X58n0998_華嚴一乘教義分齊章復古記

卍新續藏第 58 冊 No. 0998 華嚴一乘教義分齊章復古記

華嚴五教章復古記刊行凡例就五教章有唐本及和本異也然今此記箋解唐本是故以道亭義苑所載之章文用合記文。教章之列次以和本中卷為唐本下卷而亦自二乘迴心以下即冠于編首涉獵此書者預辨其差也。教章及記先以見別行恐學者倦于周覽今以科安列章上以記貼附章下則文義章段自燦然焉。教章之訓點明慧上人高弟喜海大德所加也審如彼䟦。此記諸本校正酌量衍文錯簡仍或有之偶游高山蘭若閱隆辨點寫本最為精詳故今依從彼本。記本三卷今分為六卷因以六相字顯示其序次矣。

寬文九祀龍集己酉春三月日洛西五臺山般若寺沙門普入謹識

No. 998-A 復古記序

先師可堂和尚自幼留心華嚴教章殆忘𥨊食間有文義未通孜孜研究必求至當之說而後已雖心剿形瘵未始暫輟師于孔目章尤所精通頃寓菩提寺欽師房一日凌晨開卷豁然若有所得欽見師神采異常驚問莫得上人法否師具道所以然欽合掌稱讚且勉師以所見著述可以發明圓頓之旨師游謝未遑又知作者之難不敢卒易師年六十有五始述此記至斷惑分齊未竟功奄然歸寂矣臨終祝曰汝當爲吾畢之善熹自愧晚進不敢輒繼前作逮今侵尋莫景適與先師示寂之歲相符切恐風燭難

【現代漢語翻譯】現代漢語譯本

《華嚴一乘教義分齊章復古記》刊行凡例：關於《五教章》，有唐本和和本的差異。然而，現在這部《復古記》是箋解唐本，所以採用道亭義苑所記載的《章》文，以符合《記》文。教章的排列次序，以和本中卷作為唐本下卷，並且從『二乘迴心』以下的內容，就放在了篇首。希望涉獵此書的人預先辨別其中的差異。《教章》和《記》，先前是分別刊印，恐怕學者會因為需要全面瀏覽而感到疲倦，現在用科條來安排排列在《章》之上，用《記》貼附在《章》之下，那麼文義章節自然就清晰明瞭了。《教章》的訓點，是明慧上人的高徒喜海大德所加，詳細情況可以參考他的跋文。這部《記》的各個版本，經過校正，酌情刪減了衍文和錯簡，但仍然可能存在一些。我偶然遊歷高山蘭若，閱讀了隆辨點寫的版本，最為精詳，所以現在依從那個版本。《記》的原本是三卷，現在分為六卷，因此用六相字來顯示它的序次。

寬文九年龍集己酉春三月日洛西五臺山般若寺沙門普入謹識

No. 998-A 《復古記》序

先師可堂和尚自幼留心《華嚴教章》，幾乎忘記了飲食。遇到文義不通的地方，就孜孜不倦地研究，一定要尋求到最恰當的說法才罷休。雖然用心思索以致形體疲憊，也未曾稍微停止。老師對於孔目章尤其精通。先前居住在菩提寺欽師的房間里，有一天凌晨打開書卷，忽然好像有所領悟。欽師看到老師神采異常，驚訝地詢問是否得到了上人的佛法。老師詳細地說明了原因。欽師合掌稱讚，並且勉勵老師將所見所聞著述出來，可以闡明圓頓的宗旨。老師謙遜推辭，沒有立刻答應，又考慮到著述的困難，不敢輕易動筆。老師六十五歲時才開始撰寫這部《記》，到『斷惑分齊』部分還沒有完成，就安然圓寂了。臨終時囑咐說：『你應當為我完成它。』善熹自愧學識淺薄，不敢輕易繼續前人的作品。直到現在，時間已經過去很久了，恰好與先師示寂的年份相符，我非常擔心自己像風中殘燭一樣。

【English Translation】 English version

Publication Instructions for the 'Notes on the Differentiation and Limits of the Huayan One-Vehicle Teachings' (Huayan Yicheng Jiaoyi Fenqi Zhang Fugu Ji): Regarding the 'Five Teachings Chapter' (Wujiao Zhang), there are differences between the Tang Dynasty version and the Japanese version. However, this 'Fugu Ji' (Notes on Restoration) is an annotation and explanation of the Tang Dynasty version, so it uses the text of the 'Chapter' (Zhang) recorded in Daoting Yiyuan to match the text of the 'Notes' (Ji). The order of the Teachings Chapters is based on the middle volume of the Japanese version as the lower volume of the Tang Dynasty version, and the content from 'Turning of the Two Vehicles' (Er cheng huixin) onwards is placed at the beginning of the book. It is hoped that those who delve into this book will be able to distinguish the differences in advance. The 'Teachings Chapter' and the 'Notes' were previously published separately, fearing that scholars would be tired of having to browse through everything. Now, the outlines are arranged above the 'Chapter', and the 'Notes' are attached below the 'Chapter', so that the meaning of the text and the sections are naturally clear and distinct. The annotations of the 'Teachings Chapter' were added by the virtuous monk Xihai, a senior disciple of the Venerable Minghui, as detailed in his postscript. The various versions of this 'Notes' have been proofread, and redundant and misplaced text have been carefully reduced, but some may still exist. I happened to travel to Gaoshan Lanruo and read the version annotated by Longbian, which was the most detailed, so I am now following that version. The original 'Notes' was in three volumes, but it is now divided into six volumes, so the six phases are used to indicate their order.

Respectfully recorded by the Shramana Puru of Prajna Temple on Mount Wutai in Luoxi, on the day of the third month of the spring of the Jiyou year of the Kanbun era (1669).

No. 998-A Preface to the 'Notes on Restoration' (Fugu Ji)

My late teacher, the Venerable Ketang, had been interested in the 'Huayan Teachings Chapter' since he was young, almost forgetting to eat. Whenever he encountered a passage that he did not understand, he would study it diligently, and would not stop until he had found the most appropriate explanation. Although he was mentally exhausted, he never stopped for a moment. The teacher was particularly proficient in the Kongmu Chapter. Previously, he lived in the room of Teacher Qin at Bodhi Temple. One day, he opened the book early in the morning and suddenly seemed to have gained some insight. Teacher Qin saw that the teacher's expression was unusual and asked in surprise if he had attained the Dharma of the Venerable. The teacher explained the reason in detail. Teacher Qin praised him with his palms together and encouraged the teacher to write down what he had seen and heard, so that he could clarify the principles of the perfect and sudden teachings. The teacher declined modestly and did not agree immediately, and considering the difficulty of writing, he did not dare to start easily. The teacher began to write this 'Notes' at the age of sixty-five, and he passed away peacefully before he could finish the 'Differentiation and Limits of Cutting off Doubts' section. On his deathbed, he instructed: 'You should complete it for me.' Shanxi is ashamed of his shallow knowledge and dares not easily continue the work of his predecessors. Until now, a long time has passed, and it coincides with the year of the late teacher's passing. I am very worried that I am like a candle in the wind.

期一旦變滅有負遺訓於是不揆拙惡輒以平昔所聞于師者續其末編共成三卷然以拙工代大匠斫其能血指污顏之誚乎先師專用古義訓釋因以復古命焉。

紹凞壬子孟秋一日門人嗣教比丘善熹謹書

No. 998

華嚴一乘教義分齊章復古記卷第一(之上)

玉峰沙門　師會　述

華嚴一乘教義分齊章

一題之中能所兩重初者章是能詮上皆所詮謂以玄言妙語開釋顯章一乘因果分齊也二者華嚴是能詮次六字是所詮謂無盡教海詮示一乘因果二大甚深分齊今章顯明茲義從詮就旨以立章題全取他名有財釋也經題之義備乎大疏無盡部類今將略出然圓教微言必窮法界既盡如來辨力各遍虛空毛端剎海盡未來際頓說常說若斯之教豈可限其部帙今準經文自狹之寬拆為十類一略本經二下本經三中本經四上本經五普眼經六同說經七異說經八主伴經九眷屬經十圓滿經解云然上諸經皆各詮顯一乘教義分齊若以同別開判者前八別教以雖互為主伴皆是無盡法海故第九一經義當同教以隨一方逐機少說但為方便非主經故是故下同教中始自一乘二三乘等並列余經皆是第九眷屬經攝良由是方便故末不離本是依本而成故應法界故入一乘攝是故同教亦三亦一也第十經者總融諸本為一圓融無邊教輪謂以圓教攝前諸教一一同圓一切三

【現代漢語翻譯】現代漢語譯本：一旦（教法）變遷泯滅，就辜負了先師的遺訓。因此，我不揣冒昧，以自己平時從老師那裡聽聞的知識，續寫這部著作的末尾部分，共同完成了三卷。然而，以我這粗劣的技藝代替大師的工作，恐怕會像拙劣的工匠砍削東西而傷到手指、弄髒臉面一樣，受到嘲笑吧。先師專門使用古義來訓釋經典，因此我繼承先師的遺志，以復古為使命。

紹熙壬子年孟秋一日，門人嗣教比丘善熹恭敬地書寫。

《華嚴一乘教義分齊章復古記》卷第一（之上）

玉峰沙門師會述

《華嚴一乘教義分齊章》

在一個題目中，包含能詮和所詮兩重含義。首先，『章』是能詮，上面所有的內容都是所詮，意思是說用玄妙的語言開釋顯明《華嚴經》一乘的因果和分齊。其次，『華嚴』是能詮，後面的六個字是所詮，意思是說用無盡的教海來詮釋一乘的因果。這兩大甚深的分齊，現在這部『章』要顯明這個意義。從詮釋的方面來歸結到宗旨，以此來確立『章』的題目，完全取用其他經典的名字，這是一種有財釋。經題的意義完備地包含在《大疏》無盡的部類中，現在我將簡略地摘錄出來。然而，圓教的精微言論必定要窮盡法界，既然窮盡瞭如來的辨才之力，那麼（這些言論）就各自遍佈虛空的每一個毛端和剎海，窮盡未來際，頓說常說。像這樣的教法，怎麼可以限制它的部帙呢？現在我依據經文，從狹義到廣義，將它拆分為十類：一、略本經；二、下本經；三、中本經；四、上本經；五、《普眼經》；六、《同說經》；七、《異說經》；八、《主伴經》；九、《眷屬經》；十、《圓滿經》。解釋說，上面的這些經典都各自詮釋顯明一乘教義的分齊。如果用同和別來開判的話，前八種是別教，因為雖然互相作為主伴，但都是無盡的法海。所以第九種經的意義應當歸屬於同教，因為它隨著一方，順應根機而少量地說，只是爲了方便，不是主要的經典。因此，下面的同教中，從一乘、二乘、三乘等並列的其他經典，都是第九種眷屬經所攝。實在是由於這是方便的緣故，最終不離開根本，是依靠根本而成就的，應當契合法界，所以歸入一乘所攝。因此，同教既是三乘也是一乘。第十種經，是總括融合各種版本為一，圓融無邊的教法之輪，意思是說用圓教來統攝前面的各種教法，一一都相同于圓滿，一切都是三（乘）。

【English Translation】 English version: Once (the Dharma) changes and disappears, it would betray the late teacher's instructions. Therefore, disregarding my own clumsiness and inadequacy, I will continue the ending part of this work with the knowledge I usually heard from my teacher, and together complete three volumes. However, using my crude skills to replace the work of a master, I am afraid that I will be laughed at, like a clumsy craftsman who injures his fingers and dirties his face when cutting things. The late teacher specialized in using ancient meanings to interpret the scriptures, so I inherited the late teacher's will and took restoring the ancient ways as my mission.

Respectfully written by the disciple and successor, Bhiksu Shanxi, on the first day of the Mengqiu month in the Renzi year of Shaoxi.

Hua Yan One Vehicle Teaching Division and Chapter Restoration Notes, Volume 1 (Part 1)

Composed by Shamen Shihui of Yufeng

Hua Yan One Vehicle Teaching Division and Chapter

Within a title, there are two aspects: the expresser and the expressed. First, 'Chapter' is the expresser, and everything above it is the expressed, meaning that it uses profound words to explain and reveal the cause and effect and divisions of the One Vehicle of the Avatamsaka Sutra (Hua Yan Jing). Second, 'Hua Yan' is the expresser, and the following six characters are the expressed, meaning that it uses the endless sea of teachings to interpret the cause and effect of the One Vehicle. These two great and profound divisions, this 'Chapter' will now reveal this meaning. From the aspect of interpretation, it concludes to the purpose, and establishes the title of 'Chapter' based on this, completely taking the names of other scriptures, which is a 'possessive explanation'. The meaning of the scripture title is completely contained in the endless categories of the Great Commentary (Da Shu), and now I will briefly extract it. However, the subtle words of the perfect teaching must exhaust the Dharma Realm. Since the power of the Tathagata's eloquence has been exhausted, then (these words) are each spread throughout every pore and Buddha-land sea of emptiness, exhausting the future, spoken suddenly and constantly. How can such teachings be limited in their divisions? Now, according to the scripture text, from narrow to broad, I will divide it into ten categories: 1. Abridged Original Scripture; 2. Lower Original Scripture; 3. Middle Original Scripture; 4. Upper Original Scripture; 5. Universal Eye Sutra (Pu Yan Jing); 6. Concurrent Speaking Sutra (Tong Shuo Jing); 7. Different Speaking Sutra (Yi Shuo Jing); 8. Principal and Accompaniment Sutra (Zhu Ban Jing); 9. Retinue Sutra (Juan Shu Jing); 10. Perfect Sutra (Yuan Man Jing). The explanation says that the above scriptures each explain and reveal the divisions of the One Vehicle teaching. If we use sameness and difference to distinguish them, the first eight are separate teachings, because although they mutually serve as principal and accompaniment, they are all endless seas of Dharma. Therefore, the meaning of the ninth scripture should belong to the same teaching, because it speaks little according to one direction and in accordance with the capacity of the audience, only for convenience, and is not the main scripture. Therefore, in the following same teaching, the other scriptures listed alongside the One Vehicle, Two Vehicles, and Three Vehicles are all included in the ninth Retinue Sutra. It is truly because this is for convenience that it ultimately does not depart from the root, but is accomplished by relying on the root, and should be in accordance with the Dharma Realm, so it is included in the One Vehicle. Therefore, the same teaching is both three vehicles and one vehicle. The tenth scripture is the general integration of various versions into one, the perfect and boundless wheel of teaching, meaning that it uses the perfect teaching to encompass the previous teachings, each of which is the same as perfection, and everything is three (vehicles).

乘等法本來是彼一乘法故海中百川無非海也唯是圓別或於圓中開前同別當知吾家所宗圓頓該盡如來難思教海總曰華嚴通顯一乘教義二大分齊故立斯題余諸異名作者一時略舉耳。

京大薦福寺沙門　法藏　述

今將開釋迦如來海印三昧一乘教義。

如來者即十身如來也海印者即斯經所依定也以一乘同別要依海印定起不同三乘依法住智說故標海印以定其宗然此三昧從喻受名良以如來證圓智滿墮果海時所起無方大用略說十大三昧此門正當依體起用遂起無盡身云遍於時處頓演此經故曰所依是所證得故無出入之相廣如賢首品釋梵語三昧此云正受或云等持正思惟等一乘者即不二摩訶衍法也龍樹曰大本華嚴契經所說圓圓海也或稱一味大乘太一曰性起樹藏內莊一乘外嚴三乘及小乘等有一覺門向菩提樹下唯有因果二位佛及普賢二人開見為可化眾生張大教綱等是即圓融理智普別行等而為其體而言一者謂不一名一謂一切即一一即一切一切非一切一亦非一一切諸法互相涉入事事無礙相入相即無不镕融同一法界皆如此故總一切法都是一乘方稱經宗故圭山曰統收不異謂之一運載含融謂之乘謂教理行果皆有運載義故總名一乘無一一法非此乘攝故不無他名一不二名一等也教義如下釋。

略作十門。建立一乘第一教義攝益第二古

【現代漢語翻譯】現代漢語譯本：乘等法本來就是那唯一的佛乘之法，所以如同海中百川，沒有哪一條不是歸於大海。這裡唯有圓滿和差別，或者在圓滿之中開顯之前的相同和差別。應當知道我們宗派所宗奉的圓頓教義，涵蓋窮盡瞭如來難以思議的教法之海，總稱為《華嚴經》，通達顯現了唯一的佛乘教義。因為這兩大區分，所以立下這個題目，其餘各種不同的名稱，作者只是暫時簡略地提一下罷了。

京城大薦福寺沙門法藏述

現在將要開釋釋迦如來海印三昧一乘教義。

如來，就是指十身如來（指佛的不同化身）。海印，就是指這部經所依據的禪定。因為一乘的相同和差別，都要依靠海印定才能生起，不同於三乘依法而住于智慧，所以標明海印來確定它的宗旨。然而，這個三昧是從比喻而得名，實在是因為如來證得圓滿智慧，進入果海時所生起的無方大用。簡略地說，有十大三昧，此門正當依體起用，於是生起無盡的身云，遍佈於時處，頓然演說這部經，所以說是所依據的。是所證得的，所以沒有出入的相狀，詳細的解釋如同《賢首品》所說。梵語三昧，這裡翻譯為正受，或者稱為等持、正思惟等。一乘，就是指不二的摩訶衍法（大乘佛法）。龍樹菩薩說，大本《華嚴契經》所說的圓圓之海。或者稱為一味大乘。太一說，性起樹藏，內在莊嚴一乘，外在嚴飾三乘以及小乘等。有一覺門，朝向菩提樹下，只有因果二位，佛和普賢二人開見，為可教化的眾生張大教綱等。這就是圓融的理智、普遍的差別行等，而作為它的本體。說它為一，是因為不二；名之為一，是因為一切即一，一即一切，一切非一切，一亦非一。一切諸法互相涉入，事事無礙，相入相即，沒有不镕融同一法界的，都像這樣，所以總括一切法都是一乘，才稱得上是經的宗旨。所以圭山禪師說，統攝包容沒有差異，稱之為一；運載含容，稱之為乘。因為教理行果都有運載的意義，所以總名為一乘，沒有哪一法不被此乘所攝，所以不是沒有其他名稱，一不二名為一等等。教義如下解釋。

簡略地分為十門：建立一乘，第一；教義攝益，第二；古

【English Translation】 English version: The Dharma of the One Vehicle is originally that very Dharma of the One Vehicle. Therefore, like the hundreds of rivers in the sea, none are not part of the sea. Here, there is only completeness and difference, or within completeness, the previous sameness and difference are revealed. It should be known that the complete and sudden teachings revered by our school encompass and exhaust the inconceivable ocean of the Tathagata's teachings, generally called the 'Avatamsaka Sutra,' which thoroughly reveals the meaning of the One Vehicle teaching. Because of these two major distinctions, this title is established. The author only briefly mentions the other various names.

Commentary by the Shramana Fazang of Da Jianfu Temple in the Capital

Now, I will explain the One Vehicle teaching of the Samadhi of the Ocean Seal of the Tathagata Shakyamuni.

The Tathagata (如來) refers to the Ten Bodies of the Tathagata (referring to the different manifestations of the Buddha). The Ocean Seal (海印) refers to the samadhi (定) upon which this sutra relies. Because the sameness and difference of the One Vehicle must rely on the Ocean Seal Samadhi to arise, unlike the Three Vehicles which abide in wisdom according to the Dharma, the Ocean Seal is marked to determine its purpose. However, this samadhi takes its name from a metaphor, truly because when the Tathagata realizes complete wisdom and enters the ocean of fruition, the boundless great function that arises. Briefly speaking, there are Ten Great Samadhis. This gate is precisely based on the substance to generate function, thus generating endless clouds of bodies, pervading all times and places, and suddenly expounding this sutra, so it is said to be the basis. It is what is attained, so there is no appearance of coming and going, as explained in detail in the 'Virtuous Leader' chapter. The Sanskrit word 'samadhi' is translated here as 'right reception,' or called 'equanimity,' 'right thinking,' etc. The One Vehicle (一乘) refers to the non-dual Mahayana Dharma (摩訶衍法, Great Vehicle Buddhism). Nagarjuna (龍樹) said that the great original Avatamsaka Sutra (華嚴契經) speaks of the perfect ocean of perfection. Or it is called the One-Flavor Great Vehicle. Taiyi said that the nature-origination tree store internally adorns the One Vehicle and externally adorns the Three Vehicles and the Small Vehicle, etc. There is a gate of awakening, facing the Bodhi tree, with only the two positions of cause and effect. The Buddha and Samantabhadra (普賢) alone see and open it, spreading the great teaching outline for the sentient beings who can be taught, etc. This is the perfect fusion of principle and wisdom, universal and differentiated practices, etc., and serves as its essence. Saying it is 'one' is because it is not two; calling it 'one' is because everything is one, one is everything, everything is not everything, and one is also not one. All dharmas interpenetrate each other, with no obstruction in any matter, interpenetrating and inter-identifying, without anything not melting and becoming the same as the Dharma Realm. All are like this, so encompassing all dharmas is the One Vehicle, which can be called the purpose of the sutra. Therefore, Zen Master Guishan said that encompassing and including without difference is called 'one'; transporting and containing is called 'vehicle.' Because teaching, principle, practice, and result all have the meaning of transporting, it is generally called the One Vehicle. There is no single dharma that is not included in this vehicle, so it is not without other names. One, not two, is called one, etc. The teaching and meaning are explained below.

Briefly divided into ten gates: Establishing the One Vehicle, first; the benefit of the teaching and meaning, second; ancient

今立教第三分教開宗第四乘教開合第五教起前後第六抉擇其意第七施設異相第八所詮差別第九義理分齊第十

初明建立一乘者。

言初明建立一乘者謂吾祖以大手顯筆章此道以示後昆首辨斯義故曰初明言建立者孔目曰一乘法義佛及普賢願行建立有情眾生依而住持三乘法義眾生業行建立佛菩薩等依而住持故經云毗盧遮那佛願力周法界一切國土中恒轉無上輪等有人云吾祖建立者非也且佛及普賢等所證之道卻俟祖師而建立哉。

此一乘教義分齊開為二門一別教二同教。

然此一乘者即緣起自體無盡普法也言教義者即下因果二大也古有多說有云能詮之教為因分所詮之義為果分吾祖曰此說甚疏鎮國又云令乖文旨及乎崇觀已來釋通此章疏記之家駕說之流覆宗此解今不免失舉以正之孔目釋曰因分者是教大果分者是義大所以約果說義大者為果是所克之位義大是所證之法義位相似故約之以顯所以約因明教大者因是能生之位教是能目方便義位相似故約顯之教證二分德量非小故名為大證分絕言是發趣者究竟所歸故名為義遠公亦取言教吾祖黜之清涼曰后解不取能詮者意云如經七偈亦明義大豈無能詮正應用所以甚深故名之為義可寄言說故稱之為說一乘體性不離此二言分齊者因門果門攝法無遺唯普賢智方窮其底包大虛越法

【現代漢語翻譯】現代漢語譯本：現在開始講解立教第三，分教開宗第四，乘教開合第五，教起前後第六，抉擇其意第七，施設異相第八，所詮差別第九，義理分齊第十。

首先闡明建立一乘（Ekayana，唯一佛乘）的宗旨。

所謂首先闡明建立一乘，是指我們的祖師用大手筆來彰顯此道，以此來昭示後人。首先辨明這個意義，所以說『初明』。說到『建立』，孔目中說：『一乘的法義，是佛和普賢（Samantabhadra）的願行所建立，有情眾生依此而安住和保持。三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的法義，是眾生的業行所建立，佛菩薩等依此而安住和保持。』所以經中說：『毗盧遮那佛（Vairocana Buddha）的願力周遍法界，在一切國土中恒常運轉無上法輪』等等。有人說，是我們的祖師建立的，這是不對的。難道佛和普賢等所證悟的道，還要等待祖師來建立嗎？

這一乘教義的分際，可以分為兩門：一是別教，二是同教。

然而這一乘，就是緣起自體無盡普法。說到教義，就是指下面的因果二大。古來有很多說法，有人說能詮釋的教為因分，所詮釋的義為果分。我們的祖師說這種說法很粗疏。鎮國又說，這種說法違背了文旨。等到崇觀以後，解釋疏記的學者們，又宗奉這種解釋。現在不得不提出正確的觀點來糾正它。孔目解釋說：『因分是教大，果分是義大。』所以用果來說義大，是因為果是所證得的地位，義大是所證得的法，義和位相似，所以用它來顯示。所以用因來說明教大，是因為因是能生的地位，教是能指引的方便，義和位相似，所以用它來顯示。教和證二分的德量不小，所以稱為大。證分是絕言的，是發趣者最終的歸宿，所以稱為義。遠公也取用言教，我們的祖師駁斥了他。清涼說：『後來的解釋不取能詮，意思是說，如經中的七偈，也闡明了義大，難道沒有能詮釋的嗎？』正因為應用甚深，所以稱之為義，可以寄託言說，所以稱之為說。一乘的體性不離這二者。說到分齊，因門和果門攝盡了一切法，只有普賢的智慧才能窮盡其底蘊，它包容大虛空，超越了一切法。

【English Translation】 English version: Now, expounding the third aspect of establishing the teachings, the fourth of dividing the teachings to reveal the source, the fifth of opening and closing the vehicle teachings, the sixth of the sequence of the teachings' arising, the seventh of discerning their meaning, the eighth of establishing differing characteristics, the ninth of the differences in what is explained, and the tenth of the boundaries of the principles.

First, clarifying the establishment of the One Vehicle (Ekayana).

The so-called first clarification of establishing the One Vehicle refers to our Patriarch using a grand style to manifest this path, thereby showing it to future generations. First, distinguishing this meaning, hence the saying 'first clarification.' Speaking of 'establishment,' the 'Kongmu' (孔目, a commentary) says: 'The Dharma meaning of the One Vehicle is established by the vows and practices of the Buddha and Samantabhadra (普賢, Universal Worthy Bodhisattva), upon which sentient beings rely and uphold. The Dharma meaning of the Three Vehicles (Triyana, 三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is established by the karma and actions of sentient beings, upon which Buddhas and Bodhisattvas rely and uphold.' Therefore, the sutra says: 'The power of Vairocana Buddha's (毗盧遮那佛) vows pervades the Dharma Realm, and in all lands, it constantly turns the unsurpassed Dharma wheel,' and so on. Some say that it was our Patriarch who established it, which is incorrect. Could it be that the path realized by the Buddha and Samantabhadra, etc., still awaits the Patriarch to establish it?

The boundaries of this One Vehicle teaching can be divided into two aspects: one is the Distinct Teaching, and the other is the Common Teaching.

However, this One Vehicle is the unceasing, universal Dharma of dependent origination itself. Speaking of the teaching, it refers to the two great aspects of cause and effect mentioned below. There have been many interpretations in the past. Some say that the teaching that can explain is the causal aspect, and the meaning that is explained is the resultant aspect. Our Patriarch said that this explanation is very crude. Zhenguo (鎮國, a monk's name) also said that this explanation violates the meaning of the text. Since the time of Chongguan (崇觀, a historical period), scholars who interpreted the commentaries have followed this interpretation. Now, it is necessary to present the correct view to rectify it. The 'Kongmu' explains: 'The causal aspect is the great teaching, and the resultant aspect is the great meaning.' Therefore, using the result to speak of the great meaning is because the result is the position attained, and the great meaning is the Dharma realized. Meaning and position are similar, so it is used to reveal it. Therefore, using the cause to explain the great teaching is because the cause is the position that can generate, and the teaching is the expedient that can guide. Meaning and position are similar, so it is used to reveal it. The virtuous qualities of the teaching and realization are not small, so they are called great. The realization aspect is beyond words, and it is the ultimate destination for those who aspire, so it is called meaning. Yuan Gong (遠公, a monk's name) also adopted the teaching of words, which our Patriarch refuted. Qingliang (清涼, a monk's name) said: 'Later interpretations do not take the teaching that can explain, meaning that, like the seven verses in the sutra, they also clarify the great meaning. Is there no teaching that can explain?' Precisely because the application is profound, it is called meaning, and it can be entrusted to words, so it is called explanation. The essence of the One Vehicle is inseparable from these two. Speaking of the boundaries, the causal and resultant aspects encompass all Dharmas, and only the wisdom of Samantabhadra can exhaust its depths. It encompasses the great void and transcends all Dharmas.

界無盡復無盡非算數譬喻能盡故稱分齊是故文中顯此教義越三乘超權漸迥異余宗包括一切玄妙難思也開為二門者難思普法超情離見啟二門以示之故曰緣起理實用二門取會一別教二同教此即智論共不共也故要問云一乘教義分齊云何答一乘教有二種一共教二不共教圓教一乘所明諸義文文句句皆具一切此是不共教如華嚴說又曰華嚴一部是一乘不共教清涼曰別即不共不共頓實故又曰迥異余教又曰不共三乘二乘故孔目云一乘之法對機以明別非謂自相而可別隨機論別相別別具十所以說十者欲顯無量故即圓融普法夐絕迥異故名別也二同教者要問曰二共教則小乘教名字雖同意皆別異如諸大乘經中廣說是故下同教中始於一乘至無量乘並列其中總出余經故曰余經是共教一乘三乘小乘共依故又孔目云同教門者則與三乘義同但由智迴向故入一乘攝故論及問答乃云共教又共者同也諸祖乃言同教濫觴于智論廣佈于吾宗諸文同別皆自此始胸談臆說無足尚者備如同教問答中辨隨文釋處將略出之。

初中二一性海果分當是不可說義何以故不與教相應故則十佛自境界也。

初中者別教中因果二分也何以弁此二者雲華言一乘緣起自在法界不過自體因之與果故須弁也性海果分者謂自體究竟寂滅圓果也是不可說義者謂圓果絕於說相所以不可以言說而弁

【現代漢語翻譯】現代漢語譯本：『界無盡復無盡非算數譬喻能盡故稱分齊』（境界無邊無際，無法用算術或比喻來窮盡，所以稱為分齊）：因此，文中彰顯此教義超越三乘，超出權教和漸教，與其餘宗派迥然不同，包括一切玄妙難思的道理。開為二門，即難思普法和超情離見，開啟二門是爲了闡明這些道理，所以說緣起理和實用二門。取會一別教和二同教，這也就是智者大師在《智論》中所說的共教和不共教。所以要問：『一乘教義的分齊是什麼？』回答：『一乘教有兩種，一共教，二不共教。圓教一乘所闡明的各種義理，字字句句都具備一切，這是不共教，如《華嚴經》所說。』又說：『《華嚴經》一部經是一乘不共教。』清涼澄觀大師說：『別教就是不共教，不共教是頓教和實教。』又說：『與其餘教迥然不同。』又說：『不共三乘和二乘。』所以孔目中說：『一乘之法，針對不同根機的眾生而闡明，是別教，並非說自身有可分別的自相。』隨順根機而論別相，別相中又具備十種道理。之所以說十種道理，是爲了彰顯無量無邊的含義，也就是圓融普法，高遠超絕，迥然不同，所以稱為別教。二同教，要問：『二共教，那麼小乘教，名字雖然相同，但意義卻有差別。』如諸大乘經中廣泛地闡述。因此，下面的同教中，從一乘開始，到無量乘並列其中，總括了其餘的經典，所以說其餘的經典是共教，一乘、三乘、小乘共同依循。』又孔目中說：『同教門，則是與三乘的義理相同，但由於智慧的迴向，所以進入一乘的範疇。』所以論及問答時說『共教』，又說『共者，同也』。諸位祖師說，同教濫觴于《智論》，廣泛地流佈於我們宗派的各種典籍中。同教和別教都由此開始，憑空臆測的說法不足為憑。如同同教的問答中辨析，隨文解釋的地方將略微地摘錄出來。

初中二一性海果分當是不可說義何以故不與教相應故則十佛自境界也。

初中者別教中因果二分也何以弁此二者雲華言一乘緣起自在法界不過自體因之與果故須弁也性海果分者謂自體究竟寂滅圓果也是不可說義者謂圓果絕於說相所以不可以言說而弁別教中的因果二分。為什麼要辨明這二者呢？因為華嚴所說的一乘緣起自在法界，不過是自體（如來藏）的因和果，所以需要辨明。性海果分，指的是自體究竟寂滅的圓滿果位。是不可說義，指的是圓滿的果位超越了言說的範疇，所以不可以用言語來辨明。

【English Translation】 English version: 'The realm is endless and endlessly repeated, it cannot be exhausted by arithmetic or metaphors, therefore it is called 'distinction and limit' (fenqi)': Therefore, the text highlights that this doctrine surpasses the Three Vehicles, exceeds provisional and gradual teachings, and is distinctly different from other schools, encompassing all profound and inconceivable principles. Opening into two gates, namely the inconceivable universal Dharma and transcending emotions and leaving views, opening these two gates is to elucidate these principles, hence it is said that the two gates are 'the principle of dependent origination' (yuanqi li) and 'practical application' (shiyong). Unifying the one 'distinct teaching' (biejiao) and the two 'common teachings' (tongjiao), which is what Master Zhiyi discussed in the Mahaprajnaparamita Sastra as the 'common teaching' and 'uncommon teaching'. Therefore, it is asked: 'What are the distinctions and limits of the One Vehicle teaching?' The answer is: 'There are two types of One Vehicle teaching, one is the common teaching, and the other is the uncommon teaching. The various principles elucidated by the perfect teaching of the One Vehicle, every word and every phrase, possess everything, this is the uncommon teaching, as stated in the Avatamsaka Sutra.' It is also said: 'The entire Avatamsaka Sutra is the uncommon teaching of the One Vehicle.' Qingliang Chengguan said: 'The distinct teaching is the uncommon teaching, the uncommon teaching is the sudden and real teaching.' It is also said: 'It is distinctly different from other teachings.' It is also said: 'It is not common to the Three Vehicles and the Two Vehicles.' Therefore, the outline states: 'The Dharma of the One Vehicle is elucidated according to the different capacities of sentient beings, it is the distinct teaching, it is not to say that it has a distinguishable self-nature.' According to the capacities of sentient beings, the distinct characteristics are discussed, and the distinct characteristics possess ten principles. The reason for speaking of ten principles is to manifest the meaning of immeasurable and boundless, which is the perfect and harmonious universal Dharma, lofty and transcendent, distinctly different, therefore it is called the distinct teaching. Two common teachings, it is asked: 'Two common teachings, then the Small Vehicle teaching, although the names are the same, the meanings are different.' As extensively elaborated in various Mahayana sutras. Therefore, in the following common teaching, starting from the One Vehicle, to the immeasurable vehicles listed among them, summarizing the remaining sutras, therefore it is said that the remaining sutras are the common teaching, the One Vehicle, the Three Vehicles, and the Small Vehicle all follow it.' Also, the outline states: 'The common teaching gate is the same as the Three Vehicles in principle, but due to the turning of wisdom towards it, it enters the category of the One Vehicle.' Therefore, when discussing questions and answers, it is said 'common teaching', and it is also said 'common means the same'. The various patriarchs said that the common teaching originated in the Mahaprajnaparamita Sastra and widely spread in the various texts of our school. The common and distinct teachings all started from this, and speculative statements are not sufficient to rely on. As in the analysis of the common teaching questions and answers, the places where the text is explained will be briefly extracted.

The initial section, divided into two parts, first, the 'nature-sea fruit division' (xinghai guofen) belongs to the meaning of the unspeakable. Why? Because it does not correspond to teaching, therefore it is the self-realm of the ten Buddhas.

The initial section refers to the two divisions of cause and effect in the distinct teaching. Why clarify these two? Because the Avatamsaka Sutra speaks of the One Vehicle, the dependent origination, the self-existent Dharma realm, which is nothing more than the cause and effect of the self-nature (Tathagatagarbha), so it needs to be clarified. The 'nature-sea fruit division' refers to the ultimate, quiescent, and perfect fruit of the self-nature. It is the meaning of the unspeakable, which means that the perfect fruit transcends the realm of speech, so it cannot be clarified with words.

也何以故徴有何所以而不可說不與教相應故既不相應故不可形諸言也論曰是法極妙甚深獨尊離機根故離教說故形於彼佛其德勝故大本華嚴契經中作如是說其圓圓海德諸佛勝故其一切佛不能成就圓圓海劣故菩薩二乘一切異生亦復如是性德圓滿海是焉則十佛自境界者云花曰十佛境界一即一切謂十佛世界海乃離世間品明十佛義謂無著佛愿佛等是也四教三乘皆無此也故說至果全無。

故地論云因分可說果分不可說者是也。

地論等者清涼曰直望論意即指義大為果分故不可說教大為因分是則可說探玄曰此二大義略作四門一定名二弁相三明可說不可說四釋文初中所詮故所以故名之為義深故廣故名之為大謂義即大故名為義大表義故顯境故名之為說因於此說得彼義故教從所詮亦名為大此即大之說故名為說大此釋名也下弁相云此十地中宗要有六一所依果海如大虛空二地智所證十重法界如空中所盡之處三根本地智慧證法界如能依盡相四諸地后得隨事起行悲智不住等五諸地加行所起解行為趣地方便六寄法顯成諸地差別即十善禪支等前三合為義大后三合為說大此上二大體相也彼釋地品故將究竟圓果合彼地中始智為義大也清涼疏主曰更以義求略有二種一唯就十地以明以證智為果分方便寄法等併爲因分二約究竟佛果對普賢因為二分今當

【現代漢語翻譯】現代漢語譯本：為什麼說徵驗的道理無法用言語表達，不能與教義相符呢？因為既然不相符，就無法用語言來形容。論中說：這種法極其微妙深奧，獨一無二，超越了根機，也超越了教義的言說。之所以能顯現於諸佛，是因為他們的德行殊勝。在《大本華嚴契經》中是這樣說的：圓圓海的功德，諸佛都無法勝過，因為一切佛都不能成就圓圓海，顯得不足。菩薩、二乘以及一切凡夫也是如此。性德圓滿海就是這樣。那麼，所謂的十佛自境界，云花所說的十佛境界，一即一切，指的是十佛世界海，也就是《離世間品》所闡明的十佛的意義，如無著佛、愿佛等。四教和三乘都沒有這些內容，所以說到了果位就完全沒有了。因此，《地論》說，因位可以言說，果位不可言說，就是這個意思。《地論》等，清涼澄觀大師說：直接從《地論》的意義來看，就是指義大為果位，所以不可說；教大為因位，所以可以言說。探玄大師說：這兩種大義略分為四門：一定名，二辨相，三明可說不可說，四釋文。首先，所詮釋的道理，所以稱之為義；深刻而廣博，所以稱之為大。所謂義即大，所以稱為義大。表述義理，顯現境界，所以稱之為說。因為通過這種言說才能得到那個義理，所以教從所詮釋的內容來說，也稱之為大。這就是大之說，所以稱為說大。這是解釋名稱。下面辨別體相說：這十地中，宗要有六個：一、所依的果海，如廣闊的虛空；二、地智所證的十重法界，如虛空中所能窮盡的地方；三、根本地智慧證的法界，如能依的窮盡之相；四、諸地后得隨事而起的行，悲智不住等；五、諸地加行所起的解行，為趣向地方便；六、寄託於法而顯現成就的諸地差別，即十善禪支等。前三者合為義大，后三者合為說大。以上是兩種大的體相。因為解釋地品，所以將究竟圓滿的果位與地中開始的智慧合在一起，作為義大。清涼疏主說：更從義理上探求，略有二種：一種是隻就十地來說明，以證智為果位，方便寄託於法等都作為因位；另一種是約究竟佛果對普賢因位作為二分。現在應當……

【English Translation】 English version: Why is it said that the evidence of the principle cannot be expressed in words and cannot correspond to the teachings? Because since they do not correspond, they cannot be described in language. The treatise says: This Dharma is extremely subtle and profound, unique, surpassing the faculties and also surpassing the speech of the teachings. The reason it can manifest in the Buddhas is because their virtues are supreme. In the 'Great Compilation of the Avatamsaka Sutra', it is said: The merits of the Perfect Round Sea cannot be surpassed by all Buddhas, because all Buddhas cannot achieve the Perfect Round Sea and appear insufficient. Bodhisattvas, the Two Vehicles, and all ordinary beings are also like this. The Sea of Perfect Nature Virtue is like this. So, the so-called Ten Buddhas' Self-Realm, the Ten Buddhas' Realm spoken of by Cloud Flower, 'One is All', refers to the Ten Buddhas' World Sea, which is the meaning of the Ten Buddhas explained in the 'Leaving the World Chapter', such as the Buddha Without Attachment, the Buddha of Vows, etc. The Four Teachings and the Three Vehicles do not have these contents, so it is said that when it comes to the fruition, there is nothing at all. Therefore, the 'Treatise on the [Ten] Grounds' says that the causal stage can be spoken of, but the fruition stage cannot be spoken of, and that is what it means. Regarding the 'Treatise on the [Ten] Grounds', etc., Master Qingliang Chengguan said: Directly looking at the meaning of the treatise, it refers to the 'Great Meaning' (義大, Yi Da) as the fruition stage, so it cannot be spoken of; the 'Great Teaching' (教大, Jiao Da) as the causal stage, so it can be spoken of. Master Tanxuan said: These two great meanings can be roughly divided into four aspects: first, defining the name; second, distinguishing the characteristics; third, clarifying what can and cannot be spoken of; and fourth, explaining the text. First, the principle being explained is called 'Meaning' (義, Yi); it is profound and broad, so it is called 'Great' (大, Da). The so-called 'Meaning is Great' (義即大, Yi Ji Da), so it is called 'Great Meaning' (義大, Yi Da). Expressing the principle and revealing the realm is called 'Speaking' (說, Shuo). Because this speech is used to obtain that principle, the teaching is also called 'Great' from the content being explained. This is the 'Great Speech' (大之說, Da Zhi Shuo), so it is called 'Speaking Great' (說大, Shuo Da). This is the explanation of the name. The following distinguishes the characteristics, saying: In these Ten Grounds, there are six essential points: first, the Fruition Sea (果海, Guo Hai) on which one relies, like the vast void; second, the Tenfold Dharma Realm (十重法界, Shi Chong Fa Jie) realized by the wisdom of the grounds, like the place that can be exhausted in the void; third, the Dharma Realm that can be realized by the fundamental ground wisdom, like the exhaustive aspect of what can be relied on; fourth, the practices that arise according to circumstances after obtaining the grounds, such as non-abiding in compassion and wisdom, etc.; fifth, the understanding and practice arising from the preliminary practices of the grounds, as a convenient means to reach the destination; sixth, the differences of the grounds that are manifested and accomplished by relying on the Dharma, such as the Ten Good Deeds (十善, Shi Shan) and the Dhyana Limbs (禪支, Chan Zhi), etc. The first three are combined into the 'Great Meaning' (義大, Yi Da), and the last three are combined into the 'Great Speech' (說大, Shuo Da). The above are the substance and characteristics of the two 'Greats'. Because it explains the chapter on the grounds, it combines the ultimate perfect fruition with the initial wisdom in the grounds as the 'Great Meaning' (義大, Yi Da). The commentator Qingliang said: Further seeking from the principle, there are roughly two kinds: one is to explain only in terms of the Ten Grounds, with the wisdom of realization as the fruition stage, and the convenient reliance on the Dharma, etc., as the causal stage; the other is to regard the ultimate Buddha fruition as opposed to the cause of Samantabhadra as two parts. Now it should be...

后義孔目與今章亦取自體寂滅圓果為義大普賢圓因為說大皆本地論故今引也探玄復明可說不可說義教義二大各有三義可說三義不可說義中一約果海可以總標令人知有名為可說不可指斥示人名不可說等具出如彼。

二是緣起因分即普賢境界也。

二緣起因分者謂方便緣修體窮位滿即普賢是也今約教就自體相寄緣弁起故云緣起在因門顯故云境界然其教大有其三種一因成就大謂慈悲願力為起行本故名為因二因漸成就大謂聞思慧等為出世智因起之不頓故名為漸三教說修成就大謂即修慧真修契實如於正證可寄言詮故名教說教說二字正揀義大非如果分不可說故諸地之內皆有此三若約見聞即不得分教義二大若約普賢解行證義即說有其教義二大若將見聞對普賢證亦得可言見聞是教大證義是義大也。

此二無二全體遍收其猶波水思之可見。

二祖皆用此一科名以說即無說無說即說無二俱融故又不可說不異於可說以真理普遍故可說不異不可說以緣修無性故經文雖說一分義亦不少論云如實滿足攝取故故云全體遍收其猶即波之水全波即水之波全水也。

就普賢門復作二門一分相門二該攝門。

就普等者雖始起于妙德圓滿在於稱周故隱文殊獨言普賢也所以作二門者分相以彰權實該攝正示無他含萬流而為其廣

【現代漢語翻譯】現代漢語譯本：後文所說的『孔目』（佛教術語，指詳細的條目）和現在的章節，也是取自體寂滅的圓滿果位作為意義，這是因為大普賢的圓滿因地是依據《大方廣佛華嚴經》本地品而說的，所以現在引用它。《探玄記》進一步闡明了可說和不可說的意義，教義二大各有三種意義。可說的三種意義和不可說的意義中，有一種是就果海而言，可以總括標示，使人知道有名相，這叫做可說；不可用手指指點給人看，這叫做不可說等等，詳細內容都出自《探玄記》。

二是緣起因分，也就是普賢菩薩的境界。

二、緣起因分，指的是通過方便法門修行，達到體性窮盡、果位圓滿，這就是普賢菩薩的境界。現在就教法而言，是就自體之相寄託緣起，所以說是緣起。在因地門中顯現，所以說是境界。然而，教法之大有三種：一是因成就大，指的是慈悲願力是發起修行的根本，所以稱為因；二是因漸成就大，指的是聞、思、慧等是出世智慧的因，發起不是頓悟，所以稱為漸；三是教說修成就大，指的是以修慧契合真如，真實修行與實相契合，就像在正證時可以寄託言語詮釋，所以名為教說。『教說』二字正是爲了揀擇義大，不是如果分不可說。因此，諸地之內都有這三種。如果就見聞而言，就不能區分教義二大；如果就普賢菩薩的解、行、證義而言，就說有教義二大；如果將見聞與普賢菩薩的證義相對比，也可以說見聞是教大，證義是義大。

這二者沒有分別，全體遍滿收攝，就像波浪和水一樣，可以思量可見。

二祖都用這一個科名來說明，說就是無說，無說就是說，二者融合無二。所以，不可說不異於可說，因為真理普遍存在；可說不異於不可說，因為緣修無自性。經文雖然只說了一部分意義，但《論》中說如實滿足攝取，所以說是全體遍滿收攝，就像波即是水，水即是波，全波即是全水。

就普賢法門再分為二門：一、分相門；二、該攝門。

就普賢等而言，雖然開始於妙德（文殊菩薩的智慧），圓滿在於稱周（普賢菩薩的行愿），所以隱去了文殊菩薩，只說普賢菩薩。之所以分為二門，是因為分相是爲了彰顯權實二智，該攝正是爲了顯示沒有其他，包含萬流而使其廣大。

【English Translation】 English version: The 'Kongmu' (孔目) (detailed items in Buddhism) mentioned later and the current chapter also take the perfect fruit of self-extinction as their meaning. This is because the perfect cause of Great Samantabhadra (大普賢) is based on the 'Local Conditions' chapter of the Avatamsaka Sutra (《大方廣佛華嚴經》), so it is quoted now. Tan Xuan Ji (《探玄記》) further clarifies the meaning of what can be said and what cannot be said. The two great aspects of teaching and meaning each have three meanings. Among the three meanings of what can be said and what cannot be said, one is in terms of the sea of fruits, which can be summarized and marked to let people know that there is a name, which is called 'what can be said'; it cannot be pointed out to people, which is called 'what cannot be said', etc. The details are all from Tan Xuan Ji.

The second is the causal aspect of dependent origination, which is the realm of Samantabhadra.

Second, the causal aspect of dependent origination refers to cultivating through expedient means, reaching the exhaustion of the essence and the perfection of the fruit position, which is the realm of Samantabhadra. Now, in terms of teaching, it is entrusting the aspect of self-nature to dependent origination, so it is called dependent origination. It appears in the door of the causal stage, so it is called the realm. However, the greatness of the teaching has three aspects: first, the greatness of the accomplishment of the cause, which refers to compassion and vows as the foundation for initiating practice, so it is called the cause; second, the greatness of the gradual accomplishment of the cause, which refers to hearing, thinking, wisdom, etc., as the cause of transcendent wisdom, and the initiation is not sudden, so it is called gradual; third, the greatness of the accomplishment of teaching and practice, which refers to the union of true practice with reality through the wisdom of practice, just as language can be entrusted to interpretation during correct realization, so it is called teaching. The two words 'teaching' are precisely for selecting the greatness of meaning, not if the fruit is divided and cannot be said. Therefore, within all the stages, there are these three. If it is in terms of seeing and hearing, then the two greatnesses of teaching and meaning cannot be distinguished; if it is in terms of Samantabhadra's understanding, practice, and realization, then it is said that there are the two greatnesses of teaching and meaning; if seeing and hearing are compared with Samantabhadra's realization, it can also be said that seeing and hearing are the greatness of teaching, and realization is the greatness of meaning.

These two are not different, and the whole is universally collected, just like waves and water, which can be thought of and seen.

The two patriarchs both use this one subject name to explain that saying is non-saying, and non-saying is saying, and the two are integrated without difference. Therefore, what cannot be said is not different from what can be said, because truth is universal; what can be said is not different from what cannot be said, because dependent cultivation has no self-nature. Although the sutra only speaks of a part of the meaning, the Treatise says that it is truly fulfilled and collected, so it is said that the whole is universally collected, just as the wave is water, and the water is the wave, and the whole wave is the whole water.

Regarding the Samantabhadra Dharma gate, it is further divided into two gates: first, the gate of distinguishing aspects; second, the gate of comprehensive collection.

Regarding Samantabhadra, although it begins with the wonderful virtue (wisdom of Manjushri Bodhisattva 文殊菩薩), the perfection lies in the universal pervasion (vows and practices of Samantabhadra Bodhisattva 普賢菩薩), so Manjushri Bodhisattva is hidden, and only Samantabhadra Bodhisattva is mentioned. The reason for dividing it into two gates is that distinguishing aspects is to highlight the two wisdoms of expedient and real, and comprehensive collection is to show that there is nothing else, encompassing all streams and making it vast.

落群峰特現其高巍乎洋哉可謂迥異余宗統收不異也。

分相門者。

分相門者分別三一教相差別也。

此即別教一乘別於三乘。

別教一乘別於三乘者至相曰依法華經約界分體相方便究竟不同故探玄雲或開為二謂一乘三乘前諸教中雖有存三泯二不同然皆通三乘趣入故名三乘教后一直顯本法不通二乘故唯是一清涼曰或唯后一是不共一乘智論指此以為不共大品等經共二乘說故亦順四乘下章曰后一即別教一乘中間三教或總為一謂一三乘教也以此皆為三人所得故亦名稱法本教逐機末教或名究竟乘方便乘然於五教有乎二說一諸教為三乘后一為一乘略如前引廣如孔目問答搜探二玄諸雜章等二者以始小為三乘后三為一乘此如華嚴圓覺疏鈔等所以爾者前代諸德但于教門顯權實不同方便正乘有異尊顯華嚴頓圓究竟唯有此法有極果證離此普法無有得成佛者諸有所作皆為方便故唯后一為圓極一乘前之四教皆是隨宜少說縱說如來藏真常功德實不兼權方便安立總屬三乘貞觀以來奘師西歸基師承襲以五性三乘為實一乘一性為權其說翳於一乘其道盛行中國起信等疏以言教具闕等門辭而辟之遂明一乘一性為實三乘五性為權終頓二教皆談一性是以判入一乘清涼承其後圭峰繼其踵故說后三為一前二為三今章乃抄錄云花之遺言勒成文

體故以前諸教屬三皆名方便昔人不閑孔目問答搜探二玄失於章旨以惑后賢耳。

如法華中宅內所指門外三車誘引諸子令得出者是三乘教也界外露地所授牛車是一乘教也。

如法華等者文處可見用教分齊云今依七種教證華嚴經文義分齊一經謂法華勝鬘瓔珞本業梵網入如來境界不思議經等二論謂十地論攝論瑜伽雜集如實論等三疏四章五鈔六問答七雜孔目文義相符具可引也。

然此一乘三乘差別諸聖教中略有十說。

問祖曰具錄和尚微言妙旨勒成義記且孔目等但隨所立略引教證今何廣開義門衍引經論答上古但有性空二宗共談平等一味聞而易信故不俟證基奘諸師執三為實不信有一確乎難回故須具引覺鈔云大乘與一乘異者法相宗中學人多不信之故華嚴藏和尚制五教義分齊文中料簡大乘一乘有十義差別都引二十餘部經論證之故知學識寡淺者難免謗法是故圭峰作此指示不言為此而作章獨揀相宗不揀終頓也有謂圭峰述吾祖制文之意者不亦謬乎且佛陀光繼踵諸德共尊華嚴廣有述作豈亦為彼相學者哉。

一權實差別。

一權實差別者此約究竟方便以明權實方便者權施方便也即法華經開方便門也於五教中后一為究竟乘亦名本教亦名正乘前之四教為方便乘亦名末教方便故權究竟故實問終教亦名實教頓亦名

【現代漢語翻譯】現代漢語譯本：因為以前的各種教義都屬於三乘，所以都可稱為方便法門。過去的人不熟悉孔目問答，搜尋探究二玄的道理，卻迷失了經文的宗旨，以至於迷惑了後來的學者。例如《法華經》中，在宅內所指的門外的三車，是爲了誘導孩子們出來，這是三乘教義。而在界外露地所授予的牛車，則是一乘教義。像《法華經》等經文，在經文中可以找到依據。用教義來區分，現在依據七種教義來證明《華嚴經》的文義分齊。一經指的是《法華經》、《勝鬘經》、《瓔珞本業經》、《梵網經》、《入如來境界不思議經》等。二論指的是《十地論》、《攝論》、《瑜伽師地論》、《雜集論》、《如實論》等。三疏、四章、五鈔、六問答、七雜孔目，文義相符，都可以引用。然而，這一乘和三乘的差別，在各種聖教中略有十種說法。問：祖師說，將具錄和尚的精微言語和精妙旨意編纂成義記，而且孔目等只是根據所立的觀點略微引用教義來證明，現在為什麼廣泛地開啟義門，引申經論呢？答：上古時代只有性空二宗，共同談論平等一味，聽了容易相信，所以不需要證據基礎。而慈恩宗的法師們認為三乘是真實的，不相信有一乘，確實難以轉變，所以需要詳細地引用。《覺鈔》中說，大乘和一乘的區別，法相宗的學習者大多不相信，所以華嚴藏和尚制定五教義分齊，文中辨析大乘和一乘有十種意義上的差別，都引用了二十多部經論來證明。所以知道學識淺薄的人難以避免誹謗佛法，因此圭峰禪師作此指示，不是爲了相宗而作章，只是沒有選擇終教和頓教。也有人說圭峰禪師是闡述吾祖的制文之意，這難道不是謬誤嗎？而且佛陀光繼承了諸位德行的前輩，共同尊崇華嚴，廣泛地進行著述，難道也是爲了那些法相宗的學習者嗎？一、權實差別。一、權實差別：這是從究竟和方便的角度來說明權實。方便是指權巧施設的方便法門，也就是《法華經》中開啟方便之門。在五教中，最後一個是究竟乘，也稱為本教，也稱為正乘，前面的四教是方便乘，也稱為末教，因為是方便，所以是權，因為是究竟，所以是實。問：終教也稱為實教，頓教也稱為...

【English Translation】 English version: Because all previous teachings belonged to the Three Vehicles, they can all be called expedient means. People of the past were not familiar with the 'Kongmu' (detailed outlines) and 'Wenda' (questions and answers), searching and exploring the principles of the 'Two Profoundities' (二玄), but lost the essence of the scriptures, thus confusing later scholars. For example, in the 'Lotus Sutra', the three carts outside the door pointed to within the house are to entice the children to come out, which is the teaching of the Three Vehicles. And the ox cart given in the open space outside the boundary is the One Vehicle teaching. Like the 'Lotus Sutra' and other scriptures, the basis can be found in the scriptures. Using the teachings to distinguish, now based on the seven types of teachings to prove the meaning and divisions of the 'Avatamsaka Sutra'. 'One Scripture' refers to the 'Lotus Sutra', 'Śrīmālādevī Siṃhanāda Sūtra' (勝鬘經), 'Brahma-jāla Sutra' (梵網經), 'Inconceivable Sutra of Entering the Realm of the Tathagata' (入如來境界不思議經), etc. 'Two Treatises' refer to the 'Ten Bhumi Treatise' (十地論), 'Saṃgraha-śāstra' (攝論), 'Yogācārabhūmi-śāstra' (瑜伽師地論), 'Abhidharma-samuccaya' (雜集論), 'Tattva-saṃgraha' (如實論), etc. The 'Three Commentaries', 'Four Chapters', 'Five Transcriptions', 'Six Questions and Answers', and 'Seven Miscellaneous Kongmu' are consistent in meaning and can be cited. However, there are roughly ten differences between this One Vehicle and the Three Vehicles in various sacred teachings. Question: The Patriarch said, compile the subtle words and wonderful meanings of Venerable Julu into a commentary, and the Kongmu, etc., only slightly cite the teachings to prove according to the established viewpoints. Why now broadly open the gates of meaning and extend the scriptures and treatises? Answer: In ancient times, there were only the 'Two Schools of Emptiness of Nature' (性空二宗), jointly discussing equality and oneness, which was easy to believe upon hearing, so there was no need for a basis of evidence. However, the Dharma Masters of the Ci'en School (慈恩宗) believed that the Three Vehicles were real and did not believe in the One Vehicle, which was indeed difficult to change, so it was necessary to cite in detail. The 'Juechao' (覺鈔) says that the difference between the Mahayana and the One Vehicle is that most learners of the Faxiang School (法相宗) do not believe it, so Venerable Huayan Zang (華嚴藏) formulated the 'Five Teachings and Divisions of Meaning' (五教義分齊), and the text analyzes that the Mahayana and the One Vehicle have ten differences in meaning, and cites more than twenty scriptures and treatises to prove it. Therefore, it is known that those with shallow knowledge cannot avoid slandering the Dharma, so Chan Master Guifeng (圭峰禪師) made this instruction, not to make a chapter for the Faxiang School, but only did not choose the 'Ultimate Teaching' (終教) and the 'Sudden Teaching' (頓教). Some say that Chan Master Guifeng is elaborating on the meaning of the text made by our Patriarch, is this not a fallacy? Moreover, Buddhagotra (佛陀光) inherited the predecessors of various virtues, jointly revered the Avatamsaka, and widely wrote commentaries, is it also for those learners of the Faxiang School? One, the difference between expedient and real. One, the difference between expedient and real: This is to explain the expedient and the real from the perspective of the ultimate and the expedient. 'Expedient' refers to the expedient means skillfully established, which is the opening of the door of expedient means in the 'Lotus Sutra'. Among the five teachings, the last one is the ultimate vehicle, also called the 'Original Teaching' (本教), also called the 'Correct Vehicle' (正乘), and the previous four teachings are the 'Expedient Vehicle' (方便乘), also called the 'Terminal Teaching' (末教), because it is expedient, so it is 'expedient', because it is ultimate, so it is 'real'. Question: The 'Ultimate Teaching' is also called the 'Real Teaching', and the 'Sudden Teaching' is also called...

實何以為權答以實體不足故不說一切皆有佛知見故故屬三乘縱談一乘一性但有理性因車而無果性果車今章約果故說皆空併爲方便車須舍方便而趣正乘然後成佛故非究竟而是權也問清涼曰有實不滯方便故不會之何謂趣正乘是方便耶答曰祖師但云不滯方便不言不是方便雖不俟會根熟而自歸譬如寄宿旅亭雖不遣而自往矣清涼曰謂昔日雖有大乘亦說如來藏性涅槃法身真常之理未曾顯說一切眾生皆悉具有如來知見唯為一事出現於世不為于余則一乘三乘昔權今實于理照著故睿公云至如般若諸經深無不極故道者以之而歸大無不包故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弘于實體不足皆屬法華固其宜矣其宜則昔有實總屬三車皆為方便也。

以三中牛車亦同羊鹿權引諸子務令得出是故臨門三車俱是開方便門四衢道中別授大白牛車方為示真實相。

以三中等者相宗不信三外有一以門外牛車混于露地二牛不辨故今判云三中牛車同於羊鹿俱屬方便門也露地大車為真實相孔目云別教者三界外別索大牛之車故也。

若彼三中牛車亦是實者長者宅內引諸子時指彼牛車只在門外此應亦出即得見車如何出竟至本所指車所住處而不得故后更索耶。

若彼等者鎮國曰羊鹿是虛指出門不上車牛車

【現代漢語翻譯】現代漢語譯本：問：究竟什麼是權宜之說？答：因為實體不完備，所以不能說一切眾生都具有佛的知見。因此，權宜之說屬於三乘教法，縱然談及一乘和一性，也只是具有理性的因，而沒有果性的果。現在這一章是就果而言，所以說一切皆空，並且都是爲了方便引導。必須捨棄方便之說，而趨向真正的乘，然後才能成佛，所以這不是究竟之說，而是權宜之說。問清涼（指清涼澄觀）說：有真實之義，而不滯留于方便，所以不會合二為一。那麼，什麼是趨向真正的乘，什麼是方便呢？答：祖師只是說不滯留于方便，沒有說不是方便。雖然不需要會合，根機成熟了自然會歸向，譬如寄宿在旅館，雖然沒有人遣送，自己也會前往。清涼說：過去雖然有大乘教法，也說過如來藏性、涅槃法身真常的道理，但從未明顯地說一切眾生都具有如來的知見，只是爲了這一件事才出現於世，不是爲了其他的事情。那麼，一乘和三乘，過去是權宜之說，現在是真實之說，在道理上是顯而易見的。所以睿公（指鳩摩羅什）說：至於《般若經》等經典，其深奧沒有不窮盡的，所以得道者憑藉它而歸宿；其廣大沒有不包容的，所以乘載者憑藉它而執行。然而，其大概都是以適應教化為根本，應機勸導之門不得不以善巧方便為用。權宜之說作為教化，覺悟事物雖然弘大，但實體不完備，都屬於《法華經》的範疇，本來就應該這樣。本來就應該這樣，就是說過去有真實之義，總屬於三車，都是爲了方便。以三車中，牛車也和羊車、鹿車一樣，都是權宜之計，引導孩子們務必出來。因此，在門前，三車都是開啟方便之門；在四通八達的道路上，另外授予大白牛車，才是顯示真實之相。以三車中『等』字，是相宗（唯識宗）不相信三界之外還有一法。用門外的牛車混同于露地上的牛車，兩種牛車不加以區分。所以現在判決說，三車中的牛車和羊車、鹿車一樣，都屬於方便之門。露地上的大車才是真實之相。孔目（指《法華經孔目》的作者）說，別教（華嚴宗）的人在三界之外另外尋求大牛之車，就是這個意思。如果那三車中的牛車也是真實的，那麼長者（指經文中的長者）在家中引導孩子們時，指著那牛車只在門外，這牛車應該也出來，立即就能見到車。為什麼出來之後到了原來所指的車所住的地方，卻找不到車呢？所以後來又去尋找呢？如果那『等』字，鎮國（指鎮國法師）說，羊車、鹿車是虛假的，指出門外不上車，牛車...

【English Translation】 English version: Question: What exactly is meant by 'expedient means'? Answer: Because the entity is incomplete, it cannot be said that all beings possess the Buddha's knowledge and vision. Therefore, expedient means belong to the Three Vehicles teaching. Even if one speaks of the One Vehicle and the One Nature, it only possesses the cause of reason, but not the effect of fruition. This chapter now speaks of the fruition, so it says that all is empty, and all are for the sake of convenient guidance. One must abandon expedient means and turn towards the true vehicle, and then one can become a Buddha. Therefore, this is not the ultimate teaching, but an expedient means. Qingliang (referring to Qingliang Chengguan) asked: There is true meaning, but it does not dwell on expedient means, so it will not combine the two into one. Then, what is turning towards the true vehicle, and what is expedient means? Answer: The patriarch only said that one does not dwell on expedient means, but did not say that it is not expedient means. Although there is no need to combine them, when the roots are ripe, one will naturally return, like lodging in an inn, although no one sends you, you will go there yourself. Qingliang said: In the past, although there was the Mahayana teaching, it also spoke of the Tathagatagarbha (Tathagatagarbha - the womb of the Buddha), the Nirvana Dharmakaya (Dharmakaya - the body of the Dharma), and the true and constant principle, but it never explicitly said that all beings possess the Tathagata's knowledge and vision, and that it is only for this one thing that he appears in the world, not for other things. Then, the One Vehicle and the Three Vehicles, the past is expedient means, and the present is the true teaching, which is obvious in principle. Therefore, Ruigong (referring to Kumarajiva) said: As for the Prajna (Prajna - wisdom) Sutras and other scriptures, their profundity is inexhaustible, so those who attain the Way rely on them to return; their vastness is all-encompassing, so those who ride rely on them to travel. However, their general outline is based on adapting to teaching, and the door of expedient exhortation must use skillful means. Expedient means as teaching, although the awakening of things is great, the entity is incomplete, and all belong to the category of the Lotus Sutra, which is as it should be. As it should be, that is to say, in the past there was true meaning, all belonging to the Three Vehicles, all for the sake of convenience. Among the three vehicles, the ox cart is also the same as the goat cart and the deer cart, all of which are expedient means to guide the children to come out. Therefore, at the gate, the three vehicles are all opening the door of expedient means; on the thoroughfare, the great white ox cart is separately given, which is the true manifestation of the real aspect. The word 'equal' in the three vehicles means that the Xiangzong (Yogacara school) does not believe that there is another dharma outside the three realms. The ox cart outside the door is confused with the ox cart on the open ground, and the two ox carts are not distinguished. Therefore, it is now judged that the ox cart in the three vehicles is the same as the goat cart and the deer cart, all belonging to the door of expedient means. The great cart on the open ground is the true aspect. Kongmu (referring to the author of 'Lotus Sutra Kongmu') said that the people of the Separate Teaching (Huayan school) are seeking the great ox cart outside the three realms, which is what it means. If the ox cart in the three vehicles is also real, then when the elder (referring to the elder in the scripture) guides the children at home, pointing to the ox cart only outside the door, this ox cart should also come out, and the cart can be seen immediately. Why is it that after coming out, when they arrive at the place where the originally pointed cart is located, they cannot find the cart? So why do they go looking for it later? If that 'equal' word, Zhenguo (referring to Dharma Master Zhenguo) said, the goat cart and the deer cart are false, pointing out the door without getting on the cart, the ox cart...

若是實出門即合上今諸子皆索明知三皆虛指昔指三乘俱在界外二乘出三界無有真實證菩薩出三界豈有真實證俱無實證名不上車明知三乘皆是權設。

亦不可說界外索車但是二乘以經不說彼求牛車人出門即得彼牛車故又不說彼索先許車唯二乘故。

亦不可等者恐彼救云但是迴心二乘出竟索車故云經不說等既不得車明皆無體以無可得故長者虛指三車實無盡無生智是二乘車體丈六淺智是牛車體二乘之智既非真實丈六淺智豈有實耶故知同索。

是故經中諸子得出至露地已各白父言父先所許玩好之具羊車鹿車牛車愿時賜與以此得知三車同索。

諸子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為究竟不解索車已被陶練一乘機發機宜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彌勒序品陳四眾疑徴佛定因已是索義文殊云諸求三乘人若有疑悔者佛當爲除斷令盡無有餘已許等賜方便品初云告諸聲聞眾及求緣覺乘我令脫苦縛逮得涅槃者佛以方便力示以三乘教眾生處處著引之令得出已是開權又云舍利弗當知諸佛語無異於佛所說法當生

【現代漢語翻譯】現代漢語譯本：如果真的出門了就應該合乎（長者）之前的承諾，現在這些孩子們都要求明白，這三種車都是虛指。（佛）以前說（三車），是指三乘（聲聞乘、緣覺乘、菩薩乘）都在三界之外。二乘（聲聞乘、緣覺乘）脫離三界，沒有真實的證悟；菩薩脫離三界，難道有真實的證悟嗎？（他們）都沒有真實的證悟，所以不能上大白牛車。由此可知，三乘都是權宜設立的。

也不能說只在三界之外才索要車，只是因為（譬喻經）沒有說那些尋求牛車的人出門后立刻就得到了牛車，而且也沒有說（長者）事先答應給車，僅僅是針對二乘（聲聞乘、緣覺乘）而言。

（說三乘）不能等同，是恐怕有人辯解說，只是因為回小向大的二乘（聲聞乘、緣覺乘）出離（三界）后才索要車。經中沒有說（他們）等同（大乘），既然沒有得到車，就說明（三乘）都沒有實體，因為沒有可以得到的。長者虛指三車，實際上沒有盡無生智（阿羅漢的智慧）是二乘（聲聞乘、緣覺乘）的車的本體，丈六淺智（佛的化身）是牛車的本體。二乘（聲聞乘、緣覺乘）的智慧既然不是真實的，丈六淺智難道有真實的嗎？所以知道（三乘）是同樣索要（大白牛車）。

因此，經中說，孩子們出來到了空曠的地方后，各自對父親說：『父親先前答應的玩具，羊車（Śrāvakayāna，聲聞乘）、鹿車（Pratyekabuddhayāna，緣覺乘）、牛車（Bodhisattvayāna，菩薩乘），希望現在賜給我們。』由此可知，三車（Śrāvakayāna，聲聞乘、Pratyekabuddhayāna，緣覺乘、Bodhisattvayāna，菩薩乘）是同樣索要的。

孩子們既然索要牛車（Mahāyāna，大乘），說明（三乘）同樣沒有實體，所以才重複索要。索要車是比喻，從佛法的角度來說是什麼呢？古人有很多解釋，大致有兩種：一是機索，二是口索。所謂機索，是指三乘（Śrāvakayāna，聲聞乘、Pratyekabuddhayāna，緣覺乘、Bodhisattvayāna，菩薩乘）之人，以佛教的法門脫離三界之苦，就認為已經達到了究竟，不明白索要車（Mahāyāna，大乘）已經被陶冶訓練成一乘（Ekayāna）。根機成熟，根機適合叩擊聖義，說是索要而已。佛知道根機成熟，在靈山（Gṛdhrakūṭa，鷲峰山）宣講《法華經》，一極之旨，就是各自賜予孩子們等同的大白牛車。二是口索，是指已經聚集在靈山（Gṛdhrakūṭa，鷲峰山）的三乘（Śrāvakayāna，聲聞乘、Pratyekabuddhayāna，緣覺乘、Bodhisattvayāna，菩薩乘）三根之人，都啟口請求佛法，請求授記，這就是索要車（Mahāyāna，大乘）。（佛）為他們說法授記，讓他們修行證悟，這就是等同賜予（大白牛車）。彌勒（Maitreya）序品中陳述四眾的疑惑，徵詢佛的定因，已經是索要的意思。文殊（Mañjuśrī）說，那些尋求三乘（Śrāvakayāna，聲聞乘、Pratyekabuddhayāna，緣覺乘、Bodhisattvayāna，菩薩乘）的人，如果有疑惑後悔的，佛應當為他們消除斷除，使他們完全沒有剩餘，已經答應等同賜予（大白牛車）。方便品一開始說，告訴各位聲聞眾以及尋求緣覺乘（Pratyekabuddhayāna）的人，我讓你們脫離痛苦的束縛，獲得涅槃，佛以方便之力，示現三乘（Śrāvakayāna，聲聞乘、Pratyekabuddhayāna，緣覺乘、Bodhisattvayāna，菩薩乘）的教法，眾生處處執著，引導他們出來，已經是開權顯實。又說，舍利弗（Śāriputra），應當知道諸佛的語言沒有差異，在佛所說的法中應當生起（信心）。

【English Translation】 English version: If one truly leaves the house, it should align with the previous promise (of the elder). Now, these children all demand clarity, that these three carts are merely symbolic. Previously, (the Buddha) spoke of (the three carts), referring to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) being beyond the Three Realms. The Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) transcend the Three Realms, lacking genuine enlightenment; do Bodhisattvas, transcending the Three Realms, possess genuine enlightenment? (They) all lack genuine enlightenment, thus they cannot board the Great White Ox Cart (Mahāyāna). From this, it is known that the Three Vehicles are expediently established.

It cannot be said that the demand for the cart only occurs beyond the Three Realms, simply because (the Parable Sutra) does not state that those seeking the Ox Cart immediately obtain it upon leaving the house, and that (the elder) only promised the cart to the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna).

It cannot be equated, for fear that someone might argue that it is only because the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), turning from the lesser to the greater, demand the cart after leaving (the Three Realms). The sutra does not say that (they) are equal (to the Mahāyāna), and since they do not obtain the cart, it indicates that (the Three Vehicles) all lack substance, as there is nothing to be obtained. The elder points to the three carts as a skillful means, but in reality, there is no exhaustion of the wisdom of non-origination (the wisdom of an Arhat) as the substance of the carts of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), and the shallow wisdom of the sixteen-foot body (the manifested body of the Buddha) as the substance of the Ox Cart. Since the wisdom of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) is not real, how can the shallow wisdom of the sixteen-foot body be real? Therefore, it is known that (the Three Vehicles) are equally demanding (the Great White Ox Cart).

