了顯示時間和空間沒有障礙。最初一微塵顯現時間，二微塵顯現處所，三微塵顯現眾生，四微塵顯現教化之事，在微塵中運轉無盡的法輪。
這些普遍包含以上內容，應該仔細思考。
解釋：總結前面十對的法則，與十世的時間互相融合貫通。
第九，唯心迴轉，所以不同於三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）。
解釋：說『唯是一如來藏清凈心轉』，是指心能夠轉變境界，境界必須相似於心。心既然沒有障礙，境界也沒有障礙。何況是真心所顯現，揀擇不同於妄心，所以說清凈。真法具備功德，所以能夠立即進入重重無礙的境界，所以說『但性起具德異三乘』。然而這一法門雖然不同於三乘，大概宗和因也一併舉出，還有帶著理性的言語，所以大師重新改為『主伴圓明具德門』，移動這個迴心，是爲了建立這個法門。
然而一心也具足等等，就是這件事。
解釋：十心的意義，如在《心識》中辨析。
所以說十，是爲了無窮種種功德。
解釋：總結功德，彰顯圓滿，重重無盡。
以上這些義門，應該仔細思考解釋。
解釋：指出法唯心，出自宗門，所以不可以隨意揣測，所以應該仔細選擇。
第十，依託事物來顯示佛法，達到一切法門。
解釋：說見到一件事，就是見到無盡的法界，不是依託這件事另外有所表示。所以金色世界就是本性，彌勒（Maitreya）樓閣就是法門，勝熱婆羅門（Brahman）的火聚刀山就是般若（Prajna）無分別智等等，所以說
【English Translation】 English version: They are thoroughly integrated.
Explanation: The duration of a thought and a kalpa (劫) are perfectly integrated and unobstructed. Therefore, the verse in the sutra says: 'Immeasurable and countless kalpas, understanding it is just one thought.' Knowing that a thought is also without thought, seeing the world in this way. Furthermore, in the tenth bhumi (stage) of the 'Ten Bhumi Chapter,' it says: Bodhisattvas know the wisdom of entering kalpas in various ways, such as 'one kalpa entering multiple kalpas, multiple kalpas entering one kalpa,' and even 'long kalpa entering short kalpa, short kalpa entering long kalpa,' and so on. This is also using time to reveal wisdom. Think about it carefully.
Moreover, this sutra says: Reaching the vast realm, as the sutra text says.
Explanation: Quoting these sutras' meanings is to show that time and space are unobstructed. The initial one dust particle manifests time, the second dust particle manifests place, the third dust particle manifests sentient beings, and the fourth dust particle manifests the activities of teaching. Within the dust particles, the endless Dharma wheel turns.
These universally encompass the above content, and should be carefully considered.
Explanation: Summarizing the previous ten pairs of principles, they are mutually integrated and interconnected with the ten periods of time.
Ninth, the transformation of mind-only, therefore different from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).
Explanation: Saying 'only the pure mind of the Tathagatagarbha (如來藏) transforms' means that the mind can transform realms, and the realms must resemble the mind. Since the mind is unobstructed, the realms are also unobstructed. Moreover, what is manifested by the true mind is distinguished from the deluded mind, so it is said to be pure. The true Dharma possesses virtues, so it can immediately enter the realm of multiple unobstructedness, so it is said 'but the nature arises with virtues, different from the Three Vehicles.' However, although this Dharma gate is different from the Three Vehicles, it roughly includes both the principle and the cause, and there are still words carrying rationality. Therefore, the master newly changed it to the 'Principal and Accompanied Perfect Illumination with Virtues Gate,' moving this turning of the mind to establish this gate.
However, the one mind also possesses everything, and so on, that is the matter.
Explanation: The meaning of the ten minds is as analyzed in the 'Consciousness'.
Therefore, saying ten is for infinite kinds of merits.
Explanation: Summarizing the merits, highlighting perfection, endlessly and infinitely.
These Dharma gates above should be carefully considered and explained.
Explanation: Pointing out that Dharma is only mind, originating from the school, so it cannot be speculated at will, so it should be carefully chosen.
Tenth, relying on things to reveal the Dharma, reaching all Dharma gates.
Explanation: Saying that seeing one thing is seeing the endless Dharma realm, not relying on this thing to express something else. Therefore, the golden world is the original nature, Maitreya's (彌勒) pavilion is the Dharma gate, the fire pile and knife mountain of the Brahman (婆羅門) is Prajna (般若) non-discriminating wisdom, and so on, so it is said
別顯別法者也。
如此經中至如經思之。
釋曰云標十種表法乃三雖上諸義即是等盡法界但隨一義以名目之如顯可重圓明即名為寶稱性自在即稱為王無心沾潤即名云等龂腭者謂云之騰貌為沾潤之根。
問三乘以有至宜可如理思之。
釋曰初問二答答中三乘托異事相表顯異理等者謂三乘中衣表忍辱室表慈悲等今此一乘所託之事等者謂今明一事即法即人即依即正具無盡德從無盡因之所生故。
此上十門等至大見聞心中。
釋曰融成一致成大緣起也言十門與本文十義皆悉同時者謂每一門既帶同時等十門具此十門皆各具教義等十義一門既爾門門皆然重重取之乃至無盡故成緣起普眼境界言諦觀察等者約智修入則無心體極無間常行一生不克三生必圓斯之謂矣。
然此十門至緣起義耳。
釋曰初諸門相攝二六相圓融三結歸一乘言隨一門即攝余門者此雖相攝不俱次緒乃依至相也以大師新立有次第故一同時具足相應門以是總故冠於九門之初二廣狹門別中先辨此者是別門之由由上事理無礙中事理相遍故生下諸門且約事如理遍故廣不壞事相故狹故為事事無礙之始三由廣狹無礙所遍有多以己望多故有一多相容相容則二體俱存但力用交徹耳四此容彼彼便即此由此遍彼此便即彼等故有相即門五由
【現代漢語翻譯】 現代漢語譯本 別顯別法者也。 如此經中至如經思之。 釋曰：云標十種表法乃三，雖上諸義即是等盡法界，但隨一義以名目之，如顯可重圓明即名為寶，稱性自在即稱為王，無心沾潤即名云等。龂腭者，謂云之騰貌為沾潤之根。 問：三乘以有至宜可如理思之。 釋曰：初問二答。答中，三乘托異事相表顯異理等者，謂三乘中衣表忍辱，室表慈悲等。今此一乘所託之事等者，謂今明一事，即法即人即依即正，具無盡德，從無盡因之所生故。 此上十門等至大見聞心中。 釋曰：融成一致，成大緣起也。言十門與本文十義皆悉同時者，謂每一門既帶同時等十門，具此十門皆各具教義等十義，一門既爾，門門皆然，重重取之，乃至無盡，故成緣起普眼境界。言諦觀察等者，約智修入，則無心體極，無間常行，一生不克，三生必圓，斯之謂矣。 然此十門至緣起義耳。 釋曰：初諸門相攝，二六相圓融，三結歸一乘。言隨一門即攝余門者，此雖相攝，不俱次緒，乃依至相也。以大師新立有次第故。一、同時具足相應門，以是總故，冠於九門之初。二、廣狹門別中先辨此者，是別門之由。由上事理無礙中事理相遍，故生下諸門。且約事如理遍故廣，不壞事相故狹，故為事事無礙之始。三、由廣狹無礙所遍有多，以己望多故有一多相容，相容則二體俱存，但力用交徹耳。四、此容彼，彼便即此，由此遍彼此便即彼等，故有相即門。五、由