Therefore, the sutra states that after the children come out to the open ground, they each say to their father: 'Father, the toys you promised earlier, the Goat Cart (Śrāvakayāna), the Deer Cart (Pratyekabuddhayāna), and the Ox Cart (Bodhisattvayāna), we hope you will grant us now.' From this, it is known that the three carts (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are equally demanded.

Since the children demand the Ox Cart (Mahāyāna), it indicates that (the Three Vehicles) equally lack substance, which is why they repeatedly demand it. Demanding the cart is a metaphor; what does it mean in terms of the Dharma? There are many interpretations from the ancients, but broadly speaking, there are two: one is demand by potential, and the other is demand by speech. Demand by potential refers to people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) who, using the Buddhist teachings to escape the suffering of the Three Realms, believe they have reached the ultimate, not understanding that demanding the cart (Mahāyāna) has already been refined and trained into the One Vehicle (Ekayāna). When their potential matures, and their capacity is suitable for tapping into the sacred meaning, they are said to be demanding. The Buddha, knowing that their potential has matured, preaches the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) on Vulture Peak (Gṛdhrakūṭa), the ultimate meaning of the One Vehicle, which is to equally bestow upon the children the Great White Ox Cart. Demand by speech refers to the people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of the three capacities who have gathered on Vulture Peak (Gṛdhrakūṭa), all requesting the Dharma and seeking prediction, which is demanding the cart (Mahāyāna). (The Buddha) preaches the Dharma and gives predictions to them, enabling them to cultivate and realize enlightenment, which is equally bestowing (the Great White Ox Cart). In the Introduction chapter of Maitreya, the doubts of the four assemblies are presented, inquiring about the Buddha's fixed cause, which is already the meaning of demanding. Mañjuśrī says that those who seek the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), if they have doubts and regrets, the Buddha should eliminate and cut them off for them, so that they have nothing remaining, having already promised to equally bestow (the Great White Ox Cart). At the beginning of the Expedient Means chapter, it says, telling all the Śrāvakas and those seeking the Pratyekabuddhayāna, I have freed you from the bonds of suffering and attained Nirvāṇa. The Buddha, with the power of expedient means, shows the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and sentient beings are attached everywhere, guiding them out, which is already opening the provisional and revealing the real. Furthermore, Śāriputra, you should know that the words of all Buddhas are without difference, and one should generate (faith) in the Dharma spoken by the Buddha.

大信力世尊法久后要當說真實即是顯實開權顯實已是略賜亦是許與身子三請法說索車譬喻品初騰疑白佛請說喻車踴出品中彌勒陳疑請說果車開示知見說佛壽量等即是等賜三根求記即是索車佛皆與記即是等賜菩薩聞是法疑網皆已除即是嘆喜千二百羅漢悉亦當作佛皆是賜義故合喻云令諸子等日夜劫數常得遊戲與諸菩薩及聲聞眾乘是寶乘直至道場由是故知三乘皆索三乘皆賜。

此中三車約彼三乘所求果說。

此中等者鎮國曰三乘之果非究竟故是故要須回入一乘方有果證正是今章分相之意也首明義大是佛究竟果法也離普法外余乘無成佛之義故演義曰前四因中則有至果全無又云約果則會三乘之因同歸一果故則知三乘無果故說三車虛指也。

以是意所標趣故。

以是意等者稟教造修志求果故。

問二乘各得小果何以界外更索耶。

二乘志期羅漢既已出界各證小果理不應索今云何索。

答依小乘雲有教有行果今依大乘雲昔日但有言教無實行果故故云三車空無。

阿含經等依彼自宗則云有所稟之教依以起行以行趣果得二涅槃今依法華了義大乘等經則云昔日但有善誘之空言不能如實修四無量故無實行所得非真故無實果故云三車空無也法華云以佛教門出三界苦故云但有言教且法華經者宗

【現代漢語翻譯】現代漢語譯本大信力世尊（Mahāprabhāva Tathāgata）的佛法在長久之後應當宣說真實，這就是顯現真實，開啟方便之門而顯現真實，這已經是略微地賜予，也是允許給予。舍利弗（Śāriputra）三次請求說法，索取車子的譬喻，在《譬喻品》的開始，騰起疑惑而向佛陀請求解說譬喻中的車子。在《踴出品》中，彌勒菩薩（Maitreya）陳述疑惑，請求解說果車，開示知見，宣說佛陀的壽命等等，這就是平等地賜予。三根之人請求授記，就是索取車子，佛陀都給予授記，就是平等地賜予。菩薩們聽聞此法，疑惑和迷網都已消除，這就是嘆喜。一千二百羅漢全部都將成佛，都是賜予之義。所以合起來譬喻說，讓諸位兒子們日夜劫數常常能夠遊戲，與諸位菩薩以及聲聞眾乘坐這寶貴的車子，直至道場。由此可知，三乘都索取，三乘都被賜予。這裡的三車是就那三乘所求的果位來說的。這裡的『等』字，鎮國認為三乘的果位並非究竟，因此必須要回入一乘，方才有果位的證悟，這正是本章分判相狀的意義。首先闡明義大，是佛陀究竟的果法。離開普遍的佛法之外，其餘的乘沒有成佛的意義。所以演義說，前面的四因之中，則有到達果位的，完全沒有。又說，就果位來說，則會合三乘的因，共同歸於一果。因此就知道三乘沒有果位，所以說三車是虛指。因為是這個意思所標示的趣味。因為是這個意思等等，稟受教誨，建造修行，立志追求果位。問：二乘各自得到小果，為什麼在界外還要索取呢？二乘立志期望成為羅漢，既然已經出了界限，各自證得小果，道理上不應該索取，現在為什麼說索取呢？答：依據小乘來說，有教法，有修行，有果報。現在依據大乘來說，昔日只有言教，沒有實際的修行和果報。所以說三車空無。《阿含經》等依據他們自己的宗派，就說有所稟受的教法，依據它而發起修行，以修行趣向果位，得到二種涅槃。現在依據《法華經》了義大乘等經典，就說昔日只有善巧誘導的空話，不能如實地修習四無量心，所以沒有實際的修行，所得的不是真實的，所以沒有真實的果報。所以說三車空無。《法華經》說，以佛的教門，出離三界的苦難，所以說只有言教。而且《法華經》的宗旨是……

【English Translation】 English version The Dharma of the Great Might World Honored One (Mahāprabhāva Tathāgata) should proclaim the truth after a long time, which is to reveal the truth, open the expedient means and reveal the truth. This is already a slight bestowal, and also a permission to give. Śāriputra requested the Dharma three times, asking for the parable of the carts. At the beginning of the 'Parable' chapter, he raised doubts and asked the Buddha to explain the carts in the parable. In the 'Rising from the Earth' chapter, Maitreya Bodhisattva presented his doubts, requesting an explanation of the fruit carts, revealing knowledge and vision, and proclaiming the Buddha's lifespan, etc., which is an equal bestowal. Those of the three roots requested prediction of enlightenment, which is asking for the carts. The Buddha gave predictions to all, which is an equal bestowal. The Bodhisattvas, hearing this Dharma, had their doubts and confusions all cleared away, which is rejoicing. All twelve hundred Arhats will become Buddhas, which is the meaning of bestowal. Therefore, the parable says that the sons are allowed to play day and night for kalpas, and to ride in these precious carts with the Bodhisattvas and Śrāvakas until they reach the Bodhimaṇḍa. From this, it can be known that the Three Vehicles all ask for and are all bestowed. The three carts here refer to the fruits sought by the Three Vehicles. Here, the word 'equal,' according to Zhen Guo, means that the fruits of the Three Vehicles are not ultimate. Therefore, they must return to the One Vehicle in order to have the realization of the fruit. This is precisely the meaning of the division and characteristics of this chapter. First, it clarifies the great meaning, which is the ultimate fruit Dharma of the Buddha. Apart from the universal Buddha Dharma, the other vehicles have no meaning of becoming a Buddha. Therefore, the commentary says that in the previous four causes, there is the arrival at the fruit, but not completely. It also says that in terms of the fruit, the causes of the Three Vehicles converge and return to one fruit. Therefore, it is known that the Three Vehicles have no fruit, so it is said that the three carts are a false reference. Because this is the interest indicated by this meaning. Because of this meaning, etc., receiving teachings, building cultivation, and aspiring to the fruit. Question: The Two Vehicles each obtain small fruits, why do they still ask for something beyond the boundary? The Two Vehicles aspire to become Arhats. Since they have already crossed the boundary and each attained small fruits, it is not reasonable to ask for something. Why is it said that they ask for something now? Answer: According to the Small Vehicle, there are teachings, practice, and retribution. Now, according to the Great Vehicle, in the past there were only verbal teachings, without actual practice and retribution. Therefore, it is said that the three carts are empty and without substance. The Āgama Sutras, etc., according to their own schools, say that there are teachings received, based on which practice is initiated, and with practice one approaches the fruit and obtains two kinds of Nirvāṇa. Now, according to the definitive meaning of the Great Vehicle Sutras such as the Lotus Sutra, it is said that in the past there were only skillful means of empty words, unable to truly cultivate the Four Immeasurable Minds, so there is no actual practice, and what is obtained is not true, so there is no real fruit. Therefore, it is said that the three carts are empty and without substance. The Lotus Sutra says that with the Buddha's teachings, one escapes the suffering of the Three Realms, so it is said that there are only verbal teachings. Moreover, the purpose of the Lotus Sutra is...

意在於一乘吾祖止有判屬漸教以約五時漸說故鎮國雲華嚴之圓是頓中之圓法華之圓是漸中之圓漸頓之義二經則異圓教化法二經不殊今章與搜探孔目問答圓覺華嚴等疏盡皆判為同教一乘通教一乘等。

若望自宗並皆得果若不得者如何出世今言俱不得者以望一乘故是故以實映權則方便相盡故皆無得也。

本求出界今既出已非不得也仍在所引之中故皆無得望一乘也映者隱也實現而權自隱矣方便隨宜巧便施設引歸一實一實既顯假相亡矣故云方便相盡。

為欲回彼三人入一乘故是故大乘亦說回也。

為欲等者謂有義云昔既有實會二歸一義則明矣今謂隨機引導權設三乘三皆無體是故大乘亦說𢌞也。

若不爾者彼求牛車人既出界外不同凡夫非求羊鹿不同二乘未得露地大白牛車不同一乘若非三中大乘更是何色人也。

若不等者已出三界固非凡夫退非二乘進非一乘求牛車者當知是彼大乘人也。

以至自位究竟處故后皆進入別教一乘。

自位者三乘自所得位也究竟處修因所至之處也后皆進入果車住處既皆空無則當等賜大白牛車無盡普法是圓果故探玄雲共教菩薩于彼教中多時長養深解窮徹行佈教源即當得此普賢法界以離此普法更無餘路得成佛故故云入也。

問臨門三車為實不實耶。

【現代漢語翻譯】現代漢語譯本：意指在一乘（Ekayana，唯一佛乘）的教義中，我們的祖師只判別歸屬於漸教（gradual teaching）的教義，大約以五時（five periods）的漸次說法來區分。因此，鎮國（Zhenguo）法師說，華嚴經（Avatamsaka Sutra）的圓滿是頓教（sudden teaching）中的圓滿，法華經（Lotus Sutra）的圓滿是漸教中的圓滿。漸教和頓教的意義，這兩部經有所不同，但圓教（perfect teaching）的教化方法，這兩部經沒有差別。現在的章節與《搜探孔目》（Sou Tan Kong Mu）問答、《圓覺經》（Yuanjue Sutra）、《華嚴經》等疏，都判為相同的教義，如一乘通教（Ekayana common teaching）、一乘別教（Ekayana distinctive teaching）等。

如果從各自宗派的角度來看，都能得到果位。如果得不到果位，又如何出世呢？現在說都得不到果位，是因為從一乘的角度來看。所以，用真實來映照權宜，那麼方便之相就會消失，所以都無所得。

原本尋求超出三界（three realms），現在既然已經超出，並非沒有得到，仍然在所引導的範圍之內，所以都無所得，這是從一乘的角度來看。映照，就是隱藏。真實顯現，而權宜自然隱藏。方便，是隨順時機，巧妙方便地施設，引導迴歸真實。真實既然顯現，虛假的相狀就消失了，所以說方便之相消失。

爲了引導那三個人進入一乘，所以大乘（Mahayana）也說回入。

爲了引導等同，意思是說，有一種觀點認為，過去既然有真實的會歸，二乘歸於一乘的意義就很明顯了。現在說，隨順根機引導，權宜設立三乘，三乘都沒有實體，所以大乘也說回入。

如果不是這樣，那些尋求牛車的人，既然已經超出三界之外，就不同於凡夫；不是尋求羊車、鹿車，就不同於二乘；沒有得到露地大白牛車，就不同於一乘。如果不是三乘中的大乘，又是什麼樣的人呢？

如果不是等同，已經超出三界，當然不是凡夫，退步不是二乘，進步不是一乘，尋求牛車的人，應當知道是那些大乘人。

以至於從各自的位次到達究竟之處，之後都進入別教一乘。

自位，是三乘各自得到的位次。究竟之處，是修因所到達的地方。之後都進入果車（fruit vehicle）的住處，既然都空無所有，那麼應當平等地賜予大白牛車，無盡的普法（universal Dharma），這是圓滿的果位。所以《探玄記》（Tan Xuan Ji）說，共教菩薩（common teaching Bodhisattva）在那教中長時間地培養，深刻地理解，窮盡地實行，佈教的根源，就應當得到這普賢法界（Samantabhadra's Dharma Realm），因為離開這普法，就沒有其他的道路可以成佛，所以說進入。

問：臨門的三車（three carts at the gate）是真實還是不真實呢？

【English Translation】 English version: It refers to the fact that in the doctrine of Ekayana (唯一佛乘, the One Vehicle), our patriarchs only distinguish teachings belonging to the gradual teaching (漸教), roughly differentiating them based on the five periods (五時) of gradual teachings. Therefore, Master Zhenguo (鎮國) said that the perfection of the Avatamsaka Sutra (華嚴經) is the perfection within the sudden teaching (頓教), and the perfection of the Lotus Sutra (法華經) is the perfection within the gradual teaching. The meanings of gradual and sudden teachings differ between these two sutras, but the methods of teaching of the perfect teaching (圓教) are the same in both sutras. The current chapter, along with the questions and answers in 'Sou Tan Kong Mu' (搜探孔目), the Yuanjue Sutra (圓覺經), and the commentaries on the Avatamsaka Sutra, are all judged to be the same doctrine, such as Ekayana common teaching (一乘通教), Ekayana distinctive teaching (一乘別教), etc.

If viewed from the perspective of their respective schools, all can attain fruition. If they could not attain fruition, how could they emerge into the world? Now, saying that none can attain fruition is because it is viewed from the perspective of the One Vehicle. Therefore, when reality illuminates expediency, the appearance of skillful means vanishes, so there is no attainment.

Originally seeking to transcend the three realms (三界), now that they have already transcended, it is not that they have not attained anything; they are still within the scope of what is being guided. Therefore, there is no attainment, which is viewed from the perspective of the One Vehicle. Illumination means concealment. When reality manifests, expediency naturally conceals itself. Skillful means are expediently established according to circumstances, guiding one back to the one reality. Since the one reality has manifested, the false appearances vanish, so it is said that the appearance of skillful means vanishes.

It is to guide those three people into the One Vehicle, so the Mahayana (大乘) also speaks of returning.

To guide equally means that some argue that since there was a real convergence in the past, the meaning of the two vehicles returning to the One Vehicle is clear. Now, it is said that guiding according to the capacity of beings, the three vehicles are expediently established, and none of the three vehicles have substance, so the Mahayana also speaks of returning.

If it were not so, those who seek the ox cart, having already transcended the three realms, are different from ordinary people; not seeking the sheep cart or deer cart, they are different from the two vehicles; not having obtained the open-ground great white ox cart, they are different from the One Vehicle. If it is not the Mahayana within the three vehicles, then what kind of people are they?

If it is not equal, having already transcended the three realms, they are certainly not ordinary people; retreating, they are not the two vehicles; advancing, they are not the One Vehicle. Those who seek the ox cart should know that they are those Mahayana people.

To the point of reaching the ultimate place from their respective positions, afterwards, they all enter the distinctive teaching of the One Vehicle.

Self-position refers to the position attained by each of the three vehicles. The ultimate place is the place reached by cultivating the cause. Afterwards, they all enter the dwelling place of the fruit vehicle (果車). Since all are empty and without substance, then the great white ox cart should be equally bestowed, the endless universal Dharma (普法). This is the perfect fruition. Therefore, the 'Tan Xuan Ji' (探玄記) says that the common teaching Bodhisattva (共教菩薩) cultivates deeply in that teaching for a long time, deeply understands, exhaustively practices, and the source of teaching should attain this Samantabhadra's Dharma Realm (普賢法界), because apart from this universal Dharma, there is no other path to attain Buddhahood, so it is said to enter.

Question: Are the three carts at the gate (three carts at the gate) real or unreal?

實不實者據自宗則得果望一乘則空無就彼三車為實不實。

答實不實。

實不實答也。

何以故。

何以下釋所以。

是方便故由是方便引子得出非不實由是方便引故非是實此二無二唯一相也。

是方便故者總示由是方便引得出在三乘而非不實也由是方便引故望一乘而非是實也雖有二義而無二法故實不實唯一相也。

二教義差別。

教者因大也義者果大也因果不同故言差別。

以臨門牛車亦同羊鹿但有其名以望一乘俱是教故。

界內具許三車出門不上牛車同索故云但有其名俱是教者望彼一乘但是因故果虛指故下文云三乘為教一乘為義故知差別。

是故經云以佛教門出三界苦。

亦不可說以佛教言但約二乘以經不簡故彼求牛人等尋教至義亦同二乘俱不得故。

義如前釋。

三所期差別以彼一乘非是界內先許三是故界外四衢道中授諸子時皆云非本所望。

以彼一乘四十餘年秘而不說故非界內所許三車直至法華方始開顯等賜大車故云四衢道中授時非望也四衢即諭界外如四達通衢不同火宅內也。

是故經云是時諸子各乘大車得未曾有非本所望亦不可說非本所望但約二乘以經不簡故聖言無失故。

一一作此

【現代漢語翻譯】現代漢語譯本：

就『實不實』而言，如果根據三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）各自的宗義來看，可以得到各自的果位，但如果從一乘（Ekayāna）的角度來看，則一切皆空無。那麼，對於那三輛車（羊車、鹿車、牛車）來說，是真實還是不真實呢？　　回答是：既真實，也不真實。　　『實不實』是對此的回答。　　為什麼這樣說呢？　　『何以故』以下解釋原因。　　因為這是一種方便法門（Upāya），通過這種方便法門引導孩子們脫離三乘，所以說它不是不真實的；通過這種方便法門引導他們趨向一乘，所以說它不是真實的。這二者並非二元對立，而是唯一的相。　　『是方便故者』總括地說明，通過這種方便法門引導他們脫離三乘，所以說它不是不真實的；通過這種方便法門引導他們趨向一乘，所以說它不是真實的。雖然有二種含義，但並非二種法，所以說『實不實』是唯一的相。　　二、教義的差別。　　『教』指的是因大，『義』指的是果大。因為因果不同，所以說是差別。　　就像臨門的牛車也和羊車、鹿車一樣，只是名稱不同，從一乘的角度來看，都只是教法。　　在界內（欲界、色界、無色界）允許有三車，出門后不再提供牛車，這和索取牛車的人一樣，所以說只是名稱不同。『俱是教者』，從一乘的角度來看，都只是因，果是虛指的。所以下文說三乘是教，一乘是義，由此可知差別。　　所以經中說：『以佛教門出三界苦。』　　也不能說以佛教言，只是針對二乘而言，因為經文沒有區分。那些尋求牛車的人，通過教法到達義，也和二乘一樣，都不能得到究竟的解脫。　　『義』如前文所解釋。　　三、所期望的差別。因為那一乘不是界內先前所允許的三乘，所以在界外的四衢道中授予孩子們時，都說這不是原本所期望的。　　因為那一乘在四十多年裡秘而不宣，所以不是界內所允許的三車，直到《法華經》才開始開顯，平等地賜予大車，所以說在四衢道中授予時，不是原本所期望的。四衢道比喻界外，如同四通八達的道路，不同於火宅內部。　　所以經中說：『是時諸子各乘大車，得未曾有，非本所望。』也不能說『非本所望』只是針對二乘而言，因為經文沒有區分，聖人的話語不會有錯。　　一一作此。

【English Translation】 English version:

Regarding 'real or unreal,' if based on the respective tenets of the Three Vehicles (Śrāvakayāna [Vehicle of Hearers], Pratyekabuddhayāna [Vehicle of Solitary Buddhas], Bodhisattvayāna [Vehicle of Bodhisattvas]), one can attain their respective fruits. However, from the perspective of the One Vehicle (Ekayāna), everything is empty and without substance. So, for those three carts (goat cart, deer cart, ox cart), are they real or unreal? The answer is: both real and unreal. 'Real or unreal' is the answer to this. Why is that? 'Why is that?' below explains the reason. Because it is a skillful means (Upāya), through which children are led out of the Three Vehicles, so it is said to be not unreal; through this skillful means, they are led towards the One Vehicle, so it is said to be not real. These two are not dualistic, but rather a single aspect. 'Because it is a skillful means' generally indicates that through this skillful means, they are led out of the Three Vehicles, so it is said to be not unreal; through this skillful means, they are led towards the One Vehicle, so it is said to be not real. Although there are two meanings, they are not two separate dharmas, so 'real or unreal' is a single aspect. Two, the difference in teachings and meaning. 'Teaching' refers to the great cause, and 'meaning' refers to the great fruit. Because cause and effect are different, it is said to be a difference. Just like the ox cart at the gate is the same as the goat cart and deer cart, only the names are different. From the perspective of the One Vehicle, they are all just teachings. Within the realms (Desire Realm, Form Realm, Formless Realm), the three carts are permitted. Once outside, the ox cart is no longer provided, just like those who ask for the ox cart. So it is said that only the names are different. 'All are teachings' means that from the perspective of the One Vehicle, they are all just causes, and the fruit is a mere indication. Therefore, the following text says that the Three Vehicles are teachings, and the One Vehicle is the meaning, thus knowing the difference. Therefore, the sutra says: 'Using the Buddha's teaching, one escapes the suffering of the Three Realms.' It also cannot be said that the Buddha's teaching only refers to the Two Vehicles, because the sutra does not differentiate. Those who seek the ox cart, through the teaching, arrive at the meaning, just like the Two Vehicles, and cannot attain ultimate liberation. 'Meaning' is as explained earlier. Three, the difference in what is expected. Because that One Vehicle is not the Three Vehicles previously permitted within the realms, when the children are given the carts in the crossroads outside the realms, it is said that this was not originally expected. Because that One Vehicle was kept secret for over forty years, it is not the Three Vehicles permitted within the realms. Only in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) does it begin to be revealed, equally bestowing the great cart. Therefore, it is said that when given in the crossroads, it was not originally expected. The crossroads are a metaphor for outside the realms, like a thoroughfare open in all directions, unlike the inside of the burning house. Therefore, the sutra says: 'At that time, the children each rode in great carts, obtaining what they had never had before, which was not originally expected.' It also cannot be said that 'not originally expected' only refers to the Two Vehicles, because the sutra does not differentiate, and the words of the sage cannot be wrong. Make this one by one.

遮者為彼宗固執不可𢌞故。

良以門內所許今皆無得露地牛車本非悕冀故今得之言非本所望也。

四德量差別謂宅內指外但云牛車不言余德而露地所授七寶大車謂寶網鈴等無量眾寶而莊嚴等此則體具德也又彼但云牛不言余相此云白牛肥壯大力其疾如風等用殊勝也又云多諸儐從而侍衛等行眷屬也。

宅內等者但云羊鹿牛車不言余德不同七寶大車寶等莊嚴也則彼三乘行用體德皆悉不具故與一乘差別二宗異也若爾豈彼無行解位地等耶孔目曰又諸三乘經論所明位地及差別次第法相等並約信解門中作如是說又曰行解亦入解門是故今章約行德勝用揀彼不具也。

此等異相併約同教一乘以明異耳。

約同教者未顯無盡故非別教如善財見三千大千界塵數知識探玄判云同教者義同此也同者同前諸教三乘故名同也。

又彼三中牛車唯一以彼宗明一相方便無主伴故此則不爾主伴具足攝德無量是故經云我有如是七寶大車其數無量無量寶車非適一也此顯一乘無盡教義廣說如華嚴中。

又彼等至相曰在一乘則圓明具德處三乘則一相孤門故知二乘宗不同今約之以弁一相方便者下文云隨機少說一相一寂一味等理非窮盡說孔目云三乘終教寂照照寂一相真如乃至有為無為等宗並不同義理各別則知終教三乘等乃一

【現代漢語翻譯】現代漢語譯本：遮止的原因在於他們的宗派固執己見，不可改變的緣故。因為在門內所允許的，現在都無法得到。露地上的牛車原本不是所期望的，所以現在得到它，就說不是原本所希望的。四德（體、德、用、行）的量上的差別在於，宅內所指的只是牛車，沒有說其他的功德。而露地所給予的是七寶大車，用寶網、鈴等無量的眾寶來莊嚴等等，這就是體具足功德。而且他們只說牛，沒有說其他的相狀，這裡說白牛肥壯大力，其疾如風等等，這是用上的殊勝。又說有很多的隨從侍衛等等，這是行上的眷屬。宅內等等，只是說羊、鹿、牛車，沒有說其他的功德，不同於七寶大車用寶等等來莊嚴。那麼三乘的行用、體德都不具足，所以與一乘有差別，二宗不同。如果這樣，難道他們沒有行、解、位、地等等嗎？孔目說：『又各種三乘經論所闡明的位、地以及差別次第、法相等，都是依據信解門中作這樣的說明。』又說：『行解也歸入解門。』所以現在這一章依據行德的殊勝作用來揀擇他們不具足。這些不同的相狀都是依據同教一乘來闡明差異而已。依據同教，是因為還沒有顯現無盡，所以不是別教，如同善財（Sudhana）見到三千大千世界塵數般的知識。探玄判說同教的意思相同於此。同，是相同於之前的各種教派三乘，所以叫做同。而且他們三乘中，牛車只有一輛，因為他們的宗派闡明一相方便，沒有主伴。這裡則不是這樣，主伴具足，攝取的功德無量，所以經中說：『我有這樣的七寶大車，其數量無量。』無量的寶車不是僅僅一輛。這顯示了一乘無盡的教義，廣泛地闡述如同《華嚴經》（Avatamsaka Sutra）中。而且他們的等至相說：在一乘中，則是圓明具德；在三乘中，則是一相孤門。所以知道二乘的宗派不同。現在依據它來辨別一相方便，下文說：『隨機少說一相、一寂、一味等等的道理，並非窮盡的說法。』孔目說：『三乘終教的寂照、照寂、一相真如，乃至有為無為等等的宗派都不同，義理各自不同。』那麼就知道終教三乘等等乃是一。

【English Translation】 English version: The reason for this refutation is that their school is stubbornly attached to its views and cannot be changed. Because what was permitted within the house cannot be obtained now. The ox cart in the open ground was not originally hoped for, so now that it is obtained, it is said that it was not originally desired. The difference in the measure of the four virtues (essence, attribute, function, and practice) lies in the fact that the ox cart referred to within the house only mentions an ox cart without mentioning other merits. However, the seven-jeweled great cart given in the open ground is adorned with countless treasures such as jeweled nets and bells, etc. This means that the essence is complete with merits. Moreover, they only mention 'ox' without mentioning other characteristics, while here it is said to be a white ox, fat, strong, and powerful, as swift as the wind, etc., which is the excellence in function. It is also said that there are many attendants and retinues, which is the retinue in practice. Within the house, only sheep, deer, and ox carts are mentioned, without mentioning other merits, unlike the seven-jeweled great cart adorned with jewels, etc. Therefore, the practice, essence, and merits of the Three Vehicles are not complete, so there is a difference from the One Vehicle, and the two schools are different. If so, do they not have practice, understanding, positions, stages, etc.? Kongmu (a commentator) said: 'Moreover, the positions, stages, and the order of differences, Dharma characteristics, etc., explained in various Three Vehicle sutras and treatises are all explained based on the gate of faith and understanding.' He also said: 'Practice and understanding also enter the gate of understanding.' Therefore, this chapter now selects those who do not have complete merits based on the excellent function of practice. These different characteristics are all explained based on the One Vehicle of the Common Teaching to clarify the differences. Based on the Common Teaching, it is because the inexhaustible has not yet been revealed, so it is not a Separate Teaching, just as Sudhana (善財) saw as many knowledgable people as the dust particles in three thousand great thousand worlds. Tanxuan (another commentator) judged that the meaning of Common Teaching is the same as this. 'Common' means the same as the previous various teachings of the Three Vehicles, so it is called 'Common'. Moreover, among their Three Vehicles, there is only one ox cart, because their school explains the expedient of one aspect, without a master or companion. This is not the case here, where the master and companion are complete, and the merits taken in are immeasurable. Therefore, the sutra says: 'I have such seven-jeweled great carts, their number is immeasurable.' The immeasurable jeweled carts are not just one. This shows the inexhaustible teachings of the One Vehicle, which are extensively explained as in the Avatamsaka Sutra (華嚴經). Moreover, their state of samadhi says: In the One Vehicle, it is complete with perfect clarity and merits; in the Three Vehicles, it is a solitary gate of one aspect. Therefore, it is known that the schools of the Two Vehicles are different. Now, based on it, we distinguish the expedient of one aspect. The following text says: 'According to the occasion, a little is said about one aspect, one quiescence, one taste, etc., but the principle is not an exhaustive explanation.' Kongmu said: 'The quiescence and illumination, illumination and quiescence, one aspect of Suchness of the Final Teaching of the Three Vehicles, and even the schools of conditioned and unconditioned, etc., are all different, and the meanings and principles are different.' Then it is known that the Final Teaching of the Three Vehicles, etc., is one.

相方便耳今明無量寶車具足主伴故差別也此等祖文如稻麻竹葦不可固執適者往也之也非適所謂一也此顯示所宗法也華嚴者能詮教也古人有云法華一乘意兼兩勢等其言已錯或云於此可用其言亦錯也法華宗于會三義當同教非以無盡為宗但由經文具斯二義章中引成如七八二門皆同教也。

此約別教一乘以明異耳。

上四皆約法華四乘義如初門辨。

五約寄位差別如本業經仁王經及地論梁攝論等皆以初二三地寄在世間四地至七地寄出世間八地已上寄出出世間于出世間中四地五地寄聲聞法六地寄緣覺法七地寄菩薩法八地以上寄一乘法。

彼經論等則以四乘寄顯諸地不同今卻約諸地顯諸乘有異。

若大乘即是一乘者七地即應是出出世又不應一乘在於八地是故當知法華中三乘之人為求三車出至門外者即三乘俱是出世自位究竟也即是此中四地以去至七地者是也四衢別授大白牛車者此在出世之上故是出出世一乘法即是此中八地以上一乘法也。

問若爾何故梁攝論云二乘善名出世從八地以上乃至佛地名出出世既不言三乘是出世如何作是說耶答既四五二地為聲聞第六地為緣覺八地已去為出出世彼第七地是何人耶是故當知彼云二乘善名出世即大小二乘也以聲聞緣覺俱名為小故二乘名通具如下說。

【現代漢語翻譯】現代漢語譯本：方便是爲了說明，現在所說的無量寶車，是因為具備了主人和隨從，所以才有了差別。這些祖師的文字，就像稻穀、麻、竹子、蘆葦一樣繁多，不能固執地理解，『適』是往的意思，『之』也是往的意思，『非適』就是指『一』。這顯示了所宗的法。《華嚴經》是能詮釋教義的經典。古人有說，『《法華經》的一乘，兼顧了兩方面的勢力』，這種說法是錯誤的。或者有人說，『在這裡可以使用』，這種說法也是錯誤的。《法華宗》認為，會三歸一的意義應當與教義相同，不是以無盡為宗旨，只是因為經文具備這兩種意義，所以在章節中引用來成就，就像七八二門一樣，都與教義相同。

這是就別教一乘來闡明差異。

以上四點都是就《法華經》四乘的意義來說的，就像最初的門所辨析的那樣。

第五，就寄位的差別來說，就像《本業經》、《仁王經》以及《地論》、《梁攝論》等，都將初地、二地、三地寄託在世間，四地到七地寄託在出世間，八地以上寄託在出出世間。在出世間中，四地、五地寄託在聲聞法（Śrāvakayāna，小乘），六地寄託在緣覺法（Pratyekabuddhayāna，中乘），七地寄託在菩薩法（Bodhisattvayāna，大乘），八地以上寄託在一乘法（Ekāyana，唯一佛乘）。

那些經論等，是用四乘來寄託顯示諸地的不同，現在卻是用諸地來顯示諸乘的差異。

如果大乘就是一乘，那麼七地就應該是出出世，也不應該一乘只在八地。因此應當知道，《法華經》中三乘之人爲了尋求三車而出離家門的人，就是三乘都是出世的，各自的果位已經究竟。也就是此處的四地到七地。在四通八達的路口分別授予大白牛車，這是在出世之上，所以是出出世的一乘法，也就是此處的八地以上的一乘法。

問：如果這樣，為什麼《梁攝論》說二乘的善行名為出世，從八地以上乃至佛地名為出出世，既然沒有說三乘是出世，怎麼能這樣說呢？答：既然四地、五地是聲聞，六地是緣覺，八地以上是出出世，那麼第七地是什麼人呢？因此應當知道，它所說的二乘的善行名為出世，就是指大小二乘。因為聲聞和緣覺都稱為小乘，所以二乘這個名稱是通用的，如下面所說。

【English Translation】 English version: Convenience is for explanation. The immeasurable precious carts now spoken of are different because they have masters and companions. These words of the patriarchs are as numerous as rice, hemp, bamboo, and reeds, and cannot be rigidly adhered to. 'Appropriate' means 'to go', and 'zhi' also means 'to go'. 'Not appropriate' refers to 'one'. This shows the dharma that is followed. The Avataṃsaka Sūtra (華嚴經) is a scripture that can explain the teachings. The ancients said, 'The one vehicle of the Lotus Sūtra (法華經) encompasses both forces,' which is wrong. Or someone says, 'It can be used here,' which is also wrong. The Lotus Sūtra school believes that the meaning of the convergence of the three should be the same as the teachings, not taking the inexhaustible as its purpose, but only because the scriptures have these two meanings, so they are quoted in the chapters to achieve, just like the seven or eight two gates, which are the same as the teachings.

This is to clarify the difference by explaining the unique teaching of the one vehicle (Ekāyana).

The above four points are all about the meaning of the four vehicles in the Lotus Sūtra, as explained in the initial gate.

Fifth, regarding the difference in assigned positions, as in the Brahmajāla Sūtra (本業經), the Renwang Jing (仁王經), the Dasabhumika Sutra (地論), and the Laṅkāvatāra Sūtra (梁攝論), the first, second, and third bhūmis (地，stages) are assigned to the mundane realm, the fourth to seventh bhūmis are assigned to the supramundane realm, and the eighth bhūmi and above are assigned to the supramundane-supramundane realm. Within the supramundane realm, the fourth and fifth bhūmis are assigned to the Śrāvakayāna (聲聞法，the vehicle of the hearers), the sixth bhūmi is assigned to the Pratyekabuddhayāna (緣覺法，the vehicle of the solitary Buddhas), the seventh bhūmi is assigned to the Bodhisattvayāna (菩薩法，the vehicle of the bodhisattvas), and the eighth bhūmi and above are assigned to the Ekāyana (一乘法，the one vehicle).

Those sutras and treatises use the four vehicles to assign and show the differences in the bhūmis, but now they use the bhūmis to show the differences in the vehicles.

If the Mahāyāna (大乘，the great vehicle) is the same as the one vehicle, then the seventh bhūmi should be supramundane-supramundane, and the one vehicle should not only be in the eighth bhūmi. Therefore, it should be known that the people of the three vehicles in the Lotus Sūtra who seek the three carts and leave their homes are all supramundane, and their respective positions have been perfected. That is, the fourth to seventh bhūmis here. The granting of the great white ox cart at the crossroads is above the supramundane, so it is the supramundane-supramundane one vehicle dharma, which is the one vehicle of the eighth bhūmi and above here.

Question: If so, why does the Laṅkāvatāra Sūtra say that the good deeds of the two vehicles are called supramundane, and from the eighth bhūmi and above to the Buddha bhūmi are called supramundane-supramundane? Since it does not say that the three vehicles are supramundane, how can it be said like this? Answer: Since the fourth and fifth bhūmis are for the Śrāvakas, the sixth bhūmi is for the Pratyekabuddhas, and the eighth bhūmi and above are supramundane-supramundane, then who is the seventh bhūmi for? Therefore, it should be known that what it says about the good deeds of the two vehicles being called supramundane refers to both the Mahāyāna and Śrāvakayāna. Because both Śrāvakas and Pratyekabuddhas are called the small vehicle, the name 'two vehicles' is general, as explained below.

二乘名通具如下說者如同教中也。

六付屬差別如法華經云于未來世若善男子善女人信如來智慧者當爲演說此法華經使得聞知為令其人得佛智慧故若有眾生不信受者當於如來余深法中示教利喜汝等若能如是則為報佛恩。

于未下至得佛智慧囑一乘也若有下至示教利喜囑三乘也汝等下通示囑也。

解云余深法者即是大乘非一乘故稱之為余然非小乘是以稱深。

餘者所未盡之謂也孔目所謂是隨一方化儀少說非無盡說者又如經云是有餘說非無上說故云即大乘稱為余然非愚法故稱深也。

亦不可說以彼小乘為余深法以法華中正破小乘豈可嘆甚深耶。

法華破小顯一故不可嘆甚深也。

是故當知法華別意正在一乘故作此付屬也。

法華宗義是於一乘今雖二乘等付當知其意正在一乘也。

七根緣受者差別。

根器機緣受行之者有所不同謂普別二機感普別二法各不同也。

如此經性起品云佛子菩薩摩訶薩無量億那由他劫行六波羅蜜修習道品善根未聞此經雖聞不信受持隨順是等猶為假名菩薩。

解云此明三乘菩薩根未熟故雖如是經爾許劫修行不信不聞此一乘經者是人也當知是前法華經內余深法中示教利喜者是也以望一乘究竟法是故說彼以為假名若望自宗亦

【現代漢語翻譯】現代漢語譯本：二乘（聲聞乘和緣覺乘）之名，如果像教中所說的那樣，也普遍具備以下特點。六、付屬差別：如《法華經》所說：『于未來世，若有善男子、善女人，信如來智慧者，當爲演說此《法華經》，使得聞知，為令其人得佛智慧故。若有眾生不信受者，當於如來余深法中示教利喜。汝等若能如是，則為報佛恩。』『于未』句至『得佛智慧』，是囑咐一乘（唯一佛乘）。『若有』句至『示教利喜』，是囑咐三乘（聲聞乘、緣覺乘、菩薩乘）。『汝等』句是普遍的指示和囑咐。解釋說：『余深法』即是大乘，因為不是一乘，所以稱之為『余』，然而又不是小乘，所以稱之為『深』。『余』，是指未完全窮盡的。孔目的解釋是，這是隨順一方的教化方式，少量地說，並非無盡地說。又如經中所說，是有餘之說，並非無上之說，所以說即大乘，稱之為『余』，然而不是愚昧之法，所以稱之為『深』。也不可說以小乘為『余深法』，因為《法華經》中正是要破斥小乘，怎麼可以讚歎小乘為甚深呢？《法華經》破斥小乘，彰顯一乘，所以不可讚嘆小乘為甚深。因此應當知道，《法華經》的特別用意正在於一乘，所以才作這樣的付屬。《法華經》的宗義在於一乘，現在即使二乘等也接受付屬，應當知道其用意正在於一乘。七、根緣受者差別：根器、機緣、接受和修行的人有所不同，即普機（普遍根機）和別機（特別根機）感應普法（普遍之法）和別法（特別之法），各有不同。如此經《性起品》所說：『佛子，菩薩摩訶薩，無量億那由他劫，行六波羅蜜，修習道品善根，未聞此經，雖聞不信受持隨順，是等猶為假名菩薩。』解釋說：這說明三乘菩薩根機尚未成熟，所以即使經過如此長的時間修行，不信不聞此一乘經典的人，就是前面《法華經》內『余深法』中示教利喜的對象。因為相對於一乘究竟之法，所以說他們是假名菩薩，如果相對於他們自己的宗派，也

【English Translation】 English version: The names of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), if they are as described in the teachings, also universally possess the following characteristics. 6. Differences in Entrustment: As the Lotus Sūtra says: 'In the future, if there are good men and good women who believe in the wisdom of the Tathāgata (如來, Thus Come One), you should expound this Lotus Sūtra for them, so that they may hear and know it, in order to enable them to attain the wisdom of the Buddha. If there are sentient beings who do not believe and accept it, you should instruct, teach, benefit, and delight them with the remaining profound Dharma of the Tathāgata. If you can do this, you will be repaying the Buddha's kindness.' The phrase 'In the future' to 'attain the wisdom of the Buddha' is an entrustment of the One Vehicle (Ekayāna, the single Buddha Vehicle). The phrase 'If there are' to 'instruct, teach, benefit, and delight them' is an entrustment of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The phrase 'If you can' is a universal instruction and entrustment. The explanation says: 'Remaining profound Dharma' refers to the Mahāyāna (大乘, Great Vehicle), because it is not the One Vehicle, it is called 'remaining'; however, it is not the Hīnayāna (小乘, Lesser Vehicle), so it is called 'profound'. 'Remaining' refers to that which is not completely exhausted. The explanation in the Kǒngmù (孔目, commentary) is that this is a teaching method that follows one direction, speaking a little, not speaking exhaustively. Also, as the sūtra says, it is a teaching with something remaining, not a supreme teaching, so it is said that it is the Mahāyāna, called 'remaining', but it is not a foolish Dharma, so it is called 'profound'. It cannot be said that the Hīnayāna is the 'remaining profound Dharma', because the Lotus Sūtra is precisely refuting the Hīnayāna; how could it praise the Hīnayāna as being very profound? The Lotus Sūtra refutes the Hīnayāna and reveals the One Vehicle, so it cannot praise the Hīnayāna as being very profound. Therefore, it should be known that the special intention of the Lotus Sūtra lies in the One Vehicle, so it makes this entrustment. The doctrine of the Lotus Sūtra lies in the One Vehicle. Even though the Two Vehicles and others now receive the entrustment, it should be known that its intention lies in the One Vehicle. 7. Differences in Those Who Receive Based on Roots and Conditions: The capacities, opportunities, and those who receive and practice are different, that is, universal capacities and specific capacities respond to universal Dharma and specific Dharma, each being different. As the Chapter on the Spontaneous Uprising in this sūtra says: 'Buddha-sons, Bodhisattva-mahāsattvas (菩薩摩訶薩, great being bodhisattva), for countless billions of nayutas (那由他, a large number) of kalpas (劫, eon), practice the Six Pāramitās (六波羅蜜, Six Perfections), cultivate the roots of goodness of the path, but have not heard this sūtra, and even if they hear it, they do not believe, accept, uphold, or follow it; these are still nominally Bodhisattvas.' The explanation says: This explains that the roots of the Bodhisattvas of the Three Vehicles are not yet mature, so even after practicing for such a long time, those who do not believe or hear this One Vehicle sūtra are the objects of instruction, teaching, benefit, and delight in the 'remaining profound Dharma' within the previous Lotus Sūtra. Because in relation to the ultimate Dharma of the One Vehicle, they are said to be nominally Bodhisattvas; if in relation to their own school, they are also

真實也此文意明華嚴是別教一乘不同彼也。

言以為假名者章中明言望一故說為假名望彼自宗亦真實也探玄雲假名菩薩者但依權教修行昧得一乘實行也非初地前地上若其如此則不能分二宗顯差別矣。

八難信易信差別。

如此經賢首品云一切世界群生類鮮有欲求聲聞乘求緣覺乘者轉復少求大乘者甚希有求大乘者猶為易能信此法甚為難。

舉三乘之信展轉猶難況於一乘明文照然權實有據。

解云以此品中正明信位終心即攝一切位及成佛等事既超三乘恐難信受故舉三乘對比決之。

信位終心者即十信滿心勝進分上得一切位及佛地等故云成佛等事此是實成非變化成非三乘境界設有聞者必難信受至今有謂但名字觀行即耳非究竟即也經恐難信故以三乘對決顯二宗不同也問前明果德絕於說相云何十信終心即具佛果德用若十信同果德者即果德是可說之相何名不可說耶答因位弁果德者欲彰果德是不可說是故嘆德文言菩薩在於一地普攝一切諸地功德也。

九約機顯理差別。

如此經第九地初偈云若眾生下劣其心厭沒者示以聲聞道令出於眾苦若復有眾生諸根少明利樂於因緣法為說辟支佛若人根明利有大慈悲心饒益諸眾生為說菩薩道若有無上心決定樂大事為示于佛乘說無盡佛法。

【現代漢語翻譯】現代漢語譯本：真實也指此文意表明《華嚴經》（Avatamsaka Sutra）是別教一乘（distinct teaching of the One Vehicle），不同於其他教派。別教一乘，指區別於三乘（聲聞乘、緣覺乘、菩薩乘）的唯一成佛之道。

關於『以為假名』，章中明確說明是相對於一乘而言，所以說是假名；相對於他們自己的宗派來說，也是真實的。探玄（Tanxuan）說，『假名菩薩』只是依據權教（expedient teachings）修行，不明白一乘的真實修行。並非初地（first bhumi）之前的地上菩薩。如果這樣，就不能區分二宗，彰顯差別了。

八難信和易信的差別。

如此經《賢首品》（Virtuous Leader Chapter）所說：『一切世界群生類，鮮有欲求聲聞乘（Śrāvakayāna，乘，vehicle）者，求緣覺乘（Pratyekabuddhayāna，乘，vehicle）者轉復少，求大乘（Mahāyāna，乘，vehicle）者甚希有，求大乘者猶為易，能信此法甚為難。』

舉三乘的信受尚且輾轉困難，更何況一乘，經文明文昭然，權實有據。

解釋說，此品中正是說明信位（stage of faith）終心，即攝一切位及成佛等事，既然超越三乘，恐怕難以信受，所以舉三乘對比來決斷。

信位終心，即十信（ten faiths）滿心，勝進分上，得一切位及佛地等，所以說成佛等事，這是實成，非變化成，非三乘境界。設有聞者，必定難以信受。至今有人認為只是名字觀行，並非究竟。經文恐怕難以信受，所以用三乘對比決斷，彰顯二宗不同。問：前面說明果德（fruition of virtue）絕於說相，為何十信終心即具佛果德用？如果十信同果德，那麼果德就是可說之相，為何名為不可說？答：因位顯現果德，是爲了彰顯果德是不可說的，所以讚歎德文說，菩薩在於一地，普攝一切諸地功德。

九、約機顯理差別。

如此經第九地初偈說：『若眾生下劣，其心厭沒者，示以聲聞道，令出於眾苦。若復有眾生，諸根少明利，樂於因緣法，為說辟支佛。若人根明利，有大慈悲心，饒益諸眾生，為說菩薩道。若有無上心，決定樂大事，為示于佛乘，說無盡佛法。』

【English Translation】 English version: 'Truthfully,' this passage clarifies that the Avatamsaka Sutra (Huayan Jing) represents the distinct teaching of the One Vehicle (Ekayana), differing from other schools. The distinct teaching of the One Vehicle refers to the unique path to Buddhahood, distinct from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna).

Regarding 'considering it provisional,' the chapter explicitly states that it's in relation to the One Vehicle, hence it's called provisional; in relation to their own school, it's also real. Tanxuan says, 'Provisional Bodhisattvas' only practice according to expedient teachings (upaya), not understanding the true practice of the One Vehicle. They are not Bodhisattvas on the ground before the first bhumi (stage). If that were the case, the two schools could not be distinguished, and the difference would not be apparent.

The difference between what is difficult to believe and what is easy to believe.

As the Virtuous Leader Chapter (Xianshou Pin) of this sutra says: 'Among all sentient beings in all worlds, few desire to seek the Śrāvakayāna (vehicle of hearers), even fewer seek the Pratyekabuddhayāna (vehicle of solitary realizers), very few seek the Mahāyāna (great vehicle), seeking the Mahāyāna is still easy, but believing this Dharma is extremely difficult.'

Belief in the Three Vehicles is already difficult, let alone the One Vehicle. The sutra text is clear and evident, with both provisional and real aspects supported.

The explanation says that this chapter precisely explains the final mind of the stage of faith (śraddhā), which encompasses all stages and the attainment of Buddhahood. Since it transcends the Three Vehicles, it is feared that it will be difficult to believe, so the Three Vehicles are compared to make a decision.

The final mind of the stage of faith is the mind that has completed the ten faiths, surpassing the previous stage, attaining all stages and the Buddha-ground, so it is said to be the attainment of Buddhahood. This is real attainment, not transformation, and not the realm of the Three Vehicles. If there are those who hear it, they will surely find it difficult to believe. Even now, some believe it is only name and contemplation, not ultimate. The sutra fears it will be difficult to believe, so it uses the Three Vehicles to compare and decide, highlighting the difference between the two schools. Question: Earlier, it was stated that the fruition of virtue (phalaguna) is beyond description, so why does the final mind of the ten faiths possess the function of the Buddha's fruition of virtue? If the ten faiths are the same as the fruition of virtue, then the fruition of virtue is a describable aspect, so why is it called indescribable? Answer: The manifestation of the fruition of virtue in the causal stage is to highlight that the fruition of virtue is indescribable, so the text praising virtue says that the Bodhisattva is in one ground, universally encompassing the merits of all grounds.

Nine, the difference in revealing the principle according to the capacity of beings.

As the initial verse of the ninth ground in this sutra says: 'If sentient beings are inferior and their minds are submerged in aversion, show them the Śrāvakayāna to lead them out of all suffering. If there are sentient beings whose faculties are slightly bright and sharp, and who delight in the law of conditions, explain to them the Pratyekabuddha. If people have bright and sharp faculties, great compassion, and benefit all sentient beings, explain to them the Bodhisattva path. If there is a supreme mind, determined to delight in great matters, show them the Buddha-vehicle and explain the endless Buddha-dharma.'

諦緣度等為三乘皆是一方化儀有限說也非是無盡佛法故云差別。

解云此明一乘法門主伴具足故云無盡佛法不同三乘一相一寂等法以此地中作大法師明說法儀軌是故開示一乘三乘文義差別。

主伴具足等者如此經中一一結通一切時處皆說此法又一一法門皆說十者欲顯無盡故或名無盡修多羅海與彼三乘不同一相一寂即一事一理所謂三乘終教一相真如也而言等者孔目云並初教門染凈即空愚法小乘苦諦之教所詮實法有為無為等宗並不同義理各別也下文云若依三乘種性差別略有三說一約始教二約終教三約頓教今就彼終教以揀明知此章通揀諸教三乘無足疑者以此下示經意也。

十本末開合差別。

如大乘同性經云所有聲聞法辟支佛法菩薩法諸佛法。

所有下至諸佛法本末分異也諸佛法是本余法是末故二宗差別也。

如是一切諸法皆悉流入毗盧遮那智藏大海。

如是諸法是前二乘並菩薩法也皆悉流入者會前三乘之末歸遮那之本法也經文甚顯。

此文約本末分異仍會末歸本明一乘三乘差別理耳。

本末分異前分四法也仍會末歸本即如是下會一切三乘法歸第四諸佛法也章語如揭日月而行也何其惑哉智藏大海即諸佛十地中第十名也。

此上十證足為龜鏡。

龜者定

【現代漢語翻譯】現代漢語譯本：諦緣度等（諦、緣、度等法門）對於聲聞乘、緣覺乘、菩薩乘這三乘來說，都只是一種方便的教化方式，是有限的說法，並非無盡的佛法，所以說有差別。解釋說，這表明一乘法門主伴圓滿具足，所以說是無盡的佛法，不同於三乘的一相一寂等法。因為在這個地方作為大法師，闡明說法的儀軌，所以開示一乘和三乘在文義上的差別。主伴具足等，就像這部經中，一一總結貫通一切時處，都在說這個法，又一一法門都在說十法，想要顯示無盡的含義。或者名為無盡修多羅海，與三乘不同，一相一寂即一事一理，所謂三乘終教的一相真如。說到『等』字，孔目中說，包括初教門的染凈即空，愚法小乘苦諦的教義，所詮釋的實法有為無為等宗，都不同，義理各自不同。下文說，如果依據三乘種性的差別，略有三種說法：一是約始教，二是約終教，三是約頓教。現在就終教來辨別說明，可知這一章通用於辨別諸教，三乘沒有疑問，用這些來顯示經文的意義。十、本末開合差別。如《大乘同性經》所說：所有聲聞法、辟支佛法、菩薩法、諸佛法。所有下至諸佛法，是本末的區分不同。諸佛法是本，其餘法是末，所以二宗有差別。如是一切諸法，都流入毗盧遮那智藏大海。如是諸法，是前面的聲聞乘、緣覺乘以及菩薩法。『都流入』，是會合前面的三乘之末，歸於毗盧遮那佛的本法。經文非常明顯。這段文字是就本末區分不同，仍然會合末歸於本，來說明一乘和三乘的差別道理。本末區分不同，前面區分了四法。仍然會合末歸於本，就像『如是』以下，會合一切三乘法歸於第四種諸佛法。章句的意義就像揭示日月而行，怎麼會迷惑呢？智藏大海，就是諸佛十地中的第十地名稱。以上這十個證據足以作為借鑑。龜，是占卜吉兇的工具。

【English Translation】 English version: The Truth, Conditions, and Deliverance (Truth, Conditions, and Deliverance, etc.) for the Three Vehicles—Śrāvakayāna (Voice-hearer Vehicle), Pratyekabuddhayāna (Solitary Realizer Vehicle), and Bodhisattvayāna (Bodhisattva Vehicle)—are all expedient teaching methods, limited explanations, and not the inexhaustible Dharma of the Buddhas. Therefore, they are said to have differences. The explanation says that this clarifies that the One Vehicle Dharma is complete with both principal and accompanying aspects, so it is called the inexhaustible Dharma of the Buddhas, unlike the Three Vehicles' Dharma of one form and one quiescence, etc. Because in this place, as a great Dharma master, the proper procedures for expounding the Dharma are clarified, the differences in the meaning of the texts of the One Vehicle and the Three Vehicles are revealed. 『Complete with principal and accompanying aspects,』 is like in this sutra, each and every summary connects all times and places, all speaking of this Dharma, and each and every Dharma gate speaks of the ten aspects, wanting to reveal the meaning of inexhaustibility. Or it is called the Inexhaustible Sutra Ocean, which is different from the Three Vehicles. 『One form and one quiescence』 is one thing and one principle, the One Form True Thusness of the final teaching of the Three Vehicles. Speaking of the word 『etc.,』 the outline says that it includes the defilement and purity of the initial teaching gate, which is emptiness, the teachings of the ignorant Dharma Small Vehicle's suffering truth, the real Dharma explained, the conditioned and unconditioned, etc., all of which are different, with different meanings. The text below says, 『If based on the differences in the natures of the Three Vehicles, there are roughly three explanations: one is about the initial teaching, two is about the final teaching, and three is about the sudden teaching.』 Now, using the final teaching to distinguish and explain, it can be known that this chapter is universally used to distinguish all teachings, and there is no doubt about the Three Vehicles. These are used to show the meaning of the sutra. Ten, Differences in the Opening and Closing of the Root and Branches. As the Mahāyāna Homogeneity Sutra says: All Śrāvaka Dharma, Pratyekabuddha Dharma, Bodhisattva Dharma, and Buddha Dharma. 『All』 down to 『Buddha Dharma』 are the distinctions between the root and branches. Buddha Dharma is the root, and the remaining Dharmas are the branches, so the two schools have differences. All these Dharmas flow into the Vairochana Wisdom Treasury Great Ocean. 『These Dharmas』 are the preceding Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Dharma. 『All flow into』 means that the ends of the preceding Three Vehicles are gathered and return to the root Dharma of Vairochana. The sutra text is very clear. This passage is about distinguishing the differences between the root and branches, and still gathering the branches to return to the root, to explain the difference in the principles of the One Vehicle and the Three Vehicles. Distinguishing the differences between the root and branches, the four Dharmas were distinguished earlier. Still gathering the branches to return to the root, like 『Thus,』 below, gathering all the Three Vehicle Dharmas to return to the fourth type, Buddha Dharma. The meaning of the chapter is like revealing the sun and moon and walking, how could it be confusing? The Wisdom Treasury Great Ocean is the name of the tenth of the Ten Grounds of the Buddhas. The above ten proofs are sufficient to serve as a mirror. Turtle, is a tool for divination.

吉兇鏡乃別妍媸以喻聖言能判二宗也。

其別教一乘所明行位因果等相與彼三乘教施設分齊全別不同廣在經文略如下辨縱無教證依彼義異尚須分宗況聖教云披煥然溢目矣。

所詮差別具明行位等相二宗分齊不同故云略如下辨尚須分宗者文中雖但云三一差別意兼小乘明有三宗一小乘宗二三乘宗三一乘宗然此三宗寄於五教則有二說一依此章並孔目等則以後為一乘宗中間三教為三乘宗初一為小乘宗探玄雲謂小乘三乘一乘智論既將此經為不與二乘共故名為不共即是一乘大品等諸教為通三乘同觀得益故名為共即是三乘四阿含經不共菩薩即是小乘亦名不共依此三位梁論第八善成立有三種一立小乘二立三乘三立一乘下章云是故當知三宗各別理無疑也清涼亦曰或唯后一為不共也二依圓覺華嚴等疏初一為小乘宗次一為三乘宗后三為一乘宗今目前義至文更釋。

二駭攝門者。

駭攝者若但明分相則唯彰權實不同義非絕待豈知一外無三獨一圓極今備駭諸權駭攝一切方盡圓融無礙之大宗也。

一切三乘等本來悉是彼一乘法。

一切三乘本來是一乘良以三乘無體攬一成故則經云於一佛乘分別說三祖曰普法所成故既無自體全攬一成故本來是一浮石曰且約印像以明六相示一乘三乘主伴相成顯法分齊總相者義當圓

【現代漢語翻譯】吉兇鏡能夠分辨美醜，比喻聖人的言論能夠判斷二宗（二乘和小乘）。

別教一乘（區別于其他教派的唯一佛乘）所闡明的行位（修行的階位）、因果等諸種相狀，與三乘教（聲聞乘、緣覺乘、菩薩乘）的施設、分齊（界限）完全不同，詳細內容在經文中，這裡簡略地辨析如下：縱然沒有教證，僅僅依據它們義理上的差異，尚且需要區分宗派，更何況聖教的經文如此明白，煥然溢目呢。

所詮釋的差別，詳細說明了行位等相狀，二宗（二乘和小乘）的分齊不同，所以說『簡略地辨析如下，尚且需要區分宗派』。文中雖然只說三乘和一乘的差別，意思也包括了小乘，說明有三種宗派：一是小乘宗，二是三乘宗，三是一乘宗。然而這三種宗派寄託於五教（小、始、終、頓、圓）則有兩種說法：一是依據此章和孔目等，則以後者（圓教）為一乘宗，中間的三教（始、終、頓）為三乘宗，最初的（小教）為小乘宗。《探玄記》說，所謂小乘、三乘、一乘，《智論》既然將此經視為不與二乘共通，所以名為不共，即是一乘；《大品經》等諸教，為通於三乘，共同觀照而得利益，所以名為共，即是三乘；《四阿含經》不與菩薩共通，即是小乘，也名不共。依據這三種階位，《梁論》第八善成立有三種：一是立小乘，二是立三乘，三是立一乘。下章說：『是故當知，三宗各別，理無疑也。』清涼澄觀也說：『或者只有最後一個（圓教）為不共。』二是依據《圓覺經》、《華嚴經》等疏，最初的（小教）為小乘宗，其次的（始教）為三乘宗，后三個（終、頓、圓）為一乘宗。現在採用前一種說法，到後面的經文再進一步解釋。

二是駭攝門。

駭攝，如果只說明分相，那就只是彰顯權實（權巧方便和真實）的不同，義理並非絕待（絕對待對），怎麼能知道一之外沒有三，唯一圓滿至極呢？現在完備地駭動諸權巧，涵蓋一切，才能窮盡圓融無礙的大宗。

一切三乘等，本來都是那一乘法。

一切三乘，本來就是一乘，因為三乘沒有自體，都是依憑一乘而成就的。所以經中說：『於一佛乘，分別說三。』祖師說：『普遍的法所成就的。』既然沒有自體，完全依憑一乘而成就，所以本來就是一。浮石說：『且用印和像來闡明六相（總相、別相、同相、異相、成相、壞相），顯示一乘、三乘主伴相成，彰顯法的分齊，總相的意義應當是圓滿。』

【English Translation】 The mirror of fortune and misfortune can distinguish beauty from ugliness, which is a metaphor for how the words of the sages can judge the two vehicles (Śrāvakayāna and Mahāyāna).

The practices, stages, causes, and effects, etc., elucidated by the Distinct Teaching of the One Vehicle (Ekayāna), are completely different from the establishments and distinctions of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The details are in the scriptures, and a brief analysis is as follows: Even without scriptural proof, merely based on the differences in their meanings, it is still necessary to distinguish the schools. How much more so when the scriptures of the sages are so clear and radiant!

The differences in what is taught clearly explain the aspects of practices and stages, etc. The distinctions between the two vehicles (Śrāvakayāna and Mahāyāna) are different, so it is said, 'A brief analysis is as follows, it is still necessary to distinguish the schools.' Although the text only mentions the difference between the Three Vehicles and the One Vehicle, it also includes the Śrāvakayāna, indicating that there are three schools: first, the Śrāvakayāna school; second, the Three Vehicle school; and third, the One Vehicle school. However, these three schools are based on the Five Teachings (Small, Beginning, Final, Sudden, Perfect), and there are two interpretations: First, according to this chapter and the table of contents, etc., the latter (Perfect Teaching) is the One Vehicle school, the middle three teachings (Beginning, Final, Sudden) are the Three Vehicle school, and the first (Small Teaching) is the Śrāvakayāna school. The Tan Xuan Ji says that the Śrāvakayāna, Three Vehicles, and One Vehicle are such that the Mahāprajñāpāramitāśāstra considers this sutra as not shared with the Two Vehicles, so it is called 'uncommon,' which is the One Vehicle. The teachings such as the Mahāprajñāpāramitā Sutra are common to the Three Vehicles, and benefit from common contemplation, so they are called 'common,' which is the Three Vehicles. The Agama Sutras are not shared with Bodhisattvas, which is the Śrāvakayāna, also called 'uncommon.' According to these three stages, the eighth chapter of the Liang Lun establishes three types: first, establishing the Śrāvakayāna; second, establishing the Three Vehicles; and third, establishing the One Vehicle. The following chapter says, 'Therefore, know that the three schools are distinct, and there is no doubt about the principle.' Qingliang Chengguan also said, 'Or only the last one (Perfect Teaching) is uncommon.' Second, according to the commentaries on the Śūraṅgama Sutra and the Avataṃsaka Sūtra, the first (Small Teaching) is the Śrāvakayāna school, the second (Beginning Teaching) is the Three Vehicle school, and the last three (Final, Sudden, Perfect) are the One Vehicle school. Now, we will adopt the former interpretation and further explain it in the following text.

Second is the gate of startling and encompassing.

Startling and encompassing: If only the distinctions are explained, then only the difference between expedient means and reality is highlighted. The meaning is not absolute. How can one know that there are no three outside of one, and only one is perfectly ultimate? Now, completely startling all expedient means and encompassing everything, one can exhaust the great school of perfect fusion without obstruction.

All the Three Vehicles, etc., are originally that One Vehicle Dharma.

All the Three Vehicles are originally the One Vehicle because the Three Vehicles have no self-nature and are all accomplished by relying on the One Vehicle. Therefore, the sutra says, 'In the One Buddha Vehicle, three are distinguished.' The patriarch said, 'Accomplished by the universal Dharma.' Since it has no self-nature and is completely accomplished by relying on the One Vehicle, it is originally one. Fushi said, 'Let's use the seal and the image to explain the six aspects (totality, difference, similarity, dissimilarity, formation, destruction), showing that the One Vehicle and the Three Vehicles are mutually complementary, highlighting the distinctions of the Dharma, and the meaning of totality should be perfect.'

教別相者義當三乘教如六相不即不離不一不異常在中道一乘三乘亦復如是主伴相資不即不離不一不異雖利益眾生而唯在中道主伴相成顯法如是昔說三乘派總為別今言即一攬別成總乃成普法也吾祖復曰一切即一者會別歸總故顯一甚深故一外無三方稱圓極也。

何以故。

前曰三一不同何以復說悉是故徴也。

三乘望一乘有二門故謂不異不一也。

由有二門故說別而復說即也。

初不異亦二一以三即一故不異二以一即三故不異。

三一互即故云不異。

問若據初門三即一者未知彼三為存為壞若存如何唯一若壞彼三乘機更依何法而得進修。

三即一而唯有一者且普別二機各得自法吾祖云若彼別機稱自根器但各見己所見聞自所聞皆不見他所見不聞他所聞若壞彼三如何進修若存彼三如何唯一進退不可故須問以通釋。

答有四句一由即一故不待壞二由即一故不礙存三由即一故無不壞四由即一故無可存由初二義三乘機得有所依由后二義三乘機得入一乘由四句俱即一故是故唯有一乘更無餘也。

一由即一不待壞既即是一將待何壞二既已即一何礙其存三既其即一復何不壞四既其即一復何可存初二三存故得有所依后二三即是一無可存壞汝等所行是菩薩道故得入一乘也。

【現代漢語翻譯】現代漢語譯本教別相的意義在於，三乘教法（聲聞乘、緣覺乘、菩薩乘）猶如六相（總相、別相、同相、異相、成相、壞相），不即不離，不一不異，處於中道。一乘教法（佛乘）與三乘教法也是如此，主伴相互資助，不即不離，不一不異，雖然利益眾生，但唯獨處於中道。主伴相互成就，彰顯佛法就是這樣。過去說三乘是派別，總歸為差別，現在說即一，總攬差別成就總體，這才成就普遍的佛法。我的祖師又說，一切即一，是會合差別歸於總體，所以彰顯一的甚深，所以一之外沒有三，才稱為圓滿至極。

為什麼這樣說呢？

前面說三和一不同，為什麼又說全部都是一呢？所以提出疑問。

三乘相對於一乘，有二門（兩種角度），所以說不異不一。

由於有二門，所以說差別而又說即一。

最初的不異也有兩種含義：一是三即一，所以不異；二是，一即三，所以不異。

三和一互相即，所以說不異。

問：如果根據最初的門，三即一，那麼不知道這三是存在還是壞滅？如果存在，如何唯一？如果壞滅，這三乘的根機又依靠什麼法而得以進修？

三即一而唯有一，暫且讓普遍和差別的兩種根機各自得到自己的法。我的祖師說，如果那些差別根機稱量自己的根器，只看到自己所見所聞，聽聞自己所聽聞的，都看不到他人所見，不聽聞他人所聞。如果壞滅了這三乘，如何進修？如果存在這三乘，如何唯一？進退兩難，所以需要提問來通達解釋。

答：有四句：一，由於即一，所以不必等待壞滅；二，由於即一，所以不妨礙存在；三，由於即一，所以沒有不壞滅的；四，由於即一，所以沒有什麼可以存在的。由於最初兩種含義，三乘的根機得以有所依靠；由於後面兩種含義，三乘的根機得以進入一乘。由於四句都即一，所以唯有一乘，更沒有其他的了。

一，由於即一，不必等待壞滅，既然已經即是一，將等待什麼壞滅？二，既然已經即一，又妨礙它什麼存在？三，既然已經即一，又有什麼不壞滅？四，既然已經即一，又有什麼可以存在？最初兩種含義，三乘存在，所以得以有所依靠；後面兩種含義，三乘即是一，沒有什麼可以存在和壞滅。你們所行的是菩薩道，所以得以進入一乘。

【English Translation】 English version The meaning of the characteristic of difference in teachings lies in the fact that the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are like the Six Characteristics (Generality, Particularity, Similarity, Dissimilarity, Formation, and Dissolution): neither identical nor separate, neither one nor different, residing in the Middle Way. The One Vehicle (Buddhayāna) and the Three Vehicles are also like this: principal and subordinate mutually assisting, neither identical nor separate, neither one nor different. Although benefiting sentient beings, they solely reside in the Middle Way. Principal and subordinate mutually accomplish, revealing the Dharma in this way. In the past, it was said that the Three Vehicles were sects, all categorized as differences. Now it is said that they are identical to One, encompassing differences to achieve totality, thus accomplishing universal Dharma. My Patriarch also said, 'All is One' means converging differences to return to totality, therefore revealing the profound depth of One. Therefore, only when there are no Three outside of One can it be called perfect and ultimate.

Why is this so?

Earlier it was said that the Three and One are different, why is it now said that all are One? Therefore, this is a question raised.

The Three Vehicles in relation to the One Vehicle have two aspects, therefore it is said to be neither different nor one.

Because there are two aspects, it is said to be both different and identical.

The initial 'not different' also has two meanings: first, because the Three are identical to One, they are not different; second, because One is identical to the Three, they are not different.

The Three and One are mutually identical, therefore it is said 'not different'.

Question: If according to the initial aspect, the Three are identical to One, then it is not known whether the Three exist or are destroyed? If they exist, how can there be only One? If they are destroyed, what Dharma do the faculties of the Three Vehicles rely on to progress in cultivation?

The Three are identical to One, yet there is only One. For the time being, let the universal and differentiated faculties each obtain their own Dharma. My Patriarch said, 'If those differentiated faculties measure their own capacities, they only see what they have seen and heard, and hear only what they have heard, not seeing what others have seen, nor hearing what others have heard.' If the Three are destroyed, how can they progress in cultivation? If the Three exist, how can there be only One? It is difficult to advance or retreat, therefore it is necessary to ask for a thorough explanation.

Answer: There are four statements: 1. Because of being identical to One, there is no need to wait for destruction; 2. Because of being identical to One, it does not hinder existence; 3. Because of being identical to One, there is nothing that is not destroyed; 4. Because of being identical to One, there is nothing that can exist. Due to the first two meanings, the faculties of the Three Vehicles are able to have something to rely on; due to the latter two meanings, the faculties of the Three Vehicles are able to enter the One Vehicle. Because all four statements are identical to One, therefore there is only One Vehicle, and there is nothing else.

Because of being identical to One, there is no need to wait for destruction. Since it is already identical to One, what is there to wait for destruction? 2. Since it is already identical to One, what hinders its existence? 3. Since it is already identical to One, what is there that is not destroyed? 4. Since it is already identical to One, what is there that can exist? Due to the first two meanings, the Three exist, therefore they are able to have something to rely on; due to the latter two meanings, the Three are identical to One, there is nothing that can exist or be destroyed. What you are practicing is the Bodhisattva Path, therefore you are able to enter the One Vehicle.

二以一乘即三明不異者隱顯四句反上思之是故唯有三乘更無一也此如下同教中辨。

一乘即三而不異即下攬實成權門也隱顯反上者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無可顯由四句俱即三故唯有三乘更無一也此如下同教辨者非此門意故指如下即攬實成權也四句之中或唯三乘即三乘宗耳問何以不作問及結語耶答一乘隱顯者對別機小智說也以彼不見他所見不聞他所聞隱彼無盡法也故圓融本法法爾常然本無隱顯一異等普賢等機具獲十眼無所不見無所不聞吾祖又曰此普賢機見一切所見聞一切所聞皆盡盧遮那能化分齊故不可作此問結也。

二不一者此即一之三與上即三之一是非一門也。

是非一門者普別二機所得不同也。

是則不壞不一而明不異。

一異二門相即也。

又此中不一是上分相門此中不異是此駭攝門也。

文處可見。

二同教者于中二初分諸乘后融本末。

于中下分門至相曰同教者經云會三歸一故知同也即以臨門三車為開方便門界外別授大白牛車為示真實相也三乘一乘和合亦名回三入一也是故具列諸乘普攝無量則亦三亦一是同教也問答所謂共教一乘三乘小乘共依故攝前諸教為方便故末不離本故是所流故為所目故應法界故法

界義普故義總故是皆華嚴眷屬攝故若爾何以清涼但言同頓同實答彼疏以終頓亦說一性而立一乘破五性而泯一乘至終教中乃說一乘一性十條大義揀彼五性三乘合後三教為一性宗則后三合為一乘至義分齊開同別處將彼二教為同教后一為別教是故且同頓實至下地鈔云若同三乘亦收前四則當始小是知清涼亦同諸教總會諸教權以入一實也分諸乘者明統列方便總入正乘融本末者顯一理遍通權實無礙。

初中有六重。

六重者顯全收也。

一明一乘于中有七。

初法相交參以明一乘謂如三乘中亦有說因陀羅網及微細等事而主伴不具或亦華藏世界而不說十或一乘中亦有三乘法相等謂如十眼中亦有五眼十通中亦有六通等而義理皆別此即一乘垂於三乘三乘參於一乘。

此就二宗所有法相互動參雜成就機緣也三乘說因陀羅微細等即凈名芥納須彌也而主伴不具者一不即多也華藏世界者即梵網云蓮華藏世界也十眼中五眼等如十通品等而義理皆別者問答曰據義份量深淺寬狹並皆不同今舉義門有差別名字有同欲引三乘信樂故孔目云地經六決定義是其地體返不用十數目之十地不同是其地相翻用十數目之以此驗求知佛慈悲欲令易解將不滿數目體以滿數目相是佛別意也一乘居上故說於垂垂者自上而下三乘居下故曰參參者承也

【現代漢語翻譯】現代漢語譯本因為界義、普故義、總故義，都是華嚴眷屬所攝。如果這樣，為什麼清涼澄觀（Qingliang ChengGuan）只說同頓、同實呢？回答是，他的疏鈔以終頓也說一性而立一乘，破五性而泯一乘，至終教中才說一乘一性。十條大義揀別五性三乘，合後三教為一性宗，那麼后三教就合為一乘。至於義理的分齊，開同別處，將那二教作為同教，后一教作為別教。因此暫且說同頓實。至下地鈔說，如果同於三乘，也收攝前四教，那麼當始小教。由此可知，清涼澄觀也同樣總會諸教，方便地將諸教權巧地引入一實之理。分判諸乘，是為闡明統攝列舉方便，總歸於正乘；融會本末，是為彰顯一理遍通權實無礙。

最初有六重。

六重，是爲了顯示完全收攝。

一、闡明一乘于其中，有七點。

首先是法相交參以闡明一乘，比如三乘中也有說因陀羅網（Indra's net，帝網）及微細等事，但主伴不具足；或者也有華藏世界（Hua-Zang World，蓮華藏世界）而不說十玄門；或者一乘中也有三乘的法相等，比如十眼中也有五眼，十通中也有六通等，但義理都不同。這就是一乘垂示於三乘，三乘參入於一乘。

這是就二宗所有的法相互動參雜，成就機緣。三乘所說的因陀羅網、微細等，就是《維摩詰經》（Vimalakirti Sutra）中所說的芥子納須彌山。而主伴不具足，是指一不即多。華藏世界，就是《梵網經》（Brahmajala Sutra）所說的蓮華藏世界。十眼中五眼等，如《十通品》等。而義理都不同，問答說：根據義理的份量，深淺寬狹都不同。現在舉出義門，有差別的名字，有相同的名字，想要引導三乘的信樂，所以孔目說，《地經》六決定義是其地體，反而不用十數目來數它，十地不同是其地相，反而用十數目來數它。用這個來驗證，可知佛的慈悲，想要讓人容易理解，將不滿數目的體，用滿數目的相來表示，這是佛的特別用意。一乘居於上方，所以說是垂示，垂示是從上而下。三乘居於下方，所以說是參入，參入是承接。

【English Translation】 English version Because of the definition of boundaries, the meaning of universality, and the meaning of totality, all are encompassed by the Hua-yan (Avatamsaka) family. If so, why does Qingliang ChengGuan only speak of 'same sudden' and 'same reality'? The answer is that his commentary also speaks of one nature to establish one vehicle in the 'ultimate sudden' teaching, breaking the five natures and obliterating one vehicle. Only in the 'ultimate teaching' is one vehicle and one nature spoken of. The ten great meanings distinguish the five natures and the three vehicles, combining the latter three teachings into a 'one nature' school. Then the latter three teachings are combined into one vehicle. As for the distinctions in meaning, opening up the 'same' and 'different' places, regarding those two teachings as the 'same teaching' and the latter one as the 'different teaching'. Therefore, for the time being, we speak of 'same sudden' and 'same reality'. The commentary on the lower stages says, 'If it is the same as the three vehicles, it also includes the previous four,' then it should be the 'initial small' teaching. From this, it can be known that Qingliang ChengGuan also similarly gathers all the teachings, skillfully leading them into the one reality. Distinguishing the vehicles is to clarify the overall arrangement of expedient means, all entering into the correct vehicle; harmonizing the root and the branch is to reveal that one principle pervades and is unobstructed by expedient and real.

Initially, there are six layers.

The six layers are to show complete inclusion.

First, clarifying the One Vehicle within it, there are seven points.

First, the interpenetration of dharma characteristics to clarify the One Vehicle. For example, in the Three Vehicles, there are also discussions of Indra's net and subtle matters, but the principal and subordinate are not complete; or there is also the Hua-Zang World but the ten profound gates are not discussed; or in the One Vehicle, there are also dharma characteristics of the Three Vehicles, such as the five eyes within the ten eyes, and the six superknowledges within the ten superknowledges, but the meanings are all different. This is the One Vehicle descending to the Three Vehicles, and the Three Vehicles participating in the One Vehicle.

This is based on the interaction and mixing of all dharma characteristics possessed by the two schools, accomplishing the opportunity for realization. The Indra's net and subtle matters spoken of in the Three Vehicles are like the mustard seed containing Mount Sumeru in the Vimalakirti Sutra. And 'the principal and subordinate are not complete' means that one is not immediately many. The Hua-Zang World is the Lotus Treasury World mentioned in the Brahmajala Sutra. The five eyes within the ten eyes, etc., are like the chapter on the Ten Superknowledges, etc. And the meanings are all different. The question and answer say: According to the measure of meaning, the depth, shallowness, breadth, and narrowness are all different. Now, we bring up the gates of meaning, with different names and the same names, wanting to guide the faith and joy of the Three Vehicles, so Kongmu says, 'The six definitive meanings of the Earth Sutra are its essence,' but instead of using ten numbers to count it, 'the ten grounds are different, which is its appearance,' but instead using ten numbers to count it. Using this to verify, we can know the Buddha's compassion, wanting to make it easy for people to understand, using the appearance of a full number to represent the essence of an incomplete number. This is the Buddha's special intention. The One Vehicle is above, so it is said to be descending, descending from above to below. The Three Vehicles are below, so it is said to be participating, participating is receiving.

參承而上也。

是則兩宗交接連綴引接成根欲性令入別教一乘故也。

二法所以參而垂者引彼別機入普法也根者一向發起聖道之根欲者樂欲性者種性也。

二約攝方便謂彼三乘等法總為一乘方便故皆名一乘。

皆名一乘者即圓教攝四皆名圓也。

所以經云諸有所作皆為一大事故等也。

即蓮經也。

三約所流辨謂三乘等悉從一乘流故。

三乘從一流者即於一佛乘分別說三也非海無以潛流非本無以垂末若無海為本不能流百川之末也經云譬如大海潛流四天下地有穿鑿者無不得水無有根本之法何有隨宜之說故探玄雲將欲逐機漸施末教故宜最初先示本法是故初說此經後於鹿園等處漸說枝末小乘等法文殊問經云十八及本二皆從大乘出故知小乘之法從大乘所流出故皆名一乘也。

故經云汝等所行是菩薩道等又經云毗尼者即大乘也。

是菩薩道即一乘也又經下即勝鬘師子吼一乘經云毗尼者即大乘學大乘者即是佛乘也。

四約殊勝門即以三中大乘為一乘以望別教雖權實有異同是菩薩所乘故。

即取三車之中求牛車人入一乘也孔目云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以望下縱奪以成之也。

是故

【現代漢語翻譯】現代漢語譯本：參承而上也。這是指兩種宗派交接、連線、引導，最終形成根基，使（眾生的）慾望和本性融入到別教一乘（指區別於三乘教法的唯一佛乘）之中。之所以說兩種法門相互參照而垂示，是爲了引導那些具有別教根機的眾生進入普遍的佛法。這裡的『根』是指一向發起聖道之根基，『欲』是指樂於修行的慾望，『性』是指眾生的種性。第二，從攝受方便的角度來說，三乘（聲聞乘、緣覺乘、菩薩乘）等法總歸為一乘的方便，所以都稱為一乘。之所以都稱為一乘，是因為圓教（最圓滿的教法）攝受四教（藏、通、別、圓），都稱為圓。所以經中說，『諸有所作，皆為一大事故』等等。這裡指的是《法華經》。第三，從所流出的角度辨析，三乘等法都是從一乘流出的。三乘從一乘流出，是指在一佛乘的基礎上分別宣說了三乘。如果沒有大海，就無法潛流；如果沒有根本，就無法垂示末端。如果沒有大海作為根本，就無法流淌成百川的末流。經中說，『譬如大海，潛流四天下，地有穿鑿者，無不得水』，如果沒有根本之法，哪裡會有隨順根機的說法呢？所以《探玄記》中說，『將欲逐機漸施末教，故宜最初先示本法』，因此最初宣說此經（《法華經》），之後在鹿野苑等處逐漸宣說枝末的小乘等法。《文殊問經》中說，『十八及本二，皆從大乘出』，所以知道小乘之法是從大乘所流出，因此都稱為一乘。所以經中說，『汝等所行，是菩薩道』等等，又經中說，『毗尼（戒律）者，即大乘也』。『是菩薩道』即一乘。又經下文，即《勝鬘師子吼一乘經》中說，『毗尼（戒律）者，即大乘學，大乘者，即是佛乘也』。第四，從殊勝的角度來說，就是以三乘中的大乘為一乘，從別教的角度來看，雖然權（方便）實（真實）有所不同，但都是菩薩所乘之法。這是指取三車（羊車、鹿車、牛車）之中，引導求牛車的人進入一乘。孔目中說，『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』，這是從低到高，縱奪而成就的。所以說。

【English Translation】 English version: It ascends by mutual reference and acceptance. This refers to the intersection, connection, and guidance of two schools, ultimately forming a foundation that allows (sentient beings') desires and nature to merge into the Distinct Teaching One Vehicle (Biejiao Yicheng) (referring to the unique Buddha Vehicle that differs from the Three Vehicles). The reason why the two Dharmas are presented with mutual reference is to guide those beings with the capacity for the Distinct Teaching into the universal Buddha Dharma. Here, 'root' (gen) refers to the foundation for initiating the path to sagehood, 'desire' (yu) refers to the desire to practice diligently, and 'nature' (xing) refers to the inherent nature of sentient beings. Secondly, from the perspective of expedient means of embracing, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and other Dharmas are all expedient means of the One Vehicle, so they are all called the One Vehicle. The reason why they are all called the One Vehicle is that the Perfect Teaching (Yuanjiao) (the most complete teaching) embraces the Four Teachings (Tripitaka, Common, Distinct, Perfect), and all are called Perfect. Therefore, the sutra says, 'All that is done is for the sake of one great event,' and so on. This refers to the Lotus Sutra. Thirdly, analyzing from the perspective of what flows out, the Three Vehicles and other Dharmas all flow out from the One Vehicle. The Three Vehicles flowing from the One Vehicle means that the Three Vehicles are taught separately based on the One Buddha Vehicle. Without the ocean, there would be no undercurrent; without the root, there would be no manifestation of the end. If there were no ocean as the root, there would be no flow into the ends of hundreds of rivers. The sutra says, 'For example, the great ocean flows beneath the four continents; those who dig in the earth will all obtain water.' If there were no fundamental Dharma, where would there be teachings that accord with the capacity of beings? Therefore, the Tantrah Xuanji says, 'Intending to gradually apply the branch teachings according to the capacity of beings, it is appropriate to first show the fundamental Dharma.' Therefore, this sutra (Lotus Sutra) was taught first, and then the branch-like Small Vehicle and other Dharmas were gradually taught in places like Deer Park (Luyeyuan). The Manjushri Questions Sutra says, 'The eighteen and the two roots all come from the Great Vehicle.' Therefore, it is known that the Dharma of the Small Vehicle flows out from the Great Vehicle, so they are all called the One Vehicle. Therefore, the sutra says, 'What you are practicing is the Bodhisattva path,' and so on. Also, the sutra says, 'Vinaya (discipline) is the Great Vehicle.' 'Is the Bodhisattva path' is the One Vehicle. Furthermore, the sutra below, namely the Śrīmālādevī Siṃhanāda Sutra, says, 'Vinaya (discipline) is the Great Vehicle learning; the Great Vehicle is the Buddha Vehicle.' Fourthly, from the perspective of supreme excellence, the Great Vehicle among the Three Vehicles is taken as the One Vehicle. From the perspective of the Distinct Teaching, although the provisional (expedient) and the real (true) are different, they are both vehicles ridden by Bodhisattvas. This refers to taking the person seeking the ox cart among the three carts (goat cart, deer cart, ox cart) and guiding them into the One Vehicle. The Kongmu says, 'The Great Vehicle, Middle Vehicle, and Small Vehicle, distinguishing the Great Vehicle is the One Vehicle. Why? The Great Vehicle is supreme and endless. The meaning of the Middle Vehicle and Small Vehicle is uncertain, as the sutra unites the three and returns to one.' This is from low to high, seizing and accomplishing. Therefore.

經云唯此一事實餘二則非真又云止息故說二等。

皆妙經也。

此文有二意一若望上別教餘二者即大小二乘也以聲聞等利鈍雖殊同期小果故開一異三故若望同教即聲聞等為二也又融大同一故。

開實以揀權則以大小為二以利鈍共名小乘望于同教融大乘同一乘是三中最勝故故聲聞等為二乘也。

五約教事深細如經云我常為靈山等。

粗者見劫壞細而常安隱粗為三乘細為一乘經云眾生見劫盡大火所燒時我此土安隱天人常充滿等。

六約八義意趣依攝論如問答辨。

此辨一乘得名意也故問答云一乘語字幾意故說答有八意說一為不定機性聲聞通因及果故說一乘等列釋如彼又曰約此八意括聲聞乘本來是一唯聲聞人不了自法謂有別意愚住聲聞行從彼愚故諸佛所呵今一乘所救者據此病別也。

七約十義方便如孔目中說。

孔目曰一乘義者分別有二一者正乘二者方便乘正乘者如華嚴經說祖曰華嚴一部是一乘不共教余經是共一乘教三乘小乘共依故方便乘者分別有十一對三寶分別二對四諦分別乃至十對譬喻分別初對云佛寶是一乘法僧是三乘何以故佛同無盡故法僧即不定等又曰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若橫依方

【現代漢語翻譯】現代漢語譯本：

經中說『唯有這一件事是真實的，其餘兩種都不是真實的』，又說『止息的緣故，所以說二』等等。

這些都是精妙的經典啊。

這段文字有兩種含義：一是如果從別教的角度來看，其餘兩種就是大小二乘（Dàxiǎo èr shèng，指大乘和小乘）了。因為聲聞（Shēngwén，聽聞佛陀教誨而證悟的修行者）等根性有利有鈍，但都以證得小果為目標，所以開示一、異、三。二是如果從同教的角度來看，聲聞等就是二乘了，又融合大乘為同一乘的緣故。

爲了揀別權教而開顯實教，所以將大小乘作為二，以根性的利鈍共同稱之為小乘。相對於同教，融合大乘為同一乘，這是三種中最殊勝的，所以說聲聞等是二乘。

五、從教法的深淺來看，如經中所說『我常在靈鷲山（Língjiù shān）』等等。

粗淺的（教法）看到劫難毀滅，精細的（教法）則恒常安穩。粗淺的（教法）是為三乘，精細的（教法）是為一乘。經中說『眾生看到劫難終盡，被大火焚燒的時候，我的這片國土安穩，天人和人常充滿』等等。

六、從八種意義的意趣來看，依據《攝大乘論（Shè dà chéng lùn）》，如問答辨析。

這是辨析一乘得名的意義。所以問答說：『一乘這個詞有多少種意義？』回答說：『有八種意義，說一是爲了不定機性、聲聞通因以及果，所以說一乘』等等，詳細解釋如該論中所述。又說：『依據這八種意義，包括聲聞乘本來就是一，只是聲聞人不了知自己的法，認為有別的意義，愚昧地停留在聲聞行中，因為他們的愚昧，所以被諸佛呵責，現在一乘所要救度的就是針對這種病癥。』

七、從十種意義的方便來看，如《孔目（Kǒng mù）》中所說。

《孔目》中說：『一乘的意義，分別有兩種：一是正乘，二是方便乘。正乘，如《華嚴經（Huá yán jīng）》所說。』祖師說：『《華嚴經》一部是一乘不共教，其餘經典是共一乘教，三乘小乘共同依止的緣故。』方便乘，分別有十一對，從三寶分別兩對，四諦分別，乃至十對譬喻分別。最初一對說：『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，法寶和僧寶就不一定了』等等。又說：『上面所辨析的，在眷屬經中想要彰顯圓通無盡的法藏一乘教義，所以在方便之處顯示一乘之名，讓進入的人容易得到理解，所以才這樣說。如果橫向依據方』

【English Translation】 English version:

The sutra says, 'Only this one fact is true, the other two are not true,' and also says, 'Because of cessation, it is said to be two,' and so on.

These are all wonderful sutras.

This passage has two meanings: First, if viewed from the perspective of the Distinct Teaching (Bié jiào), the other two are the Two Vehicles of Great and Small (Dàxiǎo èr shèng, referring to Mahayana and Hinayana). Because the Śrāvakas (Shēngwén, disciples who hear the Buddha's teachings and attain enlightenment) and others have different capacities, but all aim to attain the small fruit, therefore, one, different, and three are taught. Second, if viewed from the perspective of the Common Teaching (Tóng jiào), the Śrāvakas and others are the Two Vehicles, and also because the Mahayana is merged into the same One Vehicle.

To distinguish the provisional teachings and reveal the real teaching, the Great and Small Vehicles are regarded as two, and the different capacities are commonly called the Small Vehicle. Compared to the Common Teaching, merging the Mahayana into the same One Vehicle, this is the most excellent of the three, so it is said that the Śrāvakas and others are the Two Vehicles.

Fifth, regarding the depth and subtlety of the teachings, as the sutra says, 'I am always on Vulture Peak (Língjiù shān),' and so on.

The coarse (teachings) see the destruction of the kalpa, while the subtle (teachings) are constantly peaceful and secure. The coarse (teachings) are for the Three Vehicles, and the subtle (teachings) are for the One Vehicle. The sutra says, 'When sentient beings see the end of the kalpa, when it is burned by a great fire, my land is peaceful and secure, and gods and humans are always full,' and so on.

Sixth, regarding the meaning of the eight meanings, according to the Treatise on the Summary of the Great Vehicle (Shè dà chéng lùn), as explained in the questions and answers.

This explains the meaning of the name of the One Vehicle. Therefore, the question and answer say: 'How many meanings are there in the term One Vehicle?' The answer says: 'There are eight meanings. Saying one is for the uncertain capacity, the Śrāvaka's common cause, and the fruit, therefore, the One Vehicle is spoken of,' and so on, with detailed explanations as described in that treatise. It also says: 'According to these eight meanings, the Śrāvaka Vehicle is originally one, but the Śrāvakas do not understand their own Dharma, thinking that there is a different meaning, foolishly dwelling in the Śrāvaka practice. Because of their foolishness, they are criticized by the Buddhas. Now, what the One Vehicle wants to save is precisely this ailment.'

Seventh, regarding the expedient of the ten meanings, as stated in the Outline (Kǒng mù).

The Outline says: 'The meaning of the One Vehicle is divided into two: one is the True Vehicle, and the other is the Expedient Vehicle. The True Vehicle is as described in the Avatamsaka Sutra (Huá yán jīng).' The Patriarch said: 'The entire Avatamsaka Sutra is the Uncommon Teaching of the One Vehicle, and the other sutras are the Common Teaching of the One Vehicle, because the Three Vehicles and the Small Vehicle commonly rely on it.' The Expedient Vehicle is divided into eleven pairs, from the Two Pairs of the Three Jewels, the Four Noble Truths, and even the Ten Pairs of Metaphors. The first pair says: 'The Buddha Jewel is the One Vehicle, and the Dharma Jewel and the Sangha Jewel are the Three Vehicles. Why? Because the Buddha is the same as the endless, the Dharma Jewel and the Sangha Jewel are not certain,' and so on. It also says: 'What has been explained above, in the sutras of the retinue, is to reveal the perfect and unobstructed Dharma treasury of the One Vehicle teaching, so in the place of expediency, the name of the One Vehicle is shown, so that those who enter can easily understand, so it is said in this way. If horizontally according to the direction'

便進趣法門即有二義通說一乘一由依究竟一乘教成何以故從一乘流故又為一乘教所目故二與彼究竟圓通一乘為方便故故說一乘非即圓通自在義也一切三乘等併名一乘若謂是所流為所因無異事等故三乘等即圓通法也若言攝方便是方便則三乘等非即圓通義。

依上諸義則三乘等併名一乘皆隨本宗定故主伴不具故是同非別也。

依此七義一切三乘等法皆名一乘但從自宗大非小等不同故縱說一乘之義主伴不具如華藏不說十等義當同教非別教也。

二明二乘有三種。

一者一乘三乘名為二乘謂如經中四衢所授並臨門三車此中合愚法同迴心俱是小乘故有二耳。

言一乘三乘問答云約界分體相方便究竟不同故如經下指經分別也此中下釋所以合二聲聞故唯有三乘故有二也。

二者大乘小乘為二乘此即合一同三開愚法異迴心。

言大乘小乘者問答云于方便中從教趣果分二故合一同三為大乘開出愚法為小乘迴心屬大以皆趣佛果故。

三者聲聞緣覺為二乘此通愚法及迴心。

約利鈍不同開聲聞緣覺為二乘也約本俱得三乘名故通二聲聞等也。

又初約一乘次約三乘后約小乘準可知之。

可知。

三明三乘亦有三種。

亦有三種者以前二乘有三種故今躡之云亦

【現代漢語翻譯】現代漢語譯本：

然後進入趣法門，即有二種含義可以通達一乘（Ekayana，唯一佛乘）：一是憑藉究竟的一乘教法成就，為什麼呢？因為是從一乘流出，又被一乘教法所指引。二是與那究竟圓通的一乘作為方便，所以說一乘並非就是圓通自在的含義。一切三乘等都可稱為一乘，如果說是所流出的作為所因，沒有不同之事等等，所以三乘等同於圓通之法。如果說攝取方便作為方便，那麼三乘等就不是圓通的含義了。

依據以上各種含義，那麼三乘等都可稱為一乘，都隨各自的宗派而定，因為主伴不完備，所以是相同而非差別。

依據這七種含義，一切三乘等法都可稱為一乘，只是因為各自宗派的大與小等不同，所以即使說一乘的含義，主伴也不完備，如同華嚴宗不說十玄等含義，應當是同教而非別教。

二、闡明二乘有三種。

第一種，一乘、三乘稱為二乘，比如經中所說的四衢道口所授予的，以及門前比喻的三車。這裡面，合愚法聲聞和同迴心聲聞都屬於小乘，所以有二乘的說法。

說一乘、三乘，問答說：依據界限、體相、方便、究竟的不同，所以如經文下文所指的經文分別說明。這裡下文解釋了為什麼合併兩種聲聞，因為只有三乘，所以有二乘的說法。

第二種，大乘、小乘為二乘，這就是合一類同三乘，分開愚法聲聞，區別于迴心聲聞。

說大乘、小乘，問答說：在方便中，從教法趨向果位而分為二，所以合併一類同三乘為大乘，分開愚法聲聞為小乘，迴心聲聞屬於大乘，因為都趨向佛果。

第三種，聲聞、緣覺為二乘，這包括愚法聲聞和迴心聲聞。

依據根性的利鈍不同，分開聲聞、緣覺為二乘。依據本來都得到三乘的名稱，所以包括兩種聲聞等。

又，最初依據一乘，其次依據三乘，最後依據小乘，準此可知。

可知。

三、闡明三乘也有三種。

也有三種，是因為前面二乘有三種，所以現在承接上文說「也」。

【English Translation】 English version:

Then entering the gate of interest in the Dharma, there are two meanings that can lead to the Ekayana (唯一佛乘, One Vehicle): first, it is accomplished by relying on the ultimate Ekayana teaching. Why? Because it flows from the Ekayana and is directed by the Ekayana teaching. Second, it uses that ultimate, perfectly interconnected Ekayana as a means. Therefore, it is said that Ekayana is not the same as the meaning of perfect and unhindered freedom. All Three Vehicles, etc., can be called Ekayana. If it is said that what flows out is the cause, there is no difference in things, etc., so the Three Vehicles are the same as the Dharma of perfect interconnection. If it is said that embracing expedient means is expedient, then the Three Vehicles, etc., are not the meaning of perfect interconnection.

According to the above meanings, the Three Vehicles, etc., can all be called Ekayana, all determined according to their respective schools. Because the main and accompanying elements are not complete, they are the same and not different.

According to these seven meanings, all Dharmas of the Three Vehicles, etc., can be called Ekayana, but because of the differences in the size, etc., of their respective schools, even if the meaning of Ekayana is spoken, the main and accompanying elements are not complete, just as the Huayan School does not speak of the meaning of the Ten Profound Principles, etc. It should be the same teaching and not a separate teaching.

Second, explaining that there are three types of Two Vehicles.

First, Ekayana and Three Vehicles are called Two Vehicles, such as what is taught at the four crossroads mentioned in the sutra, and the three carts in the parable in front of the gate. Here, both the Śrāvakas (聲聞, Hearers) of foolish Dharma and those of turning-the-mind belong to the Small Vehicle, so there is the saying of Two Vehicles.

Speaking of Ekayana and Three Vehicles, the question and answer say: According to the differences in boundaries, characteristics, expedient means, and ultimate goals, the sutra below explains them separately. The text below explains why the two Śrāvakas are combined, because there are only Three Vehicles, so there is the saying of Two Vehicles.

Second, the Mahayana (大乘, Great Vehicle) and the Small Vehicle are the Two Vehicles. This is combining those of the same kind into the Three Vehicles, separating the Śrāvakas of foolish Dharma, and distinguishing them from the Śrāvakas of turning-the-mind.

Speaking of the Mahayana and the Small Vehicle, the question and answer say: In the expedient means, they are divided into two from the teaching towards the fruit, so combining those of the same kind into the Three Vehicles is the Mahayana, separating the Śrāvakas of foolish Dharma is the Small Vehicle, and the Śrāvakas of turning-the-mind belong to the Mahayana, because they all tend towards the fruit of Buddhahood.

Third, the Śrāvakas and Pratyekabuddhas (緣覺, Solitary Buddhas) are the Two Vehicles. This includes the Śrāvakas of foolish Dharma and those of turning-the-mind.

According to the differences in the sharpness and dullness of their faculties, the Śrāvakas and Pratyekabuddhas are separated into the Two Vehicles. According to the fact that they all originally obtained the name of the Three Vehicles, it includes the two types of Śrāvakas, etc.

Also, initially based on the Ekayana, then based on the Three Vehicles, and finally based on the Small Vehicle, this can be known accordingly.

It can be known.

Third, explaining that there are also three types of Three Vehicles.

There are also three types, because there are three types of Two Vehicles mentioned earlier, so now it continues from the previous text by saying 'also'.

有三種也良以乘門數法一四五等皆不相通唯二三兩數得互相通故唯二門而言亦有三種要問曰又約數說謂二及三各通三二義意故說所言二通三者謂大乘小乘聲聞緣覺一乘三乘所言三通二者有二義意謂大乘中乘小乘一乘三乘小乘其意各別三二兩數既互相通從通義意故標三種若言錯者不應三韓與大國之本俱錯若脫一義者離今二門無別有故問答亦應脫耶或有足成一種者臆說無取。

一者一乘三乘小乘名為三乘此為顯法本末故上開一乘下開愚法故有三也。

一乘等者要問云此依攝論于教門中成機欲性顯法本末差別不同故言上開者是於一大善巧法中開作三宗也探玄雲或分為三謂小乘三乘一乘智論既將此經不與二乘共故名為不共即是一乘大品等為通三乘同觀得益故名為共即是三乘義準四阿含經既不共菩薩亦名不共即是小乘一乘最勝故云上開愚法最劣故云下開。

以經中愚法二乘並在所引諸子中故知三乘外別有小乘三車引諸子故知小乘外別有三乘三人俱出至露地已更別授大白牛車故知三乘外別有一乘。

以經等者愚法二乘即是窮子也三車引彼則在所引中故知三車外別有小乘指彼三車以引諸子諸子既即小乘故知小外別有三乘三人出已別授大車則三外有一明矣當知分相中雖但揀三乘祖意正在三宗不同。

問

【現代漢語翻譯】現代漢語譯本：有三種乘法，因為門、數、法一、四、五等都不相通，只有二和三這兩個數可以互相溝通，所以只說二門，也有三種意義。有人要問：又根據數來說，二和三各自包含三種和兩種意義，所以這樣說。所說的『二通三』，是指大乘、小乘、聲聞緣覺，即一乘和三乘。所說的『三通二』，有兩種意義，即大乘、中乘、小乘，以及一乘和三乘，小乘的意義各有不同。三和二這兩個數既然互相溝通，從溝通的意義上來說，就標出三種。如果說是錯的，那麼三韓和大國的根本就不應該都錯；如果缺少一種意義，那麼離開現在的二門就沒有別的了，那麼問答也應該缺少嗎？或者有能湊成一種的，臆測之說不可取。

第一種，一乘、三乘、小乘，名為三乘，這是爲了顯示法的本末，所以上面開示一乘，下面開示愚法，所以有三種。

一乘等，有人要問：這是依據《攝大乘論》，在教門中成就根機、慾望、性質，顯示法的本末差別不同，所以說『上開』，是在一大善巧法中開出三宗。探玄說：或者分為三種，即小乘、三乘、一乘。《智度論》既然將此經不與二乘共有，所以名為不共，即是一乘。《大品般若經》等為通三乘，共同觀照得益，所以名為共，即是三乘。義準四阿含經既然不共菩薩，也名不共，即是小乘。一乘最殊勝，所以說『上開』，愚法最下劣，所以說『下開』。

因為經中愚法和二乘都在所引用的諸子之中，所以知道三乘之外另有小乘。三車引諸子，所以知道小乘之外另有三乘。三人一同出來到露地之後，又分別授予大白牛車，所以知道三乘之外另有一乘。

以經等，愚法二乘就是窮子。三車引導他們，就在被引導的人之中，所以知道三車之外另有小乘。指著三車來引導諸子，諸子就是小乘，所以知道小乘之外另有三乘。三人出來之後分別授予大車，那麼三乘之外有一乘就明顯了。應當知道，在分相中雖然只是揀擇三乘，但祖師的用意正在於三宗的不同。

問

【English Translation】 English version: There are three kinds of 'yana' (vehicle) because the 'men' (gateways), 'shu' (numbers), and 'fa' (teachings) of one, four, and five, etc., do not intercommunicate. Only the numbers two and three can communicate with each other. Therefore, only two 'men' are spoken of, and there are also three meanings. Someone may ask: Furthermore, according to numbers, two and three each contain three and two meanings, respectively, so it is said. The 'two communicating with three' refers to Mahayana (Great Vehicle), Hinayana (Small Vehicle), 'sravakas' (voice-hearers), and 'pratyekabuddhas' (solitary Buddhas), which are the One Vehicle and the Three Vehicles. The 'three communicating with two' has two meanings, namely Mahayana, Medium Vehicle, Small Vehicle, and the One Vehicle and Three Vehicles. The meanings of the Small Vehicle are different. Since the numbers three and two communicate with each other, from the perspective of communication, three types are indicated. If it is said to be wrong, then the roots of the Three Han and the Great Country should not both be wrong. If one meaning is missing, then there is nothing apart from the current two 'men', so should the question and answer also be missing? Or if there is something that can make up one type, speculative theories are not to be taken.

The first is that the One Vehicle, Three Vehicles, and Small Vehicle are called the Three Vehicles. This is to show the root and branch of the Dharma. Therefore, the One Vehicle is revealed above, and the ignorant Dharma is revealed below, so there are three.

One Vehicle, etc. Someone may ask: This is based on the She Lun (Compendium of the Mahayana), in the teaching 'men', to accomplish the capacity, desires, and nature, showing the differences between the root and branch of the Dharma. Therefore, it is said 'revealed above', which is to open up three schools within one great skillful Dharma. Tanxuan said: Or it is divided into three, namely the Small Vehicle, Three Vehicles, and One Vehicle. Since the Mahaprajnaparamita Sastra does not share this sutra with the Two Vehicles, it is called 'uncommon', which is the One Vehicle. The Mahaprajnaparamita Sutra, etc., is for the Three Vehicles to commonly contemplate and benefit, so it is called 'common', which is the Three Vehicles. According to the Agama Sutras, since it is not shared with Bodhisattvas, it is also called 'uncommon', which is the Small Vehicle. The One Vehicle is the most supreme, so it is said 'revealed above'. The ignorant Dharma is the most inferior, so it is said 'revealed below'.

Because the ignorant Dharma and the Two Vehicles are both among the sons mentioned in the sutra, it is known that there is a Small Vehicle apart from the Three Vehicles. The three carts lead the sons, so it is known that there are Three Vehicles apart from the Small Vehicle. After the three people come out together to the open ground, they are separately given the great white ox cart, so it is known that there is a One Vehicle apart from the Three Vehicles.

According to the sutra, etc., the ignorant Dharma and the Two Vehicles are the poor sons. The three carts lead them, so they are among those being led. Therefore, it is known that there is a Small Vehicle apart from the three carts. Pointing to the three carts to lead the sons, the sons are the Small Vehicle, so it is known that there are Three Vehicles apart from the Small Vehicle. After the three people come out, they are separately given the great cart, then it is clear that there is a One Vehicle apart from the Three Vehicles. It should be known that although only the Three Vehicles are selected in the division of characteristics, the intention of the patriarch is precisely in the difference between the three schools.

Question

何以得知愚法二乘在所引中耶。

何以等者以始教有宗說彼愚法出界總斷煩惱分斷所知以入涅槃名為趣寂故有此問。

答以彼愚法約大乘終教已去並不名究竟出三界故。

大乘終教深細而說不許出界故在所引中也頓圓亦然故云已去。

何以故以人執煩惱未永斷故但能拆伏而已。

但伏現行未除種子故云而已也。

故彌勒所問經論云一切聲聞辟支佛人不能如實修四無量不能究竟斷諸煩惱但能折伏一切煩惱故也。

不如實修行不真也不斷煩惱斷不真也。

又經云汝等所得涅槃非真滅度。

非真滅度者勝鬘云言諸二乘得涅槃者是佛方便又經云不知不覺菩薩所行自於所得功德生滅度想入于涅槃又云雖生滅度之想入于涅槃而於彼土求佛智慧則知小乘涅槃非真滅也。

又經云若不信此法得阿羅漢果無有是處。

又大品云欲得阿羅漢等果當學般若波羅蜜。

若學般若則得羅漢順釋也。

是故當知羅漢實義在大乘中是故大乘必具三也普超三昧經云如此大乘中亦有三乘即為三藏謂聲聞藏緣覺藏菩薩藏唯大乘中得有三藏餘二乘中則無此也入大乘論中亦同此說。

大中有三小乘無也餘二下所引二乘也無此三藏謂其行果俱無徒有虛言入大下指論示同。

是故當知門外三車不通愚法以法華非小乘故。

由上愚法在所引中門外三車不通彼也以界內外二位不同故法華會三歸一正破小乘故曰非也。

其瑜伽聲聞抉擇及雜集等論辨聲聞等教行位果及斷惑分齊與婆沙俱舍等不同者是其事也。

大小二論大分齊別如所詮中具出問終教亦有二乘耶答界內二乘前教則無唯此有也昔人云此乃說前小乘非終教有此說太疏豈不聞教說聲聞盡理不盡理非聲聞亦有差別始教許彼出界入寂豈亦是說前教乎又問此上諸論義當始教何以於此終教引耶答斷惑中有二義一者聲聞是一始教許斷終教不許斷二者始約三乘聲聞終約愚法若終約三乘說聲聞者亦如諸論若始說愚法義同法華故下文云三乘有三義一始二終三頓吾祖曰若約三乘則從始至終皆說三乘通益三機于中雖有權實不同皆具三乘當知經論義實多含此諸論等義通三教是故此中引成終教之義故下文雲中間三者或總為一謂一三乘教也以此皆為三人所得故如上所引說正指此文也問始說五性故有三乘終頓共談一真如性何忽有三答若談一性而泯二乘則二教歸於一乘若皆為三人則屬三耳故云前諸教中雖有存三泯二不同然皆通三乘趣入故名三乘教等也。

是故當知一乘三乘小乘分齊別也。

即初科正明本義也。

由此義故

【現代漢語翻譯】現代漢語譯本：因此應當知道，『門外三車』（指用三種不同的車輛來比喻佛陀為引導眾生脫離苦海而設的方便法門）不適用于愚法（指小乘佛法），因為《法華經》（Saddharma-puṇḍarīka-sūtra）不是小乘的教義。由於上述的愚法在所引用的內容中，『門外三車』不適用於它，因為界內（指在三界之內，受輪迴束縛）和界外（指超出三界，獲得解脫）的兩種地位不同。《法華經》會三歸一（指將聲聞乘、緣覺乘、菩薩乘歸於一佛乘），正是爲了破斥小乘，所以說『非也』。至於《瑜伽師地論》（Yogācārabhūmi-śāstra）、《聲聞地》（Śrāvakabhūmi）、《抉擇分》（Viniscaya-saṃgrahaṇī）以及《雜集論》（Abhidharma-samuccaya）等論典，其中關於聲聞（Śrāvaka）等的教、行、位、果以及斷惑的程度，與《阿毗達磨大毗婆沙論》（Abhidharma-mahāvibhāṣā-śāstra）、《俱舍論》（Abhidharmakośa-bhāṣya）等不同的地方，就是這些事情。大小乘兩種論典在區分上差別很大，如所詮釋的內容中具體闡述的。問：終教（指《法華經》所代表的教義）也有二乘（指聲聞乘和緣覺乘）嗎？答：界內的二乘是前教（指小乘教義）所沒有的，只有終教才有。過去有人說，這乃是說前教的小乘，而不是說終教有小乘，這種說法太粗疏了。難道沒有聽說過教義說聲聞有盡理和不盡理的差別嗎？非聲聞也有差別。始教（指小乘教義）允許他們出離三界，進入寂滅，難道也是說前教嗎？又問：以上這些論典的意義應當屬於始教，為什麼在這裡引用終教呢？答：斷惑中有兩種意義，一是聲聞是始教，允許斷惑；終教不允許斷惑。二是始教是約三乘（指聲聞乘、緣覺乘、菩薩乘）來說的，終教是約愚法來說的。如果終教也約三乘來說聲聞，也就像諸論所說的那樣。如果始教說愚法的意義與《法華經》相同，所以下文說三乘有三種意義：一是始，二是終，三是頓。吾祖（指天臺智者大師）說，如果約三乘來說，那麼從始至終都說三乘，普遍利益三種根機的眾生，其中雖然有權巧和真實的不同，但都具備三乘。應當知道經論的意義確實包含很多，這些論典等的意義貫通三教，所以在這裡引用來成就終教的意義。所以下文說，中間的三者或者總歸為一，就是說一三乘教（指唯一佛乘的教義）。因為這些都是三人（指三種根機的眾生）所能得到的。如上面所引用的內容，正是指這段經文。問：始教說五性（指眾生的五種根性），所以有三乘；終教和頓教共同談論一真如性（指一切眾生本具的清凈佛性），為什麼忽然又有三乘呢？答：如果談論一性而泯滅二乘，那麼二教就歸於一乘；如果都爲了三人，那就屬於三乘。所以說，前面的諸教中，雖然有存三和泯二的不同，但都貫通三乘趣入，所以名為三乘教等。因此應當知道，一乘（指唯一佛乘）、三乘、小乘的區分。這是初科（指最初的部分）正明本義。由於這個意義的緣故。

【English Translation】 English version: Therefore, it should be known that the 'three carts outside the gate' (referring to the expedient means used by the Buddha to guide sentient beings out of suffering, using three different vehicles as metaphors) are not applicable to the 'foolish Dharma' (referring to the teachings of the Small Vehicle, or Hīnayāna), because the Lotus Sūtra (Saddharma-puṇḍarīka-sūtra) is not a teaching of the Small Vehicle. Because the aforementioned 'foolish Dharma' is in the cited content, the 'three carts outside the gate' are not applicable to it, because the two positions of 'within the realm' (referring to being within the Three Realms, bound by Saṃsāra) and 'outside the realm' (referring to being beyond the Three Realms, attaining liberation) are different. The Lotus Sūtra's uniting of the Three Vehicles into One (referring to the unification of the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna into the One Buddha Vehicle) is precisely to refute the Small Vehicle, hence the saying 'not so'. As for treatises such as the Yogācārabhūmi-śāstra, Śrāvakabhūmi, Viniscaya-saṃgrahaṇī, and Abhidharma-samuccaya, where the teachings, practices, stages, fruits, and degrees of severing afflictions of the Śrāvakas (Hearers) and others differ from those in the Abhidharma-mahāvibhāṣā-śāstra and Abhidharmakośa-bhāṣya, these are the matters in question. The two treatises of the Great and Small Vehicles differ greatly in their distinctions, as detailed in the content they explain. Question: Does the Final Teaching (referring to the teachings represented by the Lotus Sūtra) also have the Two Vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna)? Answer: The Two Vehicles within the realm are not present in the Previous Teaching (referring to the teachings of the Small Vehicle); only the Final Teaching has them. In the past, some people said that this refers to the Small Vehicle of the Previous Teaching, not that the Final Teaching has the Small Vehicle. Such a statement is too superficial. Have you not heard that the teachings say that Śrāvakas have differences in 'exhausting the principle' and 'not exhausting the principle'? Non-Śrāvakas also have differences. The Initial Teaching (referring to the teachings of the Small Vehicle) allows them to leave the Three Realms and enter Nirvāṇa; is that also referring to the Previous Teaching? Question: The meanings of the above treatises should belong to the Initial Teaching; why are they cited here in the Final Teaching? Answer: There are two meanings in severing afflictions: first, the Śrāvakas are of the Initial Teaching, which allows severing afflictions; the Final Teaching does not allow severing afflictions. Second, the Initial Teaching speaks of the Three Vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), while the Final Teaching speaks of the 'foolish Dharma'. If the Final Teaching also speaks of Śrāvakas in terms of the Three Vehicles, it is like what the treatises say. If the Initial Teaching speaks of the meaning of the 'foolish Dharma' in the same way as the Lotus Sūtra, then the following text says that the Three Vehicles have three meanings: first, Initial; second, Final; and third, Sudden. Our Patriarch (referring to the Great Master Zhiyi of the Tiantai school) said that if speaking of the Three Vehicles, then from beginning to end, the Three Vehicles are spoken of, universally benefiting sentient beings of three capacities. Although there are differences in expedient and real, all possess the Three Vehicles. It should be known that the meanings of the sūtras and treatises truly contain much. The meanings of these treatises, etc., penetrate the Three Teachings, so they are cited here to accomplish the meaning of the Final Teaching. Therefore, the following text says that the three in the middle are either collectively one, meaning the One Vehicle Teaching (referring to the teachings of the One Buddha Vehicle). Because these are all attainable by the three types of people (referring to sentient beings of three capacities). As the content cited above, it precisely refers to this passage. Question: The Initial Teaching speaks of the Five Natures (referring to the five natures of sentient beings), so there are the Three Vehicles; the Final and Sudden Teachings jointly discuss the One True Suchness (referring to the pure Buddha-nature inherent in all sentient beings), why are there suddenly the Three Vehicles again? Answer: If discussing the One Nature and obliterating the Two Vehicles, then the Two Teachings return to the One Vehicle; if all are for the three types of people, then it belongs to the Three Vehicles. Therefore, it is said that in the previous teachings, although there are differences in preserving the three and obliterating the two, all penetrate the Three Vehicles for entry, so they are called the Three Vehicle Teachings, etc. Therefore, it should be known that there are distinctions between the One Vehicle (referring to the One Buddha Vehicle), the Three Vehicles, and the Small Vehicle. This is the initial section, directly clarifying the original meaning. Because of this meaning.

大智度論云般若波羅密有二種一共二不共言共者謂摩訶[銜-金+工]經及余方等經等共諸聲聞眾集共說故不共者如不思議經不與聲聞共說故。

此論釋大品經要問曰大品般若三乘終然般若是通名故有共不共也謂此摩訶[銜-金+工]者即所釋大品也及余方等者即涅槃維摩思益迦葉佛藏仁王勝天王等也。

解云不思議經者彼論自指華嚴是也以其唯說別教一乘故名不共。

義準知之如四阿含經名不共以唯說愚法二乘教故。

如大品等經共集三乘通說三乘法具獲三乘益故云共也。

集三眾而說三法具獲三益非前三人趣終頓之一也。

此中通大之小非愚法通小之大非一乘。

通大等要問曰仍諸共教上下相望有共不共如小乘三世有等三乘則無三乘教有小乘則無或二乘共有如道品等名數共同共猶通也彼有此無則不通矣或二乘俱無則一乘是也。

依此三義故梁攝論云善成立有三種一小乘二三乘三一乘其第三最居上故名善成立即其事也。

依此三義者近指智論遠則指其開三本通文也梁論之文諸祖同引然則統論佛法唯有四乘一乘三乘為四三乘中拆之小乘則上有一乘故有三宗一乘之中即開同別若以今家五教攝乘乃有二義一獨以圓教攝一乘于中亦開同別一乘之中無餘法也以中間三

{ "translations": [ "現代漢語譯本：", "《大智度論》中說，般若波羅蜜（Prajnaparamita，智慧到彼岸）有兩種：共（共同）與不共（不共同）。所說的『共』，是指《摩訶般若經》（Mahaprajnaparamita Sutra）及其他方等經等，因為這些經典是與聲聞眾（Sravaka，聽聞佛法者）共同集會，共同宣說的。所說的『不共』，例如《不思議經》，不與聲聞眾共同宣說。", "", "此論解釋《大品般若經》時，重要的問題是：《大品般若經》最終是為三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）而說嗎？般若（Prajna，智慧）是通用的名稱，因此有共與不共之分。所說的『此摩訶般若』，就是所解釋的《大品般若經》。以及其他的方等經，就是指《涅槃經》（Nirvana Sutra）、《維摩詰經》（Vimalakirti Sutra）、《思益經》（Visesacinta-brahma-pariprccha Sutra）、《迦葉經》（Kasyapa Sutra）、《佛藏經》（Buddhabuddha Sutra）、《仁王經》（Renwang Sutra）、《勝天王經》（Sheng Tianwang Sutra）等。", "", "解釋說，《不思議經》是指該論自身所指的《華嚴經》（Avatamsaka Sutra），因為它只宣說別教一乘（Ekayana，唯一佛乘），所以稱為不共。", "", "根據這個道理可以推知，例如《四阿含經》（Agama Sutras）稱為不共，因為它只宣說愚法二乘（聲聞乘、緣覺乘）的教法。", "", "例如《大品般若經》等經典，共同集會，為三乘通說三乘法，具足獲得三乘的利益，所以稱為『共』。", "", "集會三眾（聲聞眾、緣覺眾、菩薩眾）而宣說三法（三乘之法），具足獲得三種利益（三乘之利益），並非前面三種人所趣向的終極頓悟。", "", "這裡所說的『通大』之『小』，不是愚法二乘所能通達的；『通小』之『大』，不是一乘所能通達的。", "", "『通大』等重要的問題是：在各種共教中，上下相互比較，有共與不共之分。例如小乘有三世（過去、現在、未來）等，三乘則沒有。三乘教有小乘，則小乘沒有。或者二乘共有，例如道品等，名稱共同，『共』就是『通』的意思。彼有此無，則不通。或者二乘都沒有，則一乘才有。", "", "依據這三種意義，所以梁朝的《攝大乘論》（Mahayana-samgraha）說，善成立有三種：一是小乘，二是三乘，三是一乘。其中第三種（一乘）最居於上方，所以稱為善成立，就是這個道理。", "", "所說的『依據這三種意義』，近指《智度論》，遠則指其開三顯一的根本經文。梁論的文句，諸位祖師都引用。這樣統論佛法，只有四乘：一乘、三乘，合為四。在三乘中拆分出小乘，則上面有一乘，所以有三宗。在一乘之中，即開顯同教和別教。如果用今家的五教來攝乘，則有兩種意義：一是單獨用圓教來攝一乘，其中也開顯同教和別教。在一乘之中，沒有其餘的法，因為中間的三乘已經……", "", "english_translations": [ "English version:", "The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) states that Prajnaparamita (Perfection of Wisdom) has two aspects: common and uncommon. 'Common' refers to the Mahaprajnaparamita Sutra and other Vaipulya Sutras, as these sutras are jointly assembled and preached with the Sravakas (listeners of the Buddha's teachings). 'Uncommon' refers to sutras like the Acintya Sutra (Inconceivable Sutra), which are not preached in common with the Sravakas.", "", "In explaining the Mahaprajnaparamita Sutra, this treatise raises an important question: Is the Mahaprajnaparamita Sutra ultimately for the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana)? Prajna (Wisdom) is a general term, so there is a distinction between common and uncommon. 'This Mahaprajna' refers to the Mahaprajnaparamita Sutra being explained. The other Vaipulya Sutras refer to the Nirvana Sutra, Vimalakirti Sutra, Visesacinta-brahma-pariprccha Sutra, Kasyapa Sutra, Buddhabuddha Sutra, Renwang Sutra, Sheng Tianwang Sutra, etc.", "", "It explains that the 'Acintya Sutra' refers to the Avatamsaka Sutra (Flower Garland Sutra) pointed out by the treatise itself, because it only preaches the Distinct Teaching of the One Vehicle (Ekayana), hence it is called uncommon.", "", "Based on this principle, it can be inferred that the Agama Sutras are called uncommon because they only preach the teachings of the Two Vehicles (Sravakayana and Pratyekabuddhayana) for those with inferior faculties.", "", "For example, the Mahaprajnaparamita Sutra and other sutras are jointly assembled, and the Three Vehicles are universally taught for the benefit of all three vehicles, hence it is called 'common'.", "", "Assembling the three assemblies (Sravakas, Pratyekabuddhas, Bodhisattvas) and preaching the three dharmas (teachings of the three vehicles) fully obtains the three benefits (benefits of the three vehicles), which is not the ultimate and sudden enlightenment pursued by the previous three types of people.", "", "The 'common great' of the 'small' here cannot be attained by the Two Vehicles with inferior faculties; the 'common small' of the 'great' cannot be attained by the One Vehicle.", "", "An important question regarding 'common great' etc. is: In various common teachings, comparing the higher and lower, there are common and uncommon aspects. For example, the Small Vehicle has the Three Times (past, present, future), which the Three Vehicles do not have. The Three Vehicle teachings have the Small Vehicle, which the Small Vehicle does not have. Or the Two Vehicles share something in common, such as the Factors of Enlightenment, with common names. 'Common' means 'universal'. If one has it and the other does not, then it is not universal. Or if neither of the Two Vehicles has it, then it belongs to the One Vehicle.", "", "Based on these three meanings, the Mahayana-samgraha (Compendium of the Mahayana) of the Liang Dynasty says that 'well-established' has three types: the Small Vehicle, the Three Vehicles, and the One Vehicle. Among them, the third type (One Vehicle) is the highest, so it is called 'well-established', which is the reason.", "", "The phrase 'based on these three meanings' refers closely to the Mahaprajnaparamita-sastra and distantly to the fundamental sutra texts that reveal the One Vehicle by opening up the Three. The sentences of the Liang treatise are quoted by various patriarchs. Thus, comprehensively discussing the Buddha's teachings, there are only four vehicles: the One Vehicle and the Three Vehicles, totaling four. Splitting the Small Vehicle from the Three Vehicles, there is the One Vehicle above, so there are three schools. Within the One Vehicle, the Common and Distinct Teachings are revealed. If we use the Five Teachings of our school to encompass the vehicles, there are two meanings: one is to exclusively use the Perfect Teaching to encompass the One Vehicle, within which the Common and Distinct Teachings are also revealed. Within the One Vehicle, there are no other dharmas, because the intermediate Three Vehicles have already..." ] }

教攝於三乘三乘則有三義始終頓三各說不同然皆三乘也小乘獨一則為三義由此義梁論之中作如是說今章始末皆明此義故云依此三義等也孔目問答通計一百四十餘處並談此義搜探二玄上下之文凡揀三乘亦明此義然亦有約一性義揀五性義但少說耳二若以後三終頓圓教以攝一乘于中亦開同別則終頓為同圓教為別則由終頓說於一性泯於二乘不同相宗談五性而存三乘故開二教入一乘攝為一性宗前二不融為同教后一圓融為別教則一乘宗中離同別外亦無餘法是故諸祖並無二種同教對一別也以始教為三乘愚法為小乘為三宗不同亦引梁論當知論造于彼方引用於此土經論多含而用不同然則不礙其成三宗也當知白牛為一三車為三愚法為小三鳥出籠三獸渡河等皆是彼方通義豈令彼可獨用而此不容引耶后哲當深體之。

若言說大品等時一音異解得小果故有三乘者說華嚴時何不異解得小果耶又說增一等時何不異解得大果耶。

是故當知三宗各別理不疑也。

則一乘宗三乘宗小乘宗理無疑也為有不信者是故再三指示也。

二者大乘中乘小乘為三乘此有三義一則融一乘同大乘合愚法同小乘故唯三也教理可知此約一乘辦二即大乘中自有三乘如上所說三小乘中亦有三如小論中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

【現代漢語翻譯】現代漢語譯本：教義包含於三乘（Sāṃyuktābhidharma-hṛdaya，佛教術語，指聲聞乘、緣覺乘、菩薩乘），三乘則有三種含義：始（最初的教義）、終（最終的教義）、頓（頓悟的教義），各自的說法不同，但都屬於三乘。小乘（Hīnayāna，佛教術語，指聲聞乘）是唯一的，因此有三種含義。根據這個含義，《梁論》中作了這樣的闡述。本章從始至終都在闡明這個含義，所以說『依據這三種含義』等等。孔目（佛教術語，指經文的綱要）問答總計一百四十多處，都在談論這個含義。搜尋《二玄》（佛教術語，指《老子》和《莊子》）上下的文字，凡是揀擇三乘，也闡明了這個含義。然而也有依據一性義（佛教術語，指一切眾生皆有佛性）來揀擇五性義（佛教術語，指眾生根性的五種差別），但說得比較少。二、如果以後面的終、頓、圓教（佛教術語，指天臺宗的四教判釋）來攝取一乘（Ekayāna，佛教術語，指唯一能使眾生解脫的教法），其中也區分同和別，那麼終、頓為同，圓教為別。這是因為終、頓闡述的是一性，泯滅了二乘（佛教術語，指聲聞乘和緣覺乘），不同於相宗（佛教術語，指唯識宗）談論五性而保留三乘，所以開立二教而入一乘，攝為一性。一乘宗中，除了同和別之外，也沒有其他法。因此，歷代祖師都沒有兩種同教對一種別教的說法。以始教為三乘，愚法（佛教術語，指不究竟的教法）為小乘，作為三種宗派的不同，也引用了《梁論》。應當知道，《梁論》是在彼方（指印度）造的，引用到此土（指中國），經論包含的內容很多，而用法不同，但這並不妨礙它成為三種宗派。應當知道，白牛（佛教術語，比喻佛性）為一，三車（佛教術語，比喻聲聞乘、緣覺乘、菩薩乘）為三，愚法為小，三鳥出籠、三獸渡河等等，都是彼方的通用說法，難道只允許彼方使用，而不允許這裡引用嗎？後來的學者應當深入體會。

如果說宣講《大品般若經》等經典時，一音異解，得到小果，所以有三乘，那麼宣講《華嚴經》時，為什麼不異解而得到小果呢？又宣講《增一阿含經》等經典時，為什麼不異解而得到大果呢？

所以應當知道，三種宗派各有區別，道理上沒有疑問。

那麼一乘宗、三乘宗、小乘宗，道理上沒有疑問。因為有不相信的人，所以再三指示。

二者，大乘（Mahāyāna，佛教術語，指菩薩乘）、中乘、小乘為三乘，這有三種含義：一是融合一乘，等同於大乘，合併愚法，等同於小乘，所以只有三種。教理可以知道。這是依據一乘來辦理。二是大乘中自有三乘，如上面所說。三是小乘中也有三種，如《小論》中自有聲聞法、緣覺法以及佛法。這其中的佛法，只是慈悲愛行等方面異於二乘。

【English Translation】 English version: The teachings are contained within the Three Vehicles (Sāṃyuktābhidharma-hṛdaya, Buddhist term referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and the Three Vehicles have three meanings: Beginning (the initial teachings), End (the final teachings), and Sudden (the teachings of sudden enlightenment). Their respective explanations differ, but they all belong to the Three Vehicles. The Small Vehicle (Hīnayāna, Buddhist term referring to Śrāvakayāna) is unique, thus having three meanings. Based on this meaning, the 'Liang Treatise' makes such an exposition. This chapter, from beginning to end, clarifies this meaning, so it says 'based on these three meanings' and so on. The 'Kongmu' (Buddhist term, referring to the outline of a scripture) questions and answers total more than one hundred and forty places, all discussing this meaning. Searching the texts of 'Two Profoundities' (Buddhist term, referring to Laozi and Zhuangzi), whenever selecting the Three Vehicles, it also clarifies this meaning. However, there are also selections of the Five Natures (Buddhist term, referring to the five different natures of sentient beings) based on the meaning of One Nature (Buddhist term, referring to the Buddha-nature inherent in all beings), but it is mentioned less. Second, if the later End, Sudden, and Perfect Teachings (Buddhist term, referring to the Tiantai school's fourfold classification of teachings) are used to encompass the One Vehicle (Ekayāna, Buddhist term, referring to the one vehicle that can liberate all beings), there is also a distinction between the same and different. Then the End and Sudden are the same, and the Perfect Teaching is different. This is because the End and Sudden expound the One Nature, obliterating the Two Vehicles (Buddhist term, referring to Śrāvakayāna and Pratyekabuddhayāna), unlike the Consciousness-Only school (Buddhist term, referring to the Yogācāra school) which discusses the Five Natures while retaining the Three Vehicles. Therefore, two teachings are established to enter the One Vehicle, encompassing it as One Nature. Within the One Vehicle school, there is no other Dharma apart from the same and different. Therefore, all patriarchs have no saying of two kinds of same teachings against one different teaching. Taking the Beginning Teaching as the Three Vehicles, and the Foolish Dharma (Buddhist term, referring to incomplete teachings) as the Small Vehicle, as the difference of the three schools, the 'Liang Treatise' is also cited. It should be known that the 'Liang Treatise' was created in that land (referring to India), and cited in this land (referring to China). The scriptures and treatises contain many contents, and the usages are different, but this does not hinder it from becoming the three schools. It should be known that the White Ox (Buddhist term, metaphor for Buddha-nature) is one, the Three Carts (Buddhist term, metaphor for Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are three, the Foolish Dharma is small, the three birds leaving the cage, the three beasts crossing the river, etc., are all common sayings of that land. Is it only allowed to be used there, and not allowed to be cited here? Later scholars should deeply understand.

If it is said that when expounding the 'Great Perfection of Wisdom Sutra' and other scriptures, one sound is differently understood, obtaining small fruits, so there are Three Vehicles, then when expounding the 'Ekottara Agama Sutra', why is it not differently understood to obtain small fruits? Also, when expounding the 'Ekottara Agama Sutra' and other scriptures, why is it not differently understood to obtain great fruits?

Therefore, it should be known that the three schools are different from each other, and there is no doubt in the principle.

Then there is no doubt in the principle of the One Vehicle school, the Three Vehicle school, and the Small Vehicle school. Because there are those who do not believe, it is repeatedly instructed.

Second, the Great Vehicle (Mahāyāna, Buddhist term referring to Bodhisattvayāna), the Middle Vehicle, and the Small Vehicle are the Three Vehicles. This has three meanings: First, merging the One Vehicle, equating it with the Great Vehicle, merging the Foolish Dharma, equating it with the Small Vehicle, so there are only three. The teaching and principle can be known. This is based on the One Vehicle to manage. Second, within the Great Vehicle itself, there are Three Vehicles, as mentioned above. Third, within the Small Vehicle, there are also three, such as in the 'Small Treatise', there are Śrāvaka Dharma, Pratyekabuddha Dharma, and Buddha Dharma. The Buddha Dharma in this is only different from the Two Vehicles in terms of compassion, love, and practice.

故也。

此有三義初中約一乘辨者以大乘揀二乘故小乘則迴心也就普機說故知約一乘辨二者大乘中自有三如上者即普超大品等所說梁論有本三乘作大乘此約三乘宗也三則小中有三但慈悲等異者亦止三十四心斷結成真佛故此約小乘宗也。

四者或為四乘亦有三種一謂一乘三乘為四此則開一異三合聲聞故也二謂一乘小乘人天為四此總開意也三謂三乘人天為四準上可知。

一謂下合二聲聞愚法同迴心也二謂下總開者約三世間就世間中開人天為四三謂下三乘為三也。

五者或為五乘亦有三種一謂一乘三乘小乘為五二謂三乘人天為五三謂佛與二乘天及梵亦為五並準釋可知。

初中三為三故有五也二謂中人天分二也三謂下並可見。

六者或無量乘謂一切法門也故此經云於一世界中聞說一乘音或二三四五乃至無量乘此之謂也。

一切法門皆可入道然此有二義此中但差別乘耳。

上來分乘竟。

是知大小人天等法皆入此門良由是方便故法界義普故圓教甚深廣大不思議故同別各各攝法盡故吾祖曰然此教海宏深包含無外語其橫收全收五教乃至人天總無不包方顯深廣乃至語廣明無量乘語深唯顯一乘當知教海全深全廣能揀能收或有不知何法全揀何法全收但數語字真不曉者也。

【現代漢語翻譯】現代漢語譯本正是如此。

這裡有三重含義。第一種，從一乘（Ekayana，唯一佛乘）的角度辨析，因為大乘（Mahayana，偉大的車輛）可以揀別二乘（Sravakayana和Pratyekabuddhayana，聲聞乘和緣覺乘），所以小乘（Hinayana，較小的車輛）則會回心轉意，這也適用於普遍的根機。因此可知，這是從一乘的角度辨析。第二種，大乘中自有三種，如上文所說，即普超、大品等經典所說。梁論中有將本三乘作為大乘的說法，這是從三乘宗的角度而言。第三種，小乘中也有三種，只是慈悲等有所不同，也只是三十四心斷結成真佛，這是從小乘宗的角度而言。

第四種，或者分為四乘，也有三種。第一種，將一乘和三乘分為四乘，這是爲了開顯一乘，區別於三乘，合併聲聞乘的緣故。第二種，將一乘、小乘、人天分為四乘，這是總體的開顯。第三種，將三乘、人天分為四乘，參照上文可知。

第一種，下文所說的合併二乘，愚法者同樣會回心轉意。第二種，下文所說的總體開顯，是從三世間的角度，在世間中開顯人天為四乘。第三種，下文所說的三乘為三乘。

第五種，或者分為五乘，也有三種。第一種，將一乘、三乘、小乘分為五乘。第二種，將三乘、人天分為五乘。第三種，將佛與二乘、天及梵也分為五乘，都參照上文的解釋可知。

第一種中，三乘分為三，所以有五乘。第二種中，人天分為二。第三種，下文都可見。

第六種，或者有無量乘，指一切法門。所以此經說：『在一個世界中，聽到說一乘的音聲，或者二乘、三乘、四乘、五乘，乃至無量乘』，說的就是這個意思。

一切法門都可以入道，然而這裡有兩種含義，這裡只是差別乘而已。

以上是分乘完畢。

由此可知，大小乘、人天等法都可以進入此門，是因為這是方便法門，法界的意義普遍，所以圓教（perfect teaching）甚深廣大，不可思議，所以同、別各自攝盡一切法。吾祖說：『然而此教海宏深，包含無外，說其橫向收攝，完全收攝五教，乃至人天，總無不包，方能顯現其深廣。乃至說廣，則明無量乘；說深，則唯顯一乘。』應當知道，教海完全深廣，能揀別，能收攝。或者有人不知道什麼法是完全揀別，什麼法是完全收攝，只是數著文字，真是不明白啊。

【English Translation】 English version So it is.

Here, there are three meanings. Firstly, from the perspective of the Ekayana (One Vehicle), it distinguishes the Two Vehicles (Sravakayana and Pratyekabuddhayana) because the Mahayana (Great Vehicle) can differentiate the Two Vehicles, so the Hinayana (Lesser Vehicle) will turn their minds, which also applies to universal capacities. Therefore, it is known that this is distinguished from the perspective of the One Vehicle. Secondly, within the Mahayana itself, there are three types, as mentioned above, which are described in the Pratyutpanna Samadhi Sutra, the Mahaprajnaparamita Sutra, etc. The Liang Commentary has a statement that takes the original Three Vehicles as the Mahayana, which is from the perspective of the Three Vehicle school. Thirdly, there are also three types within the Hinayana, but compassion and other aspects are different, and it is only with thirty-four minds that one cuts off afflictions and becomes a true Buddha, which is from the perspective of the Hinayana school.

Fourthly, or it is divided into Four Vehicles, and there are also three types. Firstly, the One Vehicle and the Three Vehicles are divided into Four Vehicles, which is to reveal the One Vehicle, distinguish it from the Three Vehicles, and merge the Sravaka Vehicle. Secondly, the One Vehicle, the Hinayana, humans, and devas are divided into Four Vehicles, which is a general revelation. Thirdly, the Three Vehicles, humans, and devas are divided into Four Vehicles, which can be understood by referring to the above.

Firstly, the merging of the Two Vehicles mentioned below, those who are foolish in the Dharma will also turn their minds. Secondly, the general revelation mentioned below is from the perspective of the Three Realms, revealing humans and devas as Four Vehicles within the world. Thirdly, the Three Vehicles mentioned below are the Three Vehicles.

Fifthly, or it is divided into Five Vehicles, and there are also three types. Firstly, the One Vehicle, the Three Vehicles, and the Hinayana are divided into Five Vehicles. Secondly, the Three Vehicles, humans, and devas are divided into Five Vehicles. Thirdly, the Buddha, the Two Vehicles, devas, and Brahma are also divided into Five Vehicles, all of which can be understood by referring to the above explanations.

In the first type, the Three Vehicles are divided into three, so there are Five Vehicles. In the second type, humans and devas are divided into two. In the third type, all can be seen below.

Sixthly, or there are countless Vehicles, referring to all Dharma doors. Therefore, this sutra says: 'In one world, hearing the sound of the One Vehicle, or Two Vehicles, Three Vehicles, Four Vehicles, Five Vehicles, and even countless Vehicles,' which is what it means.

All Dharma doors can lead to the path, but there are two meanings here, and here it is only the differentiated vehicles.

The above is the completion of dividing the vehicles.

From this, it can be known that the Great Vehicle, the Small Vehicle, humans, devas, and other Dharmas can all enter this gate because it is an expedient Dharma gate, and the meaning of the Dharma Realm is universal, so the Perfect Teaching is profound and vast, inconceivable, so the same and different each encompass all Dharmas. Our ancestor said: 'However, this ocean of teaching is vast and profound, encompassing everything without exception. Speaking of its horizontal inclusion, it completely includes the Five Teachings, and even humans and devas, without exception, can it manifest its depth and breadth. Even speaking of breadth, it clarifies countless vehicles; speaking of depth, it only reveals the One Vehicle.' It should be known that the ocean of teaching is completely deep and broad, able to differentiate and able to encompass. Or there are those who do not know what Dharma is completely differentiated and what Dharma is completely encompassed, but only count the words, truly not understanding.

二融镕本末者。

本末則同所攝一三乘等融通無二也。

此同教諸乘等會融無二同一法界有其二門。

此同教者指分諸乘中或三或一權實無礙權實角立互成而總名一乘者良由應法界而有二門有二門故兩宗並立應法界故三一無礙皆入此門故吾祖曰或亦通收以本末圓融無一相故攝方便故同一法界故是故人天所得亦在其中又曰若攝方便如前諸教並在此中是故同教一乘先分別諸乘后明融本末也易簡折薪將同一法界作同教得名所以者誤也如祖師曰此文在三乘亦得一乘用何以故由此觀法一切處用應法界故又此文在一乘及三乘余宗不具顯若無盡究竟唯一乘何以故以應法界故若從文相別相是三乘當知此說差別三乘得入一乘所以也如雲文在三乘義通一乘何以故以應法界故等又云此文在三乘義通一乘用由同法界故又云此文在三乘一乘方究竟何以故稱法界故又云諸義差別不同皆是同教一乘義也何以故為成普法故普法所成故義甚分明同教之名但由三一共耳。

一泯權歸實門即一乘教也二攬實成權門即三乘教等也。

一泯權等者則三亡而一顯故唯一乘攬實成權則一隱而三存以別機不見普法唯見三乘也別教唯有初門三乘獨有後門同教具斯二門該攝中指一即於三云如同教說者義見於此。

初即不壞權而即泯故三

【現代漢語翻譯】現代漢語譯本二、融合本末：本末（根本和枝末）在於共同攝入，三乘等教義融通無二。此同教（指華嚴宗的同教一乘）的諸乘等會歸融通，沒有差別，共同歸於一法界，具有兩個門徑。此同教，指的是在區分諸乘之中，或者說三乘，或者說一乘，權巧方便和真實教義之間沒有障礙，權巧方便和真實教義相互成立，總稱為一乘。這是因為應合於法界而有二門，因為有二門，所以兩宗並立。應合於法界，所以三乘和一乘之間沒有障礙，都進入此門。所以五祖（指華嚴宗五祖圭峰宗密）說：『或者也普遍收攝，因為本末圓融，沒有一個相狀不被攝入。』因為攝入方便之法，所以共同歸於一法界。因此，人天所得到的利益也包含在其中。又說：『如果攝入方便之法，如同之前的諸教義都包含在此中。』因此，同教一乘先分別諸乘，然後闡明融合本末。簡易地折斷柴薪，將『同一法界』作為同教的得名原因，這是錯誤的。如同祖師所說：『此文在三乘中也可以用一乘來理解，為什麼呢？因為由此觀法，一切處都應合於法界。』又，此文在一乘和三乘中，其餘宗派不完全顯現。如果沒有窮盡究竟，唯一乘，為什麼呢？因為應合於法界。如果從文句的表相來區分，是三乘，應當知道這是說差別三乘得以進入一乘的原因。』如同所說：『文句在三乘，義理通於一乘。為什麼呢？因為應合於法界。』等等。又說：『此文在三乘，義理通於一乘的運用，因為共同歸於法界。』又說：『此文在三乘，一乘才究竟，為什麼呢？因為稱合於法界。』又說：『諸義的差別不同，都是同教一乘的義理。為什麼呢？爲了成就普遍的佛法，普遍的佛法所成就的。』義理非常分明，同教的名稱只是因為三乘和一乘共同而已。一、泯滅權巧歸於真實之門，即一乘教義。二、攝取真實成就權巧之門，即三乘教義等。一、泯滅權巧等，就是三乘隱沒而一乘顯現，所以唯一乘。攝取真實成就權巧，就是一乘隱沒而三乘存在，因為個別的根機不能見到普遍的佛法，只能見到三乘。別教只有最初的門徑，三乘獨有後面的門徑，同教具備這兩個門徑，普遍地攝取。中間所指的一，就是在於三乘中說如同同教，義理可以在這裡見到。最初就是不破壞權巧而即刻泯滅，所以三乘...