【English Translation】 English version It also refers to the separate manifestation of separate dharmas. Thus, in this sutra, one should contemplate as the sutra instructs. Explanation: The cloud banner symbolizes ten kinds of dharma, which are threefold. Although the above meanings are equal to the entire Dharmadhatu (法界, realm of all phenomena), each meaning is named according to one aspect. For example, the manifestation of perfect and complete enlightenment is called 'treasure'; being in accordance with one's nature and being free is called 'king'; and unconsciously moistening is called 'cloud,' etc. 'Yin'e' refers to the appearance of the cloud rising, which is the root of moistening. Question: The Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have... one should contemplate them reasonably. Explanation: First, there is a question and then two answers. In the answer, the Three Vehicles rely on different phenomena to manifest different principles, etc., meaning that in the Three Vehicles, the robe symbolizes forbearance, the room symbolizes loving-kindness, etc. Now, the equality of what this One Vehicle relies on means that what is now clarified is one thing, which is dharma, person, reliance, and correctness, possessing inexhaustible virtues, born from inexhaustible causes. These above ten gates, etc., reach the great seeing and hearing mind. Explanation: They merge into one, forming a great dependent origination (緣起, pratītyasamutpāda). The statement that the ten gates and the ten meanings in the text are all simultaneous means that each gate carries the ten gates of simultaneity, etc., and these ten gates each possess the ten meanings of teaching, etc. If one gate is like this, then all gates are like this, repeatedly taking them, even to the inexhaustible, thus forming the realm of the universal eye of dependent origination. The statement 'true observation,' etc., refers to entering through wisdom and practice, then the mind-essence is extremely without thought, constantly acting without interruption. If one lifetime is not enough, then three lifetimes will surely be completed. This is what it means. However, these ten gates lead to the meaning of dependent origination. Explanation: First, the gates interpenetrate each other; second, the six aspects are perfectly integrated; third, they conclude by returning to the One Vehicle. The statement that following one gate includes the remaining gates means that although they interpenetrate, they do not follow a sequential order, but rather rely on the ultimate aspect. Because the great master newly established an order. 1. The Gate of Simultaneous and Complete Correspondence is placed at the beginning of the nine gates because it is the totality. 2. Distinguishing this first in the distinction between the broad and narrow gates is the reason for the separate gate. Because the above unobstructedness of phenomena and principle is pervasive in phenomena and principle, the following gates are born. Moreover, it is broad because it is pervasive in phenomena according to principle, and it is narrow because it does not destroy the characteristics of phenomena, thus it is the beginning of unobstructedness in all phenomena. 3. Because the unobstructedness of broad and narrow pervades the many, there is the mutual containment of one and many because one views the many from oneself. Mutual containment means that the two entities coexist, but their functions interpenetrate. 4. This contains that, and that is immediately this. Because of this, this pervades that, and that is immediately that, etc., thus there is the Gate of Mutual Identity. 5. Because of
互相攝即互有隱顯謂攝他他可見故有相入門攝他他無體有相即門攝他他雖存而不可見故有隱顯門以為門別故此三門皆由攝而有相入則如二鏡互照相即則如波水相收隱顯則如日月相映六由此攝他一切齊攝彼攝亦然故有微細相容七由互攝重重故有帝網無盡八由既如帝網隨一即是一切無盡故有託事顯法九由上八皆是所依所依之法既融次辨能依能依之時亦爾故有十世門十由法法皆然故隨舉其一則便為主連帶緣起便有主伴門此據新立故改門而次緒有異於古也非謂古失蓋欲學者展轉精明耳。
又于其中至境界準思之。
釋曰揀[((冰-水+臨)-品+口)/皿]指文護一乘故也言與彼三乘或同或異者謂法相有通一乘有局三乘略如一乘中辦所設等者且三乘名教但為一乘之先客廣如經論疏鈔者以大師凡著義疏數本皆明權實不能備舉孔目及問答通至相述作亦三一甄分故次云全別不同宜可廣依等者勸示修學令不混通規耳。
問此上道理至對比決之。
釋曰初引經正答良由下出聖意也。
又偈云至佛法一乘也。
釋曰據經定義參以四乘權實顯矣次下原佛本意云。
由此一乘至三身等佛。
釋曰良以法門高妙權小難窺故隱實施權未稱本懷權現身相此明偈中三乘之義也。
今為如是至
【現代漢語翻譯】 現代漢語譯本 互相攝入，即互相之間有隱沒和顯現。之所以說『攝他他可見』，是因為有相入門，攝入其他事物，其他事物是可以被看見的，所以有相入門。之所以說『攝他他無體』，是因為有相即門，攝入其他事物，其他事物雖然存在，但卻不可見，所以有隱顯門，用隱顯門來區分。因此，這三個門都是由攝入而產生的。相入就像兩面鏡子互相照耀，相即就像波浪和水互相融合，隱顯就像太陽和月亮互相輝映。六、由於這種攝入，一切事物都完全被攝入，被攝入的事物也是如此，所以有微細相容。七、由於互相攝入，重重疊疊，所以有帝網無盡（Indra's net，比喻無限）。八、由於像帝網一樣，隨便舉出一個，就是一切無盡，所以有託事顯法。九、由於以上八個都是所依，所依之法既然融合，接下來辨別能依，能依之時也是如此，所以有十世門。十、由於法法都是如此，所以隨便舉出一個，就成為主，連帶緣起，便有主伴門。這根據新立的，所以改變了門，次序和古代不同。不是說古代的缺失，而是希望學者輾轉精明。 又在其中，至於境界，準此思考。 解釋說，選擇[((冰-水+臨)-品+口)/皿]是爲了指明文字，護持一乘（Ekayana，唯一佛乘）的教義。說『與彼三乘或同或異』，是指法相有通於一乘，有侷限於三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的。略如一乘中辦所設等，且三乘名教，只是為一乘的先導。廣泛的如經論疏鈔所說，因為大師凡是著義疏數本，都明示權實，不能全部列舉孔目及問答，通至相述作，也是三一甄分。所以接著說『全別不同，宜可廣依』等，是勸示修學，使不混淆，規範而已。 問：此上的道理，至於對比決斷。 解釋說，開始引用經文，正面回答。『良由』以下，是說明聖人的意思。 又偈頌說，至於佛法一乘。 解釋說，根據經文的定義，參照四乘（Four Yanas，聲聞乘、緣覺乘、菩薩乘、佛乘）的權實，顯明瞭。接下來，闡述佛陀的本意。 由此一乘，至於三身等佛（Trikaya，法身、報身、應身）。 解釋說，因為法門高妙，權小難以窺測，所以隱實施權，未能稱合本懷。權現身相，這是說明偈頌中三乘的意義。 今為如是，至於