【English Translation】 English version 2. Merging the Root and Branch: The root and branch (本末) are in their common inclusion, the Three Vehicles (三乘) and other teachings are harmoniously integrated without difference. This Common Teaching (同教, referring to the Common Teaching One Vehicle of the Huayan School) of the various Vehicles, etc., converge and harmonize without difference, commonly returning to the One Dharma Realm (一法界), possessing two gateways. This Common Teaching refers to, within the distinctions of the various Vehicles, either the Three Vehicles or the One Vehicle, where skillful means (權巧方便) and true teachings (真實教義) are without obstruction, skillful means and true teachings mutually establish each other, and are collectively called the One Vehicle. This is because it corresponds to the Dharma Realm and thus has two gateways; because it has two gateways, the two schools are established side by side. Because it corresponds to the Dharma Realm, the Three and One Vehicles are without obstruction, all entering this gateway. Therefore, the Fifth Patriarch (五祖, referring to Guifeng Zongmi 圭峰宗密, the fifth patriarch of the Huayan School) said: 'Or it also universally includes, because the root and branch are perfectly integrated, without a single aspect not being included.' Because it includes skillful means, it commonly returns to the One Dharma Realm. Therefore, the benefits obtained by humans and devas are also contained within it. It is also said: 'If it includes skillful means, like the previous teachings, all are contained within this.' Therefore, the Common Teaching One Vehicle first distinguishes the various Vehicles, and then elucidates the merging of the root and branch. Simply breaking firewood, taking 'the same Dharma Realm' as the reason for the name of the Common Teaching, is a mistake. As the Patriarch said: 'This passage can also be understood with the One Vehicle in the Three Vehicles, why? Because from this contemplation, everything corresponds to the Dharma Realm.' Also, this passage is fully manifested in the One Vehicle and Three Vehicles, but not in other schools. If there is no exhaustive ultimate, only the One Vehicle, why? Because it corresponds to the Dharma Realm. If distinguishing from the literal appearance, it is the Three Vehicles, one should know that this is saying the reason why the differentiated Three Vehicles can enter the One Vehicle.' As it is said: 'The passage is in the Three Vehicles, the meaning pervades the One Vehicle. Why? Because it corresponds to the Dharma Realm.' And so on. It is also said: 'This passage is in the Three Vehicles, the meaning pervades the application of the One Vehicle, because it commonly returns to the Dharma Realm.' It is also said: 'This passage is in the Three Vehicles, only then does the One Vehicle become ultimate, why? Because it accords with the Dharma Realm.' It is also said: 'The differences in the various meanings are all the meaning of the Common Teaching One Vehicle. Why? In order to accomplish the universal Dharma, accomplished by the universal Dharma.' The meaning is very clear, the name of the Common Teaching is only because of the Three and One Vehicles together. 1. The Gate of Eliminating Skillful Means and Returning to Reality, which is the One Vehicle teaching. 2. The Gate of Embracing Reality and Accomplishing Skillful Means, which is the Three Vehicle teachings, etc. 1. Eliminating Skillful Means, etc., is when the Three Vehicles disappear and the One Vehicle appears, so there is only the One Vehicle. Embracing Reality and Accomplishing Skillful Means is when the One Vehicle disappears and the Three Vehicles exist, because individual capacities cannot see the universal Dharma, only the Three Vehicles. The Separate Teaching (別教) only has the initial gateway, the Three Vehicles exclusively have the later gateway, the Common Teaching possesses both of these gateways, universally encompassing. The one pointed to in the middle is saying that in the Three Vehicles, it is like the Common Teaching, the meaning can be seen here. Initially, it is not destroying skillful means but immediately eliminating them, so the Three Vehicles...

乘即一乘而不礙三后即不異實而即權故一乘即三乘而不礙一是故一三融攝體無二也。

初則下由有四句不得壞等故故即一而不礙三也后則下譬猶派總成別不動總也是故即權而不礙一體無二者吾祖曰分非圓外分分圓以成分圓非分外圓攬分以成圓是即分內之圓圓內之分也水動故成波波澄故為水何二之有哉。

問若爾二門俱齊如何復說有權實耶。

俱齊三一俱融體無二故。

答義門異故權實恒存理遍通故全體無二。

以義從門則權實常在法界理圓其體不二也。

何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。

如何是門異而有權實耶謂權下釋也非水而無波有波必賴水無一即無三有三必攬一依本而成故派總成別故於一佛乘分別說三故實不失者有波即有水波波全濕故風停水在故是故攬實實不失實現下靜水不因波故實現不藉于權泯權則方便相盡濟河而焚舟權不立也。

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盡。

三乘者引機假設體本是一就義以明存壞性本自無故竟有盡一乘普法法爾繁興小智不知故說隱顯法體無盡。

由此融镕有其四句一或唯一乘謂如別教二或唯三乘如三乘等以不知一故三或亦一亦三如同教四或非一非

【現代漢語翻譯】現代漢語譯本：乘，即是「一乘」（Ekayana，唯一佛乘）而不妨礙「三乘」（Triyana，聲聞乘、緣覺乘、菩薩乘），後者即是不異於真實而權巧施設，所以「一乘」即是「三乘」而不妨礙其一，因此「一」與「三」互相融合，本體沒有差別。

最初，從下文來看，由於有四句（四種說法）不得破除等等，所以說是「即一而不礙三」。之後，從下文來看，譬如支流總歸於源頭，總源頭沒有變動。因此說是「即權而不礙一」，本體沒有差別。我們的祖師說：『分不是在圓外分割，分割圓是爲了成就圓；圓不是在分割之外包攬，包攬分割是爲了成就圓。』這就是分割之內的圓，圓之內的分割啊！水流動就成為波浪，波浪平靜就成為水，有什麼兩樣呢？

問：如果這樣，二門（權門、實門）都平等齊一，為什麼還要說有權實呢？

答：平等齊一是因為「三」與「一」互相融合，本體沒有差別。

答：義理的角度不同，所以權巧和真實恒常存在；理體普遍融通，所以全體沒有差別。

從義理的角度來看，權巧和真實常在法界；理體圓融，其本體沒有差別。

什麼是權巧呢？權巧的生起必定完全依賴於真實，所以包攬真實，真實不會失去作用；真實顯現未必完全依賴於權巧，所以泯滅權巧，權巧就不能成立。

什麼是門徑不同而有權實呢？所謂權巧，是下文的解釋。沒有水就沒有波浪，有波浪必定依賴於水。沒有「一」就沒有「三」，有「三」必定包攬「一」，依根本而成，所以支流總歸於源頭。因此，在「一佛乘」（Ekayana Buddha-yana，唯一佛乘）中分別說「三乘」，所以真實不會失去作用，有波浪就有水，波浪完全是濕的。風停息了，水還在。因此，包攬真實，真實不會失去作用。真實顯現，是靜水不因為波浪而顯現，所以真實顯現不依賴於權巧。泯滅權巧，那麼方便之相就窮盡了，如同渡河后燒掉船隻，權巧就不能成立了。

因此，「三乘」即是「一」，雖然暫時存在，最終必定有窮盡的時候；「一乘」即是「三」，雖然暫時隱沒，最終恒常沒有窮盡。

「三乘」，是引導眾生而假設的，本體本來是「一」，就義理上來說明其存在和壞滅，但其自性本來就沒有，所以最終會有窮盡的時候。「一乘」普遍於一切法，自然而然地興盛，小智慧的人不知道，所以說有隱沒和顯現，但法的本體沒有窮盡。

由此融合，有四句：一是或者只有「一乘」，如同別教（區別教）的說法；二是或者只有「三乘」，如同「三乘」的說法，因為不知道「一」的緣故；三是或者既是「一」又是「三」，如同同教（共同教）的說法；四是或者非「一」非「三」

【English Translation】 English version: The 'yana' (vehicle) is 'Ekayana' (One Vehicle) without obstructing the 'Triyana' (Three Vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana). The latter is not different from reality but is a skillful means. Therefore, 'Ekayana' is 'Triyana' without obstructing its oneness. Thus, 'one' and 'three' interpenetrate, and the essence is without difference.

Initially, from the following, because there are four statements that cannot be broken, it is said that 'it is one without obstructing three.' Later, from the following, it is like branches converging to the source, the source remains unchanged. Therefore, it is said that 'it is provisional without obstructing the one,' and the essence is without difference. Our ancestor said: 'Division is not dividing outside the circle; dividing the circle is to complete the circle. The circle is not encompassing outside the division; encompassing the division is to complete the circle.' This is the circle within the division, and the division within the circle! When water moves, it becomes waves; when waves calm, they become water. What difference is there?

Question: If so, if the two gates (provisional and real) are equally the same, why still say there are provisional and real?

Answer: They are equally the same because 'three' and 'one' interpenetrate, and the essence is without difference.

Answer: The meaning of the gates is different, so provisional and real always exist; the principle pervades and connects, so the whole is without difference.

From the perspective of meaning, provisional and real are always in the Dharma Realm; the principle is perfectly integrated, and its essence is without difference.

What is provisional? The arising of the provisional must completely rely on the real. Therefore, encompassing the real, the real does not lose its function. The manifestation of the real does not necessarily rely on the provisional. Therefore, eliminating the provisional, the provisional cannot be established.

How are the gates different and have provisional and real? The so-called provisional is the explanation below. Without water, there are no waves; having waves must rely on water. Without 'one,' there is no 'three'; having 'three' must encompass 'one,' relying on the root to be completed. Therefore, branches converge to the source. Therefore, in the 'Ekayana Buddha-yana' (One Buddha Vehicle), 'three vehicles' are separately spoken. Therefore, the real does not lose its function; having waves means having water, and the waves are completely wet. When the wind stops, the water remains. Therefore, encompassing the real, the real does not lose its function. The manifestation of the real is that still water does not manifest because of waves, so the manifestation of the real does not rely on the provisional. Eliminating the provisional, then the appearance of skillful means is exhausted, like burning the boat after crossing the river, and the provisional cannot be established.

Therefore, the 'Triyana' (Three Vehicles) is 'one,' although it temporarily exists, it will eventually have an end. The 'Ekayana' (One Vehicle) is 'three,' although it is temporarily hidden, it will always be endless.

The 'Triyana' is a hypothetical means to guide sentient beings. The essence is originally 'one.' From the perspective of meaning, its existence and destruction are explained, but its nature originally does not exist, so it will eventually have an end. The 'Ekayana' pervades all dharmas and naturally flourishes. Those with small wisdom do not know, so it is said to be hidden and manifest, but the essence of the Dharma is endless.

From this integration, there are four statements: One is that there is only 'Ekayana,' like the teaching of the Distinct Teaching (Separate Teaching). Two is that there are only 'Triyana,' like the teaching of the 'Triyana,' because they do not know 'one.' Three is that it is both 'one' and 'three,' like the teaching of the Common Teaching. Four is that it is neither 'one' nor 'three.'

三如止果海。

镕者事入理而消镕故融和而有四句也一唯一乘普法獨立無一切故如上別教二或唯三乘方便說三隱一乘故不知一者機劣不知故名為隱是故不可約一乘機設難也三亦一亦三如同教則三一和合會三歸一如前同教也四非三非一者性果圓極如前所弁。

此四義中隨於一門皆全收法體是故諸乘或存或壞而不相礙也準思可解。

皆全收法體者法界性融分圓俱現故諸乘或存或壞雖權實俱融就三乘為語也所以不相礙準此深思可得開解矣。

余釋乘名體等並如別說上來明建立一乘竟。

運載體性等廣如起信論別記探玄等釋。

華嚴一乘教義分齊章復古記卷第一(之上)

華嚴一乘教義分齊章復古記卷第一(之下)

第二教義攝益。

第二教義等者牒章前辨同別教義分齊深廣未明攝機成益故此示之。

此門有二先辨教義分齊后明攝益分齊。

先辨教義分齊者此顯三乘一乘分齊不同也后明攝益分齊三宗攝二機各有分也。

初中亦有二先示相后開合初中有三義。

一者如露地牛車自有教義謂十十無盡主伴具足如華嚴說此當別教一乘。

露地牛車孔目云別教者三車外別索大牛之車故也自有教義即圓果普因也即章題所謂一乘教義矣謂十十無盡

【現代漢語翻譯】現代漢語譯本：三如止果海。

『镕』是指事相融入真理而消融，因此融合而有四句：一，唯一一乘普法獨立，沒有一切對立，如同上面的別教；二，或者唯有三乘是方便說；三，隱藏一乘，因為不知曉一乘的人根器低劣，因此不知曉，所以稱為隱藏，因此不可用一乘的根器來設難；四，亦一亦三，如同同教，則三一和合，會三歸一，如同前面的同教；五，非三非一，是指性果圓滿至極，如同前面所辨析的。

這四種意義中，無論在哪一門，都完全收攝法體，因此諸乘或者存在或者壞滅，而不互相妨礙。參照思考可以理解。

『皆全收法體』是指法界性融，分圓俱現，因此諸乘或者存在或者壞滅，雖然權實俱融，就三乘來說。所以不互相妨礙，參照此深入思考可以得到開解。

其餘解釋乘名、體性等，都如同別處所說。上面說明建立一乘完畢。

運載、體性等，詳細如《起信論》（Mahāyāna-śraddhotpāda-śāstra）別記、《探玄記》等解釋。

《華嚴一乘教義分齊章復古記》卷第一（之上）

《華嚴一乘教義分齊章復古記》卷第一（之下）

第二，教義攝益。

『第二教義等』是指章節前面辨別同別教義的分齊深廣，沒有明確攝受根機成就利益，因此這裡顯示這些。

此門有二：先辨別教義分齊，后說明攝益分齊。

『先辨別教義分齊』是指顯示三乘、一乘分齊不同。『后說明攝益分齊』是指三宗攝受二種根機各有分。

初中也有二：先顯示相狀，后開合。初中有三義。

一，如同露地牛車，自有教義，所謂十十無盡，主伴具足，如同《華嚴經》（Avataṃsaka Sūtra）所說，這相當於別教一乘。

『露地牛車』，孔目說別教是指在三車之外，另外尋求大牛之車。『自有教義』即圓果普因，也就是章節題目所說的一乘教義，所謂十十無盡。

【English Translation】 English version: Three are like the sea of cessation and fruition.

'Rong' (镕) means that phenomena merge into principle and dissolve, hence the fusion has four statements: First, the unique One Vehicle (Ekayāna) Dharma is independent, without any opposition, like the Distinct Teaching (別教); Second, or only the Three Vehicles (Triyāna) are expedient teachings; Third, concealing the One Vehicle, because those who do not know the One Vehicle have inferior faculties, hence they do not know, so it is called concealment, therefore it is not possible to use the faculties of the One Vehicle to raise difficulties; Fourth, both one and three, like the Common Teaching (同教), then the three and one harmonize, converging the three to return to one, like the previous Common Teaching; Fifth, neither three nor one, refers to the perfect and ultimate nature fruition, as previously analyzed.

In these four meanings, in whichever aspect, all completely encompass the Dharma body, therefore the various vehicles either exist or perish, without hindering each other. Understanding can be achieved through contemplation.

'All completely encompass the Dharma body' means that the Dharma Realm's nature is fused, the differentiated and the perfect both manifest, therefore the various vehicles either exist or perish, although the provisional and the real are both fused, speaking in terms of the Three Vehicles. Therefore, they do not hinder each other, and understanding can be attained through deep contemplation on this.

The remaining explanations of the names, essence, etc., of the vehicles are as described elsewhere. The above completes the explanation of establishing the One Vehicle.

The conveyance, essence, etc., are detailed in the separate records of the Awakening of Faith in the Mahāyāna (Mahāyāna-śraddhotpāda-śāstra), the Records Exploring the Profound (Tàn Xuán Jì), etc.

Huayan One Vehicle Teaching and Meaning, Divisions and Boundaries Chapter, Restored Ancient Record, Volume 1 (Part 1)

Huayan One Vehicle Teaching and Meaning, Divisions and Boundaries Chapter, Restored Ancient Record, Volume 1 (Part 2)

Second, Teaching and Meaning, Inclusion and Benefit.

'Second, Teaching and Meaning, etc.' refers to the previous chapter distinguishing the divisions and boundaries, depth and breadth of the Common and Distinct Teachings, without clearly including the faculties and achieving benefits, therefore these are shown here.

This section has two parts: first, distinguishing the divisions and boundaries of the teachings and meanings; second, explaining the divisions and boundaries of inclusion and benefit.

'First, distinguishing the divisions and boundaries of the teachings and meanings' refers to showing the differences in the divisions and boundaries of the Three Vehicles and the One Vehicle. 'Second, explaining the divisions and boundaries of inclusion and benefit' refers to the three schools including the two types of faculties, each having its own division.

The first part also has two aspects: first, showing the characteristics; second, opening and combining. The first aspect has three meanings.

First, like a bullock cart in an open field, it has its own teachings and meanings, the so-called ten tens without end, with the main and accompanying complete, as described in the Avataṃsaka Sūtra, this corresponds to the Distinct Teaching One Vehicle.

'Bullock cart in an open field,' Kongmu (孔目) says that the Distinct Teaching refers to seeking a great bullock cart outside the three carts. 'Has its own teachings and meanings' refers to the perfect fruition and universal cause, which is the One Vehicle teaching and meaning mentioned in the chapter title, the so-called ten tens without end.

主伴具足言十十者欲顯無盡故孔目曰十數之義含有二門一成圓教門二不成圓教門今將梵網經等對大經本瓔珞等十數即是單別不具一切圓故入三乘攝不具十義數亦有二種一目彼三乘令人分解二目彼一乘就彼下機相對以顯一乘今用圓數故云十十如華嚴說者示能詮教而詮上教義也云花曰今且就此華嚴一部經宗通明法界緣起不過自體因之與果也此當下指判。

二者臨門三車自有教義謂界內示為教得出為義仍教義即無分此當三乘教如解深密經及瑜伽等說。

自有教義自宗辨也界內示為教者如握空拳以誘孺子但有言而無物也得出為義但奔火難實無三車要問云小乘佛三乘佛並是阿含佛也教義即無分者引而得出義也誘而引之教也是二不二故曰無分此當三乘教即中間三教於中雖有權實總為一三乘也余經即大品普超三昧涅槃等經瑜伽大智彌勒所問經論等也。

三者以臨門三車為開方便教界外別授大牛之車為示真實義此當同教一乘如法華經說。

為開方便教者以三乘解行位地等皆為趣一乘方便因果等法皆是阿含施設故皆是教孔目曰又諸三乘經論所明位地及差別次第法相門等並約信解門中作如是說若據行法行解亦入解門界外等者露地等賜大車皆與記別方為示真實義此當同教一乘即前亦三亦一之同教也要問曰法華經宗義

【現代漢語翻譯】現代漢語譯本主伴具足說十十，是爲了顯示無盡的含義，所以《孔目》中說，十數的意義包含兩個方面：一是成就圓教之門，二是不成就圓教之門。現在將《梵網經》等與《大經本瓔珞》等相比，十數隻是單獨的，不具備一切圓滿，因此歸入三乘攝，不具備十種意義。十數也有兩種：一是針對三乘，令人分解；二是針對一乘，就低下的根機相對而言，以顯示一乘。現在用圓滿的數，所以說十十，如《華嚴經》所說，是顯示能詮之教，而詮釋上乘教義。說『華』，現在且就這部《華嚴經》的宗通來闡明法界緣起，不過是自體因和果罷了。這以下是指示判別。二者，臨門三車自有教義，所謂界內示現為教，得出為義，仍然教義沒有分別。這相當於三乘教，如《解深密經》及《瑜伽師地論》等所說。自有教義，是自身宗派的辨別。界內示現為教，如同握著空拳來引誘幼兒，只有言語而沒有實物。得出為義，但奔向火難，實際沒有三車。要問：小乘佛、三乘佛都是阿含佛嗎？教義沒有分別，是引導而得出義，誘導而引之是教，是二而不二，所以說沒有分別。這相當於三乘教，即中間的三教，其中雖有權實，總歸為一三乘。其餘的經，即《大品般若經》、《普超三昧經》、《涅槃經》等經，《瑜伽師地論》、《大智度論》、《彌勒菩薩所問經論》等。三者，以臨門三車為開方便教，界外另外授予大牛之車，是顯示真實義。這相當於同教一乘，如《法華經》所說。為開方便教，是因為三乘的解行位地等，都是趣向一乘的方便，因果等法都是阿含所施設，所以都是教。《孔目》中說：又各種三乘經論所闡明的位地以及差別次第、法相門等，都是根據信解門中作這樣的說法。如果根據行法行解，也進入解門。界外等，在露天等地方賜予大車，都給予授記，才是顯示真實義。這相當於同教一乘，即前面亦三亦一的同教。要問：《法華經》的宗義是什麼？

【English Translation】 English version The statement 'master and companions fully possessing ten tens' is to reveal the meaning of inexhaustibility. Therefore, the 'Outline' says that the meaning of the number ten contains two aspects: one is the gate of accomplishing the perfect teaching, and the other is the gate of not accomplishing the perfect teaching. Now, comparing the Brahma Net Sutra (梵網經) etc. with the Great Sutra Original瓔珞 (大經本瓔珞) etc., the number ten is only singular and does not possess all completeness, therefore it is included in the Three Vehicles (三乘) and does not possess the ten meanings. The number ten also has two kinds: one is directed at the Three Vehicles, causing people to analyze; the other is directed at the One Vehicle (一乘), in relation to those of lower capacity, in order to reveal the One Vehicle. Now we use the perfect number, so it is said 'ten tens', as the Flower Garland Sutra (華嚴經) says, it is to show the teaching that can explain, and to interpret the meaning of the superior teaching. Saying 'flower', now let's just take this Flower Garland Sutra as a whole to clarify the arising of the Dharmadhatu (法界) based on conditions, which is nothing more than the self-nature cause and effect. The following refers to the judgment. Secondly, the three carts at the gate have their own teaching and meaning, so-called showing within the boundary as teaching, and obtaining outside as meaning, yet teaching and meaning are not separate. This is equivalent to the Three Vehicle teaching, as described in the Sandhinirmocana Sutra (解深密經) and Yogacarabhumi-sastra (瑜伽師地論) etc. 'Having its own teaching and meaning' is the distinction of one's own school. 'Showing within the boundary as teaching' is like holding an empty fist to entice a child, there are only words and no substance. 'Obtaining outside as meaning' is like rushing into a fire disaster, there are actually no three carts. One must ask: are the Arhat (阿含) Buddhas of the Small Vehicle (小乘) and the Three Vehicle Buddhas all Arhat Buddhas? 'Teaching and meaning are not separate' means guiding to obtain the meaning, and enticing to lead is teaching, it is two but not two, so it is said 'not separate'. This is equivalent to the Three Vehicle teaching, that is, the middle three teachings, among which, although there are provisional and real, they are all collectively the one Three Vehicle. The remaining sutras are the Large Perfection of Wisdom Sutra (大品般若經), the Universally Transcending Samadhi Sutra (普超三昧經), the Nirvana Sutra (涅槃經) etc., the Yogacarabhumi-sastra (瑜伽師地論), the Mahaprajnaparamita-sastra (大智度論), the Maitreya Bodhisattva's Questions Sutra and Sastra (彌勒菩薩所問經論) etc. Thirdly, taking the three carts at the gate as opening the expedient teaching, and separately bestowing the great ox cart outside the boundary is to show the true meaning. This is equivalent to the shared teaching of the One Vehicle, as described in the Lotus Sutra (法華經). 'Opening the expedient teaching' is because the understanding, practice, stages, and grounds etc. of the Three Vehicles are all expedient means for approaching the One Vehicle, and the laws of cause and effect etc. are all established by the Arhat, so they are all teachings. The 'Outline' says: also, the stages, grounds, and differentiated order, Dharma (法) characteristics, gates etc. explained in various Three Vehicle sutras and treatises are all based on the gate of faith and understanding to make such statements. If based on the practice of Dharma and the understanding of practice, it also enters the gate of understanding. 'Outside the boundary etc.' means bestowing the great cart in open places etc., and giving predictions, is to show the true meaning. This is equivalent to the shared teaching of the One Vehicle, that is, the shared teaching that is both three and one mentioned earlier. One must ask: what is the doctrine of the Lotus Sutra?

是一乘經也三乘在三界內成其行故一乘三界外與三界為見聞故吾家諸祖皆以法華為同教一乘者多矣此章自有十餘處文有謂此同教是終頓說也。

二開合者有二先別後總。

別中一乘三乘各有三句。

三乘三句者或具教義約三乘自宗說或唯教非義約同教一乘說或俱非教義約別教一乘說為彼所目故也。

如文所列為彼所目者為(上聲)者被也如重空三昧若為一乘目即屬一乘若為三乘目即屬於三乘今為一乘所目一一圓融與彼一乘更無異事則自宗失於教義也目者狀目詮目也桓溫在石頭謂諸公曰若能目此城者當贈二姬孔目曰教是能目之方便又曰有名之教目有名之義等云云如教分齊義。

一乘三句者或具教義約自別教說或唯義非教約同教說或俱非教義唯約三乘說隱彼無盡教義故。

諸句易解隱彼教義者三機差別小智不見聞大法故說隱也。

總辨者或教義俱教以三乘望一乘故或教義俱義以一乘望三乘故或具此二句約同教說或皆具教義各隨自宗差別說也。

總論三一也第三句云或具者具教義也三乘為教一乘為義余文可知。

第二攝益者于中有三。

約界分內外二機攝之成益不同也。

一或唯攝界內機令得出世益即以為究竟此約三乘當宗說亦如瑜加等辨。

【現代漢語翻譯】現代漢語譯本：這是一乘（Ekayana，唯一佛乘）的經典，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）在三界內成就其修行，所以說一乘在三界外，與三界眾生結緣，使他們見聞佛法。我們諸位祖師都以《法華經》為共同教義，認同一乘的人很多。本章經文有十幾處提到此同教，是終教和頓教的說法。

二、開合的解釋有兩種，先分別，后總合。

在分別中，一乘和三乘各有三種說法。

三乘的三種說法是：或者具備教和義，是就三乘各自的宗義來說；或者只有教而沒有義，是就同教一乘來說；或者既沒有教也沒有義，是就別教一乘來說，因為那是他們所針對的目標。

如經文所列，『為彼所目』的意思是『為』（上聲）是『被』的意思。例如重空三昧，如果被一乘所針對，就屬於一乘；如果被三乘所針對，就屬於三乘。現在被一乘所針對，一一圓融，與那一乘沒有區別，那麼三乘自身就失去了教義。『目』是狀目，詮目的意思。桓溫在石頭城對諸位公卿說：『如果能指認出這座城，就贈送兩位美女。』孔目說：『教是能夠指認的方便。』又說：『有名之教，指認有名之義』等等，如教分齊義。

一乘的三種說法是：或者具備教和義，是就自身別教來說；或者只有義而沒有教，是就同教來說；或者既沒有教也沒有義，只是就三乘來說，隱藏了那無盡的教義。

各種說法容易理解，『隱彼教義』是因為三機（三種根器）有差別，小智慧的人不能見聞大法，所以說是隱藏。

總的辨析是：或者教和義都屬於教，這是以三乘來看一乘；或者教和義都屬於義，這是以一乘來看三乘；或者具備這兩種說法，是就同教來說；或者都具備教和義，各自隨自己的宗義而有差別。

總的來說，三乘和一乘也是統一的。第三句說『或者具備』，就是具備教和義。三乘是教，一乘是義，其餘的經文可以類推得知。

第二，攝益，其中有三種。

根據界內和界外來區分，兩種根器被攝受而成就的利益不同。

一是或者只攝受界內的根器，使他們得到出世的利益，就認為這是究竟。這是就三乘的本宗來說，也像《瑜伽師地論》等所辨析的那樣。

【English Translation】 English version: This is a sutra of Ekayana (the One Vehicle), the Three Vehicles (Triyana, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) accomplish their practices within the Three Realms, therefore it is said that the One Vehicle is outside the Three Realms, forming connections with sentient beings in the Three Realms, enabling them to see and hear the Dharma. All our ancestral teachers regard the Lotus Sutra as a common teaching, and there are many who identify with the One Vehicle. This chapter has more than ten places mentioning this common teaching, which is the teaching of the final and sudden schools.

Second, there are two interpretations of opening and closing, first distinguishing, then combining.

In the distinction, the One Vehicle and the Three Vehicles each have three statements.

The three statements of the Three Vehicles are: either possessing both teaching and meaning, which is speaking from the perspective of the Three Vehicles' own doctrines; or only having teaching but not meaning, which is speaking from the perspective of the common teaching of the One Vehicle; or having neither teaching nor meaning, which is speaking from the perspective of the Distinct Teaching of the One Vehicle, because that is the target they are aiming at.

As listed in the sutra, 'being targeted by them' means 'being' (rising tone) is the meaning of 'being subjected to'. For example, the Samadhi of Multiple Emptiness, if targeted by the One Vehicle, it belongs to the One Vehicle; if targeted by the Three Vehicles, it belongs to the Three Vehicles. Now, being targeted by the One Vehicle, each and every one is perfectly integrated, with no difference from that One Vehicle, then the Three Vehicles themselves lose their teaching and meaning. 'Target' means describing the target, explaining the target. Huan Wen said to the dukes in Stone City: 'If you can identify this city, I will give you two beauties.' The clerk said: 'Teaching is the expedient means to be able to identify.' And also said: 'The teaching with a name identifies the meaning with a name,' etc., as in the meaning of the divisions of teachings.

The three statements of the One Vehicle are: either possessing both teaching and meaning, which is speaking from the perspective of one's own Distinct Teaching; or only having meaning but not teaching, which is speaking from the perspective of the common teaching; or having neither teaching nor meaning, only speaking from the perspective of the Three Vehicles, concealing that endless teaching and meaning.

The various statements are easy to understand, 'concealing their teaching and meaning' is because the three capacities (three kinds of faculties) are different, and people of small wisdom cannot see and hear the Great Dharma, therefore it is said to be concealed.

The general analysis is: either both teaching and meaning belong to teaching, this is looking at the One Vehicle from the perspective of the Three Vehicles; or both teaching and meaning belong to meaning, this is looking at the Three Vehicles from the perspective of the One Vehicle; or possessing both of these statements, this is speaking from the perspective of the common teaching; or all possess teaching and meaning, each differing according to their own doctrines.

In general, the Three Vehicles and the One Vehicle are also unified. The third sentence says 'or possessing', which is possessing both teaching and meaning. The Three Vehicles are teaching, the One Vehicle is meaning, and the rest of the sutra can be inferred.

Second, the act of embracing and benefiting, in which there are three aspects.

According to the distinction between within and without the realm, the benefits achieved by embracing the two kinds of faculties are different.

One is either only embracing the faculties within the realm, enabling them to obtain the benefit of transcending the world, and considering this to be ultimate. This is speaking from the perspective of the Three Vehicles' own doctrines, as analyzed in the Yogācārabhūmi-śāstra and others.

謂三車引出也。

二或攝界外機令得出出世益方為究竟此有二種。

約機通標也。

若先以三乘令其得出后乃方便得一乘者此則一乘三乘和合說故屬同教攝亦名回三入一教此如法華經說若先於一乘已成解行後於出世身上證彼法者即屬別教一乘攝此如小相品說。

若先等者先同教回三入一教同教之異名也若孔目云經云會三歸一故知是同是指教之行相非釋同教之名會三歸一則是三一共教共故名同也法華是同教一乘所依之經五教三乘通釋釋迦如來海印所現一代佛法不出一乘三乘小乘三宗收盡勿以情取若先下後別教已成解行者界內通見聞解行出世唯證入見聞入證皆約一乘故屬別教小相品者則地獄天子三重頓圓也。

三或通攝二機令得二益此亦有二。

二益者出世出出世二種益也。

若先以三乘引出后令得一亦是一三和合攝二機成二益故屬同教此如法華說若界內見聞出世得法出出世證成或界內通見聞解行出世唯解行出出世唯證入此等屬別教一乘此如華嚴說。

初門可見若界內下不與三合故屬別見聞解行證入三位就界內外並出出世為義不同耳如華嚴者所辨乘體教義攝機成益皆是所詮如經說即約能詮教也。

第三敘古今立教。

古今諸賢所立教門差別非一且略敘十家

【現代漢語翻譯】現代漢語譯本：所謂的『三車引出』，指的是用三種不同的交通工具（比喻佛陀的各種教法）來引導眾生脫離輪迴的苦海。

第二種情況是，或者攝受界外（超出三界之外）的根機，使他們能夠獲得出世間的利益，這才是究竟的。這種情況有兩種。

這是從根機的角度來總括地說明。

如果先用三乘（聲聞乘、緣覺乘、菩薩乘）的教法引導眾生脫離輪迴，然後方便地讓他們證悟一乘（佛乘）的教法，這屬於一乘和三乘和合的說法，因此屬於同教所攝，也稱為『回三入一』教。這就像《法華經》所說的情況。如果先在一乘的教法上成就瞭解和修行，然後在出世間的境界中證得那個法，那就屬於別教一乘所攝，這就像《小相品》所說的情況。

如果說『若先等者』，那麼『先』指的就是同教的『回三入一』教，這是同教的另一種名稱。如果孔目說『經云會三歸一故知是同』，那麼『同』指的是教法的行相，而不是解釋『同教』這個名稱。『會三歸一』是因為三乘共同趨向一乘，因為共同所以稱為『同』。《法華經》是同教一乘所依據的經典。五教的三乘普遍解釋了釋迦如來在海印三昧中所顯現的一代佛法，都離不開一乘和三乘，小乘、中乘、大乘三種宗派都包含在其中，不要用自己的主觀臆測來理解。如果說『若先下後別教已成解行者』，那麼在界內通過聽聞而瞭解和修行，在出世間只是證入，聽聞、證入都是圍繞一乘展開的，所以屬於別教。《小相品》所說的情況，指的是地獄天子三重頓圓。

第三種情況是，或者普遍攝受兩種根機，使他們能夠獲得兩種利益。這種情況也有兩種。

兩種利益指的是出世間和出出世間兩種利益。

如果先用三乘的教法引導眾生脫離輪迴，然後讓他們證悟一乘的教法，這也是一乘和三乘和合，攝受兩種根機，成就兩種利益，因此屬於同教。這就像《法華經》所說的情況。如果在界內通過見聞而獲得出世間的法，證成出出世間的境界；或者在界內普遍通過見聞而瞭解和修行，在出世間只是瞭解和修行，在出出世間只是證入，這些都屬於別教一乘，這就像《華嚴經》所說的情況。

第一個門很容易理解。如果說『若界內下』，因為不與三乘和合，所以屬於別教。見聞、瞭解、修行、證入這四個階段，就界內、界外以及出出世間而言，意義是不同的。就像《華嚴經》所說，所辨明的乘體、教義、攝受根機、成就利益，都是它所要詮釋的內容，就像經文所說，也是從能詮的教法的角度來說的。

第三部分敘述古今諸家建立教判的情況。

古今諸位賢者所建立的教門差別很大，不止一種，這裡只簡略地敘述十家。

【English Translation】 English version: The so-called 'leading out by the three vehicles' refers to using three different vehicles (a metaphor for the Buddha's various teachings) to guide sentient beings out of the sea of suffering in samsara.

The second case is that, or embracing the capacities beyond the realms (beyond the Three Realms), enabling them to obtain supramundane benefits, which is the ultimate. There are two types of this situation.

This is a general explanation from the perspective of the capacities of beings.

If one first uses the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to lead sentient beings out of samsara, and then expediently allows them to realize the teaching of the One Vehicle (Buddhayāna), this belongs to the combined teaching of the One Vehicle and the Three Vehicles, therefore it belongs to the Same Teaching (Tong Jiao) category, also known as the 'Returning the Three into One' teaching. This is like the situation described in the Lotus Sutra. If one first achieves understanding and practice in the teaching of the One Vehicle, and then realizes that Dharma in the supramundane realm, then it belongs to the Distinct Teaching (Bie Jiao) One Vehicle category, this is like the situation described in the Chapter on the Subtle Marks.

If it is said 'If one first, etc.', then 'first' refers to the 'Returning the Three into One' teaching of the Same Teaching, which is another name for the Same Teaching. If Kongmu says 'The sutra says that the three are united and return to one, so it is known to be the same', then 'same' refers to the characteristics of the teaching, not the explanation of the name 'Same Teaching'. 'Uniting the three and returning to one' is because the three vehicles commonly tend towards the One Vehicle, because of the commonality it is called 'same'. The Lotus Sutra is the sutra on which the One Vehicle of the Same Teaching relies. The Three Vehicles of the Five Teachings universally explain the Buddha Dharma of a lifetime manifested by Śākyamuni Tathāgata in the Samadhi of the Ocean Seal (Haiyin Sanmei), which cannot be separated from the One Vehicle and the Three Vehicles. The three schools of the Small Vehicle, Middle Vehicle, and Great Vehicle are all included in it, do not use your own subjective speculation to understand. If it is said 'If one first, then the Distinct Teaching has already achieved understanding and practice', then within the realms, understanding and practice are achieved through hearing, and in the supramundane realm, there is only realization. Hearing and realization are all centered around the One Vehicle, so it belongs to the Distinct Teaching. The situation described in the Chapter on the Subtle Marks refers to the triple and sudden perfection of the hellish heavenly beings.

The third case is that, or universally embracing two types of capacities, enabling them to obtain two types of benefits. There are also two types of this situation.

The two types of benefits refer to the two types of benefits of supramundane and beyond-supramundane.

If one first uses the teachings of the Three Vehicles to lead sentient beings out of samsara, and then allows them to realize the teaching of the One Vehicle, this is also the combination of the One Vehicle and the Three Vehicles, embracing two types of capacities, and achieving two types of benefits, therefore it belongs to the Same Teaching. This is like the situation described in the Lotus Sutra. If within the realms, one obtains the supramundane Dharma through seeing and hearing, and realizes the state of beyond-supramundane; or within the realms, one universally understands and practices through seeing and hearing, in the supramundane realm, there is only understanding and practice, and in the beyond-supramundane realm, there is only realization, these all belong to the Distinct Teaching One Vehicle, this is like the situation described in the Avatamsaka Sutra.

The first gate is easy to understand. If it is said 'If within the realms, etc.', because it does not combine with the Three Vehicles, it belongs to the Distinct Teaching. The four stages of seeing and hearing, understanding, practice, and realization, in terms of within the realms, beyond the realms, and beyond-supramundane, the meanings are different. Just like the Avatamsaka Sutra says, the vehicle body, teachings, embracing of capacities, and achievement of benefits that it distinguishes are all what it wants to explain, just like the sutra says, it is also from the perspective of the teaching that can explain.

The third part narrates the establishment of doctrinal classifications by various schools in ancient and modern times.

The differences in the doctrinal gates established by various virtuous ones in ancient and modern times are very large, not just one type, here only briefly narrates ten schools.

以為龜鏡。

古今立教者前之二章已辨所詮乘法攝機成益三一不同同別亦異將顯能詮經論詮有淺深以示所宗圓極理宜判教開宗先敘古今名范故說此門名賢俊傑開判良多且敘十家以示方軌。

一依菩提留支依維摩經等立一音教謂一切聖教皆是一音一味一雨等但以眾生根行不同隨根異解故有多種如克其本唯是如來一圓音教故經云佛以一音演說法眾生隨類各得解等也。

菩提流支即後魏至中夏也依維摩經立一音教一音即凈名經一味一雨即法華藥草喻品謂三草二木不同同承一雨之潤五性三乘不同法雨一味無差別然此一音或名教本或謂本末镕融一大善巧法而圭山乃謂圓教攝於前四一一同圓海中百川無非海也或名法界大宗或名無盡圓通自在宗即是華嚴全收諸教大宗也今章與探玄獨引菩提流支證一音教引維摩經前偈佛以一音演說法眾生隨類各得解皆謂如來同其語斯則神力不共法肇曰密口一音殊類異解探玄雲一約類或為天眾現一天音能含余類各別得解對人亦爾余類皆然清涼曰如來一音同時報萬大小並陳玄文雙引流支羅什于羅什下引經次偈佛以一音演說法眾生各各隨所解普得受行獲其利斯則神力不共法肇曰佛以一音說一法眾生各隨所好而受行探玄雲二約法或為眾生說施一音亦令人解戒定等清涼曰佛一圓音平等無二無思

【現代漢語翻譯】現代漢語譯本：可以作為借鑑的典範。

前文兩章已經辨析了古今創立教義者所詮釋的乘法、所攝受的根機、所成就的利益這三方面，它們之間既有相同之處，也有不同之處。接下來將要闡明能詮釋的經論，其詮釋的深淺各有不同，以此來展示本宗的圓滿至極的道理。適宜于判別教義、開創宗派。首先敘述古今的名家典範，所以設立此門，名為『名賢俊傑』。他們開創判教的成果很多，這裡僅敘述十家，以展示其規範。

第一家是依據菩提流支（Bodhiruci，人名）的觀點，他依據《維摩經》等經典，創立了一音教。認為一切聖教都是一音、一味、一雨等，只是因為眾生的根性和修行不同，隨著各自的根器而有不同的理解，所以才有了多種不同的教法。如果追溯其根本，都只是如來的一圓音教。所以經中說：『佛以一音演說法，眾生隨類各得解』等等。

菩提流支是在後魏時期來到中原的。他依據《維摩經》創立了一音教。一音，就是《維摩經》所說的一味、一雨，就是《法華經·藥草喻品》所說的三草二木雖然不同，但都同樣承受雨水的滋潤；五種根性、三乘雖然不同，但佛法之雨的滋味卻無有差別。然而，這『一音』，或者稱為教法的根本，或者說是本末融為一體的一大善巧方便之法。圭山（Guishan，山名）則認為圓教統攝了前面的四教，每一個都如同圓滿大海中的百川，沒有哪一條不是歸於大海的。或者稱為法界大宗，或者稱為無盡圓通自在宗，也就是華嚴宗，它完全收攝了諸教的大宗。本章和《探玄記》都單獨引用菩提流支的觀點來證明一音教，引用《維摩經》前面的偈頌：『佛以一音演說法，眾生隨類各得解』，都認為如來所說的話語是相同的。因此，僧肇（Sengzhao，人名）說，這是神力不共之法，秘密口說一音，不同種類各自理解不同。《探玄記》說，第一種解釋是，佛可以針對天眾示現一種天音，能夠包含其餘各類眾生各自得到不同的理解，對人也是這樣，其餘各類眾生也是如此。清涼澄觀（Qingliang ChengGuan，人名）說，如來一音同時報萬，大小並陳。《玄文》同時引用了菩提流支和鳩摩羅什（Kumarajiva，人名）的觀點，在鳩摩羅什之後引用了經中的下一個偈頌：『佛以一音演說法，眾生各各隨所解，普得受行獲其利』。因此，僧肇說，這是神力不共之法，佛以一音說一法，眾生各自隨著自己的喜好而接受奉行。《探玄記》說，第二種解釋是，佛可以為眾生說佈施這一種聲音，也令人理解戒定等法。清涼澄觀說，佛的一圓音平等無二，無需思慮。

【English Translation】 English version: It can be regarded as a model for reference.

The previous two chapters have distinguished the three aspects of the Dharma taught by the founders of doctrines in ancient and modern times: the vehicle of teaching, the capacity of beings to be guided, and the benefits to be achieved. These aspects have both similarities and differences. Next, we will elucidate the scriptures and treatises that explain the Dharma, with varying depths of interpretation, to demonstrate the complete and ultimate truth of this school. It is appropriate to distinguish doctrines and establish schools. First, we will describe the models of famous figures in ancient and modern times, so this section is established, called 'Famous Virtuous Talents'. They have created many achievements in judging teachings, and here we will only describe ten schools to show their norms.

The first is based on the view of Bodhiruci (person's name), who, based on the Vimalakirti Sutra and other scriptures, established the One Sound Teaching. It holds that all sacred teachings are one sound, one taste, one rain, etc., but because sentient beings have different roots and practices, they have different understandings according to their respective capacities, so there are many different teachings. If we trace it back to its roots, it is only the One Perfect Sound Teaching of the Tathagata. Therefore, the sutra says: 'The Buddha proclaims the Dharma with one sound, and sentient beings understand it according to their own categories,' and so on.

Bodhiruci came to the Central Plains during the Later Wei Dynasty. He established the One Sound Teaching based on the Vimalakirti Sutra. One sound is the one taste and one rain mentioned in the Vimalakirti Sutra, which is the three grasses and two trees mentioned in the 'Herb Parable' chapter of the Lotus Sutra. Although they are different, they all equally receive the nourishment of rain; although the five natures and three vehicles are different, the taste of the Dharma rain is undifferentiated. However, this 'one sound' is either called the root of the teaching, or it is said to be a great skillful means of integrating the root and the branches. Guishan (mountain name) believes that the Perfect Teaching encompasses the previous four teachings, and each one is like a hundred rivers in the perfect ocean, none of which do not return to the ocean. Or it is called the Great Sect of the Dharma Realm, or it is called the Inexhaustible Perfect and Unobstructed Free Sect, which is the Huayan Sect, which completely encompasses the great sect of all teachings. This chapter and the 'Tanyao Ji' both separately quote Bodhiruci's view to prove the One Sound Teaching, quoting the previous verse of the Vimalakirti Sutra: 'The Buddha proclaims the Dharma with one sound, and sentient beings understand it according to their own categories,' both believe that the words spoken by the Tathagata are the same. Therefore, Sengzhao (person's name) said that this is the non-common Dharma of divine power, the secret mouth speaks one sound, and different kinds understand differently. The 'Tanyao Ji' says that the first explanation is that the Buddha can show a heavenly sound to the heavenly beings, which can contain the rest of the beings of each category to obtain different understandings, and it is the same for humans, and so on for the rest of the beings. Qingliang Chengguan (person's name) said that the Tathagata's one sound simultaneously reports ten thousand, and both large and small are presented. 'Xuanwen' simultaneously quoted the views of Bodhiruci and Kumarajiva (person's name), and after Kumarajiva quoted the next verse in the sutra: 'The Buddha proclaims the Dharma with one sound, and sentient beings each understand according to their own understanding, and universally receive and practice and obtain its benefits.' Therefore, Sengzhao said that this is the non-common Dharma of divine power, the Buddha speaks one Dharma with one sound, and sentient beings each accept and practice according to their own preferences. The 'Tanyao Ji' says that the second explanation is that the Buddha can speak the one sound of giving to sentient beings, and also make people understand the Dharma of precepts and samadhi, etc. Qingliang Chengguan said that the Buddha's one perfect sound is equal and non-dual, without the need for thought.

普應機聞有殊非謂音本陳大小又云初則佛音具異后自在機各得圓音一義有謂與清涼異者誤矣。

二依誕法師等依楞伽等經立漸頓二教。

謂以先習小乘后趣大乘等大由小起故名為漸亦大小俱陳故即涅槃等教是也。

大中小起正示漸義從小而大亦小大並陳所以得名為漸也涅槃者捃拾殘機大由小也度十仙果證羅漢所以前文判屬三乘是也。

如直往菩薩等大不由小故名為頓亦以無小故即華嚴教是也。

直往于大故不由小文無回小之說初成頓說無權可會故云無小名頓也。

遠法師等後代諸德多同此說。

隋遠法師齊朝劉虬亦立此二。

三依光統律師立三種教謂漸頓圓。

光統即佛陁三藏高弟也大統名惠光南山宗承之律宗之祖師也常講大經有廣略二疏所立教門至相搜玄承用也此方首判華嚴為別教一乘人到於今咸受其賜非聊爾人也三教名義如本疏釋。

光師釋意以根未熟先說無常后說常先說空后說不空深妙之義如是漸次而說故名漸教。

由根未熟未堪總聞故先說等也如五時三時之次第也常無常如以般若對涅槃空不空即般若對法華等也。

為根熟之流於一法門具足演說一切佛法常與無常空不空俱說更無漸次故名為頓。

具足演說故名頓也然上二教

【現代漢語翻譯】現代漢語譯本：普應機認為，佛陀的教誨並非只有一種固定的聲音。從根本上說，佛陀的教誨既有針對小乘根基的，也有針對大乘根基的。而且，最初佛陀的聲音是具備各種差異性的，之後則根據眾生的根機，各自領悟到圓滿的教音。如果有人認為這與清涼國師的觀點不同，那就錯了。

二、依據誕法師等人的觀點，他們依據《楞伽經》（Laṅkāvatāra Sūtra）等經典，建立了漸教和頓教這兩種教法。

他們認為，先學習小乘，之後再趨向大乘，這種由小乘逐漸發展到大乘的途徑，就叫做漸教。涅槃等經典，也是大小乘教義並陳的，所以也屬於漸教。

從中小乘開始，逐漸發展到大乘，這正是漸教的含義。從小乘到大乘，也是小乘和大乘並陳。因此，涅槃經是收攝殘餘根機的，是從小乘到大乘的教法。度化十仙，使他們證得阿羅漢果位，所以前文才判定涅槃經屬於三乘教法。

如果直接趨向大乘的菩薩，其修行不是從小乘開始的，這就叫做頓教。因為沒有小乘的基礎，所以《華嚴經》（Avataṃsaka Sūtra）的教義就屬於頓教。

直接趨向大乘，所以不需要從小乘開始。經文中沒有從小乘迴歸大乘的說法，最初成就時就直接宣說頓教，沒有權巧方便可以會歸，所以說沒有小乘的教義，就叫做頓教。

遠法師等人以及後代的許多德行高深的僧人，大多贊同這種說法。

隋朝的遠法師和齊朝的劉虬，也提出了漸教和頓教這兩種教法。

三、依據光統律師的觀點，他建立了漸教、頓教和圓教這三種教法。

光統，就是佛陀三藏（Buddha-trata）的高足弟子。大統，指的是惠光律師，南山律宗（Nanshan School of Vinaya）繼承了他的學說，惠光律師是律宗的祖師。他經常講解大乘經典，著有廣疏和略疏兩種疏解。《至相搜玄》繼承並採用了他所建立的教門。光統律師是此地第一個判定《華嚴經》為別教一乘的人，直到今天，人們都還在享受他帶來的恩惠，他絕不是一個平庸之輩。三種教法的名義，可以參考他所著的疏解。

光統律師解釋說，對於根基尚未成熟的眾生，先說無常，后說常；先說空，后說不空。像這樣逐漸地、有次第地宣說深奧微妙的教義，就叫做漸教。

因為眾生的根基尚未成熟，不能一下子全部聽聞，所以先說無常等等。就像五時教和三時教的次第一樣。常與無常，就像用《般若經》（Prajñāpāramitā Sūtra）來對應《涅槃經》；空與不空，就像用《般若經》來對應《法華經》（Lotus Sūtra）。

對於根基已經成熟的眾生，在一個法門中就具足地演說一切佛法，常與無常、空與不空同時宣說，不再有漸次的差別，這就叫做頓教。

因為具足地演說，所以叫做頓教。然而，以上兩種教法

【English Translation】 English version: Pu Yingji believed that the Buddha's teachings were not limited to a single, fixed sound. Fundamentally, the Buddha's teachings catered to both the Hinayana and Mahayana capacities. Moreover, initially, the Buddha's voice possessed various differences, and later, according to the faculties of sentient beings, each attained the perfect sound. It is a mistake to think that this differs from the views of National Teacher Qingliang.

Secondly, according to Dharma Master Dan and others, based on scriptures such as the Laṅkāvatāra Sūtra (《楞伽經》), they established the two teachings of gradual (漸教) and sudden (頓教).

They believed that first learning the Hinayana and then progressing to the Mahayana, this path of gradual development from the small to the great is called the gradual teaching. Sutras such as the Nirvana Sutra (涅槃經) also present both Hinayana and Mahayana teachings, so they also belong to the gradual teaching.

Starting from the small Hinayana and gradually developing to the Mahayana, this is precisely the meaning of the gradual teaching. From the small to the great is also the concurrent presentation of both the small and the great. Therefore, the Nirvana Sutra is for gathering the remaining capacities, from the small to the great teaching. Converting the ten immortals and enabling them to attain the Arhat fruit is why the previous text judged the Nirvana Sutra to belong to the Three Vehicle teaching.

If a Bodhisattva directly approaches the Mahayana, their practice does not begin with the Hinayana, this is called the sudden teaching. Because there is no foundation in the Hinayana, the teachings of the Avataṃsaka Sūtra (《華嚴經》) belong to the sudden teaching.

Directly approaching the Mahayana, so there is no need to start with the Hinayana. There is no mention in the scriptures of returning from the Hinayana to the Mahayana. At the initial attainment, the sudden teaching is directly proclaimed, without any expedient means to converge, so it is said that without the Hinayana teachings, it is called the sudden teaching.

Dharma Master Yuan and many virtuous monks of later generations mostly agreed with this view.

Dharma Master Yuan of the Sui Dynasty and Liu Qiu of the Qi Dynasty also proposed these two teachings of gradual and sudden.

Thirdly, according to Vinaya Master Guangtong, he established the three teachings of gradual, sudden, and perfect (圓教).

Guangtong was the highly accomplished disciple of Buddha-trata (佛陁三藏). Datong refers to Vinaya Master Huiguang, the Nanshan School of Vinaya (南山律宗) inherited his teachings, and Vinaya Master Huiguang was the patriarch of the Vinaya School. He often lectured on Mahayana scriptures and wrote both extensive and concise commentaries. The 'Zhi Xiang Sou Xuan' inherited and adopted the teachings he established. Vinaya Master Guangtong was the first in this land to judge the Avataṃsaka Sūtra as a distinct teaching of the One Vehicle, and to this day, people are still enjoying the benefits he brought, he is by no means an ordinary person. The names and meanings of the three teachings can be found in his commentaries.

Vinaya Master Guangtong explained that for sentient beings whose faculties are not yet mature, first impermanence is taught, then permanence; first emptiness is taught, then non-emptiness. Teaching profound and subtle doctrines gradually and sequentially like this is called the gradual teaching.

Because the faculties of sentient beings are not yet mature, they cannot hear everything all at once, so first impermanence is taught, and so on. It is like the sequence of the Five Periods and Three Periods teachings. Permanence and impermanence are like using the Prajñāpāramitā Sūtra (《般若經》) to correspond to the Nirvana Sutra; emptiness and non-emptiness are like using the Prajñāpāramitā Sūtra to correspond to the Lotus Sūtra (《法華經》).

For sentient beings whose faculties are already mature, all the Buddha's teachings are fully expounded in one Dharma gate, permanence and impermanence, emptiness and non-emptiness are taught simultaneously, without any gradual distinction, this is called the sudden teaching.

Because it is fully expounded, it is called the sudden teaching. However, the above two teachings

釋義探玄周疏並作此說此乃吾祖略撮彼義以成其文若據彼疏搜玄中全用也漸教則說三藏翻名辨相彼文云如約以辨一化始終教門有三一曰漸二曰頓三曰圓初門漸內所詮三故教則為三所為二故教則為二言其三者一修多羅二毗奈耶三阿毗達磨等教則為二則說大小二藏所以如此者良由三藏詮於三學有兼有正詮此不詮彼二藏之內說大不說小說小不談大通收一代漸經故言先空后不空先無常后說常等彼又云二頓教者下經云若眾生下劣其心厭沒者示以聲聞道令出於眾苦若復有眾生諸根小明利樂於因緣法為說辟支佛若人根明利饒益於眾生有大慈悲心為說菩薩道若有無上心決定樂大事為示于佛身說無盡佛法以此文證知有一乘及頓教及三乘差別以此文中四乘頓用故云具足演說常無常空不空同時俱說此則化儀有異所說之法不別指圓覺為化儀之頓義同此也。

為于上達分階佛境者說于如來無礙解脫究竟果海圓極秘密自在法門故名為圓即此經是也。

上達兼地前也分階佛境地上也具周疏義鈔。

后光統門下遵統師等諸德並亦宗承大同此說。

遵等者即名也光師之高弟也尊嚴敬仰有過其師者。

四依大[銜-金+工]法師等一時諸德立四宗教以用通收一代聖教一因緣宗謂小乘薩婆多等部二假名宗謂成實經部等三不真宗

【現代漢語翻譯】現代漢語譯本：釋義探玄周疏也作此說，這乃是吾祖略微摘取了他們的意思，從而形成了自己的文章。如果按照他們的疏搜尋玄妙之處，那麼就完全採用了他們的說法。漸教則講述三藏（Tripitaka），翻譯名稱，辨別法相。他們的文章說，如果約定來辨別一代教化的始終，那麼教門有三種：一是漸教，二是頓教，三是圓教。最初的漸教內所詮釋的內容有三種，所以教則分為三；所為的目的有兩種，所以教則分為二。所說的三種是：一、修多羅（Sutra，經），二、毗奈耶（Vinaya，律），三、阿毗達磨（Abhidharma，論）等。教則分為二，則是說大乘和小乘二藏。之所以如此，是因為三藏詮釋三學，有兼有正，詮釋這個就不詮釋那個。二藏之內，說大不說小，說小不談大，通收一代漸經，所以說先空后不空，先無常后說常等。他們又說，二頓教，下經說，如果眾生下劣，他們的心厭倦沉沒，就向他們展示聲聞道，讓他們脫離眾苦；如果又有眾生諸根稍微明利，喜歡因緣法，就為他們說辟支佛（Pratyekabuddha）道；如果有人根器明利，能夠饒益眾生，有大慈悲心，就為他們說菩薩道；如果有人有無上心，決定喜歡大事，就向他們展示佛身，說無盡佛法。用這段文字可以證明有一乘以及頓教和三乘的差別。在這段文字中，四乘頓然並用，所以說具足演說常無常、空不空，同時一起說。這則是化儀有差異，所說的法沒有差別，指圓覺為化儀的頓義，與此相同。

爲了對於上達、分階佛境的人，說如來無礙解脫究竟果海圓滿極密的自在法門，所以名為圓，就是這部經。

上達，兼指地前；分階佛境，指地上。具備周疏義鈔的含義。

後來的光統門下，遵統師等諸位德高望重的人，也都宗承大同這種說法。

遵等，就是他們的名字。光師的高足，尊敬仰慕超過了他的老師。

四依大[銜-金+工]法師等一時諸位德高望重的人，立四宗教，用來通收一代聖教。一、因緣宗，指小乘薩婆多（Sarvastivada）等部；二、假名宗，指成實經部等；三、不真宗

【English Translation】 English version: 'Shi Yi Tan Xuan Zhou Shu' also makes this statement. This is our ancestor slightly extracting their meaning to form his own writing. If we search for the profound meaning according to their commentary, then we would be completely adopting their statements. The gradual teaching (漸教) then speaks of the Tripitaka (三藏), translates names, and distinguishes dharmalakshanas (法相). Their writing says, if we agree to distinguish the beginning and end of a generation of teachings, then there are three teaching gates: first, the gradual teaching; second, the sudden teaching; and third, the perfect teaching. The initial gradual teaching contains three things that are explained, so the teaching is divided into three; the purpose of what is done is two, so the teaching is divided into two. The three things that are spoken of are: first, Sutra (修多羅); second, Vinaya (毗奈耶); and third, Abhidharma (阿毗達磨). The teaching is divided into two, which means the Mahayana (大乘) and Hinayana (小乘) two pitakas. The reason for this is that the Tripitaka explains the three learnings, sometimes comprehensively and sometimes directly, explaining this but not explaining that. Within the two pitakas, it speaks of the great but not the small, speaks of the small but does not discuss the great, comprehensively collecting a generation of gradual scriptures, so it says first emptiness then non-emptiness, first impermanence then speaking of permanence, and so on. They also say, the second sudden teaching, the lower scripture says, if sentient beings are inferior and their minds are weary and submerged, then show them the Sravaka (聲聞) path to let them escape from all suffering; if there are sentient beings whose roots are slightly bright and who enjoy the law of conditions, then speak to them of the Pratyekabuddha (辟支佛) path; if someone's roots are bright and they can benefit sentient beings and have great compassion, then speak to them of the Bodhisattva (菩薩) path; if someone has an unsurpassed mind and is determined to like great things, then show them the Buddha body and speak of endless Buddha dharma. This passage proves that there is the One Vehicle (一乘) as well as the sudden teaching and the difference between the Three Vehicles (三乘). In this passage, the Four Vehicles are used suddenly, so it says that it fully expounds permanence and impermanence, emptiness and non-emptiness, speaking of them simultaneously. This is because the methods of transformation are different, but the dharma that is spoken of is not different, referring to the sudden meaning of the Yuanjue (圓覺) as the method of transformation, which is the same as this.

For those who reach upwards and divide the stages of the Buddha realm, it speaks of the Tathagata's (如來) unobstructed liberation, the ultimate fruit sea, the perfect and secret, self-existent dharma gate, so it is called perfect, which is this scripture.

'Reaching upwards' also refers to before the ground; 'dividing the stages of the Buddha realm' refers to the ground. It has the meaning of Zhou Shu Yi Chao.

Later, under the Guangtong gate, venerable people such as Master Zuntong also inherited and agreed with this statement.

Zun and others are their names. The top disciple of Master Guang, respecting and admiring him more than his teacher.

The Four Reliance Great [銜-金+工] Dharma Masters and other venerable people at the time established the Four Teachings to comprehensively collect a generation of holy teachings. First, the Hetu (因緣) School, referring to the Hinayana Sarvastivada (薩婆多) and other schools; second, the Provisional Name (假名) School, referring to the Chengshi Jing (成實經) School and others; third, the Untrue (不真) School.

謂諸部般若說即空理明一切法不直實等四真宗涅槃華嚴等明佛性法界真理等。

立四宗文處頗明。

五依護身法師立五種教三種教同前[銜-金+工]師第四名真宗教謂涅槃等經明佛性真理等第五名法界宗謂華嚴明法界自在無礙法門。

護身即寺名也但於前四開出華嚴為法界宗。

六依耆阇法師立六宗教初二同[銜-金+工]師第三不真宗者明諸大乘通說諸法如幻化等第四真宗者明說諸法真空理等第五常宗者明說真理恒沙功德常恒等義等第六圓宗者明法界自在緣起無礙德用圓備亦華嚴法門等是也。

耆阇亦以處標名也第三不真等但約俗諦說諸法如化第四約真諦說空理真實第五約性德常恒第六約華嚴德用圓滿故名圓宗。

七依南嶽思禪師及天臺智者禪師等立四教該攝一代東流教。

一名三藏教謂是小乘故彼自引法華經云不得親近小乘三藏學者故又智度論中說小乘為三藏教大乘為摩訶衍藏二名通教謂諸大乘經中說法通益三乘人等及如大品中干慧等十地通大小者是也亦名漸教三名別教謂諸大乘經中所明道理不通小乘者是也亦名頓教四名圓教謂法界自在具足一切無盡法門一即一切一切即一等華嚴是也亦名秘密教以聲聞等不見聞故。

彼自引經者以此教名小監故言彼自引也四

【現代漢語翻譯】現代漢語譯本：所謂的諸部《般若經》所說的就是空性的道理，闡明一切法都不是真實的等等。四真宗指的是《涅槃經》、《華嚴經》等，闡明佛性、法界的真理等等。

確立四宗的文句之處頗為明顯。

五依護身法師立五種教，前三種教與[銜-金+工]師相同。第四種名為真宗教，指的是《涅槃經》等經，闡明佛性真理等等。第五種名為法界宗，指的是《華嚴經》闡明法界自在無礙的法門。

護身即寺廟的名稱。只是在前四種的基礎上，開出《華嚴經》作為法界宗。

六依耆阇法師立六宗教，最初兩種與[銜-金+工]師相同。第三種不真宗，闡明諸大乘經普遍宣說諸法如幻化等等。第四種真宗，闡明宣說諸法真空的道理等等。第五種常宗，闡明宣說真理恒沙功德常恒等等的意義。第六種圓宗，闡明法界自在，緣起無礙，德用圓備，也是《華嚴經》的法門等等。

耆阇也是以處所來標明名稱。第三種不真等，只是依據俗諦來說諸法如幻化。第四種依據真諦來說空性的道理真實。第五種依據性德常恒。第六種依據《華嚴經》德用圓滿，所以名為圓宗。

七依南嶽思禪師及天臺智者禪師等立四教，概括了一代東流的佛教。

第一名三藏教，指的是小乘佛教，所以他們自己引用《法華經》說：『不得親近小乘三藏學者。』而且《智度論》中說小乘為三藏教，大乘為摩訶衍藏。第二名通教，指的是諸大乘經中說法，普遍利益三乘人等等，以及如《大品般若經》中干慧等十地通大小乘的人。也名漸教。第三名別教，指的是諸大乘經中所闡明的道理不通於小乘的。也名頓教。第四名圓教，指的是法界自在，具足一切無盡法門，一即一切，一切即一等等，《華嚴經》就是。也名秘密教，因為聲聞等不能見聞的緣故。

他們自己引用經文，是因為這個教的名字是小乘，所以說他們自己引用。四

【English Translation】 English version: The so-called Prajna Sutras of various schools speak of the principle of emptiness, clarifying that all dharmas are not real, and so on. The Four True Schools refer to the Nirvana Sutra, Avatamsaka Sutra (Flower Garland Sutra), etc., which clarify the truth of Buddha-nature (Buddha-nature), Dharmadhatu (realm of dharma), and so on.

The places where the statements establishing the Four Schools are quite clear.

The Dharma Master Hushi (Protecting Body) established five kinds of teachings. The first three teachings are the same as those of Master [銜-金+工]. The fourth is called the True School, referring to the Nirvana Sutra and other sutras, which clarify the truth of Buddha-nature, and so on. The fifth is called the Dharmadhatu School, referring to the Avatamsaka Sutra, which clarifies the Dharma-realm's unhindered and free Dharma-gate (method).

Hushi is the name of a temple. It simply extracts the Avatamsaka Sutra from the previous four to form the Dharmadhatu School.

The Dharma Master Qisha established six schools. The first two are the same as those of Master [銜-金+工]. The third, the Untrue School, clarifies that the Great Vehicle Sutras generally say that all dharmas are like illusions, etc. The fourth, the True School, clarifies that it speaks of the principle of emptiness of all dharmas, etc. The fifth, the Constant School, clarifies that it speaks of the meaning of the merits of the sands of the Ganges being constant, etc. The sixth, the Perfect School, clarifies that the Dharmadhatu is free, arising without obstruction, and the virtues and functions are perfectly complete, which is also the Dharma-gate of the Avatamsaka Sutra, etc.

Qisha is also named after a place. The third, Untrue, etc., only speaks of dharmas as illusions according to conventional truth. The fourth speaks of the truth of emptiness according to ultimate truth. The fifth speaks of the constant nature of virtue. The sixth speaks of the perfect virtues and functions of the Avatamsaka Sutra, hence the name Perfect School.

The Zen Master Nanyue Si and the Zen Master Tiantai Zhiyi (Zhi-yi) and others established four teachings, encompassing the Buddhism that flowed eastward in one era.

The first is called the Tripitaka Teaching, referring to the Hinayana (Small Vehicle) Buddhism, so they themselves quote the Lotus Sutra saying: 'One should not be close to those who study the Tripitaka of the Hinayana.' Moreover, in the Mahaprajnaparamita Sastra (Great Wisdom Sutra), it is said that the Hinayana is the Tripitaka Teaching, and the Mahayana (Great Vehicle) is the Mahayana-pitaka. The second is called the Common Teaching, referring to the teachings in the Great Vehicle Sutras that universally benefit people of the Three Vehicles, and like the ten grounds of dry wisdom in the Mahaprajnaparamita Sutra, which are common to both the Small and Great Vehicles. It is also called the Gradual Teaching. The third is called the Separate Teaching, referring to the principles explained in the Great Vehicle Sutras that are not common to the Small Vehicle. It is also called the Sudden Teaching. The fourth is called the Perfect Teaching, referring to the Dharmadhatu being free, complete with all inexhaustible Dharma-gates, one is all, all is one, etc., which is the Avatamsaka Sutra. It is also called the Secret Teaching, because the Sravakas (Sound Hearers) and others cannot see or hear it.

They themselves quote the sutras because the name of this teaching is Hinayana, so they say they quote it themselves. Four

教名義略如演義廣如彼宗。

八依江南敏法師立二教一釋迦經謂屈曲教以逐物機隨計破著故如涅槃等二盧舍那經謂平道教以逐法性自在說故即華嚴是也。

立二教如演義備釋。

九依梁朝光宅寺云法師立四乘教謂臨門三車為三乘四衢所授大白牛車方為第四以彼臨門中牛車亦同羊鹿俱不得故余義同上辨。

義如章初廣如探玄演義。

後代信行禪師依此宗立二教謂一乘三乘三乘者即別解別行及三乘差別並先習小乘后趣大乘是也一乘者謂普解普行唯是一乘亦華嚴法門及直進等是也。

別解別行者解行一一歷別三乘差別諦緣度異也先習者謂大由小起亦大小俱陳也普解普行者一具一切故此非華嚴余宗則無。

十依大唐三藏玄奘法師依深密經金光明經及瑜伽論立三種教即三法輪是也。

一名轉法輪謂于初時鹿野苑中轉四諦法輪即小乘法二名照法輪謂于中時于大乘內密意說言諸法空等三名持法輪謂於後時于大乘中顯了意說三性及真如不空理等。

一轉法輪謂三輪四諦法輪二照法輪者謂以空照有故為破遍計性密意言空未顯說有也三持法輪者謂雙持前二也三性直如皆約理說不空謂圓成是有依彼自宗但許不變湛然常存之有非隨緣有。

此三法輪中但攝小乘及小乘中始終二教

【現代漢語翻譯】現代漢語譯本：教義的綱要就像演義那樣簡略，詳細的解釋就像彼宗那樣廣博。八、依據江南敏法師的觀點，建立二教：一是釋迦經，稱之為屈曲教，因為其追隨眾生的根機，隨著不同的情況而破除執著，例如《涅槃經》等；二是盧舍那經，稱之為平道教，因為其追隨法性，自在地宣說，即《華嚴經》。建立二教的詳細解釋，如同演義中所述。九、依據梁朝光宅寺云法師的觀點，建立四乘教：認為臨門的三車（羊車、鹿車、牛車）代表三乘，四通衢所授的大白牛車才是第四乘。因為在臨門中，牛車也和羊車、鹿車一樣，都不能得到。其餘的意義與前面的辨析相同。其意義如同本章開頭所說，詳細的解釋如同《探玄記》、《演義》中所述。後代的信行禪師依據此宗，建立二教：一是三乘，三乘指的是別解別行以及三乘的差別，還有先學習小乘后趣向大乘；二是一乘，一乘指的是普遍理解普遍修行，唯有一乘，也就是《華嚴經》的法門以及直進等。別解別行指的是理解和修行一一分別經歷；三乘的差別指的是諦、緣、度各不相同；先學習指的是大乘由小乘而生起，也是大小乘並陳；普遍理解普遍修行指的是一即一切，所以這並非《華嚴經》以外的宗派所能具備的。十、依據大唐三藏玄奘法師的觀點，依據《深密經》、《金光明經》以及《瑜伽論》，建立三種教，即三法輪。一是轉法輪，指的是最初在鹿野苑中轉四諦法輪，即小乘法；二是照法輪，指的是在中間時期，在大乘中以隱秘的方式說諸法空等；三是持法輪，指的是在後期，在大乘中明顯地說三性以及真如不空的道理等。一、轉法輪指的是三輪四諦法輪；二、照法輪指的是用空來照有，所以爲了破除遍計所執性，隱秘地說空，沒有明顯地說有；三、持法輪指的是同時持有前兩者。三性、真如都是就理而言，不空指的是圓成實性是有，依據他們宗派的觀點，只承認不變、湛然常存的有，而不是隨緣而有的。這三法輪中，只包含小乘以及小乘中的始終二教。

【English Translation】 English version: The outline of the teachings is as concise as the 'Yan Yi' (演義), while the detailed explanations are as extensive as 'Bi Zong' (彼宗). 8. According to the view of Dharma Master Min of Jiangnan, two teachings are established: one is the 'Shakya Sutra' (釋迦經), called 'Curved Teaching' (屈曲教), because it follows the faculties of beings, breaking attachments according to different situations, such as the 'Nirvana Sutra' (涅槃經); the other is the 'Vairocana Sutra' (盧舍那經), called 'Straight Path Teaching' (平道教), because it follows the Dharma-nature, freely expounding, which is the 'Avatamsaka Sutra' (華嚴經). The detailed explanation of establishing the two teachings is as described in the 'Yan Yi'. 9. According to Dharma Master Yun of Guangzhai Temple in the Liang Dynasty, four vehicles of teachings are established: the three vehicles (sheep cart, deer cart, ox cart) at the gate represent the three vehicles, and the great white ox cart given at the four crossroads is the fourth vehicle. Because in the gate, the ox cart, like the sheep cart and deer cart, cannot be obtained. The remaining meanings are the same as the previous analysis. Its meaning is as mentioned at the beginning of the chapter, and the detailed explanations are as described in the 'Tan Xuan Ji' (探玄記) and 'Yan Yi'. Later, Chan Master Xinxing, based on this school, established two teachings: one is the Three Vehicles, which refers to the separate understanding and practice, as well as the differences of the Three Vehicles, and also learning the Small Vehicle first and then heading towards the Great Vehicle; the other is the One Vehicle, which refers to universal understanding and universal practice, only the One Vehicle, which is the Dharma gate of the 'Avatamsaka Sutra' and direct advancement, etc. 'Separate understanding and practice' refers to understanding and practice experiencing each other separately; the differences of the Three Vehicles refer to the differences in Truth (諦), Condition (緣), and Deliverance (度); 'learning first' refers to the Great Vehicle arising from the Small Vehicle, and also the Small and Great Vehicles being presented together; 'universal understanding and universal practice' refers to one being all, so this is not something that other schools besides the 'Avatamsaka Sutra' possess. 10. According to Dharma Master Xuanzang of the Great Tang Dynasty, based on the 'Samdhinirmocana Sutra' (深密經), 'Suvarnaprabhasa Sutra' (金光明經), and 'Yogacarabhumi-sastra' (瑜伽論), three kinds of teachings are established, which are the Three Turnings of the Dharma Wheel (三法輪). First is the Turning of the Dharma Wheel, which refers to the initial turning of the Four Noble Truths Dharma Wheel in Sarnath, which is the Small Vehicle Dharma; second is the Illuminating Dharma Wheel, which refers to secretly speaking of the emptiness of all dharmas, etc., in the Great Vehicle during the middle period; third is the Sustaining Dharma Wheel, which refers to clearly speaking of the three natures and the non-emptiness of Suchness in the Great Vehicle during the later period. 1. The Turning of the Dharma Wheel refers to the Three Wheels and Four Noble Truths Dharma Wheel; 2. The Illuminating Dharma Wheel refers to using emptiness to illuminate existence, so in order to break the Parikalpita-svabhava (遍計所執性), emptiness is secretly spoken, and existence is not clearly spoken; 3. The Sustaining Dharma Wheel refers to simultaneously holding the previous two. The three natures and Suchness are all spoken in terms of principle, and non-emptiness refers to the Parinispanna-svabhava (圓成實性) being existent, according to their school's view, only admitting the unchanging, serenely existing existence, not the existence that arises from conditions. These Three Turnings of the Dharma Wheel only include the Small Vehicle and the beginning and end teachings in the Small Vehicle.