【English Translation】 English version Mutual inclusion means that there is concealment and manifestation between each other. The reason for saying 'inclusion of others is visible' is that with the entrance of form, the inclusion of other things, other things can be seen, so there is the entrance of form. The reason for saying 'inclusion of others is without substance' is that with the identity of form, the inclusion of other things, although other things exist, they are invisible, so there is the gate of concealment and manifestation, using the gate of concealment and manifestation to distinguish. Therefore, these three gates are all produced by inclusion. Inclusion is like two mirrors reflecting each other, identity is like waves and water merging with each other, concealment and manifestation are like the sun and moon shining on each other. Six, due to this inclusion, all things are completely included, and the included things are also the same, so there is subtle compatibility. Seven, due to mutual inclusion, layer upon layer, there is Indra's net (Indra's net, a metaphor for infinity). Eight, because like Indra's net, randomly picking one is all infinite, so there is relying on things to reveal the Dharma. Nine, since the above eight are all that which is relied upon, and since the Dharma that is relied upon is integrated, next distinguish that which can rely, and the time of that which can rely is also the same, so there is the gate of the ten worlds. Ten, since all Dharmas are like this, randomly picking one becomes the main one, and with dependent origination, there is the gate of the main and the companions. This is based on the newly established, so the gate has been changed, and the order is different from the ancient one. It is not to say that the ancient one is missing, but to hope that scholars will become more and more refined. Moreover, regarding the states within, contemplate accordingly. The explanation says that selecting [((冰-水+臨)-品+口)/皿] is to clarify the text and protect the doctrine of the Ekayana (One Vehicle). Saying 'being the same or different from the Three Vehicles' means that the characteristics of the Dharma are sometimes common to the One Vehicle and sometimes limited to the Triyana (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Briefly, like the provisions made in the One Vehicle, the teachings of the Three Vehicles are only precursors to the One Vehicle. As extensively explained in the sutras, treatises, commentaries, and notes, because the great masters always clarify the provisional and the real in their numerous commentaries, it is impossible to list all the topics and questions and answers, extending to mutual compositions, which are also distinguished into three and one. Therefore, it is then said 'completely different, it is appropriate to widely rely on,' etc., which is to encourage study and practice, so as not to confuse and standardize. Question: The above principles, regarding comparison and determination. The explanation says that it begins by quoting the sutra to answer directly. 'Liang You' below explains the meaning of the sages. Also, the verse says, regarding the One Vehicle of the Buddha Dharma. The explanation says that according to the definition of the sutra, referring to the provisional and real of the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Buddhayāna), it is clear. Next, it elaborates on the original intention of the Buddha. From this One Vehicle, regarding the Trikaya (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and other Buddhas. The explanation says that because the Dharma gate is profound and subtle, it is difficult for the provisional and small to perceive, so the real is concealed and the provisional is implemented, failing to accord with the original intention. The provisional manifestation of the body is to explain the meaning of the Three Vehicles in the verse. Now for such, regarding
無盡佛法也。
釋曰圓根叩擊利見大人故現無盡身云演難思之法義此明偈中一乘之義故結云名現佛身說無盡也。
三乘但隨機至為實德耳。
釋曰三乘但隨機者逐機末教也未顯諸佛十身等者非稱性本教也然此三乘既不稱性縱爾終談亦是設化隨機未亡形對故云非窮盡說也何以故者徴徴云焉知三乘不談無盡耶故釋云三乘以此無窮為過失故返顯一乘宗無盡德也故知他宗爾爾三千猶存限量亦屬三乘。
又此經云至驚怪者矣。
釋曰此通疑難也惑者云既言一乘以無窮為實德何以經中有談二三等諸乘耶故此釋云此據本末分齊說耳何故如斯且非本無以垂末非末無以顯本本末齊彰方窮無盡是故海印炳現斯之謂歟題稱一乘教義分齊卻備談一代教跡三藏微言者正是斯意學者知趣莫驚怪應以虛心體茲宗極耳。
第四六相圓融至三問答解釋。
釋曰六相之義本出地經世親菩薩以論開闢故論云一切所說十句中皆有六種差別相門清涼釋云此乃標舉顯通謂法之體狀目之為相義別為門又由此通入證智中故論又云此言說解釋應知除事者清涼云此顯立意謂此六相為顯緣起圓融之法勿以陰界入等事相執取意不令人隨事執取非除界不具六相也故云六相緣起大師立意亦然但文小異耳。
初列名者至不移動故。
【現代漢語翻譯】 現代漢語譯本： 無盡的佛法啊。
解釋說，圓滿的根性叩擊，有利於見到大人物，所以顯現無盡的身，宣揚難以思議的佛法義理。這裡說明偈頌中一乘（Ekayana，唯一佛乘）的意義，所以總結說名稱顯現佛身，宣說無盡的佛法。