不攝別教一乘何以故華嚴經在初時說非是小乘故彼持法輪在後時說非是華嚴故是故不攝華嚴法門也。

此三法輪但攝小乘等者從小之大但攝一代漸經小始終三合名為漸故又以三輪義通如真諦三藏法性宗人亦依光明等經立此三輪持則雙持性相故將三輪攝於三教非相宗意相宗但至境空心有為雙持耳。

此上十家立教諸德並是當時法將英悟絕倫歷代明模階位叵測只如思禪師智者禪師神異感通跡參登位靈山聽法憶在於今諸餘神應廣如僧傳又如雲法師依此開宗講法華經感天雨華等神蹟亦如僧傳其餘諸德行解超倫亦如僧傳。

此等諸德豈夫好異但以備窮三藏睹斯異軫不得已而分之遂□依教開宗務存通會使堅疑碩滯冰釋朗然聖說差異其宜各契耳。

第四分教開宗。

開宗判教者非命世之大才徹法之正眼備窮三藏囊括百家隱實托權本高跡下者豈能為哉昔可尚也正而用之理或未然別立新意前列十家周鑒不遠。

于中有二初就法分教教類有五后以理開宗宗乃有十。

就法分教者法謂能詮教法就此一代教法以類相從其流有五故次文云聖教萬差要唯有五問今家以義判教其理安在答若不約所詮之義何以知其教法有五蓋由吾祖以圓通之智眼觀彼聖教詮小乘行果則分為小教權實偏圓義有不同則分為彼教故

【現代漢語翻譯】現代漢語譯本：為什麼說不包括別教一乘（指華嚴宗的最高教義）呢？因為《華嚴經》在最初宣說時，並非是為小乘根基的人所說。而佛陀的轉法輪在後來才宣說，並非是《華嚴經》的教義。因此，它不包括《華嚴經》的法門。這三法輪（指佛陀的三次轉法輪）只包括小乘等教義，是從小的教義到大的教義，只包括佛陀一代時期的漸教經典。小、始、終三教合在一起，稱為漸教。而且，三輪的意義是相通的，例如真諦三藏法性宗的人，也依據《光明經》等經典建立這三輪。如果能同時持有（三輪），就能同時持有性與相。因此，將三輪包括在三教之中，並非相宗的觀點。相宗只是達到境空心有的境界，同時持有有為法。以上這十家創立教義的諸位大德，都是當時佛法界的棟樑，他們的智慧和領悟力超凡脫俗，是歷代學習的榜樣，他們的階位深不可測。例如思禪師（慧思禪師）和智者禪師（智顗禪師），他們的神通感應非常顯著，他們的事蹟可以與登上果位的聖人相比，他們曾在靈山（靈鷲山）聽佛陀說法，這件事至今還被人們憶念。其他諸如雲法師（法雲法師），他依據此（天臺宗）開宗講說《法華經》，感動上天降下鮮花等神蹟，這些事蹟也記載在《僧傳》中。其餘諸位大德的修行和見解都超越常人，這些事蹟也記載在《僧傳》中。這些大德難道是喜歡標新立異嗎？只是因為他們窮盡了三藏經典，看到了這些不同的觀點，不得已才加以區分，於是依據佛陀的教義開宗立派，務求融會貫通，使那些堅固的疑惑和頑固的執著像冰一樣融化，使聖人的說法差異之處，都能各自契合（眾生的根機）。第四部分：分判教相，開宗立派。能夠開宗判教的人，不是當世的傑出人才，就是具有徹悟佛法的正眼，並且窮盡了三藏經典，囊括了百家學說，隱藏真實的意圖而依託方便之說，本身地位崇高卻行事謙卑的人，怎麼能夠做到呢？過去（的判教）雖然值得稱讚，但如果生搬硬套，道理或許就行不通。如果另立新意，那麼前面列舉的十家（的判教），就是可以借鑑的例子。其中有兩點：首先，從佛法本身來分判教義，教義的類別有五種；其次，以理來開宗立派，宗派就有十個。從佛法本身來分判教義，法是指能詮釋的教法。就這一代時期的教法，按照類別歸納，它的流派有五種。所以下文說：『聖教的差別有萬千，但重要的只有五種。』問：現在（天臺宗）以義理來判教，它的道理在哪裡呢？答：如果不依據所詮釋的義理，怎麼知道教法有五種呢？這是因為我們的祖師（智顗大師）以圓融通達的智慧之眼，觀察那些詮釋小乘修行和果報的聖教，就把它分為小教；（觀察那些詮釋）權巧方便和真實義理，偏頗和圓滿義理不同的（聖教），就把它分為彼教。

【English Translation】 English version: Why is it said that it does not include the Distinct Teaching One Vehicle (referring to the highest doctrine of the Huayan School)? Because when the Huayan Sutra was first preached, it was not for those with the roots of the Small Vehicle. And the turning of the Dharma wheel by the Buddha was preached later, and it is not the doctrine of the Huayan Sutra. Therefore, it does not include the Dharma gate of the Huayan Sutra. These three Dharma wheels (referring to the Buddha's three turnings of the Dharma wheel) only include the teachings of the Small Vehicle, etc., from the small teachings to the large teachings, only including the gradual teachings of the Buddha's one lifetime. The Small, Initial, and Final teachings together are called the Gradual Teaching. Moreover, the meaning of the three wheels is interconnected. For example, the Dharmata School of the Tripitaka Master Paramārtha also establishes these three wheels based on sutras such as the Golden Light Sutra. If one can simultaneously hold (the three wheels), one can simultaneously hold the nature and the characteristics. Therefore, including the three wheels in the three teachings is not the view of the Dharma Characteristics School (Yogācāra). The Dharma Characteristics School only reaches the state of emptiness of the object and existence of the mind, simultaneously holding conditioned dharmas. The above ten masters who established doctrines were all pillars of the Buddhist community at that time. Their wisdom and understanding were extraordinary, and they were models for learning in all generations. Their stages were unfathomable. For example, Chan Master Si (Huisi) and Chan Master Zhiyi (Zhiyi), their supernatural responses were very significant, and their deeds can be compared to those of saints who have attained fruition. They listened to the Buddha preach at Vulture Peak (Gṛdhrakūṭa), and this event is still remembered today. Other examples include Dharma Master Yun (Fayun), who, based on this (Tiantai School), opened the school and lectured on the Lotus Sutra, moving the heavens to rain down flowers and other miracles. These events are also recorded in the Biographies of Eminent Monks. The practice and understanding of the other masters were also beyond ordinary people, and these events are also recorded in the Biographies of Eminent Monks. Were these masters fond of being unconventional? It was only because they exhausted the Three Baskets of scriptures, saw these different viewpoints, and had no choice but to distinguish them. Therefore, they established schools based on the Buddha's teachings, striving for integration and understanding, so that those firm doubts and stubborn attachments would melt like ice, and the differences in the Buddha's teachings could each be in accordance with (the capacities of sentient beings). Part Four: Distinguishing the Teachings and Establishing Schools. Those who can establish schools and distinguish teachings are not outstanding talents of the time, but those who have the correct eye of thoroughly understanding the Dharma, and who have exhausted the Three Baskets of scriptures, encompassed the hundred schools of thought, hidden the true intention and relied on expedient teachings, and whose own status is high but whose actions are humble. How could they do it? Although the past (distinctions of teachings) are worthy of praise, if they are mechanically applied, the reasoning may not work. If new ideas are established, then the ten (distinctions of teachings) listed earlier are examples that can be learned from. There are two points: First, from the Dharma itself to distinguish the teachings, there are five categories of teachings; second, to establish schools based on principle, there are ten schools. From the Dharma itself to distinguish the teachings, Dharma refers to the teachings that can explain. Regarding the teachings of this one lifetime, according to the categories, its schools are five. Therefore, the following text says: 'The differences in the sacred teachings are myriad, but the important ones are only five.' Question: Now (the Tiantai School) distinguishes the teachings based on principle, where is its reasoning? Answer: If we do not rely on the meaning of what is being explained, how do we know that there are five kinds of teachings? This is because our patriarch (Master Zhiyi) observed those sacred teachings that explain the practice and retribution of the Small Vehicle with the eye of perfect and thorough wisdom, and divided them into the Small Teaching; (observed those sacred teachings that explain) expedient means and true meaning, and the differences between biased and complete meanings, and divided them into the Other Teaching.

下文云此約法以分教若就法義如下別辨此分能詮五教不同下辨五類所詮差別于理照著以理開宗者約人所尚道理不同略有十也。

初門者聖教萬差要唯有五一小乘教二大乘始教三終教四頓教五圓教。

聖教萬差即東流一代部類之多也就此聖教通為五類小者相從為小不辨部帙大小卷軸多寡也餘四皆然如人持尺量絹就絹分成五段但言分絹不言尺等非不用尺今就楚法類分為五非不以義也。

初一即愚法二乘后一即別教一乘指經本中為善伏太子所說名為圓滿修多羅故立此名也。

初一即愚法二乘教謂此教中但斷煩惱以證我空不斷所知不證法空愚于諸法羅漢不識赤鹽貞元云我于凡愚不開寅等后一下指晉經本中者以章非疏故此晉經唐經名圓滿因輪修多羅故立此名者而圓教依此立也。

中間三者有其三義。

中間三者謂始終頓也探玄開二則首開別教一乘前四為三乘三中則開小為小乘中間三教為共教三乘與此全同章初以別教揀三乘以愚法在里內為小乘中間為三乘也孰云不揀終頓哉。

一或總為一謂一三乘教也以此皆為三人所得故如上所引說。

謂總合三教為一三乘教以此下釋所以何以三教總為二乘以此三教皆為三人所得故所得者修因獲得之果也良由此等大乘經典雖有權實皆是通說三法

【現代漢語翻譯】現代漢語譯本：下文說，這種約法是爲了區分教義，如果從法義的角度來看，可以這樣區分：這種區分能夠詮釋五種不同的教義，下面辨析這五類教義所詮釋的差別，以便在理上能夠清楚明白，以理開宗，就是根據人們所尊崇的道理不同，大致有十種。第一類是，聖教雖然有萬千差別，但主要只有五種：一是小乘教（Hinayana），二是大乘始教（Mahayana Elementary Teaching），三是終教（Consummate Teaching），四是頓教（Sudden Teaching），五是圓教（Perfect Teaching）。聖教有萬千差別，指的是傳入東土的歷代經典部類繁多。就這些聖教而言，可以概括為五類。『小』是相互比較而言的，不是指經典部帙的大小、卷軸的多少。其餘四種教義也是如此。就像人用尺子量絹，然後把絹分成五段，只說分絹，不說尺子等，並非不用尺子。現在按照楚地的分類方法，分為五類，並非不依據義理。第一種是指愚法二乘（ignorant vehicle of two kinds of disciples），后一種是指別教一乘（unique vehicle of one kind of disciples），指的是經書原本中為善伏太子（Shanfu Prince）所說的，名為圓滿修多羅（perfect sutra），因此而立此名。第一種是指愚法二乘教，意思是說，這種教義中只斷除煩惱以證得我空（emptiness of self），不斷除所知障，不證得法空（emptiness of phenomena），對於諸法是愚昧的。阿羅漢（Arhat）不認識赤鹽。貞元（Zhenyuan）說，『我對於凡夫愚昧之人不開示寅時』等等。后一種是指晉朝的經書原本，因為章節不是疏，所以這本晉朝的經書、唐朝的經書名為圓滿因輪修多羅，因此而立此名，而圓教就是依據此經而建立的。中間的三種教義有三種含義。中間的三種教義指的是始終頓。探玄（Tanxuan）開出兩種，首先開出別教一乘，前面的四種是三乘（three vehicles），三乘中又將小乘從小乘中開出，中間的三教是共教（common teaching），三乘與此完全相同。章節一開始就用別教來區分三乘，因為愚法在裡面，所以內為小乘，中間為三乘。怎麼能說沒有區分終頓呢？一種是總合為一，指的是一三乘教，因為這些都是三人所證得的，如上面所引用的說法。指的是總合三教為一三乘教，下面解釋為什麼將三教總合為二乘，因為這三種教義都是三人所證得的，所證得的是修因獲得的果。正是因為這些大乘經典雖然有權實之分，但都是通說三法（three dharmas）。

【English Translation】 English version: The following text states that this agreement is to distinguish the teachings. If viewed from the perspective of Dharma and meaning, the distinction can be made as follows: This distinction can explain the five different teachings. The following analyzes the differences explained by these five categories of teachings, so that they can be clearly understood in principle. To establish a doctrine based on principle is based on the different principles that people respect, and there are roughly ten types. The first category is that although there are myriad differences in the sacred teachings, there are mainly only five: first, the Hinayana (Small Vehicle) teaching; second, the Mahayana Elementary Teaching; third, the Consummate Teaching; fourth, the Sudden Teaching; and fifth, the Perfect Teaching. The myriad differences in the sacred teachings refer to the numerous categories of scriptures that have been transmitted to the East over the generations. As far as these sacred teachings are concerned, they can be summarized into five categories. 'Small' is in comparison to each other, not referring to the size of the scriptures or the number of scrolls. The same applies to the other four teachings. It's like using a ruler to measure silk and then dividing the silk into five sections, only saying that the silk is divided, not mentioning the ruler, etc., but it doesn't mean that the ruler is not used. Now, according to the classification method of the Chu region, it is divided into five categories, but it does not mean that it is not based on the principles. The first refers to the ignorant vehicle of two kinds of disciples, and the latter refers to the unique vehicle of one kind of disciples, referring to what was said by Shanfu Prince in the original scriptures, called the perfect sutra, hence the name. The first refers to the ignorant vehicle of two kinds of disciples teaching, meaning that this teaching only cuts off afflictions to attain the emptiness of self, does not cut off the obstacles of knowledge, and does not attain the emptiness of phenomena, and is ignorant of all dharmas. Arhats do not recognize red salt. Zhenyuan said, 'I do not reveal the hour of Yin to ordinary ignorant people,' and so on. The latter refers to the original scriptures of the Jin Dynasty, because the chapters are not commentaries, so this Jin Dynasty scripture and Tang Dynasty scripture are called the perfect cause wheel sutra, hence the name, and the Perfect Teaching is based on this scripture. The three teachings in the middle have three meanings. The three teachings in the middle refer to the beginning, the end, and the sudden. Tanxuan opened up two, first opening up the unique vehicle of one kind of disciples, the previous four are the three vehicles, and among the three vehicles, the Small Vehicle is opened up from the Small Vehicle, and the three teachings in the middle are the common teaching, and the three vehicles are exactly the same as this. At the beginning of the chapter, the three vehicles are distinguished by the unique teaching, because ignorance is inside, so the inner is the Small Vehicle, and the middle is the three vehicles. How can it be said that there is no distinction between the end and the sudden? One is to combine them into one, referring to the one three-vehicle teaching, because these are all attained by the three people, as mentioned above. It refers to combining the three teachings into one three-vehicle teaching. The following explains why the three teachings are combined into two vehicles, because these three teachings are all attained by the three people, and what is attained is the result obtained by cultivating the cause. It is precisely because these Mahayana scriptures, although there are expedient and real aspects, all generally speak of the three dharmas.

通益三機也如上所引者即三乘中大品等經共集三乘眾通說三乘法具獲三乘益獲益即所得也若云終頓三人共得一果皆得成佛或引近異遠同者皆是臆說且始教得三果終頓得一果此可釋存三泯二不同分之為二也今合為一耳。

二或分為二所謂漸頓。

于上三乘開出漸頓謂孔目問答與今教章分判諸教所依之經皆就法華之前以判如正法念經舉正解行別邪解行通三乘教涅槃經等及大品經三乘終教維摩思益大般若經那伽室利分等則當頓教金剛般若三乘始教是以今文於三乘開出頓漸復開始終也。

以始終二教所有解行並在言說階位次第因果相乘從微至著通名為漸。

以始終等者終教雖云假設地位亦在言說並不同頓教也是故二教共為漸也。

故楞伽云漸者如掩摩勒果漸熟非頓此之謂也。

頓教者言說頓絕理性頓顯解行頓成一念不生即是佛等。

言說頓絕如直默等理性頓顯者法性無多少長短故解行頓成者凈名云時維摩詰默然無言文殊嘆曰是真入不二法門祖曰若無維摩嘿不二理則一切法不成一念不生等者一念妄心不生云何不得名佛清涼云念想都寂方曰不生寂照現前豈不名佛又真如無分別空一念即成其佛又一念所謂無念也小乘無一念成佛。

故楞伽云頓者如鏡中像頓現非漸此之謂也以一切法

本來自正不待言說不待觀智如凈名以默顯不二等又寶積經論中亦有說名頓教修多羅故依此立名。

即四頓之一也庵羅果四漸之一也以一切下略示所以言說頓絕者以自正也一切解行皆不可說故不待觀智也嘿顯即真不二理也寶積下重引得名。

三或開為三謂于漸中開出始終二教即如上深密經等三法輪中后二是也。

約大乘初淺后深故開為二會深密者以三時收漸教也五時則於後開出法華涅槃常住妙典為四五時今合五作三第三時中收經甚寬又持法輪義亦通也深密經亦說真如妙有但奘師所宗宗于不變湛然有耳今約通義略分教耳。

依是義故法鼓經中以空門為始以不空門為終故彼經云迦葉白佛言諸摩訶衍經多說空義佛告迦葉一切空經是有餘說唯有此經是無上說非有餘說複次迦葉如波斯匿王常十一月設大施會先食餓鬼孤獨貪乞次施沙門及婆羅門甘膳眾味隨其所欲諸佛世尊亦后如是隨諸眾生種種欲樂而為演說種種經法若有眾生懈怠犯戒不勤隨順舍如來藏常住妙典好樂修學種種空經乃至廣說。

依是義者則依二教始終不同也以空為始不空為終是然此五教草創于帝心因循于至相修飾于賢首也如是則開判于奘師未歸之前且竺汰之時三論新翻空性並行各符宗旨遂于大乘有性空二教聖賢繼踵權實遂分今家五教囊括

【現代漢語翻譯】本經的『自正』，是不需要任何言說，也不需要任何觀智的，就像《維摩詰經》（Vimalakirti Sutra）中維摩詰以沉默來彰顯不二法門一樣。另外，《寶積經論》（Ratnakuta Sutra Shastra）中也有提到名為『頓教修多羅』（Sudden Teaching Sutra），因此依據這些來立名。

『自正』是四頓教之一，『庵羅果』是四漸教之一。用『一切』等詞語來簡略地說明言語斷絕的原因，是因為『自正』的緣故。一切理解和修行都是不可言說的，所以不需要觀智。沉默地彰顯，就是真正的『不二』之理。《寶積經》以下，是再次引用來解釋得名的原因。

或者可以開立為三教，即在漸教中開出『始終二教』，就像《深密經》（Samdhinirmocana Sutra）等三法輪中的后二法輪一樣。

如果從大乘由淺入深的角度來看，可以開立為二教。會通《深密經》，是用三時教來收攝漸教。如果用五時教，則是在後面開出《法華經》（Lotus Sutra）和《涅槃經》（Nirvana Sutra）中常住妙典，作為第四和第五時教。現在將五時教合併爲三時教，第三時教所包含的經典非常廣泛，而且『持法輪』的意義也通用。《深密經》也講了真如妙有，但玄奘（Xuanzang）法師所宗的是不變的、湛然的『有』。現在只是按照通義來簡略地劃分教義。

依據這個意義，《法鼓經》（Drum Sounds Sutra）中以空門為開始，以不空門為結束。所以該經說：『迦葉（Kasyapa）對佛說，許多大乘經典都說空義。』佛告訴迦葉：『一切說空的經典都是有餘之說，只有這部經是無上之說，不是有餘之說。』又說：『迦葉，就像波斯匿王（Prasenajit）常常在十一月舉行大型佈施會，先給餓鬼、孤獨者、貪婪的乞丐食物，然後給沙門（Sramana）和婆羅門（Brahmana）美味的食物，隨他們所欲。諸佛世尊也是這樣，隨著眾生各種各樣的慾望和喜好，而為他們演說各種各樣的經法。如果有眾生懈怠、犯戒、不勤奮隨順如來藏（Tathagatagarbha）常住妙典，喜歡修學各種空經』，乃至廣說。

依據這個意義，就是依據二教的開始和結束不同。以空為開始，以不空為結束。這樣劃分五教，最初是由帝心（指杜順和尚，Dushun）提出，沿用於至相（指智儼法師，Zhiyan），修飾于賢首（指法藏法師，Fazang）。這樣，在玄奘法師未歸國之前，且在竺汰（指竺道生，Zhu Daosheng）之時，三論宗（Sanlun School）新翻譯的空性學說並行，各自符合宗旨，於是大乘佛教有了性空和有性二教，聖賢們繼承發展，權實之分由此確立。現在我們家的五教囊括了這些。

【English Translation】 The 'Self-Realization' [of this scripture] does not require any speech or intellectual observation, just as Vimalakirti (Vimalakirti) in the Vimalakirti Sutra (Vimalakirti Sutra) manifests the non-duality through silence. Furthermore, the Ratnakuta Sutra Shastra (Ratnakuta Sutra Shastra) also mentions the 'Sudden Teaching Sutra' (Sudden Teaching Sutra), hence the name is established based on these.

'Self-Realization' is one of the Four Sudden Teachings, and 'Amra Fruit' is one of the Four Gradual Teachings. The reason for the cessation of speech is briefly indicated by terms like 'all', because of 'Self-Realization'. All understanding and practice are inexpressible, so intellectual observation is not needed. Manifesting through silence is the true principle of 'non-duality'. The section below 'Ratnakuta Sutra' is a re-citation to explain the reason for the name.

Or it can be divided into three teachings, that is, extracting the 'Initial and Final Two Teachings' from the Gradual Teaching, just like the latter two Dharmacakras (Dharmacakras) in the three Dharmacakras of the Samdhinirmocana Sutra (Samdhinirmocana Sutra) and others.

If viewed from the perspective of the gradual progression from shallow to deep in Mahayana (Mahayana), it can be divided into two teachings. Synthesizing the Samdhinirmocana Sutra is to incorporate the Gradual Teaching using the Three Periods Teaching. If using the Five Periods Teaching, then the Lotus Sutra (Lotus Sutra) and Nirvana Sutra (Nirvana Sutra) with the eternal and wonderful doctrines are extracted later as the fourth and fifth periods teachings. Now, the Five Periods Teaching is merged into the Three Periods Teaching, and the scriptures included in the Third Period Teaching are very broad, and the meaning of 'holding the Dharma wheel' is also common. The Samdhinirmocana Sutra also speaks of True Thusness (Tathata) and Wonderful Existence, but Master Xuanzang (Xuanzang) adheres to the unchanging, serene 'existence'. Now, the teachings are briefly divided according to the general meaning.

Based on this meaning, the Drum Sounds Sutra (Drum Sounds Sutra) takes the Gate of Emptiness as the beginning and the Gate of Non-Emptiness as the end. Therefore, the sutra says: 'Kasyapa (Kasyapa) said to the Buddha, many Mahayana sutras speak of the meaning of emptiness.' The Buddha told Kasyapa: 'All sutras that speak of emptiness are provisional teachings, only this sutra is the supreme teaching, not a provisional teaching.' Furthermore, 'Kasyapa, just like King Prasenajit (Prasenajit) often holds a large almsgiving ceremony in November, first giving food to hungry ghosts, the lonely, and greedy beggars, and then giving delicious food to Sramanas (Sramana) and Brahmanas (Brahmana), according to their desires. The Buddhas and World Honored Ones are also like this, according to the various desires and preferences of sentient beings, they expound various sutras for them. If there are sentient beings who are lazy, violate precepts, and are not diligent in following the Tathagatagarbha (Tathagatagarbha) eternal and wonderful doctrines, and prefer to study various emptiness sutras,' and so on.

Based on this meaning, it is based on the different beginnings and ends of the two teachings. Taking emptiness as the beginning and non-emptiness as the end. This division of the Five Teachings was initially proposed by Dushun (Dushun), used by Zhiyan (Zhiyan), and refined by Fazang (Fazang). In this way, before Master Xuanzang returned to the country, and during the time of Zhu Daosheng (Zhu Daosheng), the newly translated emptiness doctrines of the Sanlun School (Sanlun School) ran parallel, each conforming to its own purpose, so Mahayana Buddhism had the two teachings of emptiness and existence, and the sages inherited and developed them, and the distinction between provisional and real was established. Now our school's Five Teachings encompass these.

諸宗故以空為大乘之初門不空為終也始者初始也終者終極也空不空乃二教所顯之理也非立名之因也然此始終且顯一理空有相望如圭峰略辨十對淺深不同雲華曰始教門者復有二種言始門者如百法明門論六種無為屬一切法攝人法二空方入空攝得知真如不及二空二空為上言終門者維摩弟子品不生不滅是無常義等金剛微塵即非微塵等又云今初教門中真如但是空義不同終教如終二門並具空有二門問奘師還自天竺執定性闡提並不成佛故以深密第二第三時合為始教有不成佛故複名分亦是大乘初門所顯之如義同百法是始之初門答以示義複次下引喻諸佛下合顯在文可見。

解云此則約空理有餘名為始教約如來藏常住無上名為終教。

有餘者尚有未盡也常住妙典方盡談故。

又如起信論中約頓教門顯絕言真如約漸教門說依言真如就依言中約始終二教說空不空二真如也。

所顯真如既有其三故教成三也有疑用論者當知經論多含隨用異耳雖開為三然皆三乘也。

此約法以分教若就法義如下別辨。

如下別辨者指下所詮差別中辨能詮教法之下辨所詮之義也義則理行果三也。

二以理標宗宗乃有十。

一我法俱有宗此有二。

一人天乘二小乘中犢子部等彼立三聚法一有為聚二無為聚三非二

【現代漢語翻譯】現代漢語譯本：因此，各宗派認為以『空』（Śūnyatā，空性）為大乘的入門，以『不空』為終極。『始』是初始，『終』是終極。空與不空是二教所闡明的道理，而不是立名的原因。然而，這個『始終』只是爲了顯示一個道理，空有相對，就像圭峰在《略辨十對淺深不同》中說的那樣。雲華說，始教門有兩種，一種是如《百法明門論》中的六種無為，屬於一切法，攝入人法二空，才能進入空性，得知真如，但不及二空，二空為上。終教門如《維摩詰經·弟子品》中的『不生不滅是無常義』，以及『金剛微塵即非微塵』等。又說，初教門中的真如只是空義，不同於終教，如終二門並具空有二門。問：玄奘法師從天竺回來后，認為斷善根的闡提（Icchantika，斷善根者）永遠不能成佛，因此將《深密經》的第二、第三時判為始教，因為有不能成佛的說法，又名『分』，也是大乘初門所顯的真如義，與《百法》相同，是始之初門。答：這是爲了顯示意義。下面引用諸佛的例子，是爲了在文中顯現。

解釋說：這是從空理有餘的角度，稱為始教；從如來藏（Tathāgatagarbha，如來藏）常住無上的角度，稱為終教。

『有餘』是指還有未盡之處；常住妙典才能完全談論。

又如《起信論》中，從頓教門顯示絕言真如，從漸教門說依言真如。在依言中，又從始終二教說空不空二真如。

所顯示的真如既然有三種，所以教也成了三種。有人懷疑用論，應當知道經論大多包含隨用不同。雖然分為三種，但都是三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）。

這是從法的角度來分教，如果從法義的角度，如下分別辨析。

『如下分別辨析』是指在下面所詮差別中，辨析能詮教法，在下面辨析所詮的義理。義理包括理、行、果三方面。

二、以理標宗，宗有十種。

一、我法俱有宗，此宗有兩種。

（一）人天乘，（二）小乘中的犢子部等。他們立三聚法：一、有為聚，二、無為聚，三、非二。

【English Translation】 English version: Therefore, various schools consider 'emptiness' (Śūnyatā, the nature of emptiness) as the initial gate of Mahayana, and 'non-emptiness' as the ultimate. 'Initial' means the beginning, and 'ultimate' means the end. Emptiness and non-emptiness are the principles elucidated by the two teachings, not the reason for establishing names. However, this 'beginning and end' is only to show one principle, where emptiness and existence are relative, as Guifeng said in 'Briefly Distinguishing Ten Pairs of Profound and Shallow Differences'. Yunhua said that there are two types of initial teaching gates. One is like the six types of unconditioned dharmas in the 'Treatise on the Gate of One Hundred Dharmas', which belong to all dharmas, encompassing the two emptinesses of person and dharma, in order to enter emptiness and know Suchness (Tathātā), but it does not reach the two emptinesses, and the two emptinesses are superior. The ultimate teaching gate is like 'non-birth and non-death is the meaning of impermanence' in the 'Chapter on Disciples' of the 'Vimalakirti Sutra', and 'the vajra atom is not an atom', etc. It is also said that Suchness in the initial teaching gate is only the meaning of emptiness, which is different from the ultimate teaching, such as the two ultimate gates that both possess the two gates of emptiness and existence. Question: When Master Xuanzang returned from India, he believed that the Icchantika (Icchantika, one who has severed their roots of goodness) who had severed their roots of goodness could never become a Buddha, so he judged the second and third times of the 'Saṃdhinirmocana Sūtra' as the initial teaching, because there is a saying that one cannot become a Buddha, and it is also called 'division', which is also the meaning of Suchness manifested by the initial gate of Mahayana, which is the same as the 'One Hundred Dharmas', and is the initial of the initial gate. Answer: This is to show the meaning. The following example of the Buddhas is cited to show it in the text.

The explanation says: This is called the initial teaching from the perspective of the remaining emptiness principle; it is called the ultimate teaching from the perspective of the Tathāgatagarbha (Tathāgatagarbha, the womb of the Thus Come One) being permanent and supreme.

'Remaining' means that there is still something that has not been exhausted; only the permanent and wonderful canon can fully discuss it.

Also, as in the 'Awakening of Faith in the Mahayana', it shows the Suchness beyond words from the perspective of the sudden teaching gate, and speaks of the Suchness based on words from the perspective of the gradual teaching gate. In relying on words, it also speaks of the two Suchnesses of emptiness and non-emptiness from the two teachings of beginning and end.

Since the Suchness that is manifested has three types, the teaching also becomes three types. If someone doubts the use of treatises, they should know that the sutras and treatises mostly contain different uses depending on the situation. Although it is divided into three types, they are all three vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).

This is to divide the teachings from the perspective of the Dharma. If from the perspective of the meaning of the Dharma, it will be analyzed separately below.

'Analyzed separately below' refers to analyzing the teaching Dharma that can be explained in the differences explained below, and analyzing the meaning of what is explained below. The meaning includes the three aspects of principle, practice, and result.

To mark the doctrine with principle, there are ten doctrines.
The doctrine of both self and dharma existing, there are two types of this doctrine.

(1) The vehicle of humans and gods, (2) The Sarvastivada school in the Hinayana. They establish the three aggregates of dharmas: 1. The conditioned aggregate, 2. The unconditioned aggregate, 3. Neither.

聚初二是法后一是我又立五法藏一過去二未來三現在四無為五不可說此即是我不可說是有為無為故。

小乘犢子二十部於六宗所計同異攝部少多備釋如演義不復更列。

二法有我無宗謂薩婆多等彼說諸法二種所攝一名二色或四所攝謂三世及無為或五謂一心二心所有三色四不相應五無為故一切法皆悉實有。

三法無去來宗謂大眾部等說有現在及無為法以過未體用無故。

四現通假實宗謂說假部等彼說無去來世現在世中諸法在蘊可實在界處假隨應諸法假實不定成實論等經部別師亦即此類。

四唯小乘。

五俗妄真實宗謂說出世部等世俗皆假以虛妄故出世法實非虛妄故。

六諸法但名宗謂一說部一切我法唯有假名都無體故此通初教之始準之。

演義云五六通大小五少似中論一半向前此通初教之始者真如義者漸教門中有三門一終教門二始教門三世間所知門第三複有三門始門通人天及愚法二乘言終門者論釋謂一切法但有名謂分別名思惟名等為是大乘近方便故故云初教之始。

七一切皆空宗謂大乘始教說一切法皆悉真空然出情外無分別故如般若等。

始教等者義如分教中辨然此教通分別無分別教義無分別教義者謂證真如故分別教義者謂教義即空故今就深指故云無分

【現代漢語翻譯】現代漢語譯本：聚集最初的二是法，然後一是『我』，我又建立五法藏：一是過去，二是未來，三是現在，四是無為，五是不可說。這就是我的『不可說』，是有為和無為的緣故。

小乘犢子部二十部，關於六宗所計算的同異、所攝的部類多少，都詳細解釋在《演義》中，這裡不再重複列出。

二法有我無宗，指的是薩婆多部（Sarvastivadins）等。他們說諸法被兩種所包含：一名和二色；或者被四種所包含，即三世（過去、現在、未來）和無為法；或者被五種所包含，即一心、二心所有、三色、四不相應、五無為。因此一切法都確實存在。

三法無去來宗，指的是大眾部（Mahasanghika）等。他們認為只有現在和無為法存在，因為過去和未來的體和作用都不存在。

四現通假實宗，指的是說假部（Prajaptivadins）等。他們認為沒有過去和未來世，現在世中的諸法在蘊中是實在的，在界和處中是假有的。隨應諸法，假和實不定。《成實論》等經部的其他師也屬於此類。

以上四種是唯小乘的觀點。

五俗妄真實宗，指的是說出世部（Lokottaravada）等。他們認為世俗的一切都是虛假的，因為它們是虛妄的；出世法是真實的，不是虛妄的。

六諸法但名宗，指的是一說部（Ekavyavaharika）。他們認為一切『我』和『法』都只有假名，都沒有實體。這可以通於初教的開始階段。

《演義》中說，第五和第六種觀點通於大乘和小乘，第五種觀點略微類似於中論的一半向前推進。這裡說『這可以通於初教的開始階段』，是因為真如的意義在漸教門中有三門：一是終教門，二是始教門，三是世間所知門。第三種門又有三門：始門通於人天和愚法二乘，終門是指論釋中說的一切法都只有名，即分別名、思惟名等，這是大乘的近方便，所以說是初教的開始。

七一切皆空宗，指的是大乘始教，認為一切法都是真空，然而超出情識之外，沒有分別，如《般若經》等。

始教等，意義如同分教中辨析的那樣。然而此教通於分別和無分別的教義。無分別的教義是指證悟真如，分別的教義是指教義即是空。現在就深層意義而言，所以說是無分別。

【English Translation】 English version: The very first two are 'dharma', then the one is 'I', and I further establish the five Dharmakaya (five collections of teachings): first, the past; second, the future; third, the present; fourth, the unconditioned (asamskrta); and fifth, the inexpressible. This is my 'inexpressible', because of the conditioned (samskrta) and the unconditioned.

The twenty sub-schools of the Sravakayana (Small Vehicle) Vatsiputriya school, regarding the similarities and differences calculated by the six doctrines, and the number of schools included, are all explained in detail in the 'Elaboration'. They will not be listed again here.

The 'Two Dharmas with Self, No Self' doctrine refers to the Sarvastivadins (those who assert everything exists). They say that all dharmas are encompassed by two things: name and form; or by four things, namely the three times (past, present, future) and the unconditioned; or by five things, namely one mind, mental properties, form, non-associated formations, and the unconditioned. Therefore, all dharmas truly exist.

The 'Three Dharmas without Past and Future' doctrine refers to the Mahasanghika (Great Assembly) school, etc. They believe that only the present and the unconditioned exist, because the substance and function of the past and future do not exist.

The 'Four, the Present is Both Provisional and Real' doctrine refers to the Prajaptivadins (those who assert designations), etc. They believe that there is no past or future time. In the present time, dharmas are real in the skandhas (aggregates), and provisional in the ayatanas (sense bases) and dhatus (elements). Depending on the dharmas, the provisional and the real are not fixed. The Tattvasiddhi Sastra (Treatise on the Establishment of Truth) and other teachers of the Sautrantika school also belong to this category.

The above four are only views of the Sravakayana.

The 'Five, the Conventional is False, the Real is True' doctrine refers to the Lokottaravada (those who assert the supramundane), etc. They believe that everything conventional is false because it is illusory; the supramundane dharmas are real and not illusory.

The 'Six, All Dharmas are Merely Names' doctrine refers to the Ekavyavaharika (those who assert a single expression). They believe that all 'self' and 'dharmas' have only provisional names and no substance. This can be applied to the beginning stage of the initial teaching.

The 'Elaboration' says that the fifth and sixth views are common to the Mahayana and Sravakayana, and the fifth view is somewhat similar to half of the Madhyamaka (Middle Way) moving forward. Here it says 'This can be applied to the beginning stage of the initial teaching' because the meaning of Suchness (Tathata) in the gradual teaching has three doors: first, the final teaching door; second, the initial teaching door; and third, the worldly knowledge door. The third door has three doors: the initial door is common to humans, devas, and the ignorant Sravakas and Pratyekabuddhas. The final door refers to the commentaries that say all dharmas have only names, namely conceptual names, thought names, etc. This is a near expedient of the Mahayana, so it is said to be the beginning of the initial teaching.

The 'Seven, All is Empty' doctrine refers to the initial teaching of the Mahayana, which believes that all dharmas are truly empty, yet beyond emotions and without discrimination, such as the Prajnaparamita Sutra (Perfection of Wisdom Sutra), etc.

The initial teaching, etc., has meanings as analyzed in the classification of teachings. However, this teaching is common to the doctrines of discrimination and non-discrimination. The doctrine of non-discrimination refers to the realization of Suchness, and the doctrine of discrimination refers to the fact that the doctrine is emptiness. Now, in terms of the profound meaning, it is said to be non-discrimination.

別也般若者指所宗經也護身衍師智光竺汰等皆此判也。

八真德不空宗謂終教諸經說一切法唯是真如如來藏實德故有自體故具性德故。

謂終教等即前常住妙典說如來藏具足無漏性德一一有體也。

九相想俱絕宗如頓教中絕言之教顯絕言之理等如凈名嘿理等準之。

如頓教等者孔目云此如絕於教義相想俱不及故。

十圓明具德宗謂如別教一乘主伴具足無盡自在所顯法門是也。

如是等如前分教中此章同探玄依五教次第亦順其義以列諸宗次第及釋義也而清涼國師七名三性空有宗八名真空絕相宗九名空有無礙宗此蓋以性揀相回大乘法師第七為八以符法性在法性相之後為深故也少與五教不次又以性空通始終頓遂以真空絕相收于頓教又亦空有無礙徹于同教故云前淺后深若空有雙絕亦收頓教又復七八九三諸師各立欲判淺深定其權實。故清涼序之與今章探玄不同也。彼文云又上三宗諸師各立故今敘之。其第十一宗非彼所競故不言耳。

第五乘教開合者于中有三。

乘教開合者。良以諸家判立各有聖教以為依據。不可全棄。又聖教開合本由機異。設云平道亦為化生。合雖多過開亦未能全無于失。是故今家開合全收無過不離。故有此門。

初約教開合。二以教攝乘。三諸教相

【現代漢語翻譯】別也般若宗（Bié yě bōrě zōng，宗派名稱，意為「特別般若宗」）指的是所依據的經典。護身（Hùshēn，人名）、衍師（Yǎnshī，人名）、智光（Zhìguāng，人名）、竺汰（Zhú Tài，人名）等都以此進行判教。

八、真德不空宗（Zhēndé bùkōng zōng，宗派名稱，意為「真實功德不空宗」）認為終教（Zhōngjiào，佛教的最終教義）的諸經所說的一切法都只是真如（zhēnrú，佛教術語，意為「真如」），如來藏（Rúláizàng，佛教術語，意為「如來藏」）具有真實的功德，因此具有自體，因此具備本性功德。

所謂終教等，即是前面所說的常住妙典（chángzhù miàodiǎn，經典名稱，意為「常住妙典」）說如來藏具足無漏（wúlòu，佛教術語，意為「無漏」）的本性功德，一一都有自體。

九、相想俱絕宗（Xiàng xiǎng jù jué zōng，宗派名稱，意為「相想俱絕宗」）如同頓教（Dùnjiào，佛教宗派，意為「頓教」）中絕言之教（juéyán zhī jiào，佛教術語，意為「絕言之教」）所顯現的絕言之理（juéyán zhī lǐ，佛教術語，意為「絕言之理」），等等，如同《凈名經》（Jìngmíng jīng，佛教經典，即《維摩詰經》）的默然之理（mòrán zhī lǐ，佛教術語，意為「默然之理」），可以參照理解。

如同頓教等，孔目（Kǒngmù，人名）說：『這如同絕於教義，相和想都無法觸及。』

十、圓明具德宗（Yuánmíng jùdé zōng，宗派名稱，意為「圓明具德宗」）認為如同別教（Biéjiào，佛教宗派，意為「別教」）一乘（yīchéng，佛教術語，意為「一乘」）的主伴具足，無盡自在（wújìn zìzài，佛教術語，意為「無盡自在」）所顯現的法門就是。

像這樣等等，如同前面分教（fēnjiào，佛教術語，意為「分教」）中，這一章與探玄（Tànxuán，人名，可能是指《探玄記》）相同，依據五教（wǔjiào，佛教術語，意為「五教」）的次第，也順應其義，排列諸宗的次第以及解釋意義。而清涼國師（Qīngliáng guóshī，人名）的七名三性空有宗（sān xìng kōng yǒu zōng，宗派名稱，意為「三性空有宗」），八名真空絕相宗（zhēnkōng juéxiàng zōng，宗派名稱，意為「真空絕相宗」），九名空有無礙宗（kōng yǒu wú ài zōng，宗派名稱，意為「空有無礙宗」），這大概是以性（xìng，佛教術語，意為「自性」）來揀別相（xiàng，佛教術語，意為「現象」），將大乘法師（Dàchéng fǎshī，人名）的第七宗改為第八宗，以符合法性（fǎxìng，佛教術語，意為「法性」）在法性相（fǎxìng xiàng，佛教術語，意為「法性相」）之後，因為這樣更深奧。稍微與五教的次第不一致，又以性空（xìngkōng，佛教術語，意為「性空」）貫通始終頓（shǐzhōng dùn，佛教術語，意為「始終頓」），於是以真空絕相收攝於頓教，又空有無礙徹于同教（tóngjiào，佛教術語，意為「同教」），所以說前面淺顯後面深奧。如果空有雙絕（kōng yǒu shuāng jué，佛教術語，意為「空有雙絕」）也收攝頓教。又第七、第八、第九這三位法師各自立宗，想要判斷淺深，確定其權實（quánshí，佛教術語，意為「權實」）。所以清涼的序與現在這一章的探玄不同。那篇文章說：『又上面這三宗是諸位法師各自建立的，所以現在敘述它們。』第十一宗不是他們所爭論的，所以沒有說。

第五、乘教開合（chéng jiào kāihé，佛教術語，意為「乘教開合」）的問題，其中有三點。

乘教開合。因為各家判立都有聖教（shèngjiào，佛教術語，意為「聖教」）作為依據，不可全部拋棄。而且聖教的開合本來是由於根機不同。假設說平等之道，也是爲了化度眾生。合併雖然多有過失，但分開也不能完全沒有缺失。因此，我們現在開合全部採納，沒有過失也不偏離。所以有這一門。

首先是關於教的開合，其次是以教來攝乘，第三是諸教的相。

【English Translation】 The 'Bié yě bōrě' school (別也般若宗, school name, meaning 'Special Prajna School') refers to the sutras it relies on. Hùshēn (護身, personal name), Yǎnshī (衍師, personal name), Zhìguāng (智光, personal name), Zhú Tài (竺汰, personal name), etc., all use this to classify teachings.

Eight, the 'Zhēndé bùkōng' school (真德不空宗, school name, meaning 'True Virtue Non-Emptiness School') believes that all dharmas spoken in the sutras of the Final Teaching (Zhōngjiào, 終教, the final teachings of Buddhism) are only Suchness (zhēnrú, 真如, a Buddhist term meaning 'Suchness'), and the Tathagatagarbha (Rúláizàng, 如來藏, a Buddhist term meaning 'Tathagatagarbha') has true virtues, therefore it has its own substance, and therefore possesses inherent virtues.

The so-called Final Teaching, etc., refers to the aforementioned 'Eternal and Wonderful Scriptures' (chángzhù miàodiǎn, 常住妙典, scripture name, meaning 'Eternal and Wonderful Scriptures') which state that the Tathagatagarbha is complete with undefiled (wúlòu, 無漏, a Buddhist term meaning 'undefiled') inherent virtues, and each and every one has its own substance.

Nine, the 'Xiàng xiǎng jù jué' school (相想俱絕宗, school name, meaning 'Appearance and Thought Both Extinguished School') is like the teaching of 'extinguishing words' (juéyán zhī jiào, 絕言之教, a Buddhist term meaning 'teaching of extinguishing words') in the Sudden Teaching (Dùnjiào, 頓教, a Buddhist school, meaning 'Sudden Teaching'), which manifests the principle of 'extinguishing words' (juéyán zhī lǐ, 絕言之理, a Buddhist term meaning 'principle of extinguishing words'), etc. It can be understood by referring to the silence principle (mòrán zhī lǐ, 默然之理, a Buddhist term meaning 'principle of silence') in the 'Vimalakirti Sutra' (Jìngmíng jīng, 凈名經, a Buddhist scripture, i.e., the 'Vimalakirti Sutra').

Like the Sudden Teaching, etc., Kǒngmù (孔目, personal name) said: 'This is like being cut off from doctrine, appearances and thoughts cannot reach it.'

Ten, the 'Yuánmíng jùdé' school (圓明具德宗, school name, meaning 'Perfectly Illuminating and Possessing Virtue School') believes that the Dharma gate manifested by the complete host and guest of the One Vehicle (yīchéng, 一乘, a Buddhist term meaning 'One Vehicle') of the Distinct Teaching (Biéjiào, 別教, a Buddhist school, meaning 'Distinct Teaching'), with inexhaustible freedom (wújìn zìzài, 無盡自在, a Buddhist term meaning 'inexhaustible freedom'), is it.

Like this and so on, as in the previous division of teachings (fēnjiào, 分教, a Buddhist term meaning 'division of teachings'), this chapter is the same as Tànxuán (探玄, personal name, possibly referring to the 'Tànxuánjì'), relying on the order of the Five Teachings (wǔjiào, 五教, a Buddhist term meaning 'Five Teachings'), and also following its meaning, arranging the order of the schools and explaining the meaning. And the Seven Names Three Natures Emptiness and Existence School (sān xìng kōng yǒu zōng, 三性空有宗, school name, meaning 'Three Natures Emptiness and Existence School') of National Teacher Qīngliáng (Qīngliáng guóshī, 清涼國師, personal name), the Eight Names True Emptiness Extinguishing Appearance School (zhēnkōng juéxiàng zōng, 真空絕相宗, school name, meaning 'True Emptiness Extinguishing Appearance School'), the Nine Names Emptiness and Existence Unobstructed School (kōng yǒu wú ài zōng, 空有無礙宗, school name, meaning 'Emptiness and Existence Unobstructed School'), this is probably to distinguish appearances (xiàng, 相, a Buddhist term meaning 'phenomena') by nature (xìng, 性, a Buddhist term meaning 'nature'), changing the seventh school of Dharma Master Dàchéng (Dàchéng fǎshī, 大乘法師, personal name) to the eighth school, to conform to the fact that Dharma-nature (fǎxìng, 法性, a Buddhist term meaning 'Dharma-nature') is after the appearance of Dharma-nature (fǎxìng xiàng, 法性相, a Buddhist term meaning 'appearance of Dharma-nature'), because this is more profound. Slightly inconsistent with the order of the Five Teachings, and also using the emptiness of nature (xìngkōng, 性空, a Buddhist term meaning 'emptiness of nature') to connect the beginning, the end, and the sudden (shǐzhōng dùn, 始終頓, a Buddhist term meaning 'beginning, end, and sudden'), thus using True Emptiness Extinguishing Appearance to include the Sudden Teaching, and also Emptiness and Existence Unobstructed penetrates the Common Teaching (tóngjiào, 同教, a Buddhist term meaning 'Common Teaching'), so it is said that the former is shallow and the latter is profound. If Emptiness and Existence are both extinguished (kōng yǒu shuāng jué, 空有雙絕, a Buddhist term meaning 'Emptiness and Existence are both extinguished'), it also includes the Sudden Teaching. Also, these three Dharma masters, the seventh, eighth, and ninth, each established a school, wanting to judge the shallow and deep, and determine their provisional and real (quánshí, 權實, a Buddhist term meaning 'provisional and real'). Therefore, Qīngliáng's preface is different from the Tànxuán of this chapter. That article says: 'Also, the above three schools were established by the Dharma masters themselves, so now I narrate them.' The eleventh school was not disputed by them, so it was not mentioned.

Fifth, the question of the opening and closing of the Vehicle Teachings (chéng jiào kāihé, 乘教開合, a Buddhist term meaning 'opening and closing of the Vehicle Teachings') has three points.

The opening and closing of the Vehicle Teachings. Because each school's judgment and establishment has sacred teachings (shèngjiào, 聖教, a Buddhist term meaning 'sacred teachings') as a basis, it cannot be completely abandoned. Moreover, the opening and closing of the sacred teachings is originally due to different capacities. Supposing the path of equality, it is also to transform sentient beings. Although merging has many faults, separating cannot be completely without shortcomings. Therefore, we now adopt all openings and closings, without fault and without deviation. Therefore, there is this section.

First, it is about the opening and closing of the teachings, second, it is about including the Vehicle with the teachings, and third, it is about the characteristics of the teachings.

收初約教者然此五教相攝融通。有其五義。

此即諸文判教之後總相會通也。但立文小異義旨大同與探玄全同。但彼開四有二說。此少一門耳。既云五教相攝。終頓在其中矣。

一。或總為一。謂本末镕融。唯一大善巧法。

本末二相譬若五金大冶烹而為一。故云本末融镕唯是如來一大善巧攝生方便。圭峰言。圓教攝於前四。一一同圓海中。百川無非海也。或名一圓音教。或名滿藏。或名無盡圓通自在宗。略如同教䇿出。

二。或開為二。一本教。謂別教一乘為諸教本故。二末教。謂小乘三乘從彼所流故。又名究竟及方便。以三乘小乘望一乘悉為方便故。

是前一中約本末開成二也。一本教等者。初說華嚴為諸教本。清涼云。將欲逐機漸施末教。先示本法頓演此經。二末教等者即前四也。既從所流故稱為末。又名究竟等者。此約有果無果以分二。亦名稱法本教逐機末教。亦名正乘方便乘。探玄雲或開為二謂一乘三乘教。前諸教中雖有存三泯二不同。然皆通三乘趣入故名三乘教。亦名共教不共教。如上引智論。或約同別。或約大小。或約權實。或約曲直。或約漸頓等也。

三。或開為三。謂一乘三乘小乘教。以方便中開出愚法二乘故。

謂一乘等者。探玄雲或開為三。謂小

【現代漢語翻譯】現代漢語譯本：最初概括地講述教義的人認為，這五種教義互相包含、融合貫通，有五個方面的意義。

這實際上是對各種經文判教之後進行的總體會通。只是在文字表達上略有不同，而義理主旨則完全相同，與《探玄記》完全一致。只是《探玄記》將『四教』分為兩種說法，這裡少了一種而已。既然說是五教互相包含，那麼終教和頓教就在其中了。

一、或者總括為一。意思是本和末相互融合，唯一的是大善巧法。

本和末兩種狀態，好比五金在大冶爐中熔鍊成一。所以說本和末相互融合，唯一的是如來的一大善巧方便，用來攝受眾生。圭峰禪師說：『圓教包含前面的四教，一一都融入圓滿的法海之中，百川沒有不是歸於大海的。』或者稱為一圓音教，或者稱為滿藏，或者稱為無盡圓通自在宗。大致與《同教策》中的說法相同。

二、或者展開為二。一是本教，指別教一乘，是諸教的根本。二是末教，指小乘和三乘，是從本教流出的。又名為究竟和方便，因為三乘和小乘相對於一乘來說，都是方便法門。

這是從前面『一』中，根據本和末展開成為二。一本教等，最初說《華嚴經》是諸教的根本。清涼國師說：『將要順應眾生的根機，逐漸施行末教，先顯示根本之法，頓然宣講這部經。』二末教等，就是指前面的四教。既然是從本教流出，所以稱為末教。又名究竟等，這是從有果和無果來區分二者。也可以稱為法本教和逐機末教，也可以稱為正乘和方便乘。《探玄記》說，或者展開為二，指一乘和三乘教。前面的各種教義中，雖然有保留三乘和泯滅二乘的不同，但都通向三乘的趣入，所以稱為三乘教。也可以稱為共教和不共教，如上面引用的《智度論》。或者從同和別，或者從大和小，或者從權和實，或者從曲和直，或者從漸和頓等方面來區分。

三、或者展開為三。指一乘、三乘、小乘教。因為在方便法門中開出了愚法二乘。

所謂一乘等，探玄說或者展開為三，指小乘

【English Translation】 English version: Those who initially summarized the teachings believed that these five teachings encompass and integrate with each other, having five aspects of meaning.

This is actually a general synthesis after the classification of various scriptures. There are only slight differences in wording, while the meaning and purpose are completely the same, being entirely consistent with the 'Tan Xuan Ji' (Record of Exploring the Profound). The only difference is that the 'Tan Xuan Ji' divides the 'Four Teachings' into two categories, while this one lacks one category. Since it is said that the five teachings encompass each other, the Perfect and Sudden Teachings are included within them.

First, they may be summarized as one. This means that the root and branch are mutually integrated, and the only thing is the Great Skillful Means.

The two states of root and branch are like five metals smelted into one in a large furnace. Therefore, it is said that the root and branch are mutually integrated, and the only thing is the Tathagata's Great Skillful Means, used to embrace sentient beings. Guifeng Chan Master said: 'The Perfect Teaching includes the previous four teachings, and each one merges into the ocean of perfect Dharma; no stream does not flow into the sea.' It may also be called the One Perfect Sound Teaching, or the Complete Treasury, or the Inexhaustible Perfect and Unobstructed Self-Mastery School. It is roughly the same as the saying in the 'Treatise on Common Teachings'.

Second, they may be expanded into two. One is the Root Teaching, referring to the Distinct Teaching of the One Vehicle, which is the root of all teachings. The second is the Branch Teaching, referring to the Small Vehicle and the Three Vehicles, which flow from the Root Teaching. They are also called Ultimate and Expedient, because the Three Vehicles and the Small Vehicle are all expedient means relative to the One Vehicle.

This is from the previous 'One', expanding into two based on the root and branch. One is the Root Teaching, etc. Initially, it was said that the 'Flower Garland Sutra' is the root of all teachings. National Teacher Qingliang said: 'Intending to gradually implement the Branch Teachings according to the capacity of sentient beings, first reveal the Root Dharma and suddenly expound this sutra.' Two is the Branch Teaching, etc., which refers to the previous four teachings. Since they flow from the Root Teaching, they are called Branch Teachings. They are also called Ultimate, etc., which distinguishes the two based on whether there is fruition or not. They can also be called the Dharma Root Teaching and the Teaching that Follows Capacity, or the Correct Vehicle and the Expedient Vehicle. The 'Tan Xuan Ji' says, or it may be expanded into two, referring to the One Vehicle and the Three Vehicle Teachings. Although there are differences in the previous teachings regarding preserving the Three Vehicles and eliminating the Two Vehicles, they all lead to the entry of the Three Vehicles, so they are called the Three Vehicle Teachings. They can also be called the Common Teaching and the Uncommon Teaching, as quoted above from the 'Maha Prajna Paramita Sastra'. Or they can be distinguished from the aspects of common and distinct, or from large and small, or from provisional and real, or from crooked and straight, or from gradual and sudden, etc.

Third, they may be expanded into three. Referring to the One Vehicle, the Three Vehicle, and the Small Vehicle Teachings. Because the Two Vehicles of foolish Dharma are opened up in the expedient Dharma.

The so-called One Vehicle, etc., Tan Xuan says or expands into three, referring to the Small Vehicle

乘三乘一乘教。智論既將此經不與二乘共。名為不共。即是一乘大品等。為通三乘同觀得益故名為共。即是三乘四阿含即是小乘。清涼曰。或后一是不共。此三亦順四乘。此上二門三乘皆備收終頓。皆是方便為三人所得非究竟也。若清涼圭峰分三教中於五教內。初一小乘。次一三乘。后三一乘。與今不同。

四。或分為四。謂小漸頓圓。以始終二教俱在言等故。

謂小等者。此是探玄第二義。以彼分四有二義。一于上共教中約存三泯二。開兩教故為四。一別教小乘。二同教三乘如深密等存三也。三同教一乘如法華等泯二也。四別教一乘如華嚴等。深密既第二第三時教同許。定性二乘等俱不成佛。許其入寂不起。是始教存三也。若終頓二教共談一性無有五性。入寂二乘非真滅度。是泯二也。由此義故開入一乘宗中為同教一乘。清涼曰。終頓二教雖說一性一相。無二無三。是泯二也。又云實教頓教並皆不融為同教一乘。演義云。不辨圓融具德故非別教。貞元大疏其理一也。若爾者前二門則以皆為三人故終頓總入三乘教攝。第四門則取泯二故終頓入一乘攝。文理甚明。又皆指法華為同教一乘。文亦甚多。

五。或散為五。謂如上說。

二。以教攝乘者有二。

教是能詮。乘約所詮。乘教非一

【現代漢語翻譯】現代漢語譯本乘三乘一乘教。《智論》既然將此經不與二乘（聲聞乘和緣覺乘）共用，就稱之為『不共』，也就是一乘（唯一佛乘）的《大品般若經》等。爲了使三乘（聲聞乘、緣覺乘和菩薩乘）共同觀行而得利益，所以稱為『共』，也就是三乘的《四阿含經》，即是小乘（聲聞乘）。清涼澄觀大師說：『或者后一（一乘）是不共的，這三（小乘、三乘、一乘）也順應四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）。』以上兩種分類方法，三乘都包括了終教和頓教，都是方便法門，為三種根性的人所證得，並非究竟之法。如果清涼澄觀大師和圭峰宗密禪師在五教中劃分三教，最初是小乘，其次是三乘，最後是三一乘，與現在的劃分不同。四、或者分為四教，即小乘、漸教、頓教、圓教。因為始終二教都包含在言教等之中。所謂小乘等，這是探玄記的第二種意義。因為探玄記分為四教有兩種意義：一是在上面的共教中，約存三泯二（保留三乘，泯滅二乘），開出兩教，所以成為四教。一是別教小乘，二是同教三乘，如《深密解脫經》等，保留三乘。三是同教一乘，如《法華經》等，泯滅二乘。四是別教一乘，如《華嚴經》等。《深密解脫經》既然與第二、第三時教相同，都認為定性二乘等不能成佛，允許他們進入寂滅而不復起，這是始教保留三乘。如果終教和頓教共同談論一性，沒有五性之分，進入寂滅的二乘並非真正的滅度，這是泯滅二乘。由於這個意義，所以在歸入一乘宗中時，成為同教一乘。清涼澄觀大師說：『終教和頓教雖然說一性一相，無二無三，這是泯滅二乘。』又說實教和頓教都不融合，是同教一乘。演義說：『因為不辨別圓融具德，所以不是別教。』貞元大疏的道理也是一樣的。如果這樣，那麼前兩種分類方法，因為都爲了三種根性的人，所以終教和頓教都歸入三乘教的範疇。第四種分類方法，則因為取泯滅二乘的意義，所以終教和頓教歸入一乘的範疇。文理非常明顯。又都指《法華經》為同教一乘，這樣的說法也很多。五、或者分散為五教，就像上面所說的那樣。二、以教來攝持乘，有兩種情況：教是能詮（能表達的），乘是所詮（所表達的）。乘和教不是一回事。

【English Translation】 English version It rides on the teachings of the Three Vehicles and the One Vehicle. Since the Zhìlùn (Mahāprajñāpāramitopadeśa) considers this sutra not shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is called 'uncommon,' which refers to the Mahāprajñāpāramitā Sūtra and others of the One Vehicle (Ekayāna). To enable the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to jointly contemplate and benefit, it is called 'common,' which refers to the Four Āgamas of the Three Vehicles, which is the Small Vehicle (Śrāvakayāna). Qingliang Chengguan says: 'Or the latter one (One Vehicle) is uncommon, and these three (Small Vehicle, Three Vehicles, One Vehicle) also accord with the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Buddhahood Vehicle).' In the above two classifications, the Three Vehicles all include the Final Teaching and the Sudden Teaching, which are expedient means attained by people of three different capacities, and are not ultimate. 4. Or it is divided into four teachings, namely the Small Vehicle, Gradual Teaching, Sudden Teaching, and Perfect Teaching, because the Initial and Final Teachings are both included in the verbal teachings, etc. What is meant by the Small Vehicle, etc., is the second meaning of the Tànxuánjì. Because the Tànxuánjì divides the four teachings into two meanings: one is in the above common teaching, about retaining the three and eliminating the two (retaining the Three Vehicles and eliminating the Two Vehicles), opening up two teachings, so it becomes four. One is the Separate Teaching Small Vehicle, and the second is the Common Teaching Three Vehicles, such as the Saṃdhinirmocana Sūtra and others, retaining the Three Vehicles. The third is the Common Teaching One Vehicle, such as the Lotus Sūtra and others, eliminating the Two Vehicles. The fourth is the Separate Teaching One Vehicle, such as the Avataṃsaka Sūtra and others. Since the Saṃdhinirmocana Sūtra is the same as the second and third periods of teaching, both consider that those of the Two Vehicles with fixed nature cannot attain Buddhahood, allowing them to enter quiescence without arising again, which is the Initial Teaching retaining the Three Vehicles. If the Final Teaching and the Sudden Teaching jointly discuss one nature, without the distinction of five natures, the Two Vehicles entering quiescence are not truly liberated, which is eliminating the Two Vehicles. Because of this meaning, when incorporated into the One Vehicle school, it becomes the Common Teaching One Vehicle. Qingliang Chengguan says: 'Although the Final Teaching and the Sudden Teaching speak of one nature and one form, without two or three, this is eliminating the Two Vehicles.' It is also said that the Real Teaching and the Sudden Teaching do not merge, and are the Common Teaching One Vehicle. The Yǎnyì says: 'Because it does not distinguish the perfect and complete virtues, it is not the Separate Teaching.' The principle of the Zhēnyuán Great Commentary is the same. If so, then in the previous two classifications, because they are all for people of three capacities, the Final Teaching and the Sudden Teaching are all included in the category of the Three Vehicles teaching. The fourth classification, because it takes the meaning of eliminating the Two Vehicles, the Final Teaching and the Sudden Teaching are included in the category of the One Vehicle. The meaning is very clear. Also, they all refer to the Lotus Sūtra as the Common Teaching One Vehicle, and there are many such statements. 5. Or it is scattered into five teachings, as mentioned above. 2. There are two situations in which the teaching encompasses the vehicle: The teaching is the expresser (that which expresses), and the vehicle is the expressed (that which is expressed). The vehicle and the teaching are not the same thing.

。故辨此門。

先一乘隨教有五。一別教一乘。二同教一乘雲云。三絕想一乘如楞伽。此約頓教。四約佛性平等為一乘等。此約終教。五密義意一乘如八意等。此約始教云云。

別教一乘同教一乘雲云者。建立一乘中廣顯同別。不復更書三絕想一乘。孔目云會彼五乘成無分別離相一乘。出楞伽經。第四可見五密義意者。要問有八意。故說一乘。彼一乘是隱密相引二乘說非顯了說也。

二。明三乘亦有五。一小乘中三始別終同以俱羅漢故。二始教中三始終俱別以有入寂故。三終教中三始終俱同併成佛故。四頓教三始終俱離云云。五圓教中三始終俱同汝等所行是菩薩道等故云云。

小中三始別終同者。探玄雲謂始約因修四諦緣生六度等別。終就得果。三乘之人身智同滅。故云俱羅漢等也。二始教等者。探玄有二義句。彼云若據聖諦緣生六度行異。亦得名為始終各別。此是第二第三時教說也。即是今義。彼又云。二始同終別三。謂同聞般若同觀無性三乘之人各得自果。如前所引說。彼前所引者亦即大品等共教三乘。若如是者。始教既皆共教三乘。則亦有同觀無性各得自果始同終別之句也。三終等者。始同者同聞般若同觀性空故。終同者併成佛故。探玄又有近異遠同三。謂初以三乘方便引之。后同以

【現代漢語翻譯】現代漢語譯本：因此辨析此門。

首先，隨教一乘有五種。一是別教一乘。二是同教一乘等等。三是絕想一乘，如《楞伽經》所說，這約的是頓教。四是約佛性平等為一乘等等，這約的是終教。五是密義意一乘，如八意等等，這約的是始教等等。

別教一乘、同教一乘等等，是在建立一乘中廣泛顯示同與別。不再重複書寫三絕想一乘。《孔目》說會合那五乘，成就無分別離相一乘，出自《楞伽經》。第四種可見五密義意，要問有八意，所以說一乘。那一乘是隱密相引二乘說的，不是顯了說的。

二、闡明三乘也有五種。一是小乘中，始別終同，因為都是阿羅漢的緣故。二是始教中，始終俱別，因為有入寂的緣故。三是終教中，始終俱同，都成就佛的緣故。四是頓教中，始終俱離等等。五是圓教中，始終俱同，『你們所行的是菩薩道』等等，所以這樣說。

小乘中始別終同，探玄說：『開始時約因修四諦、緣生、六度等有差別，最終就得果而言，三乘之人身智都滅盡，所以說都是阿羅漢等等。』二是始教等等，探玄有兩種意義的句子。其中說：『如果根據聖諦、緣生、六度行不同，也可以稱為始終各別。』這是第二、第三時教所說的，也就是現在的意義。探玄又說：『二始同終別三，是指共同聽聞般若，共同觀無性，三乘之人各自得到自己的果位。』如前面所引用的說法。前面所引用的也就是《大品》等共教三乘。如果這樣，始教既然都是共教三乘，也就有同觀無性、各得自果，始同終別的說法了。三是終教等等，開始時相同，是共同聽聞般若，共同觀性空；最終相同，是都成就佛的緣故。探玄又有近異遠同三，是指最初用三乘方便引導，後來共同用

【English Translation】 English version: Therefore, this gate is analyzed.

First, there are five types of One Vehicle according to the teachings. One is the Distinct Teaching One Vehicle. Two is the Common Teaching One Vehicle, and so on. Three is the Thought-Extinguished One Vehicle, as mentioned in the Laṅkāvatāra Sūtra (楞伽經), which refers to the Sudden Teaching. Four is based on the equality of Buddha-nature (佛性) as the One Vehicle, and so on, which refers to the Perfect Teaching. Five is the Secret Meaning One Vehicle, such as the Eight Meanings, and so on, which refers to the Elementary Teaching, and so on.

The Distinct Teaching One Vehicle, the Common Teaching One Vehicle, and so on, extensively reveal the similarities and differences in establishing the One Vehicle. The Thought-Extinguished One Vehicle is not written again. The Kongmu (孔目) says that it unites the five vehicles to achieve the non-discriminating, form-detached One Vehicle, which comes from the Laṅkāvatāra Sūtra. The fourth, the Five Secret Meanings, is visible because there are eight meanings to be asked, hence the One Vehicle is spoken. That One Vehicle is spoken in a hidden and suggestive way to the Two Vehicles, not in an explicit way.

Two, it is clarified that there are also five types of Three Vehicles. One is in the Small Vehicle, the beginning is different, and the end is the same, because they are all Arhats (羅漢). Two is in the Elementary Teaching, the beginning and the end are both different, because there is entering into extinction. Three is in the Perfect Teaching, the beginning and the end are both the same, because they all become Buddhas. Four is in the Sudden Teaching, the beginning and the end are both detached, and so on. Five is in the Complete Teaching, the beginning and the end are both the same, 'What you are practicing is the Bodhisattva path,' and so on, therefore it is said.

In the Small Vehicle, the beginning is different and the end is the same. Tanxuan (探玄) says: 'The beginning is different in terms of practicing the Four Noble Truths (四諦), dependent origination (緣生), the Six Perfections (六度), and so on. In terms of attaining the result, the body and wisdom of the people of the Three Vehicles are all extinguished, therefore it is said that they are all Arhats, and so on.' Two is the Elementary Teaching, and so on. Tanxuan has two meaningful sentences. It says: 'If based on the differences in practicing the Holy Truths, dependent origination, and the Six Perfections, it can also be called that the beginning and the end are each different.' This is what the second and third time teachings say, which is the current meaning. Tanxuan also says: 'Two, the beginning is the same, and the end is different for the three, which means that the people of the Three Vehicles hear Prajna (般若) together, observe non-self-nature (無性) together, and each attains their own fruit.' As quoted earlier. What was quoted earlier is also the Common Teaching Three Vehicles such as the Mahāprajñāpāramitā Sūtra (大品). If so, since the Elementary Teaching is all the Common Teaching Three Vehicles, then there is also the saying that they observe non-self-nature together, each attains their own fruit, the beginning is the same, and the end is different. Three is the Perfect Teaching, and so on. The beginning is the same, which is hearing Prajna together, observing emptiness of nature together; the end is the same, which is that they all become Buddhas. Tanxuan also has three: near difference and far sameness, which means that initially they are guided by the expedient of the Three Vehicles, and later they are commonly used

大乘令得度等。名若力士經大般若等諸大乘經。于中雖有權實不同皆具三乘。以約始終一類此世定故。如是說者則終教自具四句。一始同終別。三同聞般若等故始同也。皆為三人所得故終別也。以終教亦收入共教三乘。故二始終俱別三。以大品等通說三乘法通益三人。則諦緣度別是三法始別也。通三人得益是終別。雖有權實皆具三乘。此世根性定故。未過八萬劫等未迴心故三始別終同。三約此世根性異。未至無餘位不發心。須說二乘。引令入道諦緣度不同始別。又以八六四二萬十千劫醉三昧酒始別。酒消然後覺終同也。四始終俱同三。始同同聞同觀也。終同者以許迴心作佛也。四頓教始終俱離者皆不可說故。五圓教中三。汝等所行釋始同皆得授記終同也。

三。諸教相收者有二門。一以本收末門。二以末歸本門。

所以辨相收者。欲顯方便正乘上下相望權實不同。令知末有所歸耳。然有二門並約一乘辨也。本即一乘。末即諸教。以諸教雖有相收為本之義。而本義不成。以畢竟是方便故。如共教中亦上下相望有共不共而皆共教也。

初中於圓內。或唯一圓教以余相皆盡故。或具五教以攝方便故。頓教中或唯一頓教亦以余相盡故。或具四教以攝方便故。熟教中或一或三。初教中或一或二。小乘中唯一。

皆準上知之。

圓內余相盡者本來是一乘故。或具五攝前四為方便故有五也。此通即不即二義。如下七八二門辨。頓教中亦余相盡者一切不可說不知一故。或四攝前為方便者從漸入頓故。熟教亦名實教或名終教。或一亦以余相盡故。或三前二為方便故。初教根不定堪入熟教等。故初教或名始或名分以空有二宗皆未盡大乘法理總名初教。或一約自宗。或二攝小為方便。小根不定堪入初教。即便定等。故小乘唯一。

二以末歸本小乘內。或一以據自宗故。或五謂於後四教皆有為方便故。初教中或一是自宗故。或四謂於後三教皆有作方便故。熟教中或一或三。頓教中或一或二。圓教中唯一。皆準上知之。

前四皆有趣歸之法。則知自宗非是究竟故名方便。隨宜巧便假施設者也。小乘或一自宗不知大乘故。或五皆有為方便故。初教或一約自宗或三於後二教皆有為方便故。頓教中或一約自宗或二於後一皆有作方便故。當知此章終頓二教但屬三乘。皆須入一方名究竟。望后圓教皆名方便。若約泯二顯一屬於一乘則不名方便。以後三教皆名□乘。今非此義。圓教唯一以究竟故。

是諸教下所明義理交絡分齊。準此思之。

交絡者如五教互望分齊也。

是則諸教本末句數結成教網。大聖善巧長養

機緣。無不周盡。

本末句數者。則上來諸教相收諸句也。結成教網則镕融為無盡圓宗也。是則融前諸教為究竟之圓。多澇漉根緣無孑遺矣。是知人天善根皆圓教攝。有謂但融圓中自有四諦等法。不取前教者豈足以語道也。

故此經云張大教網亙生死海。度天人魚置涅槃岸。此之謂也。

第六教起前後者。

教起前後者略辨如來一代所說。約時顯教本末交映與奪相資方為善巧攝生方便也。

于中有二。初明稱法本教。二明逐機末教。

初者謂別教一乘。即佛初成道第二七日在菩提樹下。猶如日出先照高山。于海印定中同時演說十十法門。主伴具足圓通自在。該於九世十世。盡因陀羅微細境界。則於此時一切因果理事等一切前後法門。乃至末代流通舍利見聞等並同時顯現。

稱自得法。直說根本一乘法也。于中有四。初正陳本法。第二七日者順論眾也。以時因陀羅該前後故。周疏具有會釋。十十法門即同時具足等十十門也。言理事等者等余行位人法等事法也。前後者前即初成后即末代。乃至今後見聞等並在此時顯現。

何以故。卷舒自在故。舒則該於九世。卷則在於一時。此卷即舒。舒又即卷。何以故。同一緣起故。無二相故。

初徴有何所由。前後復同時。

【現代漢語翻譯】現代漢語譯本：機緣，沒有不周全完備的。

『本末句數者』，指的是以上所有教相所包含的語句。這些語句結成教網，就融合成為無盡的圓滿宗義。這就是融合之前的各種教義，成為究竟的圓滿教法，不會遺漏任何根器低劣的眾生。由此可知，人天眾生的善根都包含在圓教之中。如果有人說只融合圓教中自有的四諦等法，而不取之前的教義，那怎麼能談論佛道呢？

所以這部經說，張開廣大的教網，橫跨生死苦海，救度天人魚類，安置在涅槃的彼岸，說的就是這個道理。

第六，教法產生的先後順序。

教法產生的先後順序，簡要辨析如來一生所說的教法。根據時間來顯示教法的根本和枝末，相互輝映，相互補充，才能善巧地攝受眾生，方便教化。

其中分為兩部分。首先闡明稱合於法性的根本教法，其次闡明隨順眾生根機的枝末教法。

首先，所謂別教一乘（指華嚴經所詮釋的教義），就是佛陀最初成道后的第二個七天，在菩提樹下，猶如太陽升起先照亮高山一樣，在海印三昧中同時演說十十法門（指華嚴經中的十種法門，每種法門又有十個方面），主伴具足，圓融自在，涵蓋過去、現在、未來九世和十世，窮盡因陀羅網（Indra's net，帝釋天網，比喻重重無盡）的微細境界。那麼在這個時候，一切因果、理事等一切前後法門，乃至末法時代流通舍利、見聞佛法等，都同時顯現。

這是稱合於自身所證悟的法，直接宣說根本的一乘法。其中有四點：首先是正面陳述根本法；第二個七天，是順應大眾的根機；因為時間涵蓋過去和未來，所以周疏（指華嚴經疏）中有詳細的解釋。十十法門，就是同時具足等十種法門，每種法門又有十個方面。所說的理事等，是指其餘的行位、人法等事法。前後，指前面是最初成道，後面是末法時代，乃至今後見聞佛法等，都在這個時候顯現。

為什麼呢？因為卷舒自在的緣故。舒展開來就涵蓋過去、現在、未來九世，收捲起來就在一時。這個收卷就是舒展，舒展也就是收卷。為什麼呢？因為是同一緣起的緣故，沒有兩種不同的相狀。

首先提問，有什麼緣由，使得前後同時發生？

【English Translation】 English version: Opportunities and conditions are always perfectly complete.