三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）只是隨順眾生的根機而施教，並非究竟真實的功德。
解釋說，三乘只是隨順眾生的根機，是隨順眾生根機的末教。沒有顯現諸佛的十身等，不是稱合自性的根本教義。然而這三乘既然不稱合自性，縱然最終談論，也是假設的教化，隨順眾生的根機，沒有脫離相對的形態，所以說不是窮盡的說法。為什麼這樣說呢？這是提問，提問說怎麼知道三乘不談論無盡的佛法呢？所以解釋說，三乘以這種無窮盡為過失，所以反過來彰顯一乘宗的無盡功德。所以知道其他宗派的說法，即使三千大千世界仍然存在煩惱，也屬於三乘的範疇。
又這部經中說到了令人驚怪的地方。
解釋說，這是普遍地解答疑惑。疑惑的人說，既然說一乘以無窮盡為真實的功德，為什麼經中又有談論二乘、三乘等各種乘呢？所以這裡解釋說，這是根據本和末的區分來說的。為什麼這樣呢？沒有根本，就無法垂示末流；沒有末流，就無法顯現根本。根本和末流同時彰顯，才能窮盡無盡的佛法。所以海印三昧（Samudramudra，如大海般印現一切諸法的禪定）炳然顯現，說的就是這個意思啊！題目稱為一乘教義的分齊，卻完備地談論了一代時教的軌跡，三藏（Tripitaka，經藏、律藏、論藏）微妙的言語，正是這個意思。學習的人知道旨趣，不要驚怪，應該以虛心來體會這個宗極。
第四，六相圓融，到三問答的解釋。
解釋說，六相（Six Aspects，總相、別相、同相、異相、成相、壞相）的意義本來出自《地持經》，世親菩薩用論來開闢，所以論中說，一切所說的十句中，都有六種差別相的法門。清涼澄觀解釋說，這是標舉顯通，說法的體狀稱為相，意義差別稱為門，又由此通達進入證智之中，所以論中又說，這種言說解釋應該知道除去事相。清涼澄觀說，這是顯明立意，說這六相是爲了顯明緣起圓融的佛法，不要用陰、界、入等事相來執取，意思是不要讓人隨事相執取，不是說除去界就不具備六相。所以說六相緣起，大師的立意也是這樣，只是文字稍微不同罷了。
首先，列出名稱，到不移動的緣故。
【English Translation】 English version: Endless Buddha-dharma.
Explanation: Perfect roots strike, benefiting the sight of great people, therefore manifesting endless bodies, expounding the inconceivable Dharma meanings. This clarifies the meaning of the One Vehicle (Ekayana) in the verse, hence concluding that the name manifests the Buddha-body, speaking of the endless Dharma.
The Three Vehicles (Triyana) only teach according to the capacity of beings, not ultimate true merit.
Explanation: The Three Vehicles only teach according to the capacity of beings, which is the teaching at the end of the path according to their capacity. Not revealing the ten bodies of the Buddhas, etc., is not the fundamental teaching that accords with inherent nature. However, since these Three Vehicles do not accord with inherent nature, even if they are ultimately discussed, they are still provisional transformations, according to the capacity of beings, not departing from relative forms, hence it is said that it is not an exhaustive teaching. Why is this so? This is a question, asking how it is known that the Three Vehicles do not discuss the endless Dharma? Therefore, the explanation says that the Three Vehicles take this endlessness as a fault, thus conversely revealing the endless merit of the One Vehicle's doctrine. Therefore, it is known that the teachings of other schools, even if the three thousand great thousand worlds still contain afflictions, also belong to the category of the Three Vehicles.
Furthermore, this sutra speaks of things that are astonishing and strange.
Explanation: This universally answers doubts. Those who are confused say, since it is said that the One Vehicle takes endlessness as true merit, why are there discussions of the Two Vehicles, Three Vehicles, etc., in the sutra? Therefore, this explanation says that this is based on the distinction between the root and the branches. Why is this so? Without the root, there is no way to show the branches; without the branches, there is no way to reveal the root. The root and the branches are simultaneously revealed, only then can the endless Dharma be exhausted. Therefore, the Samudramudra (ocean seal samadhi) vividly appears, which is what this means! The title is called the divisions of the One Vehicle's teachings, but it completely discusses the traces of the teachings of a lifetime, the subtle words of the Tripitaka (three collections of scriptures), which is precisely this meaning. Those who study should know the purpose and not be surprised, but should use a humble mind to embody this ultimate principle.
Fourth, the perfect fusion of the Six Aspects, up to the explanation of the three questions and answers.
Explanation: The meaning of the Six Aspects (totality, particularity, similarity, difference, formation, and disintegration) originally comes from the Dasabhumika Sutra. Bodhisattva Vasubandhu used treatises to develop it, so the treatise says that in all the ten sentences spoken, there are six kinds of different aspects. Qingliang Chengguan explains that this is to highlight and reveal the general principle, the form of the Dharma is called aspect, the difference in meaning is called door, and through this, one can enter into the wisdom of realization, so the treatise also says that this verbal explanation should know to remove the phenomena. Qingliang Chengguan says that this is to clarify the intention, saying that these Six Aspects are to clarify the Dharma of dependent origination and perfect fusion, do not use the phenomena of the skandhas, realms, and entrances to grasp, the intention is not to let people grasp according to the phenomena, it is not that removing the realms does not possess the Six Aspects. Therefore, it is said that the Six Aspects arise from dependent origination, the master's intention is also like this, only the words are slightly different.
First, listing the names, up to the reason for not moving.
釋曰列名略釋先須總識其相列名是論文為論中釋義隨經義門難見是故大師約通義略釋言別依止總滿彼總故者謂依一開九無總別不立故云依止由別方成總故云滿彼清涼云總則攬別而成別分總為別同則別別帶總異則別別互乖成則雙攬同異方成若無同異總相不成故如舍椽梁總皆相似終不成舍壞則唯別各住自性故又壞者猶如世界多緣共成其中事物一一推徴何者是界名壞。
第二教興意者至陀羅無窮理事等。
釋曰教興意者約教道解釋故此教下彰其德用由六相之圓融耳。
此義現前至便成正覺。
釋曰此義現前者謂六相緣起法智融通則不見一法當情故一斷一切斷法混時融故得九世十世或滅或亡智顯智與理而齊彰故初心正覺攝多劫于剎那十通道圓一念該於佛地。
良由如是至華嚴經說。
釋曰良由者出前道成之相束為因果二門故曰因即普賢果即十佛等。
第三問答至就緣成舍辨。
釋曰以喻總釋也一切處通者但有形量法皆具六相或曰既言一切法皆具六相此緣成舍豈非法耶何以喻釋答據舍是法亦緣起故今言喻者仗此曉余故屬其喻耳下多不釋準此知之厥或義難見所由請撿前因緣起。
問何者見總至即得舍矣。
釋曰言為椽全自獨能作舍者即互偏相資義謂此椽等諸
【現代漢語翻譯】 現代漢語譯本
釋：列名的簡要解釋，首先需要總體認識它的相狀。列名是論文，是爲了在論文中解釋意義。隨著經文的意義，難以見到，因此大師用普遍的意義簡要解釋。『言別依止總滿彼總故者』，是指依據一而開出九，沒有總和別，不能成立，所以說『依止』。因為有別，才能成就總，所以說『滿彼』。清涼（指澄觀，華嚴宗四祖）說：『總則包含別而成，別又分總為別。相同則各個別都帶有總，不同則各個別互相乖離。成就則同時包含同和異，才能成就。如果沒有同和異，總相就不能成就。』例如房屋的椽子和梁，總體上都很相似，最終不能成為房屋。房屋壞了，就只有各個別獨立存在於自己的自性中。又，壞了就像世界，由多種因緣共同構成，其中的事物一一推究，哪個是界，哪個是壞的名詞？ 第二，教興的意義，到陀羅（dharani，總持）無窮的理事等。 釋：教興的意義，是依據教道來解釋，因此在這個教下彰顯它的德用，由六相的圓融而來。 此義現前，就成就正覺。 釋：此義現前，是指六相緣起，法智融通，就看不見一法當情。因此一斷一切斷，法混時融，所以得到九世十世或滅或亡，智顯現，智與理而齊彰。因此初心正覺，將多劫攝於剎那，十通道圓滿，一念包含于佛地。 因為如此，到《華嚴經》說。 釋：因為如此，是指出前面道成就的相狀，歸納為因果二門，所以說因就是普賢（Samantabhadra），果就是十佛等。 第三，問答，到就緣成舍辨。 釋：用比喻來總體解釋。『一切處通者』，只要有形體的法，都具備六相。或者說，既然說一切法都具備六相，那麼這個緣成的房屋難道不是法嗎？為什麼用比喻來解釋？回答說，根據房屋是法，也是緣起，所以現在說比喻，是憑藉這個來曉喻其餘的。因此屬於比喻。下面很多地方不解釋，依照這個來理解。如果意義難以理解，請查閱前面的因緣緣起。 問：什麼叫做見總，就得到房屋了？ 釋：說用椽子完全獨自能夠做房屋，就是互相偏頗相資的意義。說這些椽子等
【English Translation】 English version
Explanation: A brief explanation of the listed names; first, one must have a general understanding of their characteristics. Listing names is for treatises, to explain meanings within the treatises. As the meanings of the sutras are difficult to see, the master briefly explains them using common meanings. 『'言別依止總滿彼總故者' (Yan bie yizhi zong man bi zong gu zhe)』 refers to relying on one to open up nine; without the general and the specific, it cannot be established, hence 『relying』. Because there is the specific, the general can be accomplished, hence 『fulfilling that』. Qingliang (referring to Chengguan, the fourth patriarch of the Huayan school) said: 『The general encompasses the specific to be accomplished, and the specific divides the general into the specific. If they are the same, then each specific carries the general; if they are different, then each specific is mutually contradictory. Accomplishment is achieved by simultaneously encompassing the same and the different. If there is no same and different, the general characteristic cannot be accomplished.』 For example, the rafters and beams of a house are generally similar, but ultimately cannot become a house. When a house is destroyed, only the individual specifics remain in their own nature. Furthermore, destruction is like the world, formed by many causes and conditions together; examining each thing within it one by one, which is the name of the boundary, and which is the name of destruction? Second, the meaning of the arising of the teachings, up to Dharani (總持, the power of retaining all teachings), infinite principles, and so on. Explanation: The meaning of the arising of the teachings is explained according to the path of teachings, therefore under this teaching, its virtues and functions are manifested, arising from the perfect fusion of the six characteristics. When this meaning manifests, one attains perfect enlightenment. Explanation: When this meaning manifests, it refers to the six characteristics of dependent origination, the fusion of the wisdom of Dharma, then one does not see a single Dharma clinging to the mind. Therefore, when one is cut off, all are cut off; when the Dharmas are mixed, they are fused, so one obtains the nine worlds and ten worlds, either extinguished or lost. Wisdom manifests, and wisdom and principle are equally manifested. Therefore, the initial aspiration for enlightenment encompasses many kalpas in an instant, the path of the ten faiths is perfected, and a single thought encompasses the Buddha-land. Because of this, as the Huayan Sutra says. Explanation: Because of this, it points out the characteristics of the previous path to accomplishment, summarized into the two doors of cause and effect, therefore it is said that the cause is Samantabhadra (普賢), and the effect is the ten Buddhas, and so on. Third, questions and answers, up to distinguishing the house based on dependent origination. Explanation: Using a metaphor to explain generally. 『'一切處通者' (Yiqie chu tong zhe)』, wherever there is a form, all dharmas possess the six characteristics. Or, since it is said that all dharmas possess the six characteristics, then is this house formed by dependent origination not a dharma? Why use a metaphor to explain? The answer is, according to the house being a dharma, it is also dependently originated, so now it is said to be a metaphor, relying on this to enlighten the rest. Therefore, it belongs to the metaphor. Many places below are not explained, understand according to this. If the meaning is difficult to understand, please refer to the previous dependent origination. Question: What is called seeing the general, and then obtaining the house? Explanation: Saying that the rafters can completely and independently make a house is the meaning of mutual bias and assistance. Saying that these rafters, etc.