'The number of root and branch sentences' refers to all the sentences contained in the teachings mentioned above. These sentences form a net of teachings, which then merges into an inexhaustible and perfect doctrine. This is to integrate the previous teachings into the ultimate perfection, without leaving out any beings with inferior roots. From this, it can be known that the good roots of humans and devas are all included in the perfect teaching. If someone says that only the Four Noble Truths and other dharmas inherent in the perfect teaching are integrated, and the previous teachings are not taken, then how can one talk about the path of enlightenment?

Therefore, this sutra says, 'Spreading a vast net of teachings, spanning the sea of birth and death, saving humans, devas, and fish, and placing them on the shore of Nirvana.' This is what it means.

Sixth, the order of the arising of teachings.

The order of the arising of teachings is a brief analysis of the teachings spoken by the Tathagata (如來，Thus Come One) in his lifetime. According to time, the root and branch of the teachings are revealed, reflecting and complementing each other, in order to skillfully gather beings and facilitate their teaching.

It is divided into two parts. The first is to clarify the fundamental teaching that accords with the Dharma nature, and the second is to clarify the branch teachings that follow the capacities of beings.

First, the so-called Distinct Teaching of the One Vehicle (別教一乘，the unique teaching that is different from others, referring to the Avatamsaka Sutra's teachings) is when the Buddha, in the second seven days after his initial enlightenment, under the Bodhi tree, like the sun rising and first illuminating the high mountains, simultaneously expounded the Ten Ten Dharmas (十十法門，ten categories of dharmas, each with ten aspects) in the Samadhi of Ocean Seal (海印三昧，Samadhi of Ocean Seal, a state of profound concentration where all phenomena are reflected). The main and supporting elements are complete, perfectly integrated and free, covering the past, present, and future nine ages and ten ages, exhausting the subtle realms of Indra's net (因陀羅網，Indra's net, a metaphor for infinite interconnectedness). At this time, all causes and effects, principles and phenomena, and all prior and subsequent dharmas, even the circulation of relics and the seeing and hearing of the Dharma in the future age, all appear simultaneously.

This is in accordance with the Dharma attained by oneself, directly expounding the fundamental One Vehicle Dharma. There are four points: first, directly stating the fundamental Dharma; the second seven days is in accordance with the assembly's capacities; because time covers the past and future, the Zhou Commentary (周疏，commentary on the Avatamsaka Sutra) has detailed explanations. The Ten Ten Dharmas are the ten dharmas such as simultaneous completeness, each with ten aspects. The principles and phenomena mentioned refer to the remaining stages of practice, people, dharmas, and other phenomena. Prior and subsequent refer to the initial enlightenment and the future age, even the seeing and hearing of the Dharma in the future, all appearing at this time.

Why? Because of the freedom to contract and expand. Expanding covers the past, present, and future nine ages; contracting is in one moment. This contraction is expansion, and expansion is contraction. Why? Because it is the same dependent origination, without two different aspects.

First, the question is raised, what is the reason that the prior and subsequent occur simultaneously?

同時亦前後耶。答卷舒自在。故不同末教卷舒異門不得自在。此宗舒捲牙即是故該九世攝一時镕融無礙也。又徴何以卷舒得若是耶。同一緣起故無舒即無卷。有卷乃成舒也。無二相者珠光鏡明牙相是也。

經本云於一塵中建立三世一切佛事等。又云於一念中即八相成道乃至涅槃流通舍利等廣如經說。

廣如離世間品等說。

是故依此普法。一切佛法並於第二七日。一時前後說。前後一時說。如世間印法讀文則句義前後印文則同時顯現。同時前後理不相違。當知此中道理亦爾。準以思之。

孔目問曰。大智舍利弗等佛出世已在他國。異時異處方與目連等入其佛法。因何華嚴經會第二七日。佛未移動即有舍利弗等五百聲聞。其祇洹林及普光法堂並未建立。因何具述在經。答。如來依解脫德建立一乘。故經云於一微塵中建立三世一切佛轉法輪。當知今所成一乘教者即其事也。依九世入智融九世法成其十世。即過現未各有過現未相。即復相入成其十世。當第二七日如是等法皆悉現前。又曰若欲識華嚴經無盡教義者。當依六相因陀羅微細智及陀羅尼自在法智。知今章即用彼文也。下文云廣如孔目問答。則知自云錄和尚微言。成於章疏。果不虛矣。不熟孔目問答。則不知此章元由。后賢不可不察。

【現代漢語翻譯】現代漢語譯本：同時又是前後嗎？回答說，捲起和舒展都是自在的。所以不同於末教，捲起和舒展的門徑不同，不能自在。此宗的舒捲，牙（Danta，指牙齒，這裡可能指某種象徵）就是這樣，所以能夠涵蓋九世，攝入一時，镕融無礙。又問，為什麼卷舒能夠這樣呢？因為同一緣起，沒有舒展就沒有捲起，有了捲起才能成就舒展。沒有二相，就像珠光和鏡子的光明，牙（Danta）的相狀一樣。

經本上說，『在一粒微塵中建立三世一切佛事』等等。又說，『在一念之中就八相成道，乃至涅槃流通舍利』等等，詳細的可以參考經文。

詳細的可以參考《離世間品》等篇章的說法。

因此，依據這種普遍的佛法，一切佛法都在第二個七日裡，一時前後地說，前後一時地說。就像世間的印法，讀文章時句義有前後，印在紙上時則同時顯現。同時和前後在道理上並不矛盾。應當知道其中的道理也是這樣。可以以此類推思考。

孔目問道：大智舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）等佛出世已經在其他國家，不同時間不同地點才和目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）等人進入佛法。為什麼在《華嚴經》法會上第二個七日，佛沒有移動就有舍利弗等五百聲聞？而且祇洹林（Jetavana，佛教最早的寺院之一）和普光法堂還沒有建立，為什麼在經中詳細敘述？回答說：如來依據解脫的功德建立一乘（Ekayana，佛教的一種教義，指唯一能達到解脫的道路），所以經中說，『在一粒微塵中建立三世一切佛轉法輪』。應當知道現在所成就的一乘教義就是這件事。依據九世進入智慧，融合九世法，成就十世。即過去、現在、未來各有過去、現在、未來的相狀，即互相涉入，成就十世。當第二個七日，像這樣的法都全部顯現。又說，如果想要認識《華嚴經》無盡的教義，應當依據六相、因陀羅（Indra，印度教中的天神，佛教中為護法神）微細智和陀羅尼（Dharani，總持，佛教咒語的一種）自在法智。知道現在這一章就是用了那些文字。下文說，詳細的可以參考孔目的問答。就知道自己說是記錄和尚的精微言論，成就了章疏。果然不虛假啊。如果不熟悉孔目的問答，就不知道這一章的由來。後來的學者不可以不考察。

【English Translation】 English version: Are they simultaneous and also sequential? The answer is that both contraction and expansion are unconstrained. Therefore, it is different from the later teachings, where the paths of contraction and expansion are different and not unconstrained. The contraction and expansion of this school, the Danta (tooth, possibly a symbol here), is like this, so it can encompass the nine ages, incorporate the one moment, and be unobstructed in its fusion. Furthermore, it is asked, why can contraction and expansion be like this? Because they have the same origination, without expansion there is no contraction, and with contraction, expansion can be achieved. There is no duality, just like the light of a pearl and the brightness of a mirror, the appearance of the Danta.

The sutra says, 'Within a single dust mote, establish all the Buddha-activities of the three ages,' and so on. It also says, 'In a single thought, the eight aspects of enlightenment are accomplished, even to nirvana and the circulation of relics,' and so on, as described extensively in the sutra.

For details, refer to the Leaving the World Chapter and other chapters.

Therefore, according to this universal Dharma, all Buddha-dharmas are spoken simultaneously and sequentially in the second seven days, and sequentially and simultaneously. Just like the method of printing in the world, when reading a text, the meaning of the sentences is sequential, but when printed on paper, it appears simultaneously. Simultaneity and sequence are not contradictory in principle. It should be known that the principle here is also like this. Think about it accordingly.

Kongmu asked: The Buddha, along with the wise Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and others, had already appeared in other countries, and at different times and places, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) and others entered the Buddha-dharma. Why, in the Avatamsaka Sutra assembly on the second seven days, did Sariputra and other five hundred Sravakas (hearers) appear without the Buddha moving? Moreover, the Jetavana (one of the earliest Buddhist monasteries) and the Puguang Dharma Hall had not yet been established, so why are they described in detail in the sutra? The answer is: The Tathagata (Buddha) establishes the Ekayana (One Vehicle, a Buddhist doctrine referring to the single path to liberation) based on the merit of liberation, so the sutra says, 'Within a single dust mote, establish the turning of the Dharma wheel by all the Buddhas of the three ages.' It should be known that the Ekayana teaching that is now accomplished is precisely this matter. Based on the entry of the nine ages into wisdom, and the fusion of the Dharma of the nine ages, the ten ages are accomplished. That is, the past, present, and future each have the aspects of the past, present, and future, which interpenetrate each other to accomplish the ten ages. On the second seven days, all such dharmas appear completely. It is also said, if you want to know the endless teachings of the Avatamsaka Sutra, you should rely on the six aspects, the subtle wisdom of Indra's (a deity in Hinduism, a protector in Buddhism) net, and the unconstrained Dharma wisdom of Dharani (a type of Buddhist mantra). Know that this chapter now uses those words. The following text says, for details, refer to Kongmu's questions and answers. Then it is known that he himself said that he recorded the subtle words of the monk and accomplished the commentary. It is indeed not false. If you are not familiar with Kongmu's questions and answers, you will not know the origin of this chapter. Later scholars must investigate it.

二逐機末教者謂三乘等有二義。一與一乘同時異處說。二異時異處說。初義者是同教故。末不離本故。依本而成故。后義者本末相分故。與本非一故。此二各有二義。一三乘。二小乘。

三乘等者兼小乘也。初義者同時異處也。是同教者則表三一和合同時說也。如次章所指末不離等所以皆同初時也。文中三故字皆出所以同時也。后義本末相分者。本教末教二相各不同也。與本非一者。以不即義故也。

初者密跡力士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。梵王請佛為轉法輪。廣益三乘眾得大小等果。乃至廣說如彼經中。又大品經云佛初在鹿野苑轉四諦法輪。無量眾生髮聲聞心。無量眾生髮獨覺心。無量眾生髮阿耨多羅三藐三菩提心。行六波羅蜜。無量菩薩得無生法忍。住初地二地乃至十地。無量一生補處菩薩一時成佛。

解云以此教證。當知最初第二七日即說三乘法。與一乘同時說也。

經中言七日思惟。即思因行緣行也。文處可見義當探玄本末差別同時兼小乘一乘。三類同時也。

二小乘者。彌沙塞律說佛初成道竟入三昧。七日後乃于鹿苑而轉法輪。故知小乘亦與一乘同時說也。

又普曜經云第二七日提謂等五百價人施佛麨蜜。佛與授記當

【現代漢語翻譯】現代漢語譯本二、關於『逐機末教』，指的是三乘（Sravakayana，緣覺乘，菩薩乘）等教法，有兩種含義：一是與一乘（Ekayana，唯一佛乘）同時在不同地方宣說；二是不同時在不同地方宣說。第一種含義是因為它們是相同的教法，末教不離本教，依本教而成就。后一種含義是本教和末教相互分離，與本教不是一體。這兩種含義又各有兩種情況：一是三乘，二是小乘（Hinayana，聲聞乘）。『三乘等』也包括小乘。第一種含義是同時在不同地方宣說。是相同教法，則表明三（乘）一（乘）和合，同時宣說。如同下一章所指出的，末教不離本教等，所以都與最初時相同。文中多次出現『三故』二字，都表明是同時。后一種含義是本教和末教相互分離，本教和末教兩種相貌各不相同。與本教非一體，是因為不即是本教的緣故。第一種情況，在《密跡力士經》中說，佛陀最初成道后，經過七日思惟，就在鹿野苑中用各種珍寶等莊嚴法座，廣泛聚集三乘的聽眾。梵天（Brahma）請佛陀轉法輪（Dharmacakra），廣泛利益三乘聽眾，使他們得到大小不同的果位。乃至廣泛地敘述，如同那部經中所說。又《大品經》（Mahaprajnaparamita Sutra）中說，佛陀最初在鹿野苑轉四諦法輪（Four Noble Truths），無數眾生髮起聲聞心，無數眾生髮起獨覺心，無數眾生髮起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），修行六波羅蜜（Six Paramitas）。無數菩薩得到無生法忍（anutpattika-dharma-ksanti），安住于初地、二地乃至十地。無數一生補處菩薩（ekajati-pratibaddha-bodhisattva，候補佛）一時成佛。解釋說，用這個教證來證明，應當知道最初第二個七日，就宣說了三乘法，與一乘同時宣說。經中說七日思惟，就是思惟因行緣行。在經文處可以見到，其意義應當探究玄本末差別，同時兼顧小乘和一乘，這三類是同時的。第二種情況，小乘方面，《彌沙塞律》（Mahisasaka Vinaya）中說，佛陀最初成道後進入三昧（samadhi，禪定），七日後才在鹿野苑轉法輪。所以知道小乘也與一乘同時宣說。又《普曜經》（Lalitavistara Sutra）中說，第二個七日，提謂（Trapusa）等五百商人用炒麵和蜂蜜供養佛陀，佛陀為他們授記，當...

【English Translation】 English version Second, 『subsequent teachings according to capacity』 refers to the teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), etc., and has two meanings: first, they are taught simultaneously with the One Vehicle (Ekayana) in different places; second, they are taught at different times and in different places. The first meaning is because they are the same teachings, the subsequent teachings are not separate from the original teachings, and they are accomplished based on the original teachings. The second meaning is that the original teachings and the subsequent teachings are separated from each other, and they are not one with the original teachings. Each of these two meanings has two situations: first, the Three Vehicles; second, the Small Vehicle (Hinayana). 『The Three Vehicles, etc.』 also includes the Small Vehicle. The first meaning is that they are taught simultaneously in different places. Being the same teachings indicates that the Three (Vehicles) and the One (Vehicle) are harmonized and taught simultaneously. As pointed out in the next chapter, the subsequent teachings are not separate from the original teachings, etc., so they are all the same as the initial time. The word 『three』 appears many times in the text, all indicating simultaneity. The second meaning is that the original teachings and the subsequent teachings are separated from each other, and the two aspects of the original teachings and the subsequent teachings are different. Not being one with the original teachings is because they are not identical to the original teachings. In the first situation, the Surangama Samadhi Sutra says that after the Buddha initially attained enlightenment, after seven days of contemplation, he adorned the Dharma seat with various treasures, etc., in the Deer Park, and widely gathered the audience of the Three Vehicles. Brahma requested the Buddha to turn the Wheel of Dharma (Dharmacakra), widely benefiting the audience of the Three Vehicles, enabling them to obtain different fruits of varying degrees. And so on, as described extensively in that sutra. Also, the Mahaprajnaparamita Sutra says that the Buddha initially turned the Wheel of the Four Noble Truths in the Deer Park, countless beings aroused the mind of Sravaka, countless beings aroused the mind of Pratyekabuddha, countless beings aroused the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, the mind of unsurpassed, complete and perfect enlightenment), and practiced the Six Paramitas (Six Paramitas). Countless Bodhisattvas obtained the Anutpattika-dharma-ksanti, and dwelt in the first ground, the second ground, and even the tenth ground. Countless Ekajati-pratibaddha-bodhisattvas (ekajati-pratibaddha-bodhisattva, bodhisattvas who will become Buddhas in their next life) attained Buddhahood at the same time. The explanation says that, using this teaching as proof, it should be known that in the initial second seven days, the teachings of the Three Vehicles were taught, simultaneously with the One Vehicle. The sutra says that seven days of contemplation is contemplating the causes, conditions, and actions. It can be seen in the sutra text that its meaning should explore the differences between the original and subsequent teachings, while also considering the Small Vehicle and the One Vehicle simultaneously. These three categories are simultaneous. In the second situation, regarding the Small Vehicle, the Mahisasaka Vinaya says that after the Buddha initially attained enlightenment, he entered samadhi (samadhi, meditative absorption), and only after seven days did he turn the Wheel of Dharma in the Deer Park. Therefore, it is known that the Small Vehicle was also taught simultaneously with the One Vehicle. Also, the Lalitavistara Sutra says that on the second seven days, Trapusa and other five hundred merchants offered the Buddha fried flour and honey, and the Buddha predicted their future Buddhahood, when...

得作佛等。此經所說雖通三乘等教。有義亦攝人天等法。亦與一乘同時說也。

于中各有引經示義。

問說時既同。何故說處別耶。

此是直問非難問也。

答為約時處寄顯法故須同異也。

約時處表法要同異也。

故地論云時處等校量顯示勝故。同時者顯是同教故。處異者示非別教故。如別教一乘在菩提樹下說者。欲明此是得菩提處。即顯如來自所得法稱本而說。故不移處說也。餘三乘等法欲明逐機改異。故移處就機鹿苑而說顯非本也。

地論等者。時謂初時。處即覺場。異處謂鹿苑等顯非別教者移異就機。非是稱自所得一乘別教也。余文可知。

第二時處俱異者。由與一乘不即義故時處俱別也。或三七日後說如法華經。或六七日後說如四分律及薩婆多論說。或七七日乃說如興起行經。或八七日乃說如十誦律說。或五十七日後說如大智論說。或一年不說法。經十二年方度五人。如十二游經說。有人解云智論五十七日者即五十個七日。與十二游經一年同也。

第二等者不即義者言本末差別也。八七下探玄大疏皆云五分律。余並同此末教機異宜聞各別。故不同也。

以此等教證當知三乘小乘並非第二七日說。由與一乘教差別故。隨機宜故。余可準知。

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並可知其中義有依本起末攝末歸本等。此皆略之矣。

第七抉擇其意者。

然諸教前後差別難知。略以十門分別其意。

諸教前後難知者。探玄西域二家之後吾祖有問二說三教各初說小華嚴初說。如何會釋前章三宗同時並說。故有此科抉擇其意也。言差別難知。者古來諸德各答釋此問。多說不同。一約頓漸悟機。二約顯秘二門。三約一音異解。然皆有妨難。不能決通。第四賢首釋通方決此難。兼會二說。大例有二。一為此世根定者說。二為此世根不定者說。今章總籠二例。以為十門。

一。或有眾生於此世中。小乘根性始終定者。則見如來從初得道乃至涅槃。唯說小乘未曾見轉大乘法輪。如小乃諸部執不信大乘者是。

彼文此世根定中有三。此其一也。

二。或有眾生於此世中。小乘根不定。故堪進入大乘初教。即便定者則見如來初時轉于小乘法輪翻諸外道。后時見轉大乘初教即空法輪迴諸小乘。如中論初說者是。

此即此世根不定門也。然此章分成多義。以順前諸教也。彼但入三入一之二門耳。今即從小入初教也。而言即空法輪者。孔目等但有以空為始。今章錄之而成其文。故言即空法輪。其後相宗漸熾。探玄等方辨乃以三分半人不得成佛。故亦判入初教。加分

【現代漢語翻譯】現代漢語譯本：由此可知，其中的意義有依本起末（從根本開始，發展到末端），攝末歸本（將末端收攝，迴歸根本）等等。這些都是簡略的說法。

第七，抉擇其中的意旨。

然而，各種教法前後之間的差別難以知曉。簡略地用十個方面來分別說明其中的意旨。

各種教法前後難以知曉，是因為探玄和西域二家之後，我們的祖師曾問過，二家之說和三教各自最初所說的小乘，以及華嚴最初所說，應該如何會通解釋？前一章三宗同時並說。所以有這一科來抉擇其中的意旨。說到『差別難以知曉』，是因為古來各位大德對這個問題的解答和解釋，大多說法不同。一是根據頓悟和漸悟的根機，二是根據顯教和密教兩門，三是根據一音異解。然而，這些都有妨礙和困難，不能徹底通達。第四，賢首用圓融通達的方式來解決這個難題，並且會通了二家之說。大致有兩種情況：一是為這一世根性已經確定的人說，二是為這一世根性尚未確定的人說。現在這一章總括了這兩種情況，分為十個方面。

一、或者有眾生在這一世中，小乘根性始終確定，那麼他們所見到的如來，從最初得道乃至涅槃，都只是說小乘，未曾見到如來轉大法輪。例如小乘各部派執著于小乘，不相信大乘的人就是這種情況。

這段文字是說此世根性已定的人，其中有三種情況，這是其中的一種。

二、或者有眾生在這一世中，小乘根性尚未確定，所以能夠進入大乘的最初教義，並且因此確定下來。那麼他們所見到的如來，最初轉小乘法輪，降伏各種外道，後來見到如來轉大乘的最初教義，也就是空法，輪迴教化各種小乘。例如《中論》最初所說的就是這種情況。

這是說此世根性未定的人。然而，這一章分成了多種意義，是爲了順應前面各種教法。前面只說了入三和入一這兩種情況。現在是從小乘進入最初教義。說到『即空法輪』，是因為孔目等人只是以空為開始，現在這一章記錄下來，形成了這段文字，所以說『即空法輪』。其後，相宗逐漸興盛，探玄等人這才辨明，有三分半的人不能成佛，所以也判入最初教義，加上分判。

【English Translation】 English version: Furthermore, it can be known that the meanings within include 'arising from the root to the end' and 'gathering the end to return to the root,' etc. These are all brief statements.

Seventh, to determine the intention within.

However, the differences between the various teachings, both before and after, are difficult to know. Briefly, we will distinguish their meanings in ten aspects.

The difficulty in knowing the sequence of teachings arises because, after Tanxuan (a Buddhist scholar) and the two scholars of the Western Regions, our ancestor asked how to reconcile the two schools' views with the initial teachings of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the initial teachings of the Avatamsaka Sutra. The previous chapter discussed the three schools simultaneously. Therefore, this section is to determine the intention within. The phrase 'difficult to know the differences' refers to the fact that various virtuous individuals in the past have answered and explained this question in many different ways. One explanation is based on the gradual and sudden capacities for enlightenment; another is based on the two doors of the exoteric and esoteric; and a third is based on different interpretations of the same sound. However, all of these have obstacles and difficulties and cannot be thoroughly understood. Fourth, Xianshou (Fazang, a Huayan patriarch) resolved this difficulty with a comprehensive and thorough approach, reconciling the two schools' views. There are two general cases: one is for those whose roots are fixed in this world, and the other is for those whose roots are not fixed in this world. This chapter encompasses both cases, dividing them into ten aspects.

First, there may be sentient beings in this world whose Sravakayana (小乘) (the Vehicle of Hearers) roots are fixed from beginning to end. They only see the Tathagata (如來) (Thus Come One) speaking the Sravakayana from the initial attainment of enlightenment to Nirvana (涅槃) (extinguishment), and they never see the turning of the great Dharma wheel (法輪) (Dharma Chakra) of the Mahayana (大乘) (Great Vehicle). For example, those who adhere to the Sravakayana and do not believe in the Mahayana are such cases.

This passage refers to those whose roots are fixed in this world, and there are three cases within this category. This is one of them.

Second, there may be sentient beings in this world whose Sravakayana roots are not fixed, so they are capable of entering the initial teachings of the Mahayana and becoming fixed in it. They see the Tathagata initially turning the wheel of the Sravakayana Dharma, subduing various heretics, and later see the turning of the initial teachings of the Mahayana, which is the Dharma of emptiness, cyclically teaching various Sravakayana practitioners. For example, the initial teachings of the Madhyamaka (中論) (Middle Treatise) are such cases.

This refers to those whose roots are not fixed in this world. However, this chapter is divided into multiple meanings to accord with the various preceding teachings. The previous only mentioned the two cases of entering the three and entering the one. Now, it is entering the initial teachings from the Sravakayana. The phrase 'the Dharma wheel of emptiness' refers to the fact that Kongmu (a Buddhist scholar) and others only took emptiness as the beginning. This chapter records it and forms this passage, hence the phrase 'the Dharma wheel of emptiness.' Later, as the Yogacara (相宗) (Consciousness-only School) gradually flourished, Tanxuan and others clarified that those who are 'three and a half' cannot attain Buddhahood, so they are also classified into the initial teachings, with added distinctions.

名耳。非相違也。中論初者即因緣所生法我說即是空也。

三。或有眾生於此世中於小乘及初教根不定故堪入終教。即便定者則初時見轉小乘法輪。中時見轉空教法輪。后時見轉不空法輪。如解深密等說者是。

即深密三輪中初聞唯小。次聞唯大。后聞具三。此云空不空者約所顯理說。

四。或有眾生於漸教中根不定故堪入頓教。即便定者即見初示言說之教。猶非究竟。后顯絕言之教。方為究竟。如維摩經中初三十二菩薩及文殊等所說不二並在言說中。后維摩所顯絕言之教以為究竟者是。

此約凈名宗在絕言也。文處甚顯。

五。或有眾生於此世中頓悟機孰。即便定者即見佛從初得道乃至涅槃不說一字。如楞伽經說。又涅槃經云。若知如來常不說法。是名菩薩具足多聞等。

亦即探玄根定中㭊出也。所引皆絕言也。

六。或有眾生於此世中。三乘根性定者見佛從初即說三乘教法乃至涅槃更無餘說。如上密跡力士經及大品經說者是。

即彼根定中雲或有眾生此世三乘根性熟者見佛始終但說三乘。如密跡力士經云。佛初鹿園說法時無量眾生得阿羅漢果等。乃至廣說大品大般若亦同此說。又云以此義準后時所說皆通具此三乘。如諸大乘經中所說。又云于中雖有權實不同皆

【現代漢語翻譯】現代漢語譯本：名為耳。並非互相違背。中論最初所說，即因緣所生法，我說即是空。（中論：龍樹菩薩的重要著作，闡述中觀思想；因緣所生法：指一切事物都是由因緣和合而生；空：佛教中的重要概念，指事物沒有自性）

三、或者有眾生於此世間，對於小乘以及初教根基不定，因此堪能進入終教。即便根基已定，那麼最初見到的是轉小乘法輪，中間見到的是轉空教法輪，最後見到的是轉不空法輪。如《解深密經》等所說。（小乘：佛教的一個主要流派，注重個人解脫；法輪：佛法的象徵，轉法輪指宣講佛法；空教：宣講空性的教義；不空法輪：宣講不空性的教義；解深密經：重要的佛教經典，闡述唯識思想）

即《深密經》三輪中，最初聽聞的唯有小乘，其次聽聞的唯有大乘，最後聽聞的具足三乘。這裡所說的空與不空，是就所顯現的道理而言。

四、或者有眾生於漸教中根基不定，因此堪能進入頓教。即便根基已定，那麼見到最初所示的言說之教，還不是究竟；後來顯現的絕言之教，才為究竟。如《維摩詰經》中，最初三十二菩薩以及文殊菩薩等所說的不二法門都在言說之中，後來維摩詰所顯現的絕言之教才被認為是究竟。（漸教：逐漸引導的教法；頓教：直接頓悟的教法；維摩詰經：重要的佛教經典，以維摩詰居士的辯才和智慧著稱；不二：超越二元對立的境界；絕言：超越言語表達的境界）

這裡是就《凈名經》的宗旨在於絕言而言。經文之處非常明顯。

五、或者有眾生於此世間，頓悟的機緣成熟。即便根基已定，那麼見到佛陀從最初得道乃至涅槃，一字未說。如《楞伽經》所說。又《涅槃經》云：『若知如來常不說法，是名菩薩具足多聞』等。（楞伽經：重要的佛教經典，闡述如來藏思想；涅槃經：重要的佛教經典，闡述佛性的常住）

也即是探玄記中根基已定的人中挑選出來的。所引用的都是絕言之教。

六、或者有眾生於此世間，三乘根性已定，見到佛陀從最初就說三乘教法，乃至涅槃，更無其他說法。如《密跡力士經》以及《大品般若經》所說。（三乘：聲聞乘、緣覺乘、菩薩乘，佛教的三種修行途徑；密跡力士經：佛教經典；大品般若經：般若經的重要組成部分，闡述般若空性思想）

即彼根基已定的人中說，或者有眾生此世三乘根性成熟，見到佛陀始終只說三乘。如《密跡力士經》云：『佛陀最初在鹿野苑說法時，無量眾生得到阿羅漢果』等。乃至廣說，《大品般若經》也同樣如此說。又說以此義理來推斷，後來所說的都通達具足這三乘。如諸大乘經中所說。又說其中雖有權巧和真實的不同，都……

【English Translation】 English version: Name is ear. It is not contradictory. The initial teaching in the Madhyamaka-karika (Treatise on the Middle Way) is that the phenomena arising from conditions (pratītyasamutpāda) is what I call emptiness (śūnyatā). (Madhyamaka-karika: An important work by Nagarjuna, expounding the Madhyamaka philosophy; pratītyasamutpāda: Dependent origination, the principle that all phenomena arise from conditions; śūnyatā: Emptiness, a key concept in Buddhism, referring to the lack of inherent existence)

Three. Or there are sentient beings in this world whose roots are not fixed in the Śrāvakayāna (Vehicle of Hearers) and the initial teachings, and therefore are capable of entering the final teaching. Even if their roots are fixed, they initially see the turning of the Śrāvakayāna Dharma wheel, in the middle they see the turning of the Dharma wheel of emptiness, and later they see the turning of the Dharma wheel of non-emptiness. As stated in the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra) and others. (Śrāvakayāna: A major branch of Buddhism, focusing on individual liberation; Dharma wheel: A symbol of the Buddha's teachings, turning the Dharma wheel refers to teaching the Dharma; emptiness teachings: Teachings that emphasize emptiness; non-emptiness teachings: Teachings that emphasize non-emptiness; Saṃdhinirmocana Sūtra: An important Buddhist scripture, expounding the Yogacara philosophy)

That is, in the three turnings of the Saṃdhinirmocana Sūtra, initially only the Śrāvakayāna is heard, then only the Mahāyāna (Great Vehicle) is heard, and finally all three vehicles are heard. The terms 'emptiness' and 'non-emptiness' here refer to the principles being revealed.

Four. Or there are sentient beings whose roots are not fixed in the gradual teachings, and therefore are capable of entering the sudden teachings. Even if their roots are fixed, they see that the initial teachings of words are not ultimate; only the later teachings of non-words are ultimate. As in the Vimalakīrti Sūtra, the non-duality spoken by the thirty-two bodhisattvas and Mañjuśrī is all within words, and the teachings of non-words revealed by Vimalakīrti are considered ultimate. (Gradual teachings: Teachings that lead gradually; sudden teachings: Teachings that lead to sudden enlightenment; Vimalakīrti Sūtra: An important Buddhist scripture, known for the eloquence and wisdom of the layman Vimalakīrti; non-duality: A state beyond dualistic thinking; non-words: A state beyond verbal expression)

This refers to the Vimalakīrti Sūtra's emphasis on non-words. The text is very clear on this point.

Five. Or there are sentient beings in this world whose opportunity for sudden enlightenment is ripe. Even if their roots are fixed, they see that the Buddha, from the initial attainment of enlightenment to nirvāṇa (cessation of suffering), did not speak a single word. As stated in the Laṅkāvatāra Sūtra. Also, the Nirvāṇa Sūtra says: 'If one knows that the Tathāgata (Buddha) constantly does not teach the Dharma, that is called a bodhisattva with complete learning,' etc. (Laṅkāvatāra Sūtra: An important Buddhist scripture, expounding the Tathāgatagarbha (Buddha-nature) thought; Nirvāṇa Sūtra: An important Buddhist scripture, expounding the permanence of Buddha-nature; nirvāṇa: cessation of suffering; Tathāgata: 'Thus Gone One', an epithet of the Buddha)

That is, it is also selected from those with fixed roots in the Tantravyākhyāna. All the quotations are about the teachings of non-words.

Six. Or there are sentient beings in this world whose roots in the three vehicles are fixed, and they see that the Buddha, from the beginning, taught the teachings of the three vehicles until nirvāṇa, and there were no other teachings. As stated in the Guhyasamāja Tantra (Secret Assembly Tantra) and the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra). (Three vehicles: Śrāvakayāna, Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and Bodhisattvayāna (Bodhisattva Vehicle), the three paths of practice in Buddhism; Guhyasamāja Tantra: A Buddhist scripture; Mahāprajñāpāramitā Sūtra: An important part of the Prajñāpāramitā Sūtras, expounding the wisdom of emptiness)

That is, among those with fixed roots, it is said that there are sentient beings in this world whose roots in the three vehicles are mature, and they see that the Buddha always taught only the three vehicles. As the Guhyasamāja Tantra says: 'When the Buddha first taught the Dharma in the Deer Park, countless beings attained the fruit of arhat (one who has attained nirvana),' etc. Furthermore, the Mahāprajñāpāramitā Sūtra also says the same. It also says that based on this principle, all later teachings are comprehensive and complete with these three vehicles. As stated in the various Mahāyāna (Great Vehicle) sutras. It also says that although there are differences in skillful means and reality, all...

具三乘。是故當知此前諸門權實頓漸不同。此世根性定不定別皆屬三乘。第七已下方談從三入一耳。

七。或有眾生於此世中三乘根不定。故堪進入同教一乘者則見自所得三乘之法皆依一乘。無盡教起是彼方便阿含施設。是故諸有所修皆迴向一乘。如會三歸一等。又如上所引三乘與一乘同時說者等。

於此世等者三根不定而入一者。回三入一是同教也。見自得法是彼方便。舍方便而入正乘。三乘為教。一乘為義。三一和合。即前圓教。或五前四為方便故。雖非正乘皆圓教攝。是彼方便故。如奴屬主也。孔目云。若橫依方便法門有二義。今說一乘中后義與彼究竟圓一乘為方便故說一乘非即圓通自在義也。意云但與彼作方便得名一乘非即是彼圓通自在無盡法也。故云依彼教起是彼等也。阿含此云凈教。意云但是言說耳。

八。或有眾生於此世中三乘根不定故堪可進入別教一乘者。即知彼三乘等法本來不異別教一乘。何以故。為彼所目故。更無異事故。如法華經同教說者是。

文云或有眾生於此世中三乘根不定堪入別教者。則此類眾生初見佛聞說三乘。久修根熟普眼智開。見自得法是佛於一乘分別說三。無異事唯是一乘。故云入別。還是從三入一但根利不見所舍方便耳。若為彼一乘之詮目一一圓融

【現代漢語翻譯】現代漢語譯本：具備三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）。因此應當知道，前面所說的各種法門，在權巧（upāya，方便）與真實（tattva，真諦）、頓悟（sudden enlightenment）與漸悟（gradual enlightenment）上有所不同。此世間的眾生根性，是決定或不決定的差別，都屬於三乘。第七點以下，才開始談論從三乘進入一乘（Ekayāna）的道理。七、或者有眾生於此世間，三乘的根性不決定，因此可以進入同教一乘（Sāmanāyika Ekayāna）。他們會見到自己所獲得的三乘之法，都是依據一乘而建立的。無盡的教法生起，是佛陀爲了引導他們而施設的方便（upāya），如《阿含經》（Āgama）中的教說。因此，他們所修習的一切，都回向於一乘，例如會三歸一等。又如上面所引用的三乘與一乘同時宣說的例子等。在此世間等，是指三乘根性不定而進入一乘的人。回三入一，是同教一乘。見到自己所獲得的法是佛陀的方便。捨棄方便而進入真正的乘。三乘是教法，一乘是義理。三一和合，就是前面所說的圓教（perfect teaching）。或者說，五時教的前四時教法是方便，雖然不是真正的乘，都屬於圓教所攝。因為是佛陀的方便，就像奴僕屬於主人一樣。《孔目》中說：『如果橫向地依靠方便法門，有兩種含義。現在所說的一乘中的后一種含義，是爲了與究竟圓滿的一乘作為方便，所以說是一乘，並非就是圓通自在的含義。』意思是說，只是爲了與究竟圓滿的一乘作為方便，才得名一乘，並非就是圓通自在、無盡的法。所以說『依據彼教而生起，是彼等』。《阿含經》，這裡翻譯為『凈教』，意思是說，只不過是言說而已。八、或者有眾生於此世間，三乘的根性不決定，因此可以進入別教一乘（Vaidharmya Ekayāna）。他們會知道，三乘等法本來與別教一乘沒有差異。為什麼呢？因為都是爲了那個一乘的目標而設立的，更沒有其他不同的事情。如同《法華經》（Lotus Sūtra）中同教一乘的說法一樣。文（指《法華經》經文）中說，或者有眾生於此世間，三乘的根性不決定，可以進入別教一乘。那麼，這類眾生最初見到佛陀，聽聞佛陀宣說三乘。長久修習，根性成熟，普眼智開，見到自己所獲得的法，是佛陀在一乘中分別宣說三乘，沒有不同的事情，唯有一乘。所以說進入別教一乘。還是從三乘進入一乘，只不過根性銳利，沒有見到所捨棄的方便而已。如果爲了那個一乘的詮釋目標，那麼一一都是圓融的。

【English Translation】 English version: Possessing the Three Vehicles (Sānyāna, the vehicles of Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Therefore, it should be known that the aforementioned teachings differ in terms of expedient means (upāya) and ultimate truth (tattva), sudden enlightenment and gradual enlightenment. The nature of beings in this world, whether their roots are fixed or unfixed, all belong to the Three Vehicles. Only from the seventh point onwards will we discuss the principle of entering the One Vehicle (Ekayāna) from the Three Vehicles. 7. Or, there are beings in this world whose roots in the Three Vehicles are unfixed, and therefore they are capable of entering the One Vehicle of the Common Teaching (Sāmanāyika Ekayāna). They will see that the teachings of the Three Vehicles that they have attained are all based on the One Vehicle. The arising of endless teachings is an expedient means (upāya) established by the Buddha to guide them, such as the teachings in the Āgama Sutras. Therefore, all that they cultivate is dedicated to the One Vehicle, such as the convergence of the Three Refuges into One. Also, like the examples cited above where the Three Vehicles and the One Vehicle are taught simultaneously. 『In this world, etc.』 refers to those whose roots in the Three Vehicles are unfixed and who enter the One Vehicle. Returning from the Three to the One is the Common Teaching's One Vehicle. Seeing that the Dharma they have attained is the Buddha's expedient means. Abandoning the expedient means and entering the true vehicle. The Three Vehicles are the teachings, and the One Vehicle is the principle. The union of the Three and the One is the Perfect Teaching (perfect teaching) mentioned earlier. Or, the first four of the Five Periods of Teaching are expedient means, and although they are not the true vehicle, they are all included in the Perfect Teaching. Because it is the Buddha's expedient means, it is like a servant belonging to a master. The 『Kongmu』 says: 『If one relies on expedient Dharma gates horizontally, there are two meanings. The latter meaning in the One Vehicle that is now being discussed is said to be the One Vehicle as an expedient means for the ultimate and perfect One Vehicle, and it is not the meaning of perfect and unhindered freedom.』 The meaning is that it is only named the One Vehicle as an expedient means for the ultimate and perfect One Vehicle, and it is not the perfect, unhindered, and endless Dharma. Therefore, it is said that 『relying on that teaching to arise is that, etc.』 Āgama, here translated as 『Pure Teaching,』 means that it is only verbal expression. 8. Or, there are beings in this world whose roots in the Three Vehicles are unfixed, and therefore they are capable of entering the One Vehicle of the Distinct Teaching (Vaidharmya Ekayāna). They will know that the Three Vehicles and other Dharmas are originally no different from the One Vehicle of the Distinct Teaching. Why? Because they are all established for the sake of that One Vehicle, and there is no other different matter. It is like the teaching of the One Vehicle of the Common Teaching in the Lotus Sutra. The text (referring to the text of the Lotus Sutra) says that there are beings in this world whose roots in the Three Vehicles are unfixed and who can enter the One Vehicle of the Distinct Teaching. Then, these beings initially see the Buddha and hear the Buddha preach the Three Vehicles. After a long period of cultivation, their roots mature, and their universal eye wisdom opens, and they see that the Dharma they have attained is the Buddha's separate preaching of the Three Vehicles within the One Vehicle, and there is no different matter, only the One Vehicle. Therefore, it is said that they enter the Distinct Teaching's One Vehicle. It is still entering the One Vehicle from the Three Vehicles, but their roots are sharp, and they do not see the expedient means that have been abandoned. If it is for the purpose of explaining that One Vehicle, then each and every one is perfectly harmonious.

故更無異事。孔目云。由依究竟一乘教成。何以故。從一乘流故。又為一乘所目故。如法華經同教說者以此經宗于會三歸一。是故上之二門雖入同入別利鈍不同。皆就機破會。不同華嚴初成頓說無權可會。不通二乘。獨談不共一乘。如前別教中該攝一切本末唯是一乘。則是此經所詮圓別究竟法也。

九。或有眾生於此世中具有普賢機者。則見如來從初成道乃至涅槃。一切佛法普能初時第二七日海印定中自在演說無盡具足主伴。窮因陀羅網微細境界。本來不見說三乘小乘等法。如華嚴經別教中說者是。此約普賢教分見聞及解行處說。

此下二門皆約別教一乘。此即探玄此世一乘根性熟者開二門也。即初時便說本教也。不見三小者直體顯一。為大菩薩直示法界成佛儀故。不對二乘無所破故。無權可會。不同法華破異明一。此約普賢教分等。普賢門中若但約教證以分二分。則教分中有見聞解行。入證分齊為證分。孔目曰。此約教分說。又曰此據證說。或開三分。所謂見聞分解行分入證分。或名三位。或名三生。孔目云。當是圓教證分已去。又云當在圓教位中見聞處說。又曰普賢解行分義是也。三分並是普賢門攝。今文約教證二分為九十二門。故教分中即見聞及解行處說也。

十。或有眾生於一乘別教解行

【現代漢語翻譯】所以沒有其他差異。孔目說：『這是由於依據究竟一乘教法成就。』為什麼呢？因為是從一乘流出的緣故。又因為是被一乘所指的緣故。如《法華經》同教所說，這部經的宗旨在於會三歸一。因此，上面的兩個門，雖然進入的方式有同有異，根性的利鈍不同，但都是針對根機進行破斥和會歸。不同於《華嚴經》最初成道時頓說，沒有權巧方便可以會歸，不通達二乘，只談不共的一乘。如前面別教中涵蓋一切本末，唯一是一乘，這就是這部經所詮釋的圓別究竟法。

九、或者有眾生在這個世間具有普賢根機（指具有普賢菩薩的根性），就能見到如來從最初成道乃至涅槃，一切佛法都能在最初的第二個七日的海印定（指佛陀在菩提樹下證悟后，于海印三昧中所顯現的境界）中自在地演說無盡具足的主伴，窮盡因陀羅網（指帝釋天的宮殿，以無數寶珠裝飾，光網交錯，比喻法界的重重無盡）的微細境界。本來就沒有說三乘小乘等法，如《華嚴經》別教中所說的那樣。這是從普賢教分見聞及解行處來說的。

以下兩個門都是從別教一乘來說的。這裡是探玄者為這個世間一乘根性成熟的人開啟的兩個門。也就是最初時便說本教。『不見三小』是指直接顯現一乘，為大菩薩直接開示法界成佛的儀軌，不對二乘，沒有破斥，沒有權巧方便可以會歸。不同於《法華經》破斥差異而彰顯一乘。『此約普賢教分等』，在普賢門中，如果只從教證來劃分，則教分中有見聞解行，進入證悟的範圍就是證分。孔目說：『這是從教分來說的。』又說：『這是根據證悟來說的。』或者可以分為三分，即見聞分、解行分、入證分。或者稱為三位，或者稱為三生。孔目說：『應當是圓教證悟之後。』又說：『應當在圓教位中見聞處說。』又說：『是普賢解行分的意義。』三分都是普賢門所攝。現在本文從教證二分來分為九十二門，所以教分中即見聞及解行處說。

十、或者有眾生對於一乘別教的解行

【English Translation】 Therefore, there are no other differences. The 'Kongmu' (Commentary Official) says: 'This is because it is accomplished by relying on the ultimate Ekayana (One Vehicle) teaching.' Why? Because it flows from the Ekayana. And also because it is what the Ekayana aims at. As the 'Lotus Sutra' says in its common teaching, the purpose of this sutra is to converge the three vehicles into one. Therefore, although the above two doors have similarities and differences in their entry, and the sharpness and dullness of their faculties differ, they are all aimed at refuting and converging based on the individual's capacity. This is different from the 'Avatamsaka Sutra' which expounds the sudden teaching upon initial enlightenment, without any expedient means to converge, not accessible to the two vehicles, and only discusses the uncommon Ekayana. As mentioned earlier in the Distinct Teaching, it encompasses all origins and ends, and the only thing is the Ekayana. This is the perfect and distinct ultimate Dharma explained by this sutra.

Or, there are sentient beings in this world who possess the faculties of Samantabhadra (Universal Virtue), who can see the Tathagata (Thus Come One) from the initial attainment of enlightenment to Nirvana (Extinction), all the Buddha-dharma can be freely expounded in the Samudra-mudra Samadhi (Ocean Seal Samadhi) during the second seven days after the initial enlightenment, endlessly and completely with the main and accompanying aspects, exhausting the subtle realms of the Indra's net (the net of jewels in Indra's palace, symbolizing the interconnectedness of all phenomena). Originally, there was no mention of the three vehicles, the small vehicle, etc., as described in the Distinct Teaching of the 'Avatamsaka Sutra'. This is discussed from the perspective of Samantabhadra's teaching, regarding what is seen, heard, understood, and practiced.

The following two doors are both discussed from the perspective of the Distinct Teaching of the Ekayana. Here, the explorer opens two doors for those in this world whose faculties for the Ekayana are mature. That is, the original teaching is expounded from the very beginning. 'Not seeing the three small vehicles' means directly revealing the Ekayana, directly showing the Dharma realm's path to Buddhahood for the great Bodhisattvas, not addressing the two vehicles, without refutation, and without expedient means to converge. This is different from the 'Lotus Sutra' which refutes differences and reveals the Ekayana. 'This is discussed from the perspective of Samantabhadra's teaching, etc.' In the Samantabhadra door, if we only divide based on teaching and realization, then the teaching division includes seeing, hearing, understanding, and practicing. Entering the realm of realization is the realization division. The 'Kongmu' says: 'This is discussed from the perspective of the teaching division.' And also says: 'This is based on realization.' Or it can be divided into three divisions, namely the seeing and hearing division, the understanding and practice division, and the entering realization division. Or they are called three positions, or three lives. The 'Kongmu' says: 'It should be after the realization of the perfect teaching.' And also says: 'It should be discussed in the seeing and hearing place within the position of the perfect teaching.' And also says: 'It is the meaning of Samantabhadra's understanding and practice division.' All three divisions are included in the Samantabhadra door. Now, this text divides into ninety-two doors based on the two divisions of teaching and realization, so the teaching division includes seeing, hearing, understanding, and practicing.

Or, there are sentient beings who have understanding and practice in the Distinct Teaching of the Ekayana

滿足已證入果海者。則見上來諸教並是無盡性海隨緣所成更無異事。是故諸教即是圓明無盡果海。具德難思不可說不可說也。此約一乘入證分齊處說。余可準知。

此即一乘根性定㭊成此門。眾生解行滿足證入果海。則知非是寂滅圓極自在果也。又云即見上來諸教等者。當知此中果海即是發心品初發心時取得果耳。亦不思議等所顯之果。此中說者即顯果海不可說也。此文云不可說不可說者。乃是具德難思出於數法耳。非言果分玄絕不可說。是故結云。此約一乘入證分齊處。既言就此處說。顯非果海明矣。

第八施設異相者。

然此異相繁多。略約十門。以顯無盡。何者十異。

一者時異。謂此一乘要在初時第二七日說。猶如日出先照高山等。故論云此法勝故在初時及勝處說也。

時異等者。如教起前後說。

若爾何故不初七日說思惟因緣行等如論釋。

初七最勝何以不說。思惟因行緣行故初七不說。論即十地論。廣說如諸疏記。

又此即是時因陀羅網等故即攝一切時。若前若后各不可說。劫通前後際並攝在此一時中也。

亦如上說。因陀羅即數也。用顯時之無盡。

三乘等不爾以隨逐機宜。時不定故。或前或后亦不一時收一切劫等。

亦如前辨

【現代漢語翻譯】現代漢語譯本：

滿足已證入果海（證入佛果的境界）者，則會發現之前所有的教法都是無盡性海（本性之海）隨緣而生，沒有其他不同的事情。因此，所有的教法就是圓滿光明、無有窮盡的果海。這種功德難以思議，不可說，不可說。這是就一乘（唯一成佛之道）入證的境界而言。其餘情況可以類推得知。

這指的是一乘根性確定的人成就此法門。眾生的理解和修行圓滿，證入果海，就會知道這不是寂滅、圓滿、極度自在的佛果。又說『即見上來諸教等者』，應當知道這裡所說的果海，就是發心品（《十地經論》的品名）最初發心時所獲得的果。也不是不可思議等所顯示的果。這裡所說的是顯示果海不可說。此文說『不可說不可說者』，乃是功德難以思議，超出了數量的範疇。不是說佛果的玄妙絕對不可說。所以總結說，『此約一乘入證分齊處』。既然說是就此處而言，就表明不是指整個果海，而是指果海的一部分。

第八，施設異相（不同的表現形式）。

然而這些不同的表現形式繁多，大致分為十個方面，以顯示其無盡。哪十個不同呢？

第一，時間上的不同。所謂一乘，一定要在最初的第二個七天宣說，就像太陽出來先照亮高山一樣。所以《十地經論》說，這種法殊勝，所以在最初時和殊勝的地方宣說。

時間上的不同等等，就像教法興起的前後順序。

如果這樣，為什麼不在最初的七天宣說思惟因緣行等等，就像《十地經論》的解釋一樣？

最初的七天最殊勝，為什麼不說？因為要思惟因行（因地修行）、緣行（助緣修行），所以最初的七天不說。《十地經論》中有詳細的說明，就像各家的疏記一樣。

而且這就像時間因陀羅網（帝釋天的網）一樣，因此涵蓋了一切時間。無論是之前還是之後，都不可說。劫（佛教時間單位）貫通前後際，都包含在這一時間中。

也像上面所說。因陀羅（Indra）就是數量。用以顯示時間的無盡。

三乘（聲聞乘、緣覺乘、菩薩乘）不是這樣，因為要隨順眾生的根機，時間不固定。或者在前，或者在後，也不能一時收攝一切劫等等。

也像前面所辨析的一樣。

【English Translation】 English version:

Those who have fulfilled the attainment of the Fruit-Ocean (the realm of Buddhahood) will see that all the teachings that came before are formed from the inexhaustible nature-ocean (the ocean of inherent nature) according to conditions, and there is nothing different. Therefore, all the teachings are the perfectly enlightened and inexhaustible Fruit-Ocean. This merit is difficult to conceive and is inexpressible, inexpressible. This is spoken from the perspective of entering into realization within the One Vehicle (the single path to Buddhahood). The rest can be understood by analogy.

This refers to those whose nature is firmly rooted in the One Vehicle, thus accomplishing this Dharma gate. When beings' understanding and practice are fulfilled and they enter the Fruit-Ocean, they will know that this is not the quiescent, perfect, and supremely free fruit of Buddhahood. Furthermore, when it says 'immediately seeing all the teachings that came before, etc.,' you should know that the Fruit-Ocean spoken of here is the fruit attained at the time of the initial arising of the aspiration in the 'Arising of the Mind' chapter (a chapter in the Ten Bhumi Sutra Commentary). It is also not the fruit revealed by the inconceivable, etc. What is spoken of here reveals that the Fruit-Ocean is inexpressible. The text says 'inexpressible, inexpressible' because the merit is difficult to conceive and beyond the realm of numbers. It is not saying that the profoundness of the fruit is absolutely inexpressible. Therefore, it concludes by saying, 'This is spoken from the perspective of entering into realization within the One Vehicle.' Since it says it is spoken from this perspective, it clearly indicates that it is not referring to the entire Fruit-Ocean, but a part of it.

Eighth, the establishment of different aspects.

However, these different aspects are numerous, roughly divided into ten categories to reveal their inexhaustibility. What are the ten differences?

First, the difference in time. The One Vehicle must be taught in the second week of the initial period, just as the sun rises and first illuminates the high mountains. Therefore, the Ten Bhumi Sutra Commentary says that this Dharma is superior, so it is taught in the initial time and in superior places.

The difference in time, etc., is like the order of the arising of the teachings.

If so, why not teach the practice of contemplating causes and conditions, etc., in the first week, as explained in the Ten Bhumi Sutra Commentary?

The first week is the most superior, why not teach it then? Because one must contemplate the causal practices (practices on the causal ground) and the conditional practices (practices based on supporting conditions), so it is not taught in the first week. The Ten Bhumi Sutra Commentary explains this in detail, as do the commentaries and notes of various schools.

Moreover, this is like the Indra's net of time (Indra's net), thus encompassing all time. Whether before or after, it is inexpressible. Kalpas (aeons) encompass the past and future, all contained within this one time.

It is also as explained above. Indra (Indra) represents number. It is used to reveal the inexhaustibility of time.

The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are not like this, because they follow the capacities of beings, and the time is not fixed. It may be before or after, and it cannot encompass all kalpas at one time, etc.

It is also as analyzed before.

。

二者處異。謂此一乘要在蓮華藏世界海中眾寶莊嚴菩提樹下。即攝七處八會等及余不可說不可說世界海。並在此中以一處攝一切處故。是故不動道樹遍升六天等者是此義也。又此華藏世界通因陀羅網故周側諸塵。於此稱法界處。說彼一乘稱法界法門也。

要在下世界海者。即蓮華藏香水海中攝二十重佛剎。結有不可說佛剎微塵數世界于中佈列。皆如來修因之所嚴凈。常處其中而演說法。七處八會晉譯經耳。及餘下此華嚴藏之外十方無間窮盡法界之剎並在其中。不動者即不分而遍也。又此世界通帝網重重無盡。不可說其份量也。周側諸塵。經雲華藏世界所有塵一一塵中見法界等。清涼云此猶約器世間說。若約智正覺及眾生世間。即一一佛身支節毛孔皆攝無盡重重之剎。普賢眾生一一皆爾。並是遮那說經之處自狹之寬。略顯十重之處。如疏所辨。

三乘等即不爾在娑婆界木樹等處亦無一處即一切處等。

在文可見。

問若爾何故佛地經等亦在凈土中說耶。答彼經但云在光曜宮殿等具十八種圓滿。亦不別指摩竭國等。以彼為地上菩薩說佛地功德故。在三界外受用土中。此三乘終教及一乘同教說。

答彼下示彼經相亦不下揀不同。以華嚴指摩竭國全華藏故。以彼下顯彼經意況為地上

【現代漢語翻譯】現代漢語譯本二者所處不同。所謂一乘的要旨在於蓮華藏世界海中，在以眾寶莊嚴的菩提樹下。它統攝了七處八會等等，以及其餘不可說不可說的世界海。因為在此一處就攝盡了一切處，所以說『不動道樹遍升六天』等，就是這個意思。而且此華藏世界貫通因陀羅網，所以周遍于各個微塵。在此被稱為法界之處，宣說那被稱為法界的一乘法門。

『要在下世界海』，指的是在蓮華藏香水海中，統攝了二十重佛剎，聚集了不可說佛剎微塵數的世界于其中排列。這些都是如來修因所莊嚴清凈的，佛常處其中而演說佛法。『七處八會』是晉譯經的說法。以及其餘低於此華嚴藏之外，十方無間窮盡法界的剎土，也都在其中。『不動』就是不分而周遍的意思。而且此世界貫通帝網，重重無盡，不可說其份量。『周側諸塵』，《華嚴經》說，華藏世界所有的微塵，每一一微塵中都可見法界等等。清涼國師說，這還是就器世間來說的。如果就智正覺和眾生世間來說，那麼每一一佛身支節毛孔都攝盡無盡重重的剎土。普賢菩薩和眾生，每一一都是如此。這都是毗盧遮那佛說經之處，由狹而寬，略微顯示十重之處，如疏中所辨。

三乘等就不一樣了，在娑婆世界木樹等處，也沒有一處即一切處等。

在經文里可以見到。

問：如果這樣，為什麼《佛地經》等也在凈土中宣說呢？答：那部經只是說在光曜宮殿等，具備十八種圓滿，也沒有特別指明摩竭陀國等。因為那是為地上菩薩宣說佛地的功德，所以在三界外受用土中宣說。這是三乘終教以及一乘同教所說的。

答：『彼下』是顯示那部經的相狀，『亦不下揀不同』，不是爲了揀別不同。因為《華嚴經》指明摩竭陀國就是整個華藏世界。『以彼下』是顯示那部經的意趣，是為地上菩薩所說。

【English Translation】 English version The two differ in their locations. The essential point of the One Vehicle lies within the Lotus Treasury World Sea (Lian Hua Zang Shi Jie Hai), under the Bodhi tree adorned with various treasures. It encompasses the Seven Locations and Eight Assemblies (Qi Chu Ba Hui), as well as countless inexpressible world-seas. Because one location here encompasses all locations, it is said, 'The immovable Bodhi tree ascends throughout the six heavens,' and this is the meaning. Moreover, this Flower Treasury World (Hua Zang Shi Jie) is connected to Indra's net (Yin Tuo Luo Wang), thus pervading all dust particles. In this place called the Dharmadhatu (Fa Jie), the One Vehicle Dharma-door, which is called the Dharmadhatu, is expounded.

'Being in the lower world-sea' refers to the Lotus Treasury Fragrant Ocean (Lian Hua Zang Xiang Shui Hai), which encompasses twenty layers of Buddha-lands, gathering countless Buddha-land dust-mote-like worlds arranged within it. These are all adorned and purified by the causes cultivated by the Tathagata (Ru Lai), who constantly dwells within them and expounds the Dharma. 'Seven Locations and Eight Assemblies' is a term from the Jin Dynasty translation of the sutra. And the remaining lands beyond this Flower Adornment Treasury (Hua Yan Zang), the lands of the ten directions without interruption, exhausting the Dharmadhatu, are all within it. 'Immovable' means not divided but pervasive. Moreover, this world is connected to Indra's net, layer upon layer without end, its extent beyond description. 'Pervading all dust particles,' the sutra says, 'In every single dust particle of the Flower Treasury World, one sees the Dharmadhatu, etc.' Qingliang (Qing Liang) says that this is still speaking in terms of the vessel world (Qi Shi Jie). If speaking in terms of the wisdom of perfect enlightenment and the world of sentient beings, then every single branch, joint, and pore of the Buddha's body encompasses endless layers of lands. The Bodhisattva Samantabhadra (Pu Xian) and all sentient beings are each like this. These are all places where Vairocana Buddha (Pi Lu Zhe Na) expounds the sutras, from narrow to wide, slightly revealing the ten layers, as explained in the commentary.

The Three Vehicles, etc., are not like this; they are in the Saha World (Suo Po Jie), in places like wooden trees, and there is no one place that is all places, etc.

It can be seen in the text.

Question: If that is so, why are the Buddha-bhumi Sutra (Fo Di Jing), etc., also expounded in the Pure Land (Jing Tu)? Answer: That sutra only says that it is in the radiant palace, etc., possessing eighteen kinds of perfections, and does not specifically point to Magadha (Mo Jie Tuo) or other countries. Because it is expounding the merits of the Buddha-bhumi for the Bodhisattvas on the ground, it is expounded in the enjoyment land outside the Three Realms. This is what the Three Vehicle's ultimate teaching and the One Vehicle's shared teaching speak of.

Answer: 'The following' shows the appearance of that sutra, and 'not the following' does not distinguish the difference. Because the Avatamsaka Sutra (Hua Yan Jing) specifies that Magadha is the entire Flower Treasury World. 'The following' reveals the intention of that sutra, which is for the Bodhisattvas on the ground.

說佛地德故。特於界外受用中顯染凈差別說。非融通說也。此三下指教分齊也。三乘終教及一乘同教共說此義。則知三乘終教非別教也。

若此華嚴皆云在華藏界內摩竭國等。不云娑婆內亦不云三界外。故知別也。余義準知。

染凈镕融也。

三者主異。謂此一乘要是盧舍那十身佛及盡三世間說。如普賢行品云。佛說菩薩說剎說眾生說三世一切說等。

謂此等者十身二種十身如玄文具列。仍說用周等十重無礙。廣顯法界身云無盡之相通三世間。常說遍說。所引經文即三世間說也。

不同三乘等是化身及受用身等說。余義準知。

受用即三身中他報身名盧舍那。孔目云。此約三乘盧舍那。當彼報身又云化身復說報身。所化千佛及化千億釋迦亦當報身下閻浮提。七歲出家等當是化身。若依華嚴即不如此。為有十佛不同。故其盧舍那等及化釋迦並是十佛化用。應可準知。又如普賢乘象至行者前即三乘普賢。謂第四十五知識即一乘普賢。當知三身舍那與十身舍那德義天遠。普賢既爾文殊亦然。一一皆具主伴。圓明無盡故。

四者眾異。謂此一乘經首唯列普賢等菩薩及佛境界中諸神王眾。

謂此等者如妙嚴品所列。

不同三乘等。或唯聲聞眾。或大小二眾等。

【現代漢語翻譯】現代漢語譯本：

這是爲了說明佛地的功德，特別在界外受用中顯示染與凈的差別，而不是融合的說法。這裡的『此三』指的是教義的區分。三乘終教和一乘同教共同闡述這個道理，由此可知三乘終教並非別教。

如果《華嚴經》都說是發生在華藏世界內的摩竭陀國等地，沒有說是發生在娑婆世界內，也沒有說是發生在三界之外，因此可知是別教。其他的意義可以類推得知。

染與凈是融合無礙的。

第三個不同是主體的不同。這裡的一乘要是盧舍那十身佛以及盡三世間所說。如《普賢行品》所說：『佛說、菩薩說、剎說、眾生說、三世一切說』等等。

這裡所說的『此等』指的是十身，兩種十身如《玄文》中詳細列出。並且還說運用周遍等十重無礙，廣泛地顯示法界身是無盡的相，貫通三世間，常說遍說。所引用的經文就是三世間所說的。

不同於三乘等，三乘等是化身以及受用身等所說。其他的意義可以類推得知。

受用身就是三身中的他報身，名為盧舍那。孔目說：『這是指三乘的盧舍那。』當他是報身，又說化身復說報身。所化現的千佛以及化現的千億釋迦也應當是報身在閻浮提。七歲出家等應當是化身。如果依照《華嚴經》就不是這樣，因為有十佛的不同。所以其中的盧舍那等以及化現的釋迦都是十佛的化用，應該可以類推得知。又如普賢菩薩乘象來到修行者面前，那是三乘的普賢。而第四十五位善知識就是一乘的普賢。應當知道三身盧舍那與十身盧舍那的功德意義相差甚遠。普賢菩薩既然如此，文殊菩薩也是這樣。每一位都具備主伴，圓滿光明，沒有窮盡。

第四個不同是眾生的不同。這裡的一乘經的首要列出普賢等菩薩以及佛境界中的諸神王眾。

這裡所說的『此等』如《妙嚴品》所列。

不同於三乘等。三乘等或者只有聲聞眾，或者有大小二眾等。

【English Translation】 English version:

This is to explain the virtues of the Buddha-land, especially to reveal the differences between defilement and purity in the enjoyment within the realm beyond, rather than a harmonizing explanation. 'These three' here refer to the distinctions of the teachings. The Three Vehicle's Terminal Teaching and the One Vehicle's Common Teaching jointly expound this principle, from which it can be known that the Three Vehicle's Terminal Teaching is not a Separate Teaching.

If the Avatamsaka Sutra all says that it occurs in Magadha and other places within the Lotus Treasury World, and does not say that it occurs within the Saha World, nor does it say that it occurs outside the Three Realms, then it can be known that it is a Separate Teaching. The remaining meanings can be inferred.

Defilement and purity are fused and unobstructed.

The third difference is the difference in the principal. This One Vehicle must be spoken by the Vairocana Buddha with Ten Bodies and throughout the Three Worlds. As the Chapter on the Practices and Vows of Samantabhadra says: 'The Buddha speaks, the Bodhisattvas speak, the lands speak, the sentient beings speak, all of the Three Worlds speak,' and so on.

'These' here refer to the Ten Bodies, the two kinds of Ten Bodies as detailed in the Profound Text. Furthermore, it speaks of the ten layers of unobstructedness such as the all-encompassing function, extensively revealing that the Dharma-realm body is an inexhaustible aspect, pervading the Three Worlds, constantly speaking and universally speaking. The sutra passage cited is what is spoken in the Three Worlds.

Different from the Three Vehicles, etc., the Three Vehicles, etc., speak of the Transformation Body and the Reward Body, etc. The remaining meanings can be inferred.

The Reward Body is the Other-reward Body among the Three Bodies, named Vairocana (the Illuminator). Kongmu says: 'This refers to the Vairocana of the Three Vehicles.' He is the Reward Body, and again speaks of the Transformation Body and then the Reward Body. The thousands of Buddhas transformed and the billions of Shakyamunis transformed should also be the Reward Body in Jambudvipa. Leaving home at the age of seven, etc., should be the Transformation Body. If according to the Avatamsaka Sutra, it is not like this, because there are differences in the Ten Buddhas. Therefore, the Vairocana, etc., and the transformed Shakyamuni are all transformations of the Ten Buddhas, which should be able to be inferred. Furthermore, like Samantabhadra Bodhisattva riding an elephant to the practitioner, that is the Samantabhadra of the Three Vehicles. The forty-fifth good advisor is the Samantabhadra of the One Vehicle. It should be known that the virtues and meanings of the Vairocana of the Three Bodies and the Vairocana of the Ten Bodies are vastly different. Since Samantabhadra is like this, Manjushri is also like this. Each one possesses principal and attendants, complete and luminous, without end.

The fourth difference is the difference in the assembly. This One Vehicle Sutra primarily lists Bodhisattvas such as Samantabhadra and the various divine kings in the Buddha's realm.

'These' here are as listed in the Wonderful Adornment Chapter.

Different from the Three Vehicles, etc. The Three Vehicles, etc., either only have the assembly of Hearers, or have the two assemblies of the Great and Small, etc.

或唯等如余經說。

問若爾何故第九會中有聲聞眾耶。

答彼中列聲聞意者二種。

有二意則二聲聞各當一意。

一。寄對顯法故以彼如聾如盲有顯法深勝也。

寄彼聲聞對顯華嚴尊勝。阿羅漢在座同請尚猶聾盲。其法深玄固可知矣。故云顯深勝也。即釋迦弟子舍利目連十大聲聞也。

二。文殊出會外所攝六千比丘等者非是前所列眾。此等皆是已在三乘中。令迴向一乘故作是說之。

此舍利弗弟子海覺等六千比丘與五百聲聞叔侄行異。故孔目云。即有大智舍利弗等五百聲聞。並有舍利弗弟子六千比丘。並者兼及也。揀有二種不同。文殊等者在本會中文殊聞顯后辭佛南遊故云出會所攝。即舍利弗亦辭佛從文殊游於人間以為助化。所將因陀羅惠等五百比丘出於自房。至道中。舍利弗勸諸比丘觀文殊十種勝德。文殊如象王回觀諸比丘。比丘皆得十眼十耳等。故云所攝六千等為表六根清凈。故化為六千也。非是下揀五百聲聞。是此會經初所列聲聞眾。此六千經初不列。故則二類不同。列字誤作引。此等下其諸比丘位在三乘中迴心人也。非是小乘聲聞位人。良由文殊遊行經中文殊已會化令迴心向大。故云已在三乘中。今令迴心向一乘。故經作是說耳。孔自云。二約終義辨迴心者如下

【現代漢語翻譯】現代漢語譯本：或者僅僅像其他經典所說的那樣。

問：如果這樣，為什麼在第九次集會中有聲聞眾（Śrāvakayāna，小乘弟子）呢？

答：在那裡列出聲聞眾有兩種用意。

有兩種用意，那麼兩種聲聞眾各自代表一種用意。

一，藉由對比來彰顯佛法的殊勝，因為他們（聲聞眾）如同聾子和瞎子一樣，以此來顯示佛法的深刻和殊勝。

藉由這些聲聞眾來對比彰顯《華嚴經》的尊貴殊勝。阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖者）在座一同請法，尚且如同聾盲。其佛法之深奧玄妙，由此可知。所以說彰顯其深刻殊勝。即釋迦牟尼佛（Śākyamuni）的弟子舍利弗（Śāriputra）和目犍連（Maudgalyāyana）等十大聲聞弟子。

二，文殊菩薩（Mañjuśrī）離開法會後所攝受的六千比丘（bhikṣu，出家男眾）等，並非是前面所列的那些聽眾。這些人都是已經在三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）之中，爲了讓他們迴向一乘（Ekayāna，唯一佛乘）的緣故，才這樣說的。

這些舍利弗的弟子，如海覺等六千比丘，與五百聲聞（他們的叔叔和侄子）的行為不同。所以孔目中說：『即有大智慧的舍利弗等五百聲聞，並有舍利弗的弟子六千比丘。』『並』字是兼及的意思。揀別有兩種不同。文殊菩薩等在本法會中，文殊菩薩聽聞佛法顯現之後，辭別佛陀向南方游化，所以說離開法會後所攝受的。即舍利弗也辭別佛陀，跟隨文殊菩薩游化於人間，作為輔助教化。所帶領的因陀羅惠（Indradatta）等五百比丘從自己的住所出來，在道路中，舍利弗勸導眾比丘觀察文殊菩薩的十種殊勝功德。文殊菩薩如象王一般回頭觀看眾比丘，比丘們都獲得了十眼十耳等。所以說所攝受的六千比丘等，是爲了表示六根清凈。所以變化為六千。並非是下文所揀別的五百聲聞，是這次法會經典最初所列的聲聞眾。這六千比丘在經典最初並沒有列出，所以這是兩類不同的人。『列』字誤寫為『引』。這些比丘的果位在三乘之中，是迴心向大乘的人，並非是小乘聲聞果位的人。因為文殊菩薩所說的經典中，文殊菩薩已經教化他們迴心向大乘。所以說已經在三乘之中，現在讓他們迴心向一乘。所以經典這樣說。孔目自己說：『第二，從究竟的意義上辨別迴心的人如下。』

【English Translation】 English version: Or only as other sutras say.