緣要互相偏應方成緣起如一椽偏應多緣各與彼多緣全為椽故此則一椽具多椽也若此一椽不具多緣則資應不遍不成緣起。
問若椽全自獨至不名為椽。
釋曰躡前為難難以孤單答以因緣何乖椽舍。
問若椽等至少力並全成也。
釋曰此重問答據力用義以顯之謂須一全有力余緣無力若余有力一緣定無力方成舍耳故不可各出少力是故少力成過也言故知非少力並全成也者結少力之非顯一椽全有力之是也。
問無一椽時豈非至余椽例然。
釋曰言答總並是椽者謂攬別成總舉一椽之總故力貫諸緣也若去于椽即舍便壞瓦等亦壞故此諸緣皆即是椽舍方善成一緣既爾余亦然。
是故一切至一切處準知。
釋曰是故下結成緣起謂此大緣不起則止而不論若起則圓融離識耳。
第二別相者至以此方便會一乘。
釋曰此頌分句前六句每句一相第七句揀非識情最後一句依修而證良由攬別成總故云一即具多分總為別故多即非一諸緣各別而成力義齊故多類自同諸緣隨自形類功能各別故各體別異由此異故方顯前同也同異雙資義理出于思識方成總舍故云一多緣起理妙成也雖成一總且不失諸緣故各住自法然此六相為顯緣起圓融之法大智造之無涯故云唯智境界勿以陰界入等事相執取故曰非事識依
【現代漢語翻譯】 現代漢語譯本：緣起需要互相依存才能成立，就像一根椽子需要多種因緣才能構成。每一份因緣都與這根椽子相關，所有的因緣都是爲了這根椽子，因此這一根椽子包含了多種因緣。如果這一根椽子不具備多種因緣，那麼相互資助和依存的關係就不全面，緣起就不能成立。
問：如果椽子完全是獨立存在的，不依賴其他因緣，那還能叫做椽子嗎？
答：這是承接前面的問題來發難，用孤立的觀點來提問，那麼就用因緣和合的道理來回答，這與椽子和房屋的關係有什麼衝突呢？
問：如果椽子等每一份因緣都只出一點力，然後合在一起共同完成，這樣可以嗎？
答：這個重複的問答是根據力量作用的意義來闡明的。意思是說，必須有一個因緣是完全有力量的，其餘的因緣沒有力量；或者其餘的因緣是有力量的，那麼一定有一個因緣是沒有力量的，這樣才能構成房屋。所以，不可以每個因緣都只出一點力量。因此，只出一點力量是錯誤的。所以說，『只出一點力量不能共同完成』，這是爲了否定只出一點力量的說法，從而彰顯一根椽子完全有力量的道理。
問：如果沒有一根椽子的時候，難道不是其他椽子也一樣嗎？
答：回答說，總的來說，所有的這些都是椽子，這是說，把各個部分聚集起來成為一個整體，舉一根椽子來說明整體的情況，所以力量貫穿于各種因緣。如果去掉這根椽子，那麼房屋就會損壞，瓦片等等也會損壞，所以這些因緣都是椽子，房屋才能很好地建成。一個因緣是這樣，其餘的因緣也是這樣。
所以，一切事物到一切處所，都可以依此類推。
答：所以，下面總結說明緣起的道理。意思是說，如果這個大的因緣不生起，那麼就停止而不討論；如果生起，那麼就是圓融的，脫離了分別意識。
第二，別相是指……用這種方便來會歸一乘。
答：這首偈頌分句，前六句每句說明一個相，第七句是揀擇，說明不是分別意識的情感，最後一句是依修行而證得。這是因為把各個部分聚集起來成為一個整體，所以說『一』就具備了多種成分，總體來說就是『別』，所以『多』就不是『一』。各種因緣各自不同而成就，力量和意義是相同的，所以多種類別自身是相同的。各種因緣隨著自身的形狀和類別，功能各自不同，所以各個本體是不同的。因為有這種不同，才能彰顯前面的相同。相同和不同相互資助，義理超出了思考和意識，才能構成一個整體的房屋，所以說，『一多緣起的道理巧妙地成就』。雖然成就了一個整體，但是並沒有失去各種因緣，所以各自安住于自身的法則。然而，這六相是爲了彰顯緣起圓融的法則，大智慧創造了它，沒有邊際，所以說『唯有智慧的境界』。不要用陰、界、入等等事相來執取，所以說『不是事識所能依賴的』。
【English Translation】 English version: Conditions must depend on each other to arise, just as a rafter needs multiple conditions to be formed. Each condition is related to this rafter, and all conditions are for the sake of this rafter. Therefore, this one rafter contains multiple conditions. If this one rafter does not possess multiple conditions, then the relationship of mutual assistance and dependence will not be complete, and dependent origination will not be established.
Question: If a rafter exists completely independently, without relying on other conditions, can it still be called a rafter?
Answer: This is a challenge based on the previous question, using an isolated viewpoint to ask. Then, we answer with the principle of conditions coming together in harmony. What conflict does this have with the relationship between a rafter and a house?
Question: If each condition, such as a rafter, contributes only a little force, and then they combine to complete the task together, is that acceptable?
Answer: This repeated question is explained according to the meaning of the function of force. It means that there must be one condition that is completely powerful, and the remaining conditions have no power; or the remaining conditions are powerful, then there must be one condition that has no power. Only then can a house be constructed. Therefore, it is not acceptable for each condition to contribute only a little force. Therefore, contributing only a little force is wrong. So, saying 'contributing only a little force cannot complete the task together' is to negate the statement of contributing only a little force, thereby highlighting the principle that one rafter is completely powerful.
Question: When there is no one rafter, isn't it the same for the other rafters?
Answer: The answer is that, in general, all of these are rafters. This means that gathering the various parts together becomes a whole, using one rafter to illustrate the overall situation. Therefore, the force penetrates through various conditions. If this rafter is removed, then the house will be damaged, and the tiles, etc., will also be damaged. Therefore, these conditions are all rafters, and the house can be built well. One condition is like this, and the remaining conditions are also like this.
Therefore, all things in all places can be inferred by analogy.
Answer: Therefore, the following summarizes and explains the principle of dependent origination. It means that if this great condition does not arise, then it stops and is not discussed; if it arises, then it is perfect and harmonious, free from discriminating consciousness.
Secondly, the specific characteristics refer to... using this expedient to converge to the One Vehicle (Ekayana).
Answer: This verse is divided into sentences. The first six sentences each explain one characteristic, the seventh sentence is a selection, indicating that it is not the emotion of discriminating consciousness, and the last sentence is attained through practice. This is because gathering the various parts together becomes a whole, so it is said that 'one' possesses multiple components, and overall it is 'different'. Therefore, 'many' is not 'one'. Various conditions are different and accomplished, and the force and meaning are the same, so multiple categories are the same in themselves. Various conditions, according to their own shapes and categories, have different functions, so each entity is different. Because of this difference, the previous sameness can be highlighted. Sameness and difference mutually assist each other, and the meaning and principle exceed thought and consciousness, so that a complete house can be constructed. Therefore, it is said that 'the principle of one-many dependent origination is wonderfully accomplished'. Although a whole is accomplished, the various conditions are not lost, so they each abide by their own laws. However, these six characteristics are to highlight the perfect and harmonious law of dependent origination. Great wisdom created it, without boundaries, so it is said that 'only the realm of wisdom'. Do not grasp with phenomena such as skandhas (陰), realms (界), entrances (入), etc., so it is said that 'it is not something that phenomenal consciousness can rely on'.