Question: If so, why are there Śrāvakayāna (Disciples of the Hearers Vehicle) assemblies in the ninth gathering?

Answer: There are two intentions in listing the Śrāvakayāna assembly there.

With two intentions, each of the two Śrāvakayāna assemblies represents one intention.

First, to highlight the Dharma's excellence through contrast, because they (the Śrāvakayāna assembly) are like the deaf and blind, thereby revealing the Dharma's profoundness and superiority.

By contrasting with these Śrāvakayāna, the nobility and excellence of the Avataṃsaka Sūtra is highlighted. Even Arhats (saints who have cut off afflictions and entered Nirvana) who are present and jointly request the Dharma are still like the deaf and blind. The Dharma's profound mystery can be known from this. Therefore, it is said to reveal its profound superiority. This refers to Śāriputra and Maudgalyāyana, the ten great disciples of Śākyamuni Buddha.

Second, the six thousand bhikṣus (ordained monks) and others gathered by Mañjuśrī Bodhisattva (Bodhisattva Mañjuśrī) after leaving the assembly are not those listed earlier. These people are already within the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and it is said this way to encourage them to turn towards the One Vehicle (Ekayāna: the One Buddha Vehicle).

These disciples of Śāriputra, such as Haijue and the six thousand bhikṣus, behave differently from the five hundred Śrāvakas (their uncles and nephews). Therefore, the commentary says: 'There are five hundred Śrāvakas with great wisdom, such as Śāriputra, and six thousand bhikṣus who are disciples of Śāriputra.' The word 'and' implies inclusion. There are two different kinds of distinctions. Mañjuśrī Bodhisattva and others, in this assembly, after hearing the Dharma revealed, bid farewell to the Buddha and traveled south, hence it is said that they were gathered after leaving the assembly. Śāriputra also bid farewell to the Buddha and followed Mañjuśrī Bodhisattva to travel in the human realm as an aid to teaching. The five hundred bhikṣus, including Indradatta, whom he led, came out of their dwellings. On the road, Śāriputra advised the bhikṣus to observe the ten excellent virtues of Mañjuśrī Bodhisattva. Mañjuśrī Bodhisattva, like an elephant king, looked back at the bhikṣus, and the bhikṣus all obtained ten eyes and ten ears, etc. Therefore, it is said that the six thousand gathered were to represent the purification of the six senses. Therefore, they transformed into six thousand. It is not the five hundred Śrāvakas distinguished below, who are the Śrāvakayāna assembly initially listed in this sutra assembly. These six thousand bhikṣus were not listed at the beginning of the sutra, so these are two different kinds of people. The word 'listed' is mistakenly written as 'introduced'. The rank of these bhikṣus is within the Three Vehicles; they are people who have turned their minds towards the Mahāyāna, not people of the Śrāvakayāna rank. Because in the sutra spoken by Mañjuśrī Bodhisattva, Mañjuśrī Bodhisattva has already taught them to turn their minds towards the Mahāyāna. Therefore, it is said that they are already within the Three Vehicles, and now they are being encouraged to turn their minds towards the One Vehicle. That is why the sutra says this. The commentary itself says: 'Secondly, distinguishing those who have turned their minds from the ultimate meaning is as follows.'

經文。大智舍利弗與五百比丘迴心向文殊師利。並言宿種善根。現六千比丘顯久共修行成實眷屬。舍利弗身在佛法中。義當聰明位。又曰今復回心。當回之時即得十種大法等。又曰其位在頓悟熟教等。又行愿往後此是菩薩眾。目連鹙子等是聲聞眾。當迴心前辛苦窮諭愚法位人。孔目又曰如窮子。長者遣使方便與價等義。當人天及大眾部以去乃至初教。如舍利弗迴心等義。當初教已去乃至頓教及終教已下孔目化六千者五百比丘化非聲聞化也。

五者所依異。謂此一乘教起要依佛海印三昧中出。

要依海印等者。上云今將開釋迦如來海印三昧一乘教義有同別二門。若如上說三乘等並在同教中。豈亦海印出耶。孔目曰。同別由同在海印定中成。故不在定中。說同教者。入一乘遠方便故。

不同三乘等依佛后得智出。

即法住智也。

六者說異。謂此一乘此方說一事一義一品一會等。時必結通十方一切世界皆同此說。主伴共成一部。是故此經隨一文一句皆遍十方。多文多句亦皆遍十方。

謂此下即上所引同說經亦即主伴經。

三乘等即不爾但隨一方一相說無此主伴該通等也。

一方者逐一方化儀也。一相者一相孤門也。無此圓融主伴結通十方等也。

七者位異。謂此

【現代漢語翻譯】現代漢語譯本：經文。大智舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）與五百比丘（bhikkhu，佛教僧侶）迴心向文殊師利（Manjusri，象徵智慧的菩薩）。並說他們宿世就種下了善根。現在六千比丘顯現，表明他們長久以來共同修行，是真實的眷屬。舍利弗身在佛法中，其意義在於他聰明的地位。又說現在再次迴心，當迴心之時，就能獲得十種大法等等。又說他的地位在於頓悟熟教等等。又說他的行愿在往後，這些人是菩薩眾。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）、鹙子（Sariputra）等是聲聞眾（sravaka，聽聞佛法而修行的弟子）。當迴心之前，他們辛苦地窮盡于愚法位。孔目又說，如同窮子，長者派遣使者方便地給予價值等等，這指的是人天以及大眾部，乃至初教。如同舍利弗迴心等等，指的是從初教開始，乃至頓教以及終教以下。孔目說，化度六千人，是五百比丘所化，並非聲聞所化。

五者，所依不同。指的是這一乘教法的興起，必須要依靠佛的海印三昧（Samadhi，一種深度的冥想狀態）中才能產生。

要依靠海印等等，上面說，現在將要開釋迦如來（Sakyamuni，佛教創始人）的海印三昧一乘教義，有相同和不同兩個方面。如果像上面所說，三乘等等都在同教中，難道也是從海印中產生的嗎？孔目說，相同和不同在於是否在海印定中成就。因此，不在定中。說同教，是爲了進入一乘的遙遠方便。

不同之處在於，三乘等等是依靠佛的后得智產生的。

也就是法住智。

六者，說法不同。指的是這一乘教法，在此方世界說一事一義一品一會等等，屆時必定會結通十方一切世界，都同樣這樣說。主伴共同成就一部經典。因此，這部經隨一文一句都遍及十方。多文多句也全都遍及十方。

指的是下面所引用的同說經，也就是主伴經。

三乘等等則不是這樣，只是隨著一方一相來說，沒有這種主伴該通等等。

一方，指的是隨著一方的化儀。一相，指的是一相孤門。沒有這種圓融主伴結通十方等等。

七者，地位不同。指的是

【English Translation】 English version: Sutra. The wise Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) and five hundred bhikkhus (bhikkhu, Buddhist monks) turned their hearts towards Manjusri (Manjusri, a Bodhisattva symbolizing wisdom). They said that they had planted good roots in their past lives. Now, six thousand bhikkhus appear, indicating that they have been practicing together for a long time and are a true family. Sariputra's presence in the Buddha-dharma signifies his intelligent position. It is also said that now, turning their hearts again, they will obtain ten great dharmas and so on when they turn their hearts. It is also said that his position is in sudden enlightenment, mature teachings, and so on. Furthermore, his vows and practices are in the future, and these are the Bodhisattva assembly. Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers), Sariputra, and others are the Sravaka assembly (sravaka, disciples who practice by hearing the Buddha's teachings). Before turning their hearts, they laboriously exhausted themselves in the position of foolish dharma. Kongmu also said that, like the poor son, the elder sent messengers to conveniently give value, etc., which refers to humans, devas, and the Mahasanghika school, and even the initial teachings. Like Sariputra turning his heart, etc., it refers to from the initial teachings onwards, even to the sudden teachings and the final teachings below. Kongmu said that the conversion of six thousand people was done by the five hundred bhikkhus, not by the Sravakas.

Fifth, the reliance is different. This refers to the arising of the One Vehicle teaching, which must rely on the Buddha's Samadhi (Samadhi, a state of deep meditation) of the Ocean Seal to emerge.

Relying on the Ocean Seal, etc., above it was said that now the Sakyamuni (Sakyamuni, the founder of Buddhism) Tathagata's One Vehicle teaching of the Ocean Seal Samadhi will be explained, with two aspects: similarities and differences. If, as mentioned above, the Three Vehicles, etc., are all in the same teaching, then do they also arise from the Ocean Seal? Kongmu said that the similarities and differences lie in whether they are accomplished in the Ocean Seal Samadhi. Therefore, they are not in Samadhi. Saying the same teaching is for entering the distant expedient of the One Vehicle.

The difference is that the Three Vehicles, etc., arise from the Buddha's subsequent wisdom.

That is, the wisdom of abiding in the Dharma.

Sixth, the teachings are different. This refers to the One Vehicle teaching, in this world, speaking of one event, one meaning, one chapter, one assembly, etc., at that time, it will surely connect with all the worlds in the ten directions, and they will all say the same. The main and supporting figures together accomplish a scripture. Therefore, this sutra, with every word and every sentence, pervades the ten directions. Many words and many sentences also pervade the ten directions.

This refers to the Sutra of Shared Teachings quoted below, which is also the Sutra of Main and Supporting Figures.

The Three Vehicles, etc., are not like this; they only speak according to one aspect of one direction, without this kind of main and supporting figures encompassing everything, etc.

One direction refers to the teaching methods of one direction. One aspect refers to the isolated gate of one aspect. There is no such complete and harmonious connection of the main and supporting figures pervading the ten directions, etc.

Seventh, the positions are different. This refers to

一乘所有位相上下皆齊。仍一一位中攝一切位。是故乃至佛等諸位在信等位中。餘位亦然。

謂此下即六位相收即入等廣在疏文。略如所詮中辨。

三乘中即不爾但隨當位上下階降皆不相離也。余如下說。

不爾等以彼但約行布差別上下不同。離字誤當作雜字。不相雜也。

八者行異。隨一菩薩即具信等六位。一一位中所有定散等差別行相併一時修。如東方一切世界中常入定等。西方世界中常供養佛等。如是十方世界中盡窮法界行亦不分身。一時皆遍滿。一念皆遍修。一一念中亦如此信位滿心已去。一一位皆如是修。更無優劣。又一行即一切行等通困陀羅網等。

即具信等者以得一即一切。故得升即得斗也。以一若不成一切俱不成。良由同一緣起故。六相智融故。相入故。相即故。一一位中定謂正在定散謂出三昧時也。並一時修者一念遍成諸行也。東方下互遍同時也。盡窮法界行者顯重重遍也。法界義總成故。亦不分者一身即法界身故。一時下顯念劫圓融。隨一一門各盡攝故信位滿心已去。即約行揀位以一乘是行佛故。如問答云。若具五位及九位。佛則是一乘圓教攝也。更無優劣前後镕融故。又一下諸行共成緣起有同體異體相即成也。

三乘即不爾。地上菩薩猶各有分齊。況地

【現代漢語翻譯】現代漢語譯本一乘（Ekayana，唯一乘）所有位階，無論上下都相同。並且每一個位階都包含一切位階。因此，乃至佛等諸位，都包含在信等位中，其他位階也是如此。

這以下所說的六位相收，以及即入等，詳細內容在疏文中。簡略的解釋在《所詮中》中有辨析。

三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）中則不是這樣，只是隨著各自的位階，上下階梯逐漸提升，但都不會互相分離。其餘的如下面所說。

'不爾等'，因為他們只是根據行持的次第差別，上下有所不同。'離'字是'雜'字的錯誤。不是不相雜。

第八是行異。隨一位菩薩就具足信等六位。每一個位中，所有定散等的差別行相都同時修習。例如東方一切世界中，常常入定等；西方世界中，常常供養佛等。像這樣，十方世界中，窮盡法界的行持，也不分身，一時都遍滿。一念都遍修。每一個念頭中也是如此，信位滿心之後，每一個位階都這樣修習，更沒有優劣之分。又一行即一切行等，貫通困陀羅網等。

'即具信等者'，因為得到一就得到一切。所以得到升就得到鬥。因為一若是不成，一切都不成。這是因為同一緣起，六相智融，互相涉入，互相即是。'一一位中定'，是指正在入定，'散'是指從三昧中出來的時候。'並一時修者'，是指一念遍成諸行。'東方下互遍同時也'，是指互相遍及同時發生。'盡窮法界行者'，是顯示重重遍及。法界的意義總體成就。'亦不分者'，是指一身即是法界身。'一時下顯念劫圓融'，是指隨每一個法門都完全攝盡。'信位滿心已去'，是指根據行持來揀擇位階，因為一乘是行佛。如問答所說：'如果具足五位及九位，佛就是一乘圓教所攝。'更沒有優劣，前後镕融。'又一下諸行共成緣起有同體異體相即成也'，是指諸行共同成就，緣起有同體異體，互相即是成就。

三乘就不是這樣。地上菩薩尚且各有分齊，更何況是其他。

【English Translation】 English version All positions in the Ekayana (One Vehicle) are equal, whether high or low. Moreover, each position encompasses all other positions. Therefore, even positions such as Buddhahood are contained within positions like faith, and the same is true for other positions.

The following refers to the inclusion of the six aspects, and 'entering immediately,' etc., are detailed in the commentary. A concise explanation can be found in the 'What is Signified'.

In the Triyana (Three Vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), it is not so. They simply ascend the steps according to their respective positions, but they are never separate from each other. The rest will be explained below.

'Not so, etc.,' because they only differ in the order of practice, with differences in high and low. The character 'li' (離, separation) is a mistake for the character 'za' (雜, mixed). They are not unmixed.

Eighth is the difference in practice. A single Bodhisattva possesses all six positions, including faith. In each position, all the different aspects of fixed and scattered states are practiced simultaneously. For example, in all the worlds of the East, they are constantly in samadhi (定, meditative absorption), etc.; in the worlds of the West, they are constantly making offerings to the Buddhas, etc. In this way, in the ten directions, the practice that exhausts the Dharma Realm is not divided into separate bodies, but is completely pervasive at once. Every thought is practiced completely. In every thought, it is the same; after the mind is full of faith, every position is practiced in this way, without any superiority or inferiority. Furthermore, one practice is all practices, etc., penetrating the Indra's net (因陀羅網).

'Possessing faith, etc.,' because obtaining one is obtaining all. Therefore, obtaining 'sheng' (升, ascending) is obtaining 'dou' (斗, a measure). Because if one is not accomplished, all are not accomplished. This is because of the same dependent origination, the fusion of the six aspects of wisdom, mutual interpenetration, and mutual identity. 'Fixed in each position' refers to being in samadhi, while 'scattered' refers to being out of samadhi. 'Practicing simultaneously' refers to the complete accomplishment of all practices in one thought. 'East below, mutual pervasion at the same time' refers to mutual pervasion and simultaneous occurrence. 'Practice that exhausts the Dharma Realm' shows the repeated pervasion. The meaning of the Dharma Realm is completely accomplished. 'Also not dividing' means that one body is the Dharma Realm body. 'At one time below shows the perfect fusion of thought and kalpa (劫, eon),' which means that each dharma door is completely inclusive. 'After the mind is full of faith' refers to selecting positions based on practice, because the Ekayana is the practice of Buddhahood. As the question and answer say: 'If one possesses the five positions and the nine positions, the Buddha is included in the Ekayana perfect teaching.' There is no superiority or inferiority, and the front and back are fused. 'Also, below, all practices together accomplish dependent origination, with the same body and different bodies, mutual identity is accomplished,' which means that all practices together accomplish dependent origination, with the same body and different bodies, and mutual identity is accomplished.

The Triyana is not like this. Bodhisattvas on the ground still have their own limits, let alone others.

前者乎。余如下說。

于文可見。

九者法門異。謂略舉十重以明之。一。彼有三佛此有十佛。二。彼有六通此有十通。三。彼有三明此有十明。四。彼有八解脫此有十解脫。五。彼有四無畏此有十無畏。六。彼有五眼此有十眼。七。彼說三世此有十世。八。彼說四諦此有十諦。九。彼有四辨此有十辨。十。彼有十八不共法此有十不共法。余門無量廣如經說。

相對揀顯十佛如離世間品等。十通十明並如本品。余如出現品等。

十者事異。謂隨有舍林池地山等事皆是法門。或是行或是位或教義等而不壞其事。仍一一塵中皆具足法界一切差別事。因陀羅微細成就隨一事起皆悉如是。

謂如善財隨所遇貪嗔癡等皆得法門。遇山入山法界遇水入水法界等皆即事即真也。仍一一塵皆具法界。如一塵是總相。人法理事因果行位等十對二十事法為別相等。一一塵皆各如是。故得因陀羅等也。

三乘等即不爾但可說即空即真如等。故不同此也。又若以神通不思議力容得暫現。非是彼法自性如是。余可準知。

孔目云。初教即空。終教即如。頓教即泯。又若下揀足指案地並凈名不思議等也。

華嚴一乘教義分齊章復古記卷第一(之下) 卍新續藏第 58 冊 No. 0998

華嚴一乘教義分齊章復古記

華嚴一乘教義分齊章復古記卷第二(之上)

玉峰沙門　師會　述

第九明諸教所詮差別者。略舉十門義差別故顯彼能詮差別非一。余如別說。

言諸教者即五類能詮教也。所詮者即理行果三。是所詮所目義也。差別者所詮義中各有五門。不□如甚深緣起一心具五義門。由此得知彼能詮法五類不同。故云顯彼非一。吾祖曰此就義分非約時事十門。初二是理。后三是果。中間是行。上文云若約法義如下別辨即指此也。上是能詮之法。此是法下之義。持此之義。分彼之法。簡而真(矣)。

一所依心識　二明佛種性　三行位分齊　四修行時分　五修行依身　六斷惑分齊　七二乘迴心　八佛果義相　九攝化境界　十佛身開合。

第一心識差別者。

心意識為諸法依。諸教詮此分齊差別也。

如小乘但有六識。義分心意識如小乘論說。于阿賴耶識但得其名如增一經說。

言但有六識無七八也。義分下演義云小乘謂未來名心。過去名意。現在名識等種種分別。然無別體。彼為約此三世不同義。說心意識名。體即第六。小論即毗曇俱舍也。賴耶下但得第八之名。無別自體。謂小乘但是第六入三世故指增一阿含經也。

若依始教。于阿

【現代漢語翻譯】現代漢語譯本

華嚴一乘教義分齊章復古記卷第二(之上)

玉峰沙門師會述

第九，闡明諸教所詮釋的差別。簡要列舉十個方面的意義差別，從而彰顯其能詮釋的方式並非單一。其餘內容詳見其他論述。

這裡所說的『諸教』，指的是五類能詮之教。『所詮』，指的是理、行、果三者，是所詮釋的目標和意義。『差別』，指的是所詮釋的意義中各有五個方面。例如，甚深緣起一心具備五種意義。由此可知，能詮釋的法有五類不同，所以說彰顯其並非單一。吾祖說，這是就意義進行區分，而不是就時間和事件進行區分的十個方面。最初的兩個方面是理，最後的三個方面是果，中間的是行。上文說，如果按照法義來區分，如下文將詳細辨析，指的就是這裡。上面說的是能詮釋的法，這裡說的是法下的意義。把握這個意義，區分那些法，就變得簡明而真實了。

一、所依心識；二、闡明佛種性；三、行位分齊；四、修行時分；五、修行依身；六、斷惑分齊；七、二乘迴心；八、佛果義相；九、攝化境界；十、佛身開合。

第一，心識的差別。

心、意、識是諸法的所依。諸教詮釋這些心、意、識的分齊差別。

例如，小乘只有六識，心、意、識的意義區分如小乘論述所說。對於阿賴耶識，只是知道這個名稱，如《增一阿含經》（Ekottara Agama Sutra）所說。

這裡說的『只有六識』，是沒有第七識和第八識。『意義區分』下文解釋說，小乘認為未來叫做『心』，過去叫做『意』，現在叫做『識』等等，有種種分別，但沒有單獨的實體。他們是就這三世的不同意義，來說心、意、識的名稱，其本體就是第六識。『小論』指的是《毗曇》（Abhidharma）和《俱舍論》（Abhidharmakosa）。『阿賴耶』下面說，只是知道第八識的名稱，沒有單獨的自體。意思是說，小乘只是第六識進入三世，所以引用《增一阿含經》。

如果依據始教（註：指華嚴宗判教的開始階段的教義），對於阿 English version

Avatamsaka One-Vehicle Teaching Doctrine Differentiation Chapter - Restoration Notes, Volume 2 (Part 1)

By Shramana Shihui of Yufeng

Ninth, elucidating the differences in what the various teachings explain. Briefly listing ten aspects of meaning differences, thereby highlighting that their means of explanation are not singular. Further details can be found in other discussions.

The 'various teachings' mentioned here refer to the five categories of teachings that can explain. 'What is explained' refers to the three aspects of principle, practice, and result, which are the goals and meanings of what is explained. 'Differences' refer to the fact that each of the explained meanings has five aspects. For example, the profound dependent origination and the one mind possess five meanings. From this, it can be known that the means of explanation differ in five categories, so it is said that they are not singular. Our ancestor said that this is a distinction based on meaning, not on the ten aspects of time and events. The first two aspects are principle, the last three aspects are result, and the middle one is practice. The text above says that if we distinguish according to the meaning of the Dharma, as will be analyzed in detail below, it refers to this. The above refers to the Dharma of what can be explained, and this refers to the meaning under the Dharma. Grasping this meaning and distinguishing those Dharmas becomes simple and true.

The mind-consciousness on which one relies; 2. Elucidating the Buddha-nature; 3. Differentiation of stages of practice; 4. Division of time for practice; 5. The body on which practice relies; 6. Differentiation of severing delusions; 7. Turning of the Two Vehicles; 8. Aspects of the meaning of Buddhahood; 9. The realm of embracing and transforming; 10. Opening and closing of the Buddha-body.

First, the differences in mind-consciousness.

Mind, intention, and consciousness are what all dharmas rely on. The various teachings explain these differences in the divisions of mind, intention, and consciousness.

For example, the Hinayana only has six consciousnesses, and the differentiation of the meanings of mind, intention, and consciousness is as described in the Hinayana treatises. Regarding the Alaya consciousness (Ālaya-vijñāna), they only know the name, as stated in the 'Ekottara Agama Sutra'.

Here, 'only has six consciousnesses' means there are no seventh and eighth consciousnesses. The explanation below 'differentiation of meanings' says that the Hinayana considers the future to be called 'mind', the past to be called 'intention', and the present to be called 'consciousness', etc., with various distinctions, but there is no separate entity. They use these different meanings of the three times to explain the names of mind, intention, and consciousness, but their essence is the sixth consciousness. 'Small treatises' refers to the 'Abhidharma' and 'Abhidharmakosa'. Below 'Alaya' it says that they only know the name of the eighth consciousness, and there is no separate self-nature. It means that the Hinayana only has the sixth consciousness entering the three times, so it quotes the 'Ekottara Agama Sutra'.

If based on the Initial Teaching (note: referring to the initial stage of the Huayan school's classification of teachings), regarding A

【English Translation】 Avatamsaka One-Vehicle Teaching Doctrine Differentiation Chapter - Restoration Notes, Volume 2 (Part 1)

By Shramana Shihui of Yufeng

Ninth, elucidating the differences in what the various teachings explain. Briefly listing ten aspects of meaning differences, thereby highlighting that their means of explanation are not singular. Further details can be found in other discussions.

The 'various teachings' mentioned here refer to the five categories of teachings that can explain. 'What is explained' refers to the three aspects of principle, practice, and result, which are the goals and meanings of what is explained. 'Differences' refer to the fact that each of the explained meanings has five aspects. For example, the profound dependent origination and the one mind possess five meanings. From this, it can be known that the means of explanation differ in five categories, so it is said that they are not singular. Our ancestor said that this is a distinction based on meaning, not on the ten aspects of time and events. The first two aspects are principle, the last three aspects are result, and the middle one is practice. The text above says that if we distinguish according to the meaning of the Dharma, as will be analyzed in detail below, it refers to this. The above refers to the Dharma of what can be explained, and this refers to the meaning under the Dharma. Grasping this meaning and distinguishing those Dharmas becomes simple and true.

The mind-consciousness on which one relies; 2. Elucidating the Buddha-nature; 3. Differentiation of stages of practice; 4. Division of time for practice; 5. The body on which practice relies; 6. Differentiation of severing delusions; 7. Turning of the Two Vehicles; 8. Aspects of the meaning of Buddhahood; 9. The realm of embracing and transforming; 10. Opening and closing of the Buddha-body.

First, the differences in mind-consciousness.

Mind, intention, and consciousness are what all dharmas rely on. The various teachings explain these differences in the divisions of mind, intention, and consciousness.

For example, the Hinayana only has six consciousnesses, and the differentiation of the meanings of mind, intention, and consciousness is as described in the Hinayana treatises. Regarding the Alaya consciousness (Ālaya-vijñāna), they only know the name, as stated in the 'Ekottara Agama Sutra'.

Here, 'only has six consciousnesses' means there are no seventh and eighth consciousnesses. The explanation below 'differentiation of meanings' says that the Hinayana considers the future to be called 'mind', the past to be called 'intention', and the present to be called 'consciousness', etc., with various distinctions, but there is no separate entity. They use these different meanings of the three times to explain the names of mind, intention, and consciousness, but their essence is the sixth consciousness. 'Small treatises' refers to the 'Abhidharma' and 'Abhidharmakosa'. Below 'Alaya' it says that they only know the name of the eighth consciousness, and there is no separate self-nature. It means that the Hinayana only has the sixth consciousness entering the three times, so it quotes the 'Ekottara Agama Sutra'.

If based on the Initial Teaching (note: referring to the initial stage of the Huayan school's classification of teachings), regarding A

賴耶識但得一分生滅之義。以于真理未能融通。但說凝然不作諸法。

謂相中辨成就義也。世諦因緣無性故成第一義諦。本來不作故不成。緣成故非不成。緣成故非是成。一切識門皆如是也。起信疏云。以始教相宗不知佛說如來藏以為阿賴耶。故云但得一分。彼以業相為賴耶自證分。轉相為見分。現相為相分。即唯識宗齊此業相為諸法生起之本。此但生滅之業。以于下論疏又云。以彼宗未明識等與真如同以一心為源。故說真如無知無覺凝然不變。不許隨緣但與八識為諸法本。故真理不作諸法也。

故就緣起生滅事中建立賴耶。從業等種辨體而生異熟報識為諸法依。

唯識第四云。諸心心所皆有三依。一因緣依。謂自種子諸有為法皆托此依。離自因緣必不生故。二增上依。謂內六處諸心心所皆托此依。離俱有根必不轉故。三等無間依。謂緣前滅識諸心心所皆托此依。離開導根必不起故。釋曰。根識同時名俱有也。前滅識等猶能開闢導引後生名開導也。然此三依言生轉起別相云何生。約依種辨體而生。轉約隨順與力令轉起約由前開路令后得起。又云業無識種不親辨體。識無業種不招苦樂。既有依託。故云從業等生。業即有支習氣等等取我執名言二習氣也。生死相續由諸習氣。然諸習氣總有三種。一名言

【現代漢語翻譯】現代漢語譯本：阿賴耶識（Ālaya-vijñāna，儲存識）只領會了生滅的一部分含義，因為它未能完全融會貫通真理。他們只說阿賴耶識凝然不動，不產生諸法（一切事物和現象）。

這是在『相』（現象）中辨別『成就』的含義。世俗諦（Saṃvṛti-satya，相對真理）的因緣是無自性的，因此成就了第一義諦（Paramārtha-satya，絕對真理）。因為本來不造作，所以不能成就。因為因緣和合而生，所以並非不能成就。因為因緣和合而生，所以並非是成就。一切識的法門都是如此。《起信論疏》說，因為始教相宗（早期唯識宗）不知道佛所說的如來藏（Tathāgatagarbha，如來藏）就是阿賴耶識，所以說只領會了一部分。他們以業相（karma-lakṣaṇa，業的相狀）為阿賴耶識的自證分（sva-saṃvedana-bhāga，自證分），轉相（pravṛtti-lakṣaṇa，能轉變的相狀）為見分（darśana-bhāga，見分），現相（vastu-lakṣaṇa，所顯現的相狀）為相分（nimitta-bhāga，相分）。也就是說，唯識宗認為這個業相是諸法生起的根本。這只是生滅的業。因為在下面的論疏中又說，因為他們宗派沒有闡明識等與真如（Tathātā，真如）同源，以一心為源頭，所以說真如無知無覺，凝然不變。不允許隨緣，只與八識（八種意識）作為諸法的根本，所以真理不產生諸法。

因此，就在因緣生滅的事物中建立阿賴耶識。從『業』（karma，行為）等種子（bīja，種子）辨別其體性，從而產生異熟報識（vipāka-vijñāna，異熟果報識），作為諸法的所依。

《唯識論》第四卷說，所有心和心所（citta-caitta，心理活動）都有三種所依：一是因緣依（hetu-pratyaya-āśraya，因緣所依），即自身的種子，所有有為法（saṃskṛta-dharma，有為法）都依託於此，離開自身因緣必定不能產生；二是增上依（adhipati-āśraya，增上所依），即內在的六處（ṣaḍ-āyatana，六根），所有心和心所都依託於此，離開俱有根（sahabhū-indriya，同時存在的根）必定不能運轉；三是等無間依（samanantara-āśraya，等無間所依），即緣於前一滅識，所有心和心所都依託於此，離開開導根（apāyadvāra-indriya，開導之根）必定不能生起。解釋說，根識同時存在稱為『俱有』。前一滅識等仍然能夠開闢引導后一生起，稱為『開導』。然而，這三種所依，關於『生』、『轉』、『起』的差別相是什麼呢？『生』，是就依託種子辨別體性而生；『轉』，是就隨順並給予力量使其運轉；『起』，是就由前一識開路引導，使后一識得以生起。又說，業沒有識的種子，就不能親自辨別體性；識沒有業的種子，就不能招感苦樂。既然有依託，所以說是從業等生。業，就是有支（bhava-aṅga，有支）的習氣（vāsanā，習氣）等等，取著我執（ātma-graha，我執）和名言（nāma-rūpa，名言）兩種習氣。生死相續是由各種習氣造成的。然而，各種習氣總共有三種：一名言習氣。

【English Translation】 English version: The Ālaya-vijñāna (storehouse consciousness) only comprehends a portion of the meaning of arising and ceasing, because it has not fully integrated with the truth. They only say that the Ālaya-vijñāna is still and unmoving, not producing all dharmas (all things and phenomena).

This is to distinguish the meaning of 'accomplishment' within 'lakṣaṇa' (phenomena). The Saṃvṛti-satya (conventional truth) of worldly conditions is without self-nature, thus accomplishing the Paramārtha-satya (ultimate truth). Because it originally does not create, it cannot accomplish. Because it arises from conditions, it is not that it cannot accomplish. Because it arises from conditions, it is not accomplishment. All the gates of consciousness are like this. The commentary on the Awakening of Faith says that because the early Consciousness-only school did not know that the Tathāgatagarbha (womb of the Tathāgata) spoken of by the Buddha is the Ālaya-vijñāna, it is said that they only comprehended a portion. They take the karma-lakṣaṇa (characteristic of karma) as the sva-saṃvedana-bhāga (self-awareness aspect) of the Ālaya-vijñāna, the pravṛtti-lakṣaṇa (characteristic of transformation) as the darśana-bhāga (seeing aspect), and the vastu-lakṣaṇa (characteristic of manifestation) as the nimitta-bhāga (object aspect). That is to say, the Consciousness-only school considers this karma-lakṣaṇa to be the root from which all dharmas arise. This is only the karma of arising and ceasing. Because in the subsequent commentary it is also said that because their school did not clarify that consciousness and so on share the same source as the Tathātā (suchness), taking one mind as the source, they say that the Tathātā is without knowledge or awareness, still and unchanging. It does not allow following conditions, only taking the eight consciousnesses as the root of all dharmas, so the truth does not produce all dharmas.

Therefore, the Ālaya-vijñāna is established within the things of conditioned arising and ceasing. From the bīja (seeds) of 'karma' (action) and so on, its nature is distinguished, thereby producing the vipāka-vijñāna (resultant consciousness), which serves as the basis for all dharmas.

The fourth volume of the Consciousness-only Treatise says that all minds and mental factors (citta-caitta) have three supports: first, the hetu-pratyaya-āśraya (causal condition support), which is the seed of itself, and all saṃskṛta-dharma (conditioned dharmas) rely on this, and without its own cause and condition, it will certainly not arise; second, the adhipati-āśraya (dominant support), which is the internal ṣaḍ-āyatana (six sense bases), and all minds and mental factors rely on this, and without the coexisting indriya (sense faculty), it will certainly not function; third, the samanantara-āśraya (immediately preceding support), which is based on the preceding extinguished consciousness, and all minds and mental factors rely on this, and without the apāyadvāra-indriya (opening-way faculty), it will certainly not arise. The explanation says that the simultaneous existence of the root consciousness is called 'coexisting'. The preceding extinguished consciousness and so on can still open up and guide the subsequent arising, which is called 'opening-way'. However, what are the differences between 'arising', 'functioning', and 'originating' in these three supports? 'Arising' refers to arising by relying on the seed to distinguish the nature; 'functioning' refers to following and giving strength to make it function; 'originating' refers to the preceding consciousness opening the way and guiding, so that the subsequent consciousness can arise. It is also said that if karma does not have the seed of consciousness, it cannot personally distinguish the nature; if consciousness does not have the seed of karma, it cannot attract suffering and joy. Since there is reliance, it is said to arise from karma and so on. Karma is the vāsanā (habitual energy) of bhava-aṅga (limb of existence) and so on, taking the two habitual energies of ātma-graha (attachment to self) and nāma-rūpa (name and form). The continuity of birth and death is caused by various habitual energies. However, there are three types of habitual energies in total: first, the habitual energy of name and form.

習氣。二我執習氣。三有支習氣。名言習氣者謂有為法各別親種名言有二。一表義名言即能詮義音聲差別。二顯境名言即能了境。心心所法隨二名言所熏成種作有為法各別因緣。二我執習氣者謂虛妄執我我所種。我執有二。一俱生我執。即修所斷我我所執。二分別我執即見所斷我我所執。隨二我執所熏成種令有情等自他差別。三有支習氣。謂招三界異熟業種。有支有二。一有漏善即是能招可愛果業。二諸不善即是能招非愛果。業隨二有支所熏成種令異熟果善惡趣別故。論頌云。由諸業習氣。二取習氣俱。前異熟既盡。復生余異熟。此能引業即諸業習氣。若無業種不招苦樂。如種無田終不生芽。故此名言由業引起方受當來異熟之果。異熟等者孔目云所熏一切種子。阿賴耶識亦名異熟識亦名阿陀那識。以能積集諸習氣故。習氣者謂由現行蕰等令彼種子皆得增益。一切種子識者謂能生蘊等。諸法種子所積集故。阿賴耶識者謂能攝藏諸法種子故。又諸有情取為我故。異熟識者先業所生故。為諸法依者以賴耶是根本依故。諸識通依不唯七識。心所等法皆依此故。故云諸法依也。

方便漸漸引向真理。故說薰等悉皆即空。如解深密經云。若菩薩于內于外不見藏性不見薰習。不見阿賴耶不見阿賴耶識。不見阿陀那不見阿陀那識

【現代漢語翻譯】現代漢語譯本：習氣有三種：一名言習氣（mingyan xi qi），二我執習氣（wo zhi xi qi），三有支習氣（you zhi xi qi）。名言習氣是指有為法（you wei fa）各自不同的親因種子。名言有兩種：一、表義名言，即能詮釋意義的音聲差別；二、顯境名言，即能了別境界的心和心所法（xin suo fa）。隨著這兩種名言的熏習，形成種子，作為有為法各自的因緣。我執習氣是指虛妄執著于『我』和『我所』的種子。我執有兩種：一、俱生我執（ju sheng wo zhi），即通過修行才能斷除的我與我所執；二、分別我執（fen bie wo zhi），即通過見道才能斷除的我與我所執。隨著這兩種我執的熏習，使有情眾生產生自他的差別。有支習氣是指招感三界異熟果報的業的種子。有支有兩種：一、有漏善（you lou shan），即能招感可愛果報的業；二、諸不善，即能招感非可愛果報的業。隨著這兩種有支的熏習，形成種子，使異熟果報產生善惡趣別的差別。論頌中說：『由諸業習氣，二取習氣俱，前異熟既盡，復生余異熟。』這裡所說的能引業就是諸業習氣。如果沒有業的種子，就不會招感苦樂果報，就像沒有田地的種子，終究不會生出芽。因此，這種名言由業引起，才能承受當來的異熟果報。異熟等，孔目（kong mu）中說，是指所熏習的一切種子。阿賴耶識（alaya shi）也叫異熟識（yi shu shi），也叫阿陀那識（atuo na shi），因為它能積集各種習氣。習氣是指由現行的蘊等，使那些種子都得到增長。一切種子識是指能生出蘊等諸法的種子所積集的地方。阿賴耶識是指能攝藏諸法種子的地方，又因為有情眾生執取它為『我』。異熟識是指由先前的業所生。作為諸法的所依，是因為阿賴耶識是根本的所依。諸識都依於它，不只是七識，心所等法都依於此。所以說它是諸法的所依。爲了方便，漸漸引導眾生走向真理，所以說熏習等都即是空性。如《解深密經》（Jie Shen Mi Jing）中說：『若菩薩于內于外不見藏性，不見薰習，不見阿賴耶，不見阿賴耶識，不見阿陀那，不見阿陀那識。』

【English Translation】 English version: There are three types of habitual energies (xi qi): 1. Habitual energy of expressions (mingyan xi qi), 2. Habitual energy of ego-grasping (wo zhi xi qi), and 3. Habitual energy of existence (you zhi xi qi). The habitual energy of expressions refers to the distinct seeds of causes for conditioned phenomena (you wei fa). There are two types of expressions: 1. Meaning-conveying expressions, which are the differences in sounds that can explain meanings; 2. Manifesting-object expressions, which are the mind and mental factors (xin suo fa) that can discern objects. Through the熏習(xun xi, perfuming) of these two types of expressions, seeds are formed, serving as the respective causes and conditions for conditioned phenomena. The habitual energy of ego-grasping refers to the seeds of falsely clinging to 'self' and 'what belongs to self'. There are two types of ego-grasping: 1. Innate ego-grasping (ju sheng wo zhi), which is the clinging to self and what belongs to self that can only be eliminated through cultivation; 2. Conceptual ego-grasping (fen bie wo zhi), which is the clinging to self and what belongs to self that can only be eliminated through the path of seeing. Through the 熏習(xun xi, perfuming) of these two types of ego-grasping, sentient beings develop the distinction between self and others. The habitual energy of existence refers to the seeds of karma that attract the fruition of the three realms. There are two types of existence: 1. Defiled virtue (you lou shan), which is the karma that can attract desirable fruition; 2. All non-virtue, which is the karma that can attract undesirable fruition. Through the 熏習(xun xi, perfuming) of these two types of existence, seeds are formed, causing the fruition to have differences in good and bad realms. The verse in the treatise says: 'Due to the habitual energies of karma, and the habitual energies of the two graspings, when the previous fruition is exhausted, other fruitions arise again.' The karma that can lead here refers to the habitual energies of karma. If there are no seeds of karma, one will not attract the fruition of suffering and happiness, just like a seed without soil will never sprout. Therefore, these expressions are caused by karma, and only then can one bear the fruition of future ripening. 'Ripening' etc., 孔目(kong mu) says, refers to all the seeds that are 熏習(xun xi, perfumed). Alaya consciousness (alaya shi) is also called ripening consciousness (yi shu shi), and also called Adana consciousness (atuo na shi), because it can accumulate various habitual energies. Habitual energy refers to the fact that the existing aggregates etc. cause those seeds to increase. All-seed consciousness refers to the place where the seeds that can produce the aggregates etc. of all phenomena are accumulated. Alaya consciousness refers to the place that can store the seeds of all phenomena, and also because sentient beings cling to it as 'self'. Ripening consciousness refers to what is born from previous karma. As the basis of all phenomena, it is because alaya consciousness is the fundamental basis. All consciousnesses rely on it, not just the seven consciousnesses, mental factors etc. all rely on this. Therefore, it is said to be the basis of all phenomena. For the sake of convenience, gradually guiding sentient beings towards the truth, it is said that 熏習(xun xi, perfuming) etc. are all emptiness. As the Sandhinirmocana Sutra (Jie Shen Mi Jing) says: 'If a Bodhisattva does not see the nature of storage within or without, does not see 薰習(xun xi, perfuming), does not see alaya, does not see alaya consciousness, does not see Adana, does not see Adana consciousness.'

。若能如是知者是名菩薩。如來齊此建立一切心意識秘密善巧。瑜伽中亦同此說。

方便等者。孔目曰。理體辨成就。又云。當知阿賴耶識欲成就者會須通如來藏始可得成堅實依止。若但取其生滅相識即同七法不住。非究竟依也。彼就究竟歸如來藏。此約初教。故云漸漸引向真理。乃至但云悉皆即空。如解下若菩薩者。梁攝論云。由此心識微細境界所攝故。不為聲聞二乘說。為諸菩薩說。應有勝位為得一切智故佛為說。何以故。若離此智得無上菩提者無有是處。若菩薩于內外各別。不見阿陀那阿陀那識阿賴耶阿賴耶識者。此皆藏識之別名重言。阿賴耶阿賴耶識約能所藏義。阿陀那阿陀那識謂能數數令生相續持諸根等令不壞故。又能積集一切法習氣故。清涼云。阿賴那此云藏識。能藏一切雜染品法令不失故。我見愛等執藏以為自內我故。此名唯在異生有學。阿陀那此云執持。執持種子及色根故。此名通一切位。此二即心之別名。論主意明心含染凈。雙舉二名釋一心義。其義云何若有我執則成阿賴。若我執亡則舍賴耶名唯阿陀那。持無漏種則妄心斯滅真心顯現。故偈云。心若滅者生死盡即妄滅也。非心體滅而言菩薩。菩薩者揀非聲聞菩薩緣覺菩薩。如來下如來不齊法住智建立心意識也。瑜伽云。如是菩薩離由法住智

【現代漢語翻譯】現代漢語譯本：如果能夠像這樣理解，就稱為菩薩。如來只是在此基礎上建立一切心意識的秘密善巧。瑜伽中也同樣這樣說。

『方便等』的含義，孔目法師說：『理體辨成就。』又說：『應當知道，阿賴耶識想要成就，必須通達如來藏才能得到堅實的依靠。如果只取其生滅相識，就如同七法一樣不能安住，不是究竟的依靠。』孔目法師是從究竟歸於如來藏的角度說的，而這裡是從初教的角度說的，所以說『漸漸引向真理』，乃至只說『悉皆即空』。如下文解釋『若菩薩者』，梁攝論說：『由於心識微細境界所攝，所以不為聲聞二乘說，而是為諸菩薩說。』應該有殊勝的地位，爲了獲得一切智，佛才為他們說。為什麼呢？如果離開此智而能獲得無上菩提，那是沒有道理的。如果菩薩對於內外有所分別，不能見到阿陀那（執持）阿陀那識、阿賴耶（藏）阿賴耶識，這些都是藏識的別名，重複說明。阿賴耶阿賴耶識是從能藏和所藏的意義上說的，阿陀那阿陀那識是指能數數令生相續，執持諸根等令不壞。又能積集一切法習氣。』清涼法師說：『阿賴耶，這裡譯為藏識，能藏一切雜染品法而不失，因為我見愛等執藏它作為自己的內在自我。這個名稱只在異生有學中存在。阿陀那，這裡譯為執持，執持種子和色根，這個名稱通於一切位。』這兩個是心的別名。論主的意圖是說明心包含染凈，同時舉出兩個名稱來解釋一心之義。其含義是什麼呢？如果存在我執，就成為阿賴耶識；如果我執消失，就捨棄阿賴耶的名稱，唯有阿陀那識，執持無漏種子，那麼妄心就會消滅，真心就會顯現。所以偈頌說：『心若滅者，生死盡』，就是妄滅的意思。並非心體滅，而是指菩薩。菩薩，是用來區別于聲聞菩薩和緣覺菩薩的。『如來下』，如來不齊法住智建立心意識。瑜伽中說：『像這樣，菩薩離開由法住智。』

【English Translation】 English version: If one can understand in this way, it is called a Bodhisattva. The Tathagata (如來，Thus Come One) merely establishes all the skillful means of the secrets of mind, consciousness, and intellect on this basis. The Yoga (瑜伽，union) also says the same thing.

Regarding 'expedient means, etc.,' Kongmu (孔目，name of a monk) said, 'The principle body distinguishes accomplishment.' He also said, 'It should be known that if the Alaya-vijnana (阿賴耶識，storehouse consciousness) wants to achieve, it must understand the Tathagatagarbha (如來藏，Tathagata-womb) to obtain a solid reliance. If one only takes its aspects of arising and ceasing, it is the same as the seven dharmas (七法，seven factors of enlightenment) and cannot abide, and is not an ultimate reliance.' He speaks from the perspective of ultimately returning to the Tathagatagarbha, while this speaks from the perspective of the initial teaching, so it says 'gradually leading towards the truth,' and even only says 'all are empty.' As explained below, 'If a Bodhisattva (菩薩，enlightenment being),' the Liang She Lun (梁攝論，Compendium of the Mahayana) says, 'Because it is encompassed by the subtle realm of mind and consciousness, it is not spoken for the Sravakas (聲聞，hearers) and Pratyekabuddhas (緣覺，solitary Buddhas) of the Two Vehicles (二乘，two vehicles), but for the Bodhisattvas.' There should be a superior position, and the Buddha (佛，awakened one) speaks for them to obtain all-knowing wisdom. Why? If one can attain Anuttara-samyak-sambodhi (無上菩提，unsurpassed complete enlightenment) without this wisdom, there is no such reason. If a Bodhisattva distinguishes between internal and external, and does not see the Adana (阿陀那，grasping) Adana-vijnana, the Alaya Alaya-vijnana, these are all different names for the storehouse consciousness, repeated for emphasis. The Alaya Alaya-vijnana is spoken of from the meaning of what can be stored and what is stored, the Adana Adana-vijnana refers to what can repeatedly cause arising and continuation, holding the roots, etc., so that they do not decay. It can also accumulate the habitual energies of all dharmas.' Qingliang (清涼，name of a monk) said, 'Alaya, here translated as storehouse consciousness, can store all defiled dharmas without losing them, because the view of self, love, etc., grasp it as one's own inner self. This name only exists in ordinary beings who are still learning. Adana, here translated as grasping, grasps the seeds and the sense roots, this name applies to all positions.' These two are different names for the mind. The intention of the author of the treatise is to explain that the mind contains defilement and purity, and to explain the meaning of one mind by citing two names simultaneously. What is its meaning? If there is self-grasping, it becomes the Alaya-vijnana; if self-grasping disappears, it abandons the name of Alaya and only has Adana-vijnana, holding the undefiled seeds, then the deluded mind will be extinguished and the true mind will manifest. Therefore, the verse says, 'If the mind is extinguished, birth and death cease,' which means the extinction of delusion. It is not the extinction of the mind-essence, but refers to the Bodhisattva. Bodhisattva is used to distinguish from Sravaka Bodhisattvas and Pratyekabuddha Bodhisattvas. 'Tathagata below,' the Tathagata does not equally establish mind, consciousness, and intellect with the wisdom of abiding in the Dharma. The Yoga says, 'In this way, the Bodhisattva leaves the wisdom of abiding in the Dharma.'

為依止為建立於心意識秘密善巧。然諸如來不齊於此。施設心意識等廣如唯識章具出。

解云既齊此不見等處。為立心意等善巧故。是故所立賴耶生滅等相皆是密意。不令如言而取故會歸真也。

是故下即前相成就從業等生滅相也。皆是下孔目曰但于生死之中辨因果相生道理。並是轉理門無真實理。故云會歸真理明即空也。始教有二門。相成就當於始門。理成就義當終門。

若依終教於此賴耶識得理事融通二分義。

若依等者以此教中說如來藏不守自性。隨緣成阿賴耶或名阿梨耶但梵音楚夏耳。阿賴耶而與無明七識共俱如大海波常無斷絕等。勝鬘云不染而染染而不染等。棱伽云。以七識染法為生滅。以如來藏凈法為不生滅。此二和合為阿梨耶識。故得理事融通也。

故論但云不生不滅與生滅和合非一非異名阿梨耶識。

不生滅者如來藏自性清凈心動作生滅不相離故故云和合。非一非異者真如全體動故心與生滅非異。而恒不變真性故與生滅不一。此生滅不生滅即之義不一。離之心不異。目此二義。不二之心名阿賴耶識。

以許真如隨薰和合成此本識。不同前教業等種生。

孔目云。隨熏梨耶具四德方堪受熏。一堅謂理實故堅。二無記義方得受熏。何以故。無記者即是

【現代漢語翻譯】現代漢語譯本：爲了依止（依靠）和建立於心意識的秘密善巧（方便法門），諸如來（Buddha的稱號）並不侷限於此。關於心、意、識等的施設（教說），詳細內容見於《唯識章》的闡述。

解釋說，既然侷限於此就無法見到其他地方。爲了建立心、意等善巧（方便法門）的緣故，所以所立的阿賴耶（ālaya，藏識）生滅等相，都是密意（秘密的含義），不應按照字面意思理解，因此最終會歸於真如（tathatā，事物的真實本性）。

因此，下面所說的就是前面所說的相成就（現象的成就），從業等產生的生滅相。孔目（註釋）說，只是在生死之中辨別因果相生的道理，都是轉理門（轉變道理的門徑），沒有真實的道理。所以說會歸於真理，明白就是空性（śūnyatā）。始教（初始的教義）有二門，相成就屬於始門，理成就的意義屬於終門。

如果依據終教（最終的教義），那麼對於阿賴耶識（ālaya-vijñāna，藏識）可以得到理事融通的二分義（本體和現象融合貫通的兩種含義）。

如果依據等者（《楞伽經》等經典），那麼以此教中說如來藏（tathāgatagarbha，如來法身所藏之處）不守自性（不保持自身不變的性質），隨緣（根據因緣條件）成為阿賴耶（ālaya，藏識），或者名為阿梨耶（ālayavijñāna，藏識），只是梵音（梵語發音）在不同地方的差異而已。阿賴耶（ālaya，藏識）與無明（avidyā，無知）、七識（七種意識）共同存在，就像大海的波浪一樣，常常沒有斷絕。勝鬘（Śrīmālādevī，勝鬘夫人）說，不染而染，染而不染等。棱伽（Laṅkāvatāra Sūtra，《楞伽經》）說，以七識的染法為生滅，以如來藏的凈法為不生滅。這二者和合成為阿梨耶識（ālayavijñāna，藏識），所以得到理事融通的含義。

所以，《楞伽經》但說不生不滅與生滅和合，非一非異，名為阿梨耶識（ālayavijñāna，藏識）。

不生滅者，如來藏（tathāgatagarbha，如來法身所藏之處）自性清凈心（本性清凈的心）動作生滅不相離，所以說和合。非一非異者，真如（tathatā，事物的真實本性）全體動，所以心與生滅非異。而恒常不變真性，所以與生滅不一。此生滅不生滅即之義不一，離之心不異。說明這兩種含義，不二之心名為阿賴耶識（ālayavijñāna，藏識）。

因為允許真如（tathatā，事物的真實本性）隨著熏習和合成為此本識（根本識），不同於前教（之前的教義）的業等種子所生。

孔目（註釋）說，隨著熏習，阿梨耶（ālaya，藏識）具備四德，才能堪受熏習。一是堅，因為理實所以堅。二是無記義（非善非惡），才能受熏。為什麼呢？無記者就是...

【English Translation】 English version: For reliance and establishment upon the secret skillful means (upāya) of mind, consciousness, and intellect, the Tathāgatas (title for the Buddha) are not limited to this. The establishment (teachings) regarding mind, intellect, consciousness, etc., are extensively detailed in the chapter on Consciousness-Only (Vijñānavāda).

The explanation says that since being limited to this prevents seeing other places, it is for the sake of establishing skillful means (upāya) such as mind and intellect. Therefore, the characteristics of the arising and ceasing of the ālaya (ālaya-vijñāna, storehouse consciousness) that are established are all secret meanings (hidden intentions), and should not be taken literally, thus ultimately converging on Suchness (tathatā, the true nature of things).

Therefore, what follows is the accomplishment of the aforementioned characteristics, the arising and ceasing from karma, etc. The commentary says that only within saṃsāra (cycle of birth and death) are the principles of cause and effect distinguished, and these are all gateways for transforming principles, without any true principle. Therefore, it is said to converge on the truth, clarifying emptiness (śūnyatā). The initial teaching (early teachings) has two gateways: the accomplishment of characteristics belongs to the initial gateway, and the meaning of the accomplishment of principle belongs to the final gateway.

If relying on the final teaching (later teachings), then regarding the ālaya-vijñāna (ālaya-vijñāna, storehouse consciousness), one can obtain the two-fold meaning of the interpenetration of principle and phenomena (the integration and mutual permeation of essence and appearance).

If relying on texts such as the Laṅkāvatāra Sūtra, then according to this teaching, the Tathāgatagarbha (tathāgatagarbha, the womb of the Tathāgata) does not maintain its own nature (does not remain unchanged), but becomes the ālaya (ālaya-vijñāna, storehouse consciousness) according to conditions (dependent origination), or is named ālayavijñāna (ālaya-vijñāna, storehouse consciousness), which is merely a difference in pronunciation between Sanskrit and other languages. The ālaya (ālaya-vijñāna, storehouse consciousness) coexists with ignorance (avidyā, lack of knowledge) and the seven consciousnesses (seven types of consciousness), like the waves of the ocean, constantly without interruption. The Śrīmālādevī Sūtra says, 'Not defiled yet defiled, defiled yet not defiled,' etc. The Laṅkāvatāra Sūtra says, 'The defiled dharmas of the seven consciousnesses are arising and ceasing, while the pure dharmas of the Tathāgatagarbha are non-arising and non-ceasing.' These two combined are the ālayavijñāna (ālaya-vijñāna, storehouse consciousness), thus obtaining the meaning of the interpenetration of principle and phenomena.

Therefore, the Laṅkāvatāra Sūtra only says that non-arising and non-ceasing combine with arising and ceasing, neither one nor different, and is named ālayavijñāna (ālaya-vijñāna, storehouse consciousness).

Non-arising and non-ceasing refers to the Tathāgatagarbha (tathāgatagarbha, the womb of the Tathāgata), the self-nature pure mind (the inherently pure mind), whose actions of arising and ceasing are inseparable, hence the saying 'combined.' 'Neither one nor different' means that Suchness (tathatā, the true nature of things) entirely moves, so the mind and arising/ceasing are not different. Yet the constant and unchanging true nature is not one with arising/ceasing. The meaning of 'arising/ceasing' and 'non-arising/non-ceasing' is not one, while the mind apart from them is not different. These two meanings are explained, and the non-dual mind is named ālayavijñāna (ālaya-vijñāna, storehouse consciousness).

Because it is accepted that Suchness (tathatā, the true nature of things) combines with conditioning to become this fundamental consciousness (root consciousness), unlike the arising from karmic seeds, etc., in the previous teachings (earlier teachings).

The commentary says that with conditioning, the ālaya (ālaya-vijñāna, storehouse consciousness) possesses four virtues to be able to receive conditioning. First, firmness, because the principle is real, hence firm. Second, the meaning of neutral (neither good nor evil) is necessary to receive conditioning. Why? Neutral means...

無分別義。如來藏中方有此法。三可熏者唯如來藏不守自性。隨諸法緣起成似義故是可熏。四與能熏相應者唯如來藏有應諸法義。余法即無。何以故。以不守自性故。然能熏亦有四義。一者凈法名真如。二者一切染因名為無明。三者妄心名為業識。四者妄境界。所謂六塵熏習義者。如世間衣服實無于香。若人以香而熏習故則有香氣。真如凈法實無于染。但以無明而熏習故則有染相等。清涼云。今法性宗亦七識等而為能熏。八識為所熏。其第八識中以如來藏隨緣成立。含有生滅不生滅義故熏第八即熏真如。相宗所熏四義。一堅住性。若法始終一類相續。能持習氣乃是所熏。二無記性。若法平等無所違逆。能受習氣乃是所熏。三可熏性。若法自在性非堅密。能容習氣乃是所熏。四與能熏共和合性。若與能熏同時同處不即不離乃是所熏。能熏亦有四義。一有生滅。二有勝用。三有增減。四與所熏和合而轉。但彼相宗賴耶唯是生滅。是故所熏第三能熏第一正揀無為非能所熏。即不熏如來藏。遂成兩宗不同。備如問明鈔。不同下揀前生滅識也。

故楞伽云。如來藏為無始惡習所薰。名為識藏。又云如來藏受苦樂與因俱若生若滅。又云如來藏名阿賴耶識而與無明七識俱。又起信云自性清凈心因無明風動成染心等。如是非一。

【現代漢語翻譯】現代漢語譯本無分別義（沒有分別的意義）。只有在如來藏（Tathagatagarbha，如來法身所蘊藏的清凈佛性）中才有這種法。三種可以被熏習的事物中，只有如來藏不固守自性（Svalaksana，自身獨有的性質），隨著諸法（Dharma，宇宙間一切事物和現象）的因緣而生起，呈現出相似的意義，因此是可以被熏習的。四種與能熏習的事物相應的，只有如來藏具有應和諸法意義的能力，其他法沒有這種能力。為什麼呢？因為它不固守自性。然而，能熏習的事物也有四種意義：一是清凈法，名為真如（Tathata，事物的真實如是的狀態）；二是所有染污的根源，名為無明（Avidya，對事物真相的迷惑和無知）；三是妄心，名為業識（Karma-vijnana，由行為產生的意識）；四是虛妄的境界，也就是六塵（色、聲、香、味、觸、法）的熏習的意義。就像世間的衣服本身並沒有香味，如果人們用香來熏習它，它就會有香氣。真如清凈法本身並沒有染污，但是因為無明的熏習，就會有染污的相狀等等。清涼澄觀大師說：『現在的法性宗也認為七識等是能熏，八識是所熏。第八識中，因為如來藏隨緣而成立，含有生滅和不生滅的意義，所以熏習第八識就是熏習真如。』相宗（唯識宗）所說的所熏有四種意義：一是堅住性（堅固不變的性質），如果法從始至終都是同一類，相續不斷，能夠保持習氣，才是所熏。二是沒有記性（無記的性質），如果法平等，沒有違逆，能夠接受習氣，才是所熏。三是可熏性（可以被熏習的性質），如果法自在，性質不是堅固緊密的，能夠容納習氣，才是所熏。四是與能熏共同和合的性質，如果與能熏同時同處，不即不離，才是所熏。能熏也有四種意義：一是有生滅，二是有殊勝的作用，三是有增減，四是與所熏和合而運轉。但是相宗的阿賴耶識只是生滅的，因此所熏的第三和能熏的第一，正是爲了揀擇無為法（Nirvana，不生不滅的法）不是能熏和所熏。也就是不熏習如來藏，因此形成了兩宗的不同。詳細的可以參考《問明鈔》。『不同』是爲了揀擇前面的生滅識。所以《楞伽經》（Lankavatara Sutra）說：『如來藏被無始以來的惡習所熏習，名為識藏（Alaya-vijnana，儲存一切意識種子的倉庫）。』又說：『如來藏感受苦樂，與因一同存在，若生若滅。』又說：『如來藏名為阿賴耶識，與無明和七識一同存在。』又《起信論》（Awakening of Faith in the Mahayana）說：『自性清凈心因為無明之風的擾動，而成為染污心等等。』像這樣的說法，不止一種。

【English Translation】 English version The meaning of non-discrimination. Only in the Tathagatagarbha (the womb of the Thus Come One, the pure Buddha-nature hidden within the body of the Thus Come One) is this Dharma (law, principle) found. Among the three that can be perfumed, only the Tathagatagarbha does not adhere to its own self-nature (Svalaksana, own-characteristic). It arises according to the conditions of all Dharmas (phenomena, teachings), appearing to be similar in meaning, and therefore can be perfumed. Among the four that correspond to the perfuming agent, only the Tathagatagarbha has the ability to correspond to the meaning of all Dharmas; other Dharmas do not have this ability. Why? Because it does not adhere to its own self-nature. However, the perfuming agent also has four meanings: first, pure Dharma, called Suchness (Tathata, thusness, the true nature of things); second, all causes of defilement, called ignorance (Avidya, delusion); third, the deluded mind, called karma-consciousness (Karma-vijnana, consciousness arising from actions); fourth, the deluded realm, which is the meaning of the perfuming of the six sense objects (form, sound, smell, taste, touch, and dharma). It is like worldly clothes that have no fragrance in themselves. If people perfume them with fragrance, they will have fragrance. True Suchness, pure Dharma, has no defilement in itself, but because of the perfuming of ignorance, it will have the appearance of defilement, and so on. Qingliang (澄觀, Chengguan) said: 'The Dharma-nature school also considers the seven consciousnesses as the perfuming agent and the eighth consciousness as the perfumed. In the eighth consciousness, because the Tathagatagarbha is established according to conditions, it contains the meaning of arising and ceasing and non-arising and non-ceasing, so perfuming the eighth consciousness is perfuming Suchness.' The Consciousness-only school (相宗, Xiangzong, Yogacara) says that the perfumed has four meanings: first, steadfast nature; if a Dharma is always of the same kind, continuously, and can maintain habitual energy, then it is the perfumed. Second, neutral nature; if a Dharma is equal and does not contradict, and can receive habitual energy, then it is the perfumed. Third, perfumable nature; if a Dharma is free and its nature is not firm and dense, and can accommodate habitual energy, then it is the perfumed. Fourth, the nature of being jointly combined with the perfuming agent; if it is simultaneous and in the same place with the perfuming agent, neither identical nor separate, then it is the perfumed. The perfuming agent also has four meanings: first, it has arising and ceasing; second, it has superior function; third, it has increase and decrease; fourth, it revolves in harmony with the perfumed. However, the Alaya-consciousness of the Consciousness-only school is only arising and ceasing. Therefore, the third of the perfumed and the first of the perfuming agent are precisely to distinguish that unconditioned Dharma (Nirvana, non-arising and non-ceasing Dharma) is not the perfuming agent and the perfumed. That is, it does not perfume the Tathagatagarbha, thus forming the difference between the two schools. Details can be found in the 'Inquiry into Clarity'. 'Different' is to distinguish the previous arising and ceasing consciousness. Therefore, the Lankavatara Sutra says: 'The Tathagatagarbha is perfumed by beginningless evil habits and is called the storehouse consciousness (Alaya-vijnana, the storehouse of all consciousness seeds).' It also says: 'The Tathagatagarbha experiences suffering and joy, and exists together with the cause, whether arising or ceasing.' It also says: 'The Tathagatagarbha is called Alaya-consciousness and exists together with ignorance and the seven consciousnesses.' Furthermore, the Awakening of Faith in the Mahayana says: 'The self-nature pure mind becomes a defiled mind, etc., due to the disturbance of the wind of ignorance.' Such statements are not unique.

如來藏即所薰也。惡習能熏七轉識也。藏識第八異名。密嚴經云。佛說如來藏以為阿賴耶。惡慧不能知藏識海常住。藏即賴耶識。此明守權拒實訶為惡慧。又云如來清凈藏世間阿賴耶。如金與指環。展轉無差別。無明住地與七識俱。如海浪生常生不斷。起信論云。如是眾生自性清凈心。因無明風動心。與無明俱無形相。不相舍離。其文非一也。

問真如既言常法。云何得說隨薰起滅。既許起滅。如何復說為凝然常。

唯識論釋真如雲。真謂真實揀非虛妄。如謂如常。表無變易。前說常法。云何起滅。又若起滅。何謂凝然常耶。動靜相違故須問釋。

答既言真如常固。非如言所謂常也。何者聖說真如為凝然者。此是隨緣作諸法。時不失自體。故說為常。是則不異無常之常。名不思議常。非謂不作諸法。如情所謂之凝然也。

經論說真如常。非彼世間如言所對之常。何者徴聖教所說真如為凝然者。是隨緣作生滅。時不失自性。如水作波時不失濕性。故說為常。由不變故始能隨緣。由隨緣故方能不變。何者若變自體將何隨緣如無濕性。將何隨緣如無濕性。將何隨風而成波浪。即由此義說真如隨緣。若不隨緣。體即不變。緣中既無。何成不變。

故勝鬘中雲不染而染者。明隨緣作諸法

【現代漢語翻譯】現代漢語譯本：　　如來藏（Tathagatagarbha，指一切眾生皆具有的佛性）即是所被熏習之物。惡習能夠熏習第七轉識（末那識，Manas-vijnana）。藏識（Alaya-vijnana）是第八識的另一個名稱。《密嚴經》說：『佛說如來藏即是阿賴耶識。惡慧之人不能知曉藏識之海是常住不變的。』藏識即是賴耶識。這說明了執著于權宜之說而否定真實之理，是為惡慧。又說：『如來清凈藏即是世間的阿賴耶識，如同金子與指環，輾轉變化而無差別。』無明住地（Avidya-bhumi，指無明的根本所在）與七識同時存在，如同海浪的生起，持續不斷。《起信論》說：『如此眾生的自性清凈心，因無明之風而動，與無明同時存在，沒有形相，不互相舍離。』這樣的經文不止一處。　　問：真如（Tathata，指事物的真實本性）既然說是常法，為何又說隨著熏習而生起滅亡？既然允許生起滅亡，為何又說是凝然常住的？　　《唯識論》解釋真如說：『真，是指真實，揀擇不是虛妄。如，是指如常，表示沒有變易。』前面說的是常法，為何又說生起滅亡？又如果生起滅亡，為何又說是凝然常住的呢？動與靜相互矛盾，所以需要提問解釋。　　答：既然說是真如常固，就不是如言語所說的常。聖人所說的真如為凝然，是指隨著因緣而生起諸法時，不失去其自體，所以說是常。這與無常之常不同，名為不可思議常。不是說不生起諸法，如同世俗所認為的凝然。　　經論所說的真如常，不是世間言語所對應的常。聖教所說的真如為凝然，是指隨著因緣而生起生滅，不失去自性。如同水變成波浪時不失去濕性，所以說是常。因為不變，所以才能隨緣；因為隨緣，所以才能不變。如果變了自體，將用什麼來隨緣？如同沒有濕性，將用什麼來隨風而成為波浪？就是因為這個道理，所以說真如隨緣。如果不隨緣，體就是不變的，因緣之中既然沒有，如何成就其不變？　　所以《勝鬘經》中說『不染而染』，說明了隨緣而生起諸法。

【English Translation】 English version: Tathagatagarbha (the Womb of the Thus-Come One, referring to the Buddha-nature inherent in all beings) is what is being perfumed. Evil habits can perfume the seventh consciousness (Manas-vijnana). Alaya-vijnana is another name for the eighth consciousness. The Sandhinirmocana Sutra says: 'The Buddha said that the Tathagatagarbha is the Alaya-vijnana. Those with evil wisdom cannot know that the sea of the Alaya-vijnana is permanent.' The Alaya-vijnana is the same as the Alaya consciousness. This clarifies that clinging to expedient teachings and denying the true reality is evil wisdom. It also says: 'The pure Tathagatagarbha is the Alaya-vijnana in the world, like gold and a finger ring, transforming without difference.' The ground of ignorance (Avidya-bhumi) exists simultaneously with the seven consciousnesses, like the arising of ocean waves, constantly arising without ceasing. The Awakening of Faith says: 'Thus, the self-nature pure mind of sentient beings is moved by the wind of ignorance, existing simultaneously with ignorance, without form, and not separating from each other.' Such passages are not unique. Question: Since Thusness (Tathata) is said to be a constant dharma, how can it be said to arise and cease with perfuming? Since arising and ceasing are allowed, how can it be said to be still and constant? The Vijnaptimatrata-siddhi explains Thusness, saying: 'True means real, distinguishing it from the unreal. Thus means as always, indicating no change.' Earlier, it was said to be a constant dharma, so how can it be said to arise and cease? And if it arises and ceases, how can it be said to be still and constant? Movement and stillness contradict each other, so an explanation is needed. Answer: Since it is said that Thusness is constant and firm, it is not the kind of constant that is spoken of in words. What the sages say about Thusness being still refers to the fact that when it creates all dharmas according to conditions, it does not lose its own essence, so it is said to be constant. This is different from the constant of impermanence, and is called inconceivable constant. It does not mean that it does not create all dharmas, like the stillness that is conceived by ordinary people. The constant of Thusness spoken of in the sutras and treatises is not the constant that is opposed to worldly language. What the holy teachings say about Thusness being still refers to the fact that when it creates arising and ceasing according to conditions, it does not lose its own nature. Just as when water becomes waves, it does not lose its wetness, so it is said to be constant. Because it is unchanging, it can accord with conditions; because it accords with conditions, it can be unchanging. If the self-nature changes, what will be used to accord with conditions? Like lacking wetness, what will be used to become waves with the wind? It is because of this reason that Thusness is said to accord with conditions. If it does not accord with conditions, the essence is unchanging; since it is not present in conditions, how can it be unchanging? Therefore, the Srimala Sutra says 'stained without being stained,' clarifying that it accords with conditions to create all dharmas.

也。染而不染者明隨緣時不失自性。由初義故俗諦得成由后義。故真諦復立如是。真俗但有二義。無有二體。相融無礙。離諸情執。是故論云智障極盲闇謂真俗別執。此之謂也。

不染下上即不變隨緣。下即隨緣不變。由隨緣故俗諦得成。由不變故真諦復立。然此二義竟無二體但是一法。故說相融。未破所知。別執真俗是盲闇也。

此真如二義同前始教中約法相差別門。故但說一分凝然義也。此終教中約體相镕融門。故說二分不二之義。此義廣如起信義記中說。

同字當作內字。此真如隨緣不變二義內前始教就法相差別門。但說不變一分之義。此終教深細。故就體之與相镕通二分無二之義。起信義記即古疏也。

又如十地經云三界虛妄。唯一心作。攝論等約始教義釋為賴耶識等也。十地論約終教釋為第一義真心也。又如達摩經頌攝論等釋曰此界等者。界謂因義即種子識。如是等實性論約終教釋云此性者即如來藏性。依此有諸趣等者如勝鬘經說。依如來藏有生死。依如來藏有涅槃等。乃至廣說。

十地經下經通也。攝論下清涼云。二異熟賴耶名為一心。揀無外境故說一心。此約始教義。十地論下論異也。清涼云。三如來藏性清凈一心。理無二體故說一心。此約終教義。前說由熏習力變現

【現代漢語翻譯】現代漢語譯本：

『也。染而不染』是指明白隨緣時，不失去自性。由於最初的意義，俗諦得以成立；由於後來的意義，真諦得以重新確立。像這樣，真諦和俗諦只有兩種意義，沒有兩種實體，相互融合沒有障礙，遠離各種情感執著。所以《論》中說，『智慧的障礙是極度的盲目和黑暗』，指的是執著于真諦和俗諦的差別，說的就是這個意思。

『不染』是指不變隨緣，『下』是指隨緣不變。由於隨緣，俗諦得以成立；由於不變，真諦得以重新確立。然而這兩種意義終究沒有兩種實體，只是一種法，所以說是相互融合。沒有破除所知障，分別執著真諦和俗諦就是盲目和黑暗。

這裡的真如二義，與之前始教中關於法相差別的部分相同，所以只說凝然不動的一部分意義。這裡的終教中關於體相镕融的部分，所以說兩種意義不二。這個意義詳細地在《起信義記》中說明。

『同』字應當寫作『內』字。這裡的真如隨緣不變二義，在之前的始教中，就法相差別的部分，只說不變的一部分意義。這裡的終教深奧細緻，所以就體與相镕通的兩種意義無二。『起信義記』就是古疏。

又如《十地經》（Dashabhumika Sutra）中說：『三界虛妄，唯一心作。』《攝大乘論》（Mahayana-samgraha）等經論按照始教的意義解釋為阿賴耶識（Alaya-vijnana）等。《十地論》（Dashabhumika-bhashya）按照終教的意義解釋為第一義真心。又如達摩經頌，《攝大乘論》等解釋說：『此界等』，『界』指的是因，也就是種子識。像這樣，《實性論》按照終教解釋說：『此性』就是如來藏性（Tathagatagarbha）。『依此有諸趣等』，如《勝鬘經》（Shrimala Sutra）所說：『依如來藏有生死，依如來藏有涅槃』等等，乃至廣泛地說明。

《十地經下》的『經』是通用的。《攝大乘論下》，清涼澄觀大師說：『二異熟阿賴耶名為一心』，因為揀擇沒有外境，所以說一心，這是按照始教的意義。《十地論下》，『論』是不同的。清涼澄觀大師說：『三如來藏性清凈一心』，理體沒有兩種，所以說一心，這是按照終教的意義。前面說的是由熏習力變現。

【English Translation】 English version:

'Also. To be stained yet unstained' means that when one understands conditioned arising, one does not lose one's self-nature. Due to the initial meaning, the conventional truth (Samvriti-satya) is established; due to the subsequent meaning, the ultimate truth (Paramartha-satya) is re-established. Thus, the conventional and ultimate truths have only two meanings, not two entities, mutually interpenetrating without obstruction, and free from all emotional attachments. Therefore, the 'Treatise' says, 'The obstruction of wisdom is extreme blindness and darkness,' referring to the attachment to the difference between the ultimate and conventional truths, which is what it means.