此緣起因修證於果海故云以此方便會一乘問此之義理分齊與夫大疏義理分齊同耶異耶答旨趣雖同建立有異故彼所依體事同此立義門攝歸真實同此二義相收一性無二等彰其無礙同於三性交參周遍含容全同解釋建立異者爰大疏宗終南三觀故止於斯此章乃該羅眾義本末齊彰故三性攝余宗六因收權淺若爾一乘之旨豈殊途耶答彼克一經此就判教是故克經則三觀澄明判教則旁該余義然後融歸圓實未來通規一代教興海印斯現耳。
偈辭述意迴向。
一乘妙法難承受 曠劫難逢今幸偈 大師法義綺成章 數百年餘孰分剖 我今輒以凡心智 啟迪無邊無上義 回茲功德沾含靈 同趣菩提實際地
華嚴一乘分齊章義苑疏卷第十(畢)
No. 995-B 義苑後序
教章義苑疏者廓具德之宗剖法義之判是以宗之為德為實趣之為本為融注之而十宗備矣若夫未明空有之朕本絕理事之蹤十佛自知法本然爾雜華果分不可說者法也暨于因門緣起分齊具彰攝義從名五門等異判之為五教分之為大小推之為權實定之為頓漸融之為同別一代聖言三藏正典區矣別矣雜華因分可說者斯之義歟尋斯宗旨卻覽余乘起信守宗者自可知耳是則三卷之書十章之義會經故不同乎經辨律故不同乎律扸論故不名乎論飄飄然但總相彰明
【現代漢語翻譯】 現代漢語譯本： 此緣起因修證於果海，所以說用這種方便來會歸一乘（Ekayana，唯一佛乘）。問：這個義理的分際，與《大疏》（指《華嚴經疏》）的義理分際相同還是不同？答：旨趣雖然相同，但建立的方式不同。所以《大疏》所依據的體事相同，而此章（指《華嚴一乘分齊章》）立義門攝歸真實，這兩者的意義相互收攝，一性無二等，彰顯其無礙，與三**（可能指三輪或三諦）參周遍含容完全相同。解釋建立的不同在於，《大疏》宗終南三觀，所以止於此。此章則概括了眾多義理，本末齊彰，所以三性（三自性）攝余宗，六因（六種原因）收權淺。如果這樣，一乘的宗旨難道有不同的途徑嗎？答：彼（《大疏》）是針對一部經，此（《華嚴一乘分齊章》）是就判教而言。所以針對一部經，則三觀澄明；就判教而言，則旁及其他義理，然後融歸圓實，未來可以作為一代教法的通規，海印三昧（Samudramudra）因此顯現。
用偈頌表達意旨並回向：
一乘妙法難以承受，曠劫難逢今幸得聞。 大師法義編織成華章，數百年餘無人能剖析。 我今且用凡夫之心智，啟迪無邊無上之義理。 愿以此功德利益眾生，共同趨向菩提實際之地。
《華嚴一乘分齊章義苑疏》卷第十（完）
《義苑後序》
教章《義苑疏》，是廓清具德之宗，剖析法義的判別。所以宗的德是真實，趣的本是融合。註釋它，則十宗完備了。如果還不明白空有的朕兆，根本斷絕理事的軌跡，十佛自然知道法本就是如此。如同雜華的果實不可說，這就是法。等到因門緣起分齊具足彰顯，從名稱上攝義，五門等異，判別為五教，分為大小，推論為權實，定為頓漸，融合爲同別，一代聖言三藏正典就區分開了。雜華的因分可以說，這就是義啊。尋思這個宗旨，再看其他乘，起信守宗的人自然可以知道。那麼這三卷的書，十章的義理，會經所以不同於經，辨律所以不同於律，扸論所以不名為論，飄飄然只是總相彰明。
【English Translation】 English version: This origination arises from cultivation and realization in the ocean of fruition, hence it is said that this expedient is used to converge into the Ekayana (One Vehicle). Question: Is the demarcation of this meaning the same as or different from the demarcation of the meaning in the 'Great Commentary' (referring to the commentary on the Avatamsaka Sutra)? Answer: Although the essence is the same, the establishment is different. Therefore, the substance relied upon by the 'Great Commentary' is the same, while this chapter (referring to the 'Chapter on the Demarcation of the One Vehicle of the Avatamsaka') establishes the gate of meaning to be subsumed under reality. The meanings of these two mutually encompass each other, the oneness is without duality, etc., demonstrating its unobstructedness, which is completely the same as the three ** (possibly referring to the three wheels or three truths) that encompass everything. The difference in explanation and establishment lies in the fact that the 'Great Commentary' follows the Zhongnan Three Contemplations, so it stops there. This chapter encompasses numerous meanings, with the beginning and end clearly manifested, so the Three Natures (three self-natures) encompass the other schools, and the Six Causes (six kinds of causes) encompass the provisional and shallow. If so, is the essence of the One Vehicle different? Answer: That (the 'Great Commentary') focuses on one sutra, while this (the 'Chapter on the Demarcation of the One Vehicle of the Avatamsaka') focuses on the classification of teachings. Therefore, focusing on one sutra, the Three Contemplations are clear and bright; focusing on the classification of teachings, it extends to other meanings, and then merges into the perfect reality, which can be used as a general rule for the teachings of a generation in the future, and the Samudramudra (Ocean Seal Samadhi) will thus appear.
Expressing the intention and dedicating merit with verses:
The wonderful Dharma of the One Vehicle is difficult to receive, rarely encountered in countless kalpas, now fortunately heard. The Dharma meanings of the great master are woven into a splendid chapter, for hundreds of years, no one has been able to dissect it. Now I venture to use the wisdom of an ordinary mind, to enlighten the boundless and supreme meaning. May this merit benefit all sentient beings, and together move towards the actual ground of Bodhi.
Volume Ten of the 'Commentary on the Meaning Garden of the Chapter on the Demarcation of the One Vehicle of the Avatamsaka' (End)
Postscript to the Meaning Garden
The teaching chapter 'Commentary on the Meaning Garden' is to clarify the school of possessing virtue and to analyze the distinctions of Dharma meanings. Therefore, the virtue of the school is reality, and the origin of the interest is integration. Annotating it, the ten schools are complete. If one does not yet understand the signs of emptiness and existence, and fundamentally cuts off the traces of principle and phenomena, the ten Buddhas naturally know that the Dharma is inherently so. Like the fruits of mixed flowers that cannot be spoken of, this is the Dharma. When the origination of the causal gate is fully manifested, gathering meaning from the name, the five gates are different, distinguishing them into five teachings, dividing them into large and small, inferring them as provisional and real, determining them as sudden and gradual, and integrating them as the same and different, the sacred words of a generation, the Tripitaka scriptures, are distinguished. The causal part of mixed flowers can be spoken of, this is the meaning. Pondering this purpose, and then looking at the other vehicles, those who uphold the school of faith can naturally know. Then these three volumes of books, the meaning of the ten chapters, meet the sutras, so they are different from the sutras, distinguish the precepts, so they are different from the precepts, and cut the treatises, so they are not called treatises, but are fluttering and only generally manifest.
遂雲章也上云以此章釋無盡章者此也既不牒文箋釋故不云疏及其義苑之解搜義會教會宗搜文故例如孔目之與攝論宗輪之與毗曇搜義故略如一乘之與化儀六因之與三性引而伸之足而補之精義見矣然後會諸師之得失定的判之名立抉擇部異之宗使相從於有則對明二祖宗義出意會之無違克義箋文得旨繄表濫觴釋抉擇流通稱之曰疏余竊恐淺學不曉分齊雲章義苑曰疏故復書之於卷末。
元祐五年五月五日無為楊杰于姑蘇行舟序
朝請郎差充淮南路安撫司主管機宜文學差浙西買軍需錢 仲[席-廿+禺] 舍錢壹佰貫文刊華嚴經義苑疏第十卷功德上薦 先考參政大資太師文惠溫國公 先妣秦國太夫人季氏 伴薦 亡室安人陳氏 亡次男通仕郎錢 紹修 超升 天界
旹嘉定二年上元日鳥鎮普靜寺僧凈覺募緣重開
【現代漢語翻譯】 現代漢語譯本：於是就有了雲章。上面說用這一章來解釋《無盡章》，就是指的這個。既然不是按照原文逐句解釋，所以不說是『疏』，而是像《義苑》那樣解釋，蒐集義理，會合教義，以教義為宗，蒐集文字，所以就像《孔目》之於《攝大乘論》，《宗輪》之於《毗曇》，蒐集義理所以簡略，就像《一乘》之於《化儀》，《六因》之於《三性》，引申發揮，補充完整，精深的義理就顯現出來了。然後會合各家師長的得失，作出確定的判斷，建立抉擇部，使不同的宗派相互遵循于『有』，那麼就對照闡明二祖的宗義，表達意會，沒有違背，能夠闡明義理，解釋文字，得到宗旨，這就是發端。解釋抉擇，流通傳佈，稱之為『疏』。我私下擔心淺薄的學者不明白分齊，《雲章》、《義苑》也稱為『疏』，所以又寫在卷末。
元祐五年五月五日，無為楊杰在姑蘇行船時寫序。
朝請郎，被派遣擔任淮南路安撫司主管機宜文學，被派遣到浙西購買軍需錢的仲[席-廿+禺]，捐舍錢一百貫文，刊印《華嚴經義苑疏》第十卷，功德上薦先考參政大資太師文惠溫國公，先妣秦國太夫人季氏，伴薦亡室安人陳氏，亡次男通仕郎錢紹修，超升天界。
時嘉定二年上元日，鳥鎮普靜寺僧凈覺募緣重新刊印。
【English Translation】 English version: Thus, there is the Yun Zhang (Cloud Chapter). The statement above that this chapter is used to explain the Endless Chapter refers to this. Since it does not interpret the text sentence by sentence, it is not called a 'Shu' (commentary), but rather explains it like the 'Yi Yuan' (Garden of Meanings), collecting meanings, uniting teachings, taking the teachings as the basis, and collecting words. Therefore, it is like the 'Kong Mu' (Table of Contents) in relation to the 'She Da Cheng Lun' (Treatise on the Summary of the Great Vehicle), and the 'Zong Lun' (Treatise on the Schools) in relation to the 'Pi Tan' (Abhidharma). Collecting meanings is therefore concise, like the 'Yi Cheng' (One Vehicle) in relation to the 'Hua Yi' (Transformation Rituals), and the 'Liu Yin' (Six Causes) in relation to the 'San Xing' (Three Natures). Extending and developing, supplementing and completing, the profound meanings are revealed. Then, uniting the gains and losses of various masters, making a definite judgment, establishing the Jue Ze Bu (Section on Determination), so that different schools follow each other in 'existence'. Then, contrast and clarify the doctrines of the two ancestral masters, express understanding, without contradiction, able to clarify the meaning, explain the text, and obtain the purpose. This is the beginning. Explaining determination, circulating and propagating, it is called 'Shu' (commentary). I privately worry that shallow scholars do not understand the distinctions, and the 'Yun Zhang' (Cloud Chapter) and 'Yi Yuan' (Garden of Meanings) are also called 'Shu' (commentary), so I wrote it again at the end of the volume.
On the fifth day of the fifth month of the fifth year of Yuan You (era), Yang Jie of Wuwei wrote the preface while traveling by boat in Gusu.
Chao Qing Lang (Official Title), dispatched to serve as the Chief Secretary of the Pacification Commissioner's Office of Huainan Road, dispatched to Zhejiang West to purchase military supplies, Zhong [席-廿+禺], donated one hundred strings of cash to publish the tenth volume of the 'Hua Yan Jing Yi Yuan Shu' (Commentary on the Garden of Meanings of the Avatamsaka Sutra), the merit of which is dedicated to the late father, the Counselor-in-Chief, Grand Master, Wen Hui Wen Guo Gong (Duke of Wen Hui of Wen State), the late mother, Lady Ji of the Qin State, and also dedicated to the deceased wife, Lady Chen, and the deceased second son, Tong Shi Lang (Official Title) Qian Shao Xiu, for their rebirth in the heavenly realm.
At the time of the Lantern Festival in the second year of Jiading (era), the monk Jing Jue of Pu Jing Temple in Niao Town solicited donations to reprint it.