'Unstained' refers to unchanging amidst conditions, 'below' refers to unchanging amidst conditions. Due to conditioned arising, the conventional truth is established; due to unchanging, the ultimate truth is re-established. However, these two meanings ultimately do not have two entities, but are only one dharma, so it is said that they interpenetrate. Without breaking through the obstruction of what is knowable, separately clinging to the ultimate and conventional truths is blindness and darkness.

The two meanings of Suchness (Tathata) here are the same as in the initial teaching (Shi Jiao) regarding the aspect of differences in characteristics of dharmas, so it only speaks of the meaning of the unchanging aspect. The final teaching (Zhong Jiao) here speaks of the aspect of the interpenetration of essence and characteristics, so it speaks of the meaning of the two aspects being non-dual. This meaning is explained in detail in the 'Commentary on the Awakening of Faith' (Qixin Yiji).

The word 'same' (Tong) should be written as the word 'inner' (Nei). The two meanings of Suchness, conditioned arising, and unchanging here, in the previous initial teaching, regarding the aspect of differences in characteristics of dharmas, only speak of the meaning of the unchanging aspect. The final teaching here is profound and subtle, so it speaks of the two meanings of the essence and characteristics interpenetrating without duality. 'Commentary on the Awakening of Faith' is the old commentary.

Furthermore, as the 'Ten Stages Sutra' (Dashabhumika Sutra) says: 'The three realms are illusory, created by the one mind.' The 'Compendium of Mahayana' (Mahayana-samgraha) and other treatises explain it according to the meaning of the initial teaching as the Alaya-vijnana (Alaya-vijnana) and so on. The 'Ten Stages Treatise' (Dashabhumika-bhashya) explains it according to the meaning of the final teaching as the true mind of the first principle. Furthermore, as the verse in the Dharma Sutra, the 'Compendium of Mahayana' and others explain, 'These realms, etc.,' 'realm' refers to the cause, which is the seed consciousness. Like this, the 'Treatise on Reality' (Shixing Lun) explains according to the final teaching, 'This nature' is the Tathagatagarbha (Tathagatagarbha) nature. 'Relying on this, there are various destinies, etc.,' as the 'Shrimala Sutra' (Shrimala Sutra) says, 'Relying on the Tathagatagarbha, there is birth and death; relying on the Tathagatagarbha, there is Nirvana,' and so on, extensively explaining.

The 'Sutra' below 'Ten Stages Sutra' is general. Below 'Compendium of Mahayana,' Qingliang (澄觀大師, Chengguan) says, 'The two different matured Alaya are called one mind,' because it selects and eliminates external objects, so it is called one mind. This is according to the meaning of the initial teaching. Below 'Ten Stages Treatise,' the 'Treatise' is different. Qingliang says, 'The three Tathagatagarbha nature, pure one mind,' the principle has no two entities, so it is called one mind. This is according to the meaning of the final teaching. What was said earlier is transformed by the power of habituation.

三界依正等報。后說舉體隨緣成辨之事。探玄大疏經文廣說十門以顯一心。恐繁不錄。又如下演義云。此通指大乘經為對法經耳。經頌云。無始時來界為一切法等依。由此有諸趣及涅槃證得。攝論下等取瑜伽雜集。彼論釋云。無始者初際無故。界者因義即種子也。是識因種謂一切法。此唯雜染非是清凈。彼一切法等所依者能任持故。非因性義。所依能依性各異故。第三論云此中聞熏習為是阿賴耶識自性等。論答云。此聞熏習隨在一種所依轉處寄在異熟識中。與彼和合俱轉。猶如水乳。然非阿賴耶自性。是彼賴耶對治無分別智種子性故。明知賴耶但是生滅非真性成故云界是因義等實性下即法性宗論第四論云。無始時來性。作諸法依止。依性有諸道。及證涅槃果。無始時來性者如經說言。諸佛如來依如來藏說諸眾生無始本際不可得知故。所言性者如聖者勝鬘經言。世尊如來說諸如來藏者是法界藏。出世間法身藏出世間上上藏。自性清凈法身藏自性清凈如來藏故。作諸法依止者如勝鬘云。是故如來藏是依是持是住持是建立等。論云依性有諸道者。經云。世尊。生死者依如來藏。世尊。有如來藏故說生死是名善說敁及證涅槃果者。經云。依如來藏故有生死。依如來藏故證涅槃。故云界者性義等。

是故當知二門別也。

【現代漢語翻譯】現代漢語譯本三界（Trailokya，欲界、色界、無色界）的依報和正報是相等的。後面所說的『舉體隨緣成辨之事』，是指整個本體隨著因緣而成就辨別的作用。《探玄大疏》引用經文廣泛地闡述了十個方面，來彰顯一心，因為內容繁多，這裡就不一一記錄了。又如下演義所說：『這通常指的是大乘經典，作為對法經。』經文頌詞說：『無始以來，界（dhātu，界）是一切法的所依。』由於這個原因，才有了諸趣（gati，輪迴的各個道）以及涅槃（nirvāṇa，寂滅）的證得。《攝論》、《瑜伽》、《雜集》等論典也採用了這種說法。這些論典解釋說：『無始，指的是沒有初始的邊際。界，指的是因，也就是種子。』這是識的因種，指的是一切法。這裡只涉及雜染，而不是清凈。『彼一切法等所依』，指的是能夠任持的緣故。不是因性的意義。所依和能依的性質是各不相同的。第三論說：『這裡所說的聞熏習是阿賴耶識（ālayavijñāna，藏識）的自性等等。』論典回答說：『這種聞熏習隨著所依的轉變，寄存在異熟識（vipākavijñāna，果報識）中，與它和合一起運轉，就像水和乳一樣。然而，它不是阿賴耶識的自性。』這是因為它是阿賴耶識的對治，是無分別智的種子。明確地表明阿賴耶識只是生滅的，不是真性成就的，所以說『界是因義』等等。實性下，也就是法性宗的論典第四論說：『無始以來，自性作為諸法的依止。依靠自性，有諸道，以及證得涅槃果。』『無始以來，自性』，如經文所說：『諸佛如來依靠如來藏（tathāgatagarbha，如來藏）說諸眾生無始本際不可得知。』所說的『自性』，如《勝鬘經》所說：『世尊，如來說諸如來藏，是法界藏，出世間法身藏，出世間上上藏，自性清凈法身藏，自性清凈如來藏。』『作為諸法的依止』，如《勝鬘經》所說：『是故如來藏是依、是持、是住持、是建立等等。』論典說『依靠自性，有諸道』，經文說：『世尊，生死依靠如來藏。世尊，有如來藏，所以說生死是名善說。』以及『證涅槃果』，經文說：『依靠如來藏，所以有生死。依靠如來藏，所以證涅槃。』所以說『界』是性義等等。因此，應當知道這兩個門徑是不同的。

【English Translation】 English version The dependent and retributive rewards of the Three Realms (Trailokya, the Desire Realm, the Form Realm, and the Formless Realm) are equal. The later statement of 'the entire substance adapting to conditions to accomplish discernment' refers to the function of the entire essence achieving differentiation according to conditions. The 'Profound Exploration Commentary' extensively cites scriptures to elucidate the ten aspects to reveal the One Mind, but due to its extensive content, it will not be recorded here in detail. Furthermore, as the 'Further Commentary' states: 'This generally refers to Mahayana sutras as Dharma-countering sutras.' The sutra verse says: 'From beginningless time, the realm (dhātu) has been the basis for all dharmas.' Because of this, there are the various destinies (gati) and the attainment of Nirvana (nirvāṇa). The 'Compendium of Treatises,' 'Yoga,' and 'Collection of Categories' also adopt this view. These treatises explain: 'Beginningless refers to having no initial boundary. Realm refers to the cause, which is the seed.' This is the seed of consciousness, referring to all dharmas. This only involves defilement, not purity. 'That which all dharmas depend on' refers to being able to sustain. It is not the meaning of causal nature. The nature of the dependent and the depended are different. The Third Treatise says: 'Here, the hearing-habituation is the self-nature of the Alaya Consciousness (ālayavijñāna), etc.' The treatise answers: 'This hearing-habituation, following the transformation of the dependent, is deposited in the Vipaka Consciousness (vipākavijñāna), and operates together with it, like water and milk. However, it is not the self-nature of the Alaya Consciousness.' This is because it is the antidote to the Alaya Consciousness, the seed of non-discriminating wisdom. It clearly shows that the Alaya Consciousness is merely arising and ceasing, not achieved by true nature, so it is said that 'realm is the meaning of cause,' etc. Under 'True Nature,' which is the Fourth Treatise of the Dharmata school, it says: 'From beginningless time, the self-nature acts as the basis for all dharmas. Relying on self-nature, there are the various paths and the attainment of the fruit of Nirvana.' 'From beginningless time, self-nature,' as the sutra says: 'The Buddhas and Tathagatas rely on the Tathagatagarbha (tathāgatagarbha) to say that the beginningless origin of all beings is unknowable.' The 'self-nature' that is spoken of, as the 'Śrīmālādevī Siṃhanāda Sūtra' says: 'World-Honored One, the Tathagata speaks of the Tathagatagarbha as the Dharma-realm treasury, the supramundane Dharma-body treasury, the supramundane supreme treasury, the self-nature pure Dharma-body treasury, the self-nature pure Tathagatagarbha.' 'Acting as the basis for all dharmas,' as the 'Śrīmālādevī Siṃhanāda Sūtra' says: 'Therefore, the Tathagatagarbha is the basis, the support, the sustenance, the establishment, etc.' The treatise says 'Relying on self-nature, there are the various paths,' the sutra says: 'World-Honored One, samsara relies on the Tathagatagarbha. World-Honored One, because there is the Tathagatagarbha, it is said that samsara is well-spoken.' And 'the attainment of the fruit of Nirvana,' the sutra says: 'Relying on the Tathagatagarbha, there is samsara. Relying on the Tathagatagarbha, there is the attainment of Nirvana.' Therefore, it is said that 'realm' is the meaning of nature, etc. Therefore, it should be known that these two paths are different.

二門別者始終二門也。

若依頓教即一切法唯一真心差別相盡離言絕慮不可說也。

即二祖攝相歸性以顯一心。以八識皆無自體。唯是如來藏平等顯現余相皆盡。故云一切等也。不可說者論云。一切虛妄如石女兒。用炎水浴。被龜毛衣。著兔角屣。戴空華冠。入乾闥婆城共幻化女戲義。言但起心見法並皆非有。如上所諭。當知聖教所現道理。諸法非有唯一真如。無我實性以為究竟。此是三乘義。故云離言不可說等。

如維摩經中三十二菩薩所說不二法門者。即是前終教中染凈镕融無二之義。凈名所顯離言不二是此門也。

二教不同真如章等累作此判。分教處引此亦證成。

以其一切染凈相盡無有二法可以融會。故不可說為不二也。

不可說者以無二法可以指訴說二不二也。

若依圓教。即約性海圓明法界緣起無礙自在。一即一切一切即一。主伴圓融。故說十心以顯無盡。

即二祖后之三門所顯唯心之義。十心用顯無盡。

如離世間品及第九地說。又唯一法界性起心亦具十德。如性起品說。此等據別教言。

離世間及九地所出一廣心二深心三勝心四凈心五利心六堅心七無染心八希有心九智慧心十無邊心。唯識章引地論云。是菩薩如實知眾生諸心種

【現代漢語翻譯】現代漢語譯本二門別者，指的是始終二門。如果依據頓教的觀點，那麼一切法都是唯一的真心，所有差別相都已消失，無法用言語表達，也超出了思慮的範圍，是不可說的。這就像二祖慧可攝相歸性，以此來彰顯一心。因為八識都沒有自體，只是如來藏（Tathagatagarbha，如來藏）平等顯現，其餘的相都消失了。所以說『一切等』。關於『不可說』，《大乘起信論》中說：『一切虛妄，如同石女兒，用火焰般的水洗浴，穿烏龜毛做的衣服，穿兔子角做的鞋子，戴虛空花做的帽子，進入乾闥婆（Gandharva，天神）城與幻化女嬉戲。』意思是說，只要一起心見法，就都是虛幻不實的。正如上面所說，應當明白聖教所展現的道理，諸法並非真實存在，只有唯一的真如（Tathata，真如），以無我實性作為究竟。這是三乘（Triyana，三乘）的教義，所以說『離言不可說』等等。如同《維摩詰經》中三十二位菩薩所說的不二法門，就是前面終教中染凈镕融、沒有差別的意義。《維摩詰經》所彰顯的離言不二就是這個門。二教不同，真如章等多次作出這樣的判決。分教處引用這些也證明了這一點。因為一切染凈之相都已消失，沒有兩種法可以融合，所以不能說為不二。『不可說』是因為沒有兩種法可以指出來，來說明二或者不二。如果依據圓教的觀點，就是依據性海圓明，法界緣起，無礙自在。一即一切，一切即一，主伴圓融。所以說十心來彰顯無盡。這就像二祖之後的三個門所彰顯的唯心之義。用十心來彰顯無盡。如同《離世間品》以及《第九地經》所說。又唯一的法界性起心也具備十種功德，如同《性起品》所說。這些是根據別教的觀點來說的。《離世間品》和《九地經》所提出的：一、廣心，二、深心，三、勝心，四、凈心，五、利心，六、堅心，七、無染心，八、稀有心，九、智慧心，十、無邊心。《唯識章》引用《地論》說：『菩薩如實地知道眾生各種心的種子。』

【English Translation】 English version The 'two gates separately' refers to the two gates of beginning and end. If based on the Sudden Teaching (頓教), all dharmas are the one and only true mind, all differentiated appearances have vanished, are beyond expression in words, and beyond the scope of thought, being inexpressible. This is like the Second Patriarch Huike (二祖慧可) subsuming appearances into nature to reveal the one mind. Because the eight consciousnesses (八識) have no self-nature, they are merely the equal manifestation of the Tathagatagarbha (如來藏, Buddha-nature), and all other appearances vanish. Therefore, it is said 'all are equal.' Regarding 'inexpressible,' the Awakening of Faith in the Mahayana (大乘起信論) says: 'All is illusory, like a stone woman bathing with fiery water, wearing clothes made of tortoise hair, shoes made of rabbit horns, and a crown made of empty flowers, entering the city of Gandharvas (乾闥婆, celestial musicians) to play with illusory women.' It means that as soon as one's mind arises and perceives dharmas, they are all unreal. As stated above, it should be understood that the principle revealed by the sacred teachings is that dharmas are not real, only the one true Suchness (Tathata, 真如) exists, taking non-self-nature as the ultimate. This is the doctrine of the Three Vehicles (Triyana, 三乘), so it is said 'beyond words, inexpressible,' and so on. Like the non-dual dharma door spoken of by the thirty-two Bodhisattvas in the Vimalakirti Sutra (維摩詰經), it is the meaning of the blending of defilement and purity without difference in the previous Ultimate Teaching. The inexpressible non-duality revealed by Vimalakirti is this gate. The two teachings are different, and the chapter on Suchness (真如章) and others have repeatedly made this judgment. The division of teachings (分教處) cites these as proof. Because all appearances of defilement and purity have vanished, and there are no two dharmas that can be blended, it cannot be said to be non-dual. 'Inexpressible' is because there are no two dharmas that can be pointed out to explain duality or non-duality. If based on the Perfect Teaching (圓教), it is based on the perfect brightness of the nature-sea, the arising of the Dharmadhatu (法界) through dependent origination, unobstructed and free. One is all, and all is one, with the principal and accompanying perfectly harmonized. Therefore, the ten minds are spoken of to reveal the inexhaustible. This is like the meaning of mind-only revealed by the three gates after the Second Patriarch. The ten minds are used to reveal the inexhaustible. As stated in the 'Leaving the World' chapter (離世間品) and the Ninth Bhumi Sutra (第九地經). Furthermore, the mind arising from the one and only Dharmadhatu-nature also possesses ten virtues, as stated in the 'Nature Arising' chapter (性起品). These are according to the Separate Teaching. The 'Leaving the World' chapter and the Ninth Bhumi Sutra mention: 1. Broad mind, 2. Deep mind, 3. Superior mind, 4. Pure mind, 5. Beneficial mind, 6. Firm mind, 7. Undefiled mind, 8. Rare mind, 9. Wisdom mind, 10. Boundless mind. The Consciousness-Only chapter (唯識章) quotes the Dasabhumika Sutra Commentary (地論) saying: 'Bodhisattvas truly know the seeds of all beings' minds.'

種相心雜相。乃至無量百千種種心差別相皆如實知。性起品云。佛子。菩薩摩訶薩應云何知如來應正等覺心。佛子。如來心意識俱不可得。但應以智無量故知如來心。譬如虛空為一切所依而虛空無所依。探玄廣釋。

若約同教。即攝前諸教所說心識。何以故。是此方便故。從此而流故。余可準之。

問攝前諸教者。未審攝何等教。若言即前所列諸教。別教亦列乎前。豈亦攝耶。若云但攝前四。何不如余處列乎別教之前。答無可無不可。言無可者如余處列之於前但攝前四。以是一乘之方便故。無不可者前五總融為同教故。如建立中同教之內亦列別教一乘。三一和合中以大白牛車望三乘為義故。探玄十門唯心中雲。初三門約初教說。次四門約終教頓教說。后三門約圓教中別教說。總具十門約同教說。則別教亦攝是為同教。故亦前亦后也。問探玄雲。華嚴初成頓說。無權可會。如何令說攝前諸教是此方便耶。又華嚴從初至極唯談一乘更無異說。如何前教從此流耶。答祖雲華嚴一部唯是不共。未有末之可攝也。法華乃攝末歸本歸華嚴故。故為本也。是故諸祖皆判法華為同教一乘。攝前諸教歸華嚴矣。又此經是開漸之本。非本無以垂末。二乘在座如聾如盲。故興一代漸經。無權者以對普機。故與漸者為別機故。

【現代漢語翻譯】現代漢語譯本種種心雜相，乃至無量百千種種心差別相，都如實地知曉。《性起品》說：『佛子，菩薩摩訶薩應該如何瞭解如來應正等覺的心呢？』佛子，如來的心、意、識都不可得，但應該以智慧無量來了解如來的心。譬如虛空為一切所依，而虛空本身卻無所依。』探玄對此廣為解釋。

如果從同教的角度來說，就包含了前面各種教派所說的心識。為什麼呢？因為這是方便之法，是從這裡流出的。其他的可以類推。

問：『包含前面各種教派，是指包含哪些教派呢？如果說是指前面所列的各種教派，那麼別教（指華嚴宗的判教分類，區別于其他宗派的特殊教義）也列在前面嗎？難道也包含別教嗎？』如果說只包含前面的四教，為什麼不像其他地方那樣把別教列在前面呢？答：『無可無不可。』說『無可』，就像其他地方那樣把別教列在前面，但只包含前面的四教，因為這是一乘（Ekayana，唯一佛乘）的方便之法。說『無不可』，是因為前面的五教總融合爲同教的緣故。就像《建立》中，在同教之內也列有別教一乘。在三一和合中，以大白牛車（Mahāyāna，大乘佛教）比喻三乘的意義。探玄十門唯心中說：『前三門是就初教說的，次四門是就終教、頓教說的，后三門是就圓教中的別教說的，總共十門是就同教說的。』那麼別教也被包含在內，成為同教。所以說『亦前亦后』。問：『探玄說，《華嚴經》最初成就時是頓說的，沒有權巧方便可以會歸。如何說包含前面各種教派是這種方便呢？』又《華嚴經》從始至終只談一乘，沒有其他的說法。如何說前面的教派是從這裡流出的呢？答：祖師說，《華嚴經》一部經都是不共的，沒有末流可以包含。《法華經》是攝末歸本，歸於《華嚴經》的，所以《華嚴經》是根本。因此，各位祖師都判《法華經》為同教一乘，包含前面的各種教派，歸於《華嚴經》。又這部經是開啟漸教的根本，沒有根本就無法垂示末流。二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）在座，如同聾子和瞎子，所以才興起一代漸教經典。說沒有權巧方便，是針對普遍的根機。所以與漸教是針對不同的根機。

【English Translation】 English version All sorts of mixed appearances of the mind, even immeasurable hundreds of thousands of different appearances of the mind, are known as they truly are. The 'Nature Arising' chapter says: 'Buddha-son, how should a Bodhisattva-Mahasattva know the mind of the Thus Come One, the worthy, the rightly and completely awakened one?' Buddha-son, the mind, thought, and consciousness of the Thus Come One are all unattainable, but one should know the mind of the Thus Come One through immeasurable wisdom. It is like space, which is the basis for everything, yet space itself has no basis.' Tanxuan (a commentator) extensively explains this.

If we speak from the perspective of the Common Teaching (Tongjiao, one of the four teachings in Tiantai Buddhism), it includes the mind and consciousness as described in the previous teachings. Why? Because it is a skillful means, and it flows from here. The rest can be inferred by analogy.

Question: 'When you say it includes the previous teachings, which teachings does it include? If you mean the teachings listed earlier, does that include the Distinct Teaching (Biejiao, unique teachings of Huayan school) which was also listed earlier? Does it also include that?' If you say it only includes the previous four teachings, why isn't the Distinct Teaching listed before the others as it is elsewhere? Answer: 'It is both possible and not possible.' Saying 'possible' is like listing the Distinct Teaching before the others elsewhere, but only including the previous four teachings, because this is a skillful means of the One Vehicle (Ekayana, the single vehicle to Buddhahood). Saying 'not possible' is because the previous five teachings are all integrated into the Common Teaching. Just like in the 'Establishment' section, the One Vehicle of the Distinct Teaching is also listed within the Common Teaching. In the Three-One Harmony, the Great White Ox Cart (Mahāyāna, the Great Vehicle) is used to represent the meaning of the Three Vehicles. Tanxuan's Ten Gates, in the 'Only Mind' section, says: 'The first three gates are about the Initial Teaching, the next four gates are about the Terminal and Sudden Teachings, and the last three gates are about the Distinct Teaching within the Perfect Teaching. All ten gates together are about the Common Teaching.' Then the Distinct Teaching is also included, becoming the Common Teaching. Therefore, it is both 'before' and 'after.' Question: 'Tanxuan says that when the Huayan Sutra was first completed, it was taught suddenly, without any expedient means to reconcile. How can you say that including the previous teachings is this kind of expedient means?' Also, the Huayan Sutra only talks about the One Vehicle from beginning to end, without any other teachings. How can you say that the previous teachings flow from here? Answer: The patriarchs say that the entire Huayan Sutra is unique and does not include any later teachings. The Lotus Sutra gathers the later teachings back to the root, which is the Huayan Sutra, so the Huayan Sutra is the root. Therefore, all the patriarchs judge the Lotus Sutra to be the One Vehicle of the Common Teaching, including the previous teachings and returning them to the Huayan Sutra. Furthermore, this sutra is the root for opening up the Gradual Teaching. Without the root, there would be no way to reveal the later teachings. The Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Realizer Vehicle) were present like the deaf and blind, so the Gradual Teachings of a generation arose. Saying there are no expedient means is in response to the universal capacity. Therefore, it is different from the Gradual Teaching, which is for a different capacity.

問云何一心約就諸教得有如是差別義耶。

問心性是一。云何教有種種差別。

答此有二義。一約法通收。二約機分齊。

答法具五門約機得別。

初義者由此甚深緣起一心具五義門。是故聖者隨以一門攝化眾生。

初義下即緣起理實一法界心也。隨應攝化故有多種。

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。

一者得名而不得義。依小乘但有六識義分心意識。余如小乘。二者如雜集論以八義建立阿賴耶識。孔目云。據此文相阿賴耶即在事中。但得一分生滅之義。三者真理隨熏遍在緣中成賴耶故。四者楞伽云心如工伎兒。意如和伎者。五識為伴侶。妄想觀伎眾。據此經文。雖知是識。由不免戲論。如上所喻。當知聖教所現道理諸法非有唯一真如無我實性以為究竟。此是三乘義。五者如是等法為無盡教攝性海融融具德無盡故。

是故不動本而常末。不壞末而恒本。故五義相融唯一心轉也。

不動本際而成諸法。即本而常末也。不壞有情而入涅槃。即末而恒本也。由心迴轉善成立門矣。

二約機明得法分齊者。或有得名而不得義如小乘教。或有得名得一分義如始教。

【現代漢語翻譯】現代漢語譯本：問：如何理解一心之說，在各種教義中產生如此不同的含義？問：心性本一，為何教義有種種差別？答：這有兩種解釋。一是就法理的普遍涵蓋而言，二是就根機的不同層次而言。答：法具備五門，根據根機而有差別。第一種解釋是，由於甚深的緣起，一心具備五種含義。因此，聖者隨順使用其中一門來攝受教化眾生。第一種解釋是指緣起理體實則為一法界心。隨順眾生的根器進行攝受教化，因此有多種方式。一是通過名相之門進行攝受，如小乘教所說。二是通過事相之門進行攝受，如始教所說。三是通過理事無礙之門進行攝受，如終教所說。四是通過事盡理顯之門進行攝受，如頓教所說。五是通過性海具德之門進行攝受，如圓教所說。一是指只理解名相而不能理解其含義。依據小乘教義，只有六識的含義，區分心、意、識。其餘內容如小乘教義所述。二是如《雜集論》以八種含義建立阿賴耶識（Ālaya-vijñāna，藏識）。孔目說：『根據這段經文的表述，阿賴耶識就在事相之中，只得到一部分生滅的含義。』三是真理隨著熏習，普遍存在於緣起之中，成為阿賴耶識。四是《楞伽經》（Laṅkāvatāra Sūtra）說：『心如工伎兒，意如和伎者，五識為伴侶，妄想觀伎眾。』根據這部經文，雖然知道是識，但免不了戲論，如上面所比喻的。應當知道聖教所展現的道理，諸法並非實有，只有唯一的真如（Tathātā，如如）無我（Anatta，非我）實性才是究竟。這是三乘（Triyāna，三種乘，即聲聞乘、緣覺乘、菩薩乘）的含義。五是這些法被無盡教所攝，性海（Dharmadhātu，法界）融融，具備無盡的功德。因此，不移動根本而常現末端，不壞滅末端而恒常存在於根本。所以五種含義相互融合，唯一心在運轉。不移動根本實際而成就諸法，就是立足於根本而常現末端。不壞滅有情眾生而進入涅槃，就是立足於末端而恒常存在於根本。由於心的迴轉，善巧地建立了各種法門。第二種解釋是，根據根機來闡明得法的層次。有的人只理解名相而不能理解其含義，如小乘教。有的人理解名相，也理解一部分含義，如始教。

【English Translation】 English version: Question: How can the concept of 'one mind' (eka-citta) have such different meanings across various teachings? Question: If the nature of mind is one, why are there so many differences in the teachings? Answer: There are two explanations for this. First, it is in terms of the comprehensive scope of the Dharma (law, truth). Second, it is in terms of the different capacities of sentient beings. Answer: The Dharma possesses five gates, and distinctions arise based on the capacities of sentient beings. The first explanation is that, due to the profound dependent origination (pratītyasamutpāda), the one mind possesses five meanings. Therefore, the sages use one of these gates to embrace and transform sentient beings. The first explanation refers to the fact that the principle of dependent origination is actually the one Dharmadhātu (法界, realm of dharma) mind. Because of embracing and transforming sentient beings according to their capacities, there are many ways. First, embracing through the gate of names, as taught in the Śrāvakayāna (小乘, Hearer Vehicle). Second, embracing through the gate of phenomena, as taught in the Elementary Teaching. Third, embracing through the gate of unobstructedness between phenomena and principle, as taught in the Terminal Teaching. Fourth, embracing through the gate of the exhaustion of phenomena and the manifestation of principle, as taught in the Sudden Teaching. Fifth, embracing through the gate of the ocean of nature possessing all virtues, as taught in the Perfect Teaching. The first refers to understanding the name but not the meaning. According to the Śrāvakayāna teachings, there are only the meanings of the six consciousnesses (ṣaṭ-vijñāna), distinguishing between mind (citta), thought (manas), and consciousness (vijñāna). The rest is as described in the Śrāvakayāna teachings. Second, as in the Abhidharmasamuccaya (雜集論), the Ālaya-vijñāna (阿賴耶識, storehouse consciousness) is established with eight meanings. Kongmu (孔目) says: 'According to the expression in this text, the Ālaya-vijñāna is within phenomena, only obtaining a portion of the meaning of arising and ceasing.' Third, true principle, following the influence of habit energy, pervades conditions and becomes the Ālaya-vijñāna. Fourth, the Laṅkāvatāra Sūtra (楞伽經) says: 'The mind is like a performing artist, the intellect is like a musician, the five consciousnesses are companions, and deluded thoughts watch the performance.' According to this sutra, although it is known to be consciousness, it is unavoidable to engage in frivolous discussions, as in the analogy above. It should be known that the principles revealed by the sacred teachings are that all dharmas are not real, and only the one Tathātā (真如, suchness), the real nature of Anatta (無我, non-self), is ultimate. This is the meaning of the Triyāna (三乘, three vehicles). Fifth, these dharmas are embraced by the inexhaustible teaching, the Dharmadhātu (性海, nature realm) is harmonious, possessing inexhaustible virtues. Therefore, without moving the root, it constantly manifests the branches; without destroying the branches, it constantly exists in the root. Thus, the five meanings merge, and the one mind turns. Without moving the fundamental reality, all dharmas are accomplished; that is, based on the root, it constantly manifests the branches. Without destroying sentient beings, one enters Nirvāṇa (涅槃, cessation of suffering); that is, based on the branches, it constantly exists in the root. Due to the turning of the mind, the gates of skillful establishment are opened. The second explanation is that, according to the capacities of sentient beings, the levels of attaining the Dharma are clarified. Some understand the name but not the meaning, as in the Śrāvakayāna teaching. Some understand the name and also understand a portion of the meaning, as in the Elementary Teaching.

或有得名得具分義如終教。或有得義而不存名如頓教。或有名義俱無盡如圓教。

機有普別。智有大小。隨宜得證。聞有淺深。份量齊限。故有不同。言名義無盡者如隨一世界名字差別有四十億百千那由他名。又娑婆四諦有四百億十千名等名即無盡也。義無盡如海云比丘聞此法門。假使有人以大海量墨須彌聚筆書寫於此普眼法門。一品中一門。一門中一法。一法中一義。一義中一句。不得少分。何況能盡。又如一塵具十玄門等。非華嚴圓宗余宗安能談此。

其餘義門如唯識章說。

廣如孔目唯識章也。是知此章全錄孔目問答不妄矣。

第二明種性差別者。

若依小乘種性有六種。謂退思護住升進不動。

謂退思等下皆有一法字。一退法者因遇違緣退失所得法故。二思法者常自思惟所得之法恐有退失故。三護法者常自防護所得之法恐退失故。四安住法者常自安住所得之法。此羅漢無勝退緣。雖不自防護亦不退失。又無勝加行不能精進。五升進法者即是堪達法羅漢也。其性有勝堪能常好煉根堪達法故。故名升進。六不動法者謂不被煩惱之所退動故。

不動性中有三品。上者佛種性。中者獨覺性。下者聲聞性如舍利弗等。

此就利根忍位中分三品也。上者佛種性仁恕慈愛

【現代漢語翻譯】現代漢語譯本：或者有名有具足分義的，如終教（指天臺宗的最後階段的教義，強調圓融）。或者有得義而不存名的，如頓教（指禪宗，強調頓悟）。或者有名義都無有窮盡的，如圓教（指華嚴宗，強調圓融無礙）。

眾生的根機有普遍和特別之分，智慧有大小之別，隨各自的根器適宜而證悟。聽聞佛法有深淺之別，理解的程度和界限各有不同，所以（證悟的境界）也就不同。所說的名義無盡，比如隨一個世界名字的差別，就有四十億百千那由他（梵語，數量單位，意為億）個名字。又如娑婆世界（我們所居住的這個世界）的四諦（苦、集、滅、道）有四百億十千個名字等，名字就是無窮無盡的。義理的無盡，比如海云比丘（人名）聽聞此法門。假使有人用大海量的墨水，用須彌山（佛教中的山名）那麼大的筆，書寫這《普眼法門》的一品中的一門，一門中的一法，一法中的一義，一義中的一句，都不能寫盡少分，何況能夠寫盡全部。又如一微塵中具足十玄門（華嚴宗的教義）等。不是華嚴圓宗，其他宗派怎麼能夠談論這些。

其餘的義理，如《唯識章》所說。

詳細的在孔目（人名）的《唯識章》中。由此可知，此章完全記錄孔目的問答，不是虛妄的。

第二，說明種性的差別。

如果按照小乘（佛教的一個派別）來說，種性有六種。分別是退、思、護、住、升進、不動。

所說的退、思等下面都省略了一個『法』字。一、退法者，因為遇到違逆的因緣，退失所得到的法。二、思法者，常常自己思惟所得到的法，恐怕會有退失。三、護法者，常常自己防護所得到的法，恐怕會退失。四、安住法者，常常自己安住于所得到的法。此羅漢（證得阿羅漢果位的人）沒有勝過退失的因緣，雖然不自己防護也不會退失。又沒有殊勝的加行，不能精進。五、升進法者，就是堪能通達法的阿羅漢。他的根性殊勝，堪能常常好好地磨練根器，堪能通達法，所以叫做升進。六、不動法者，就是不被煩惱所退動。

不動性中有三品。上等的佛種性，中等的獨覺性（辟支佛），下等的聲聞性（阿羅漢），如舍利弗（佛陀的十大弟子之一）。

這是就利根（根器銳利）的忍位（菩薩修行的一個階段）中分的三品。上等的佛種性，仁慈寬恕，慈悲愛護。

【English Translation】 English version: Some have both name and complete meaning, like the Final Teaching (referring to the Tiantai school's final stage doctrine, emphasizing perfect harmony). Some have meaning but no name, like the Sudden Teaching (referring to the Chan school, emphasizing sudden enlightenment). Some have both name and meaning that are inexhaustible, like the Perfect Teaching (referring to the Huayan school, emphasizing perfect and unobstructed interpenetration).

Sentient beings' capacities are either universal or specific, and wisdom varies in size. Enlightenment is attained according to individual capacities. Listening to the Dharma has varying depths, and the degree and limits of understanding differ, so (the states of enlightenment) are also different. The so-called inexhaustible names and meanings, for example, depending on the difference in names in one world, there are forty billion hundred thousand nayutas (Sanskrit, a unit of quantity, meaning billions) of names. Also, the Four Noble Truths (suffering, accumulation, cessation, path) of the Saha world (the world we live in) have four hundred billion ten thousand names, etc., the names are endless. The inexhaustible meaning, for example, the Bhikshu (monk) Haiyun (name of a person) heard this Dharma gate. Suppose someone used an ocean of ink, and a pen as big as Mount Sumeru (name of a mountain in Buddhism), to write about this 'Universal Eye Dharma Gate', even one gate in one chapter, one Dharma in one gate, one meaning in one Dharma, one sentence in one meaning, they could not write even a small part of it, let alone write it all. Also, like one dust mote containing the Ten Profound Gates (doctrine of the Huayan school), etc. If it is not the Huayan Perfect Teaching, how can other schools talk about these.

The remaining meanings are as described in the 'Consciousness-only Chapter'.

Detailed in Kongmu's (name of a person) 'Consciousness-only Chapter'. From this, it can be known that this chapter completely records Kongmu's questions and answers, and is not false.

Second, explaining the differences in nature.

If according to the Hinayana (a branch of Buddhism), there are six kinds of nature. They are: Regression, Reflection, Protection, Abiding, Advancement, and Non-regression.

The so-called Regression, Reflection, etc., all omit the word 'Dharma' below. 1. Regression Dharma: because of encountering adverse conditions, losing the Dharma that has been obtained. 2. Reflection Dharma: constantly reflecting on the Dharma that has been obtained, fearing that there will be loss. 3. Protection Dharma: constantly protecting the Dharma that has been obtained, fearing that it will be lost. 4. Abiding Dharma: constantly abiding in the Dharma that has been obtained. This Arhat (a person who has attained the Arhat fruit) has no conditions that can overcome regression, and although he does not protect himself, he will not regress. Also, without superior effort, he cannot be diligent. 5. Advancement Dharma: is the Arhat who is able to understand the Dharma. His nature is superior, able to constantly hone his faculties, and able to understand the Dharma, so it is called Advancement. 6. Non-regression Dharma: is not regressed by afflictions.

There are three grades in Non-regression nature. The highest is the Buddha nature, the middle is the Pratyekabuddha nature (Solitary Buddha), and the lowest is the Sravaka nature (Arhat), such as Sariputra (one of the Buddha's ten great disciples).

This is the division of the three grades in the position of forbearance (a stage of Bodhisattva practice) of sharp faculties. The highest Buddha nature is benevolent and forgiving, compassionate and loving.

異二乘故。中者獨覺性其根小利故。下者聲聞性其性厭沒欣出故。舍利弗等即下品根性也。要問曰。小乘教於一時中俱菩薩一人慈悲愛行依三十三心次第作佛。余現行者並不作佛。但得二種涅槃住無餘也。

雖於此中說佛一人有佛種性。然非是彼大菩提性。以于佛功德不說盡未來際起大用等故。

以小乘中說佛身皆是無常。三根雖異位皆羅漢並證滅果。故於佛德不說未來等也。大乘即不然。依三乘等雖有常無常皆盡未來際故。

是故當知於此教中除佛一人餘一切眾生皆不說有大菩提性。余義如小論說。

要問云。依小乘教。但一人成佛。若餘人成佛前後不同時。若教化有情后時作佛由無十方佛故。

若依三乘教種性差別略有三說。

三乘略有三說。下列始終頓皆三乘。但三義說有不同遂開三教。豈有一章所揀大義前後不同而章家不為和會耶。

一約始教。即就有為無常法中立種性故。則不能遍一切有情。故五種性中即有一分無性眾生。

由取賴耶中傳來種子以為種性故。故是有為無常法也。故論云謂先世所作增長業煩惱為緣。無始時來戲論熏習為因。所生一切種子異熟識為體。至相判云據此即生死體。此依唯識論。但于生死之中辨因果相生道理。並是轉理門無真實

【現代漢語翻譯】現代漢語譯本：因為（他們）是二乘（指聲聞乘和緣覺乘）的緣故。其中，獨覺（Pratyekabuddha）的根性是小利根的緣故。下者，聲聞（Śrāvaka）的根性，是因為他們的心性厭離生死，欣求出離的緣故。舍利弗（Śāriputra）等就是下品根性的代表。有人要問：小乘教義認為在同一時期中，只有菩薩一人以慈悲愛行，依據三十三種心次第成佛，其餘修行者都不能成佛，只能證得二種涅槃，住在無餘涅槃中。

雖然在這裡說佛一人具有佛種性，但那不是大菩提（Mahābodhi）的自性。因為對於佛的功德，沒有說到盡未來際起大作用等等的緣故。

因為小乘中說佛身都是無常的，三根（利根、中根、鈍根）雖然不同，但最終都證得阿羅漢（Arhat）果，並證得滅果。所以對於佛的功德，沒有說到未來等等。大乘就不是這樣，依據三乘等等，雖然有常與無常，但都盡未來際。

所以應當知道，在此教義中，除了佛一人，其餘一切眾生都不說具有大菩提的自性。其餘的意義如同《小論》中所說。

有人要問：依據小乘教義，只有一人成佛。如果其餘人成佛，前後時間不同。如果教化有情，后時成佛，因為沒有十方佛的緣故。

如果依據三乘教義，種性的差別略有三種說法。

三乘略有三種說法。下列、始終、頓，都屬於三乘。但三種意義的說法有所不同，於是開出三教。難道會有一章所選擇的大義，前後不同，而著書立說的人不加以調和會通嗎？

第一種是約始教。即就在有為無常法中建立種性，所以不能遍及一切有情。所以在五種性中，就有一部分無性眾生。

因為取阿賴耶識（Ālaya-vijñāna）中傳來的種子作為種性的緣故，所以是有為無常法。所以論中說：『所謂先世所作增長的業和煩惱作為緣，無始時來的戲論熏習作為因，所生的一切種子異熟識作為體。』直到相判中說，根據這個就是生死的本體。這依據的是《唯識論》。只是在生死之中辨別因果相生的道理，都是轉理門，沒有真實。

【English Translation】 English version: It is because of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Among them, the Pratyekabuddha's nature is of small sharp faculties. The lower ones, the Śrāvaka's nature, is because their minds are weary of birth and death, and they rejoice in liberation. Śāriputra and others are representatives of the lower-grade faculties. Someone may ask: The Hīnayāna (Small Vehicle) teachings state that in one period, only one Bodhisattva attains Buddhahood through compassionate love and practice, based on the thirty-three minds in sequence. The other practitioners do not attain Buddhahood but only attain two kinds of Nirvāṇa, dwelling in Nirupadhisesa-nirvana (Nirvāṇa without remainder).

Although it is said here that only one Buddha possesses the Buddha-nature, it is not the nature of Mahābodhi (Great Enlightenment). This is because the Buddha's merits are not described as having great functions extending into the endless future.

Because the Hīnayāna says that the Buddha's body is impermanent, and although the three faculties (sharp, medium, and dull) are different, they all attain the Arhat fruit and realize extinction. Therefore, the Buddha's virtues are not described as extending into the future. The Mahāyāna is not like this; according to the Three Vehicles, although there is permanence and impermanence, they all extend into the endless future.

Therefore, it should be known that in this teaching, except for the one Buddha, it is not said that all other sentient beings possess the nature of Mahābodhi. The remaining meanings are as described in the 'Smaller Treatise'.

Someone may ask: According to the Hīnayāna teachings, only one person attains Buddhahood. If other people attain Buddhahood, the times are different. If sentient beings are taught and attain Buddhahood later, it is because there are no Buddhas in the ten directions.

If based on the Three Vehicles teachings, the differences in nature can be roughly described in three ways.

The Three Vehicles can be roughly described in three ways. The following, the beginning and the end, and the sudden, all belong to the Three Vehicles. However, the three meanings are described differently, thus opening up the Three Teachings. Could it be that the great meaning chosen in one chapter is different before and after, and the author does not harmonize and reconcile them?

The first is about the Initial Teaching. That is, establishing the nature within conditioned impermanent dharmas, so it cannot pervade all sentient beings. Therefore, among the five natures, there is a portion of sentient beings without nature.

Because the seeds transmitted from the Ālaya-vijñāna (store consciousness) are taken as the nature, it is a conditioned impermanent dharma. Therefore, the treatise says: 'What is called the seeds are the ripening consciousness, whose substance is the karma and afflictions accumulated and increased from previous lives as conditions, and the habitual tendencies of conceptual proliferation from beginningless time as the cause.' Until the distinction of characteristics says that according to this, it is the substance of birth and death. This is based on the Yogācāra (Consciousness-only) theory. It only distinguishes the principles of cause and effect arising in birth and death, and they are all turning the principle, without reality.

理。既從事立。事有差別不遍一切故有無性等。

故顯揚論云云何種性差別。五種道理一切界差別可得故。乃至唯現在世非般涅槃法不應理故。乃至廣說。

言界差別者。界者分義因義。今以種子為因故有差別。彼宗新熏本有皆有五種。故說唯現在世非般涅槃法。餘生中可轉為般涅槃法。不應理故。

是故當知由法爾故。無始時來一切有情有五種性。第五種性無有出世功德因。故永不滅度。

言法爾者謂法本如是。不可詰其所由也。五性者謂一聲聞性乃至五無性闡提。善戒地持云無種性人無種性故。雖復勤行精進終不能得無上菩提。但以人天菩提而成熟之。瑜伽等皆同此說。

由是道理諸佛利樂有情功德無有斷盡。

意云此類有情既不入滅。則生界不空諸佛常化。故利德無□也。

其有種性者如瑜伽論云。種性略有二種。一本性住。二習所成本性住者。謂諸菩薩六處殊勝有如是相。從無始世展轉傳來法爾所得。習所成者謂先串習善根所得。

種性者謂體同曰性。相似名種。如稻生稻。不生余谷。此屬性也。萌乾花粒。其類無差。此屬種也。關中雲。佛報唯佛。其理不差。即性義也。說法度人。類皆相似。此亦種也。瑜伽下列釋六處者指體也。即取賴耶中種子為性種

【現代漢語翻譯】現代漢語譯本：理。既然從事於建立（某種理論），事物就有差別，不可能普遍適用於一切情況，所以才會有無自性等說法。

所以《顯揚論》中說：『什麼是種性的差別？』因為五種道理在一切界中差別是可得的。乃至只有現在世而非般涅槃（Parinirvana，完全的涅槃）之法是不合道理的。』乃至廣說。

所說的『界差別』，『界』是『分』的意思，也是『因』的意思。現在以種子為因，所以才有差別。他們的宗派認為，無論是新熏的還是本有的，都有五種。所以說只有現在世而非般涅槃法。因為如果說其餘生中可以轉變為般涅槃法，是不合道理的。

因此應當知道，由於法爾（Dharmata，事物本來的性質）的緣故，從無始以來，一切有情都有五種種性。第五種種性沒有出世功德的因，所以永遠不會滅度。

所說的『法爾』，是指法本來就是這樣，不可以追問它的原因。五性是指：一、聲聞性（Śrāvakayāna-gotra，聲聞乘的種性），乃至五、無性闡提（Agotrika，沒有善根的，斷善根者）。《善戒地持》中說：『沒有種性的人，因為沒有種性的緣故，即使勤奮修行精進，最終也不能獲得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），只能以人天菩提來成熟他們。』《瑜伽師地論》等都與此說法相同。

由於這個道理，諸佛利益安樂有情眾生的功德，沒有斷絕窮盡的時候。

意思是說，這類有情既然不入滅，那麼眾生界就不會空，諸佛就會常來教化，所以利益功德沒有窮盡。

具有種性的人，如《瑜伽師地論》所說：『種性略有二種：一、本性住（Prakṛti-stha-gotra，本性安住的種性），二、習所成（Samudānīta-gotra，由熏習而成的種性）。本性住是指，諸菩薩六處殊勝，有這樣的相，從無始世輾轉傳來，法爾所得。習所成是指，先前串習善根所得。』

種性，是指本體相同叫做『性』，相似叫做『種』。如稻生稻，不生其他穀物，這是屬性。萌芽、莖幹、花朵、果實，它們的類別沒有差別，這是屬種。關中說：『佛的果報唯有佛才能理解，其道理沒有差別。』這就是性的意義。說法度人，類別都相似，這也是種。瑜伽論中下列解釋六處，指的是本體。就是取阿賴耶識（Ālaya-vijñāna，藏識）中的種子作為性種。

【English Translation】 English version: Reason. Since one is engaged in establishing (a certain theory), things have differences and cannot be universally applied to all situations, so there are statements such as non-self-nature (anatta).

Therefore, the Śūnyatā-sampatti states: 'What is the difference in lineage (gotra)?' Because the differences of the five reasons are obtainable in all realms. And even the Dharma of only the present world and not Parinirvana (complete Nirvana) is unreasonable.' And so on, extensively explained.

The so-called 'difference in realms' (dhātu-vikalpa), 'realm' means 'division' and also 'cause'. Now, taking the seed as the cause, there are differences. Their school believes that whether newly perfumed or inherent, there are five types. Therefore, it is said that only the present world is not the Dharma of Parinirvana. Because if it is said that in other lives it can be transformed into the Dharma of Parinirvana, it is unreasonable.

Therefore, it should be known that due to Dharmata (the inherent nature of things), from beginningless time, all sentient beings have five lineages. The fifth lineage has no cause for transcendental merit, so it will never be extinguished.

The so-called 'Dharmata' means that the Dharma is originally like this, and its cause cannot be questioned. The five lineages refer to: 1. Śrāvakayāna-gotra (the lineage of the Hearers), up to 5. Agotrika (those without good roots, those who have severed their roots of virtue). The Śīla-skandha-sthāna states: 'Those without lineage, because they have no lineage, even if they diligently practice with vigor, they will ultimately not attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), but only mature them with human and heavenly enlightenment.' The Yogācārabhūmi-śāstra and others all say the same.

Because of this reason, the merits of the Buddhas benefiting and bringing happiness to sentient beings will never be cut off or exhausted.

The meaning is that since these sentient beings do not enter extinction, then the realm of beings will not be empty, and the Buddhas will always come to teach, so the merits of benefit are inexhaustible.

Those who have lineage, as the Yogācārabhūmi-śāstra says: 'Lineage is roughly of two types: 1. Prakṛti-stha-gotra (inherently abiding lineage), 2. Samudānīta-gotra (lineage acquired through cultivation). Prakṛti-stha-gotra refers to the superior six faculties of the Bodhisattvas, having such characteristics, transmitted from beginningless time, naturally obtained. Samudānīta-gotra refers to what is obtained through previous habitual cultivation of good roots.'

Lineage (gotra) refers to the same substance being called 'nature' (svabhāva), and similarity being called 'species' (jāti). For example, rice produces rice, not other grains, this is the attribute. Sprouts, stems, flowers, and fruits, their categories have no difference, this belongs to the species. Guanzhong said: 'The retribution of the Buddha can only be understood by the Buddha, and the principle is no different.' This is the meaning of nature. Preaching the Dharma and delivering people, the categories are all similar, this is also the species. The following explanation of the six faculties in the Yogācārabhūmi-śāstra refers to the substance. It takes the seed in the Ālaya-vijñāna (store consciousness) as the nature-seed.

也。故彼論云云何菩薩種性住(此問位體)。云何菩薩住種性位(此問能住人)先答后能住人問。謂由其性仁賢。效能成菩薩行德。不由思擇制約有所防護。即善行人也。二答前位體問。若諸菩薩種性任持一切佛法種子于自體中。于所依中具足有一切佛法一切種子。清涼釋曰。阿賴耶識名為自體。相續之身名為所依。未發心前彼自體中佛法種子為此住體種性。即住以此為體名種性住等。二習所成性約修習說。故云串習所得也。

此中本性。即內六處中意處為殊勝。即攝賴耶識中本覺性為性種性。

上云六處。六處語通故於六中指意殊勝也。孔目曰。若欲出體則用本有修生緣起福慧定慧等門為體。故此約本覺解性也。

故梁攝論云。聞薰習與阿梨耶識中解性和合。一切聖人以此為因。

聞熏習即習所成也。阿賴耶中解性即性種性。二法和合為佛因性。一切聖人乃三乘聖人也。孔目云此順三乘故。

然瑜伽既云具種性者方能發心。即知具性習二法成一種性。

祖云種性義者是其佛因。其義廣大。又云諸佛從菩薩中生故。又云以是三世佛種性能生一切菩薩等故。謂依外凡十千劫來修信善根方便行。于大菩提起決定心。入位不退方能發心。至發心住名種性位。即知具性習成種性也。至相

【現代漢語翻譯】現代漢語譯本：也。故彼論云：『云何菩薩種性住？』（此問位體）。『云何菩薩住種性位？』（此問能住人）。先答后能住人問。謂由其性仁賢，效能成菩薩行德，不由思擇制約有所防護，即善行人也。二答前位體問。若諸菩薩種性任持一切佛法種子于自體中，于所依中具足有一切佛法一切種子。清涼釋曰：阿賴耶識（Ālaya-vijñāna，藏識）名為自體，相續之身名為所依。未發心前彼自體中佛法種子為此住體種性，即住以此為體名種性住等。二習所成性約修習說，故云串習所得也。此中本性，即內六處中意處為殊勝，即攝阿賴耶識中本覺性為性種性。上云六處，六處語通故於六中指意殊勝也。孔目曰：若欲出體則用本有修生緣起福慧定慧等門為體，故此約本覺解性也。故梁攝論云：『聞熏習與阿梨耶識（Ālaya-vijñāna，藏識）中解性和合，一切聖人以此為因。』聞熏習即習所成也。阿賴耶中解性即性種性。二法和合為佛因性。一切聖人乃三乘聖人也。孔目云此順三乘故。然瑜伽既云具種性者方能發心，即知具性習二法成一種性。祖云：『種性義者是其佛因，其義廣大。』又云：『諸佛從菩薩中生故。』又云：『以是三世佛種性能生一切菩薩等故。』謂依外凡十千劫來修信善根方便行，于大菩提起決定心，入位不退方能發心。至發心住名種性位，即知具性習成種性也。至相

【English Translation】 English version: Also. Therefore, that treatise says: 'What is the Bodhisattva's nature-abiding?' (This asks about the essence of the position). 'How does a Bodhisattva abide in the nature-abiding position?' (This asks about the person who can abide). First, answer the question about the person who can abide. It means that due to their nature being benevolent and virtuous, their ability can accomplish the virtues of a Bodhisattva's practice, without deliberation, restraint, or protection. This refers to a virtuous practitioner. Second, answer the question about the essence of the position. If the Bodhisattvas' nature upholds all the seeds of the Buddhadharma within themselves, and within their basis, they fully possess all the seeds of all the Buddhadharma. Qingliang explains: The Ālaya-vijñāna (store consciousness) is called the self-essence, and the continuous body is called the basis. Before the arising of the aspiration, the seeds of the Buddhadharma within that self-essence are the essence of this abiding nature. That is, abiding with this as the essence is called nature-abiding, etc. The nature accomplished by the two habits is spoken of in terms of cultivation, hence it is said to be obtained through habitual practice. Herein, the inherent nature, that is, the mind-consciousness within the inner six sense bases, is the most excellent. That is, the inherent enlightened nature within the Ālaya-vijñāna (store consciousness) is the nature-seed. Above it says 'six sense bases'. The term 'six sense bases' is general, therefore, among the six, the mind-consciousness is pointed out as the most excellent. Kongmu says: If one wishes to bring forth the essence, then one uses the inherent, cultivation-born, dependent origination, blessings, wisdom, samādhi, and prajñā (wisdom) gates as the essence. Therefore, this speaks of the inherent enlightened nature. Therefore, the Liang Śatasāhasrikā Prajñāpāramitā Sūtra says: 'The hearing-perfuming and the enlightened nature within the Ālaya-vijñāna (store consciousness) combine. All sages take this as the cause.' Hearing-perfuming refers to what is accomplished through habit. The enlightened nature within the Ālaya-vijñāna (store consciousness) is the nature-seed. The combination of these two dharmas is the Buddha-cause nature. All sages are the sages of the Three Vehicles. Kongmu says that this accords with the Three Vehicles. However, since the Yogācārabhūmi-śāstra says that only those who possess the nature can generate the aspiration, it is known that possessing the nature and habituating the two dharmas accomplish one nature. The Patriarch says: 'The meaning of nature is the Buddha-cause, its meaning is vast.' Also, it says: 'Because all Buddhas are born from Bodhisattvas.' Also, it says: 'Because this nature of the Buddhas of the three times can generate all Bodhisattvas, etc.' It means that relying on the practice of faith and virtuous roots and skillful means for ten thousand kalpas as an ordinary person, one develops a determined mind towards the great Bodhi, and enters the position without regression, then one can generate the aspiration. Reaching the abiding in the aspiration is called the nature-abiding position, thus it is known that possessing the nature and habituating accomplish the nature. To the appearance

曰。今立性習二種性者。約總說之。清涼云。謂種性位由於習種合於性種。方名種性。性種即自性。住性為正因。性習即新熏修成之性。決為佛因。稱為種性。

是故此二緣起不二。隨闕不成。亦不可說性為先習為后。但可位至堪任以去方可。約本說有性種。約修說為習種。然有二義而無二事。如上攝論云。二義和合為一因。故得知也。

是故下結成有性故起習。有習故說性共為緣起。隨闕一不成者。無性曰無習。無習不成性。共為緣起方成種性。亦不下孔目曰亦有解者。性種性是本有性。習種性者是修生性。此非佛法所樂故。此云亦不等也。但可位至堪任者是發心住也已去者向第二住以往也。是從凡夫修信心行滿至此位也。瑜伽十二住。一種性住。二勝解行住。乃至十二最上菩薩住。要問云。直進及迴心二人修行滿十千劫住堪任地者並皆成就。孔目云。性種性者約本性說。習種性者約修生說。論既雲和合為一因故無二事矣。雲華曰。夫論種性者順因緣門說。豈容不對因緣而說種性。故今性種性不得為本有。又習種性不得為修生。何以故。若法性外有修生者緣起可增。是故不得說修生。故今種性義者是其佛因。其義廣大。非偏在解。非偏在行。非偏在位。非偏在比。非偏在證。非偏因果。非偏本有修生。

【現代漢語翻譯】現代漢語譯本：

問：現在確立『性』（自性）和『習』（修習）兩種『性』（種性），是總括地來說的。清涼澄觀大師說：『所謂種性位，是由於修習的種子與自性的種子結合，才稱為種性。性種就是自性，安住于自性是正因。性習就是新熏修成的自性，決定是成佛的原因，所以稱為種性。』因此，這兩種緣起不是彼此獨立的，缺少任何一個都不能成立。也不能說『性』在前，『習』在後。只能說達到堪能的位次之後才可以。從根本上說，有『性種』；從修習上說，有『習種』。然而，有兩種意義，卻沒有兩件事體。如《攝大乘論》所說：『兩種意義和合為一個因。』所以要知道這一點。因此，下面總結說，因為有『性』，所以發起修『習』；因為有修『習』，所以說『性』和『習』共同作為緣起。缺少任何一個都不能成立，沒有『性』就沒有『習』，沒有『習』就不能成就『性』。共同作為緣起才能成就種性。也不要引用孔目的說法，說也有人解釋為：『性種性是本有的自性，習種性是修習而生的自性。』這不是佛法所喜好的，所以這裡說『亦不等也』（也不相同）。只能說達到堪能的位次，就是發心住，已經超過了第二住。這是從凡夫修習信心行圓滿，到達這個位次。《瑜伽師地論》有十二住：一種性住，二勝解行住，乃至十二最上菩薩住。有人問：『直接前進和迴心向大乘的兩種人，修行圓滿十千劫，安住于堪能地的人，是否都成就了種性？』孔目說：『性種性是從本性上說的，習種性是從修習而生上說的。』論中既然說和合為一個因，所以沒有兩件事體。雲華法師說：『凡是談論種性，都是順著因緣門來說的，怎麼能不依據因緣而談論種性呢？所以現在的性種性不能認為是本有的，習種性也不能認為是修習而生的。為什麼呢？如果法性之外有修習而生的東西，緣起就可以增加。所以不能說修習而生。所以現在的種性義，是成佛的根本原因。』這個意義廣大，不是偏在理解，不是偏在修行，不是偏在位次，不是偏在比較，不是偏在證悟，不是偏在因果，不是偏在本有或修生。

【English Translation】 English version:

Question: Now, establishing the two types of 『nature』 (性, xìng, self-nature) and 『habit』 (習, xí, practice) as 『nature』 (種性, zhǒngxìng, potentiality/seed nature), is a general way of speaking. Qingliang (清涼, Qīngliáng, a Buddhist master) said: 『The so-called potentiality position is because the seeds of practice combine with the seeds of self-nature, and only then is it called potentiality. The nature-seed is self-nature, and abiding in self-nature is the direct cause. The nature-habit is the self-nature newly cultivated, and it is definitely the cause of becoming a Buddha, so it is called potentiality.』 Therefore, these two kinds of dependent origination are not separate; lacking either one, it cannot be established. Nor can it be said that 『nature』 comes first and 『habit』 comes later. It can only be said that it is possible after reaching the position of being capable. Fundamentally speaking, there is 『nature-seed』; from the perspective of practice, there is 『habit-seed』. However, there are two meanings, but not two separate things. As the Mahāyānasaṃgraha (攝大乘論, Shè Dàchéng Lùn) says: 『The two meanings combine into one cause.』 Therefore, know this. Therefore, the following concludes that because there is 『nature』, the practice of 『habit』 arises; because there is the practice of 『habit』, it is said that 『nature』 and 『habit』 together serve as dependent origination. Lacking either one, it cannot be established; without 『nature』, there is no 『habit』; without 『habit』, 『nature』 cannot be accomplished. Together, as dependent origination, they can accomplish potentiality. Also, do not cite the commentary (孔目, kǒngmù) saying that some interpret it as: 『Nature-seed is the inherent self-nature, and habit-seed is the self-nature born from practice.』 This is not what Buddhism delights in, so here it says 『yì bù děng yě』 (亦不等也, also not the same). It can only be said that reaching the position of being capable is the stage of initial aspiration (發心住, fāxīnzhù), already beyond the second stage. This is from the ordinary person cultivating faith and practice to fulfillment, reaching this position. The Yogācārabhūmi-śāstra (瑜伽師地論, Yújiāshī Dìlùn) has twelve abodes: first, the potentiality abode; second, the superior understanding and practice abode; up to the twelfth, the supreme Bodhisattva abode. Someone asks: 『Do both those who advance directly and those who turn their minds to the Mahayana, having completed ten thousand kalpas of practice and abiding in the capable ground, all accomplish potentiality?』 The commentary says: 『Nature-seed is spoken of from the perspective of inherent nature, and habit-seed is spoken of from the perspective of being born from practice.』 Since the treatise says that they combine into one cause, there are not two separate things. Yunhua (雲華, Yúnhuá, a Buddhist master) said: 『Whenever discussing potentiality, it is spoken of in accordance with the gate of conditions; how can one discuss potentiality without relying on conditions? Therefore, the current nature-seed cannot be considered inherent, and the habit-seed cannot be considered born from practice. Why? If there is something born from practice outside of the nature of Dharma, dependent origination can increase. Therefore, one cannot say born from practice. Therefore, the current meaning of potentiality is the fundamental cause of becoming a Buddha.』 This meaning is vast, not biased towards understanding, not biased towards practice, not biased towards position, not biased towards comparison, not biased towards realization, not biased towards cause and effect, not biased towards inherent or born from practice.

故今立性習二種性者。約總說之。性種性約本性說位在種子。習種性者約修生說。義則廣大。從緣起門。義則善成。不對緣起說本有修生。義則不成。得位已去。緣方成起。故約堪任。方名種性。

問此二種性與仁王及本業經中六種性內習種性種。有何差別耶。

六種性。一習種性。二性種性。三道種性。四聖種性。五等覺性。六妙覺性。故問二性有何差別也。

答彼經大都約位而說。以初習為習種性。久習積成為性種性。故說習種在十住。性種在十行三賢之前但名善趣不名種性。瑜伽中久習名習種。約本為性種。而此二種非初非中后。是故經說習故成性。論中說為依性起習。良以此二互成緣起無二相。故經論互說。義方備足。

彼經下至相亦曰。此約位說義則是通經以初習為習。習成為性。習先性后。故習在住性居行也。信未成位。但名善趣中修信行人。不名種性人也。瑜伽論中久習名習。位在修生。約本名性。位在種子。上總出經論之意。而此下章家會成緣起義。非初中后地論斷惑義也。下云前中后取故。是則三昧不斷而不離三時。緣起無定性。故會性習義。緣起亦然。由是之故。經說先習而後成性。論說依性而能起習。蓋由性習共成緣起。經論各說也。

又經說種性在發心后。

【現代漢語翻譯】現代漢語譯本因此，現在確立『性』（本性）和『習』（習性）這兩種『性』，是從總體上來說的。『性種性』是就本性而言，其位階在種子位。『習種性』是就修習而生而言，其意義則更為廣大。從緣起的角度來看，其意義才能圓滿成立。如果不從緣起的角度，而只說本有和修生，其意義則不能成立。只有證得果位之後，因緣才能成就生起。所以，只有具備堪能性，才能稱為『種性』。

問：這兩種『種性』與《仁王經》和《本業經》中的六種『種性』中的『習種性』有什麼差別呢？

六種『種性』是：一、習種性，二、性種性，三、道種性，四、聖種性，五、等覺性，六、妙覺性。所以問這兩種『性』有什麼差別。

答：那些經典大多是就位階而言說的。以最初的修習為『習種性』，長期修習積累成為『性種性』。所以說『習種』在十住位，『性種』在十行位。三賢位之前只能稱為『善趣』，不能稱為『種性』。在《瑜伽師地論》中，長期修習稱為『習種』，就本性而言稱為『性種』。而這裡的這兩種『性』，並非最初、中間或最後。因此，經典說通過修習而成就本性，論典中說依本性而生起修習。這是因為這二者互相成就緣起，沒有二相。所以經典和論典互相闡述，意義才能完備充足。

那些經典甚至說到『相』也是如此。這是就位階而言說的，其意義是貫通經典的，以最初的修習為『習』，修習成就為『性』。修習在前，本性在後。所以『習』在十住位，『性』在十行位。信心尚未成就果位，只能稱為『善趣』中修習信心的行人，不能稱為『種性』人。《瑜伽師地論》中，長期修習稱為『習』，其位階在修生位；就本性而言稱為『性』，其位階在種子位。上面總體概括了經典和論典的含義。而此下文是章家會通緣起之義，並非地論斷惑之義。下文說『前、中、后』的取捨，說明三昧不斷滅，也不離三時。緣起沒有定性，所以會通『性』和『習』的意義，緣起也是如此。正因為如此，經典說先修習而後成就本性，論典說依本性而能生起修習。這是因為『性』和『習』共同成就緣起，經典和論典各自闡述。

而且經典說『種性』在發心之後。

【English Translation】 English version Therefore, we now establish these two types of 『nature』 (性, xìng, inherent nature) and 『habit』 (習, xí, acquired habit), speaking in general terms. 『Nature-lineage』 (性種性, xìng zhǒng xìng) refers to the inherent nature, its position being at the seed stage. 『Habit-lineage』 (習種性, xí zhǒng xìng) refers to that which arises from cultivation, its meaning being vast. From the perspective of dependent origination (緣起, yuán qǐ), its meaning can be perfectly established. If we do not speak from the perspective of dependent origination, but only speak of inherent and cultivated arising, its meaning cannot be established. Only after attaining a position can conditions arise and be accomplished. Therefore, only when one possesses the capacity is one called a 『lineage』 (種性, zhǒng xìng).

Question: What is the difference between these two types of 『lineage』 and the 『habit-lineage』 within the six types of 『lineage』 in the Benevolent Kings Sutra (仁王經, Rén Wáng Jīng) and the Original Vows Sutra (本業經, Běn Yè Jīng)?

The six types of 『lineage』 are: 1. Habit-lineage (習種性, xí zhǒng xìng), 2. Nature-lineage (性種性, xìng zhǒng xìng), 3. Path-lineage (道種性, dào zhǒng xìng), 4. Sage-lineage (聖種性, shèng zhǒng xìng), 5. Equal Enlightenment-nature (等覺性, děng jué xìng), 6. Wonderful Enlightenment-nature (妙覺性, miào jué xìng). Therefore, the question is what is the difference between these two 『natures』?

Answer: Those sutras mostly speak in terms of stages. The initial cultivation is taken as 『habit-lineage』, and long-term cultivation accumulated becomes 『nature-lineage』. Therefore, it is said that 『habit-lineage』 is in the Ten Dwellings (十住, Shí Zhù), and 『nature-lineage』 is in the Ten Practices (十行, Shí Xíng). Before the Three Sages (三賢, Sān Xián), it can only be called 『good destiny』 (善趣, shàn qù), not 『lineage』. In the Yogācārabhūmi-śāstra (瑜伽師地論, Yújiāshī Dìlùn), long-term cultivation is called 『habit-lineage』, and in terms of inherent nature, it is called 『nature-lineage』. But these two 『natures』 are neither initial, middle, nor final. Therefore, the sutras say that through cultivation, nature is accomplished, and the treatises say that habits arise based on nature. This is because these two mutually accomplish dependent origination, without two aspects. Therefore, the sutras and treatises explain each other, and the meaning can be fully complete.

Those sutras even say that 『characteristics』 (相, xiàng) are also like this. This is speaking in terms of stages, and its meaning is to connect the sutras, taking the initial cultivation as 『habit』 and cultivation accomplished as 『nature』. Cultivation comes first, and nature comes later. Therefore, 『habit』 is in the Ten Dwellings, and 『nature』 resides in the Ten Practices. Before faith is accomplished as a position, it can only be called a practitioner of faith in 『good destiny』, not a person of 『lineage』. In the Yogācārabhūmi-śāstra, long-term cultivation is called 『habit』, its position being in cultivated arising; in terms of inherent nature, it is called 『nature』, its position being in the seed stage. The above summarizes the meaning of the sutras and treatises. And the following is Zhangjia's (章家) explanation of the meaning of dependent origination, not the meaning of eradicating delusion in the Daśabhūmika-sūtra-śāstra (地論, Dìlùn). The following says taking 『before, middle, and after』, which means that samadhi (三昧, sānmèi) is not extinguished and does not depart from the three times. Dependent origination has no fixed nature, so it connects the meaning of 『nature』 and 『habit』, and dependent origination is also like this. Because of this, the sutras say that first cultivate and then accomplish nature, and the treatises say that habits can arise based on nature. This is because 『nature』 and 『habit』 together accomplish dependent origination, and the sutras and treatises each explain it.

Moreover, the sutras say that 『lineage』 is after the arising of the aspiration for enlightenment (發心, fā xīn).

論中種性在發心前。何以爾者。以其至得位時功能方顯。是故經說在三賢位中。然彼功能必有所依。是故論中說在位前。要由功能顯方可說有故經不違論。要由有性方起功能故論不違經。亦是互舉。義意融通。

經說發心後者。性種性當十行故。初住發心故。言在後論說在前者良以從外。凡修信滿時成種性發心故。故言在前。何以者。徴以其下釋。顯得位則功成。故在三賢位中經說在後。若起現行必依種子。是故說言依性起習故論說在前。功能未顯不說有性。經何違論。有性則能起習。論何違經。故云互舉融通也。

問又以何義知種性至堪任位耶。

問辭可解。

答以論說種性必具性習。既已有習必已修行。若已修行必至堪任。若不從愚夫至堪任以來中間修此串習行者更何位修也。以于愚位未修習故。得位以去是第二住故。是故當知從愚位來修串習行至彼堪任串習方成。故得性習通融以為種性。

論說者前引瑜伽也。既已下慈恩云。一本性住種性。謂住本識能生無漏本性功德。二習所成種性。謂聞正法等熏習所起。若入五位所修無邊勝善法名習所成種性故。若修信心不退必至堪任。則串習善等也。若不下非此一萬劫修。於何時修耶。以于下釋成愚位未修得位以後當第二位。是故下結成

【現代漢語翻譯】現代漢語譯本：關於種性（Gotra）的討論，是在發心（Bodhicitta）之前。為什麼這麼說呢？因為種性的功能要到獲得果位時才能顯現出來。所以經典上說種性存在於三賢位（Three Worthies）中。然而，這些功能必然有所依據。因此，論典中說種性在果位之前就存在。必須要由功能顯現出來，才可以確定種性的存在，所以經典並沒有違背論典。必須要由具有種性，才能生起功能，所以論典也沒有違背經典。這是一種相互闡述，義理融會貫通。

經典上說發心在種性之後，是因為種性對應於十行位（Ten Practices）。因為初住位（First Abode）才發心。說在後。論典說種性在前，是因為從外凡位（Ordinary Person）開始，當修習信心圓滿時，就成就了種性，所以說在前。為什麼這麼說呢？這是提問，下面進行解釋。當獲得果位時，功能才顯現，所以在三賢位中，經典說種性在後。如果生起現行，必定依賴於種子，所以說依賴於種性而生起習氣，所以論典說種性在前。功能沒有顯現，就不能說有種性，經典怎麼會違背論典呢？具有種性，才能生起習氣，論典怎麼會違背經典呢？所以說是相互闡述，義理融通。

問：又根據什麼道理知道種性到達堪任位（Fitness）呢？

問句可以理解。

答：根據論典所說，種性必定具備自性（Nature）和習氣（Habit）。既然已經有了習氣，必定已經修行。如果已經修行，必定到達堪任位。如果不從凡夫位（Foolish state）到堪任位，那麼在這中間修習串習行（Habitual Practice）的人，又在哪個位次修習呢？因為在凡夫位沒有修習。得到果位以後，是第二住位（Second Abode）。所以應當知道，從凡夫位開始修習串習行，到達堪任位時，串習才算完成。所以得到自性和習氣，融會貫通，才成為種性。

論典所說，前面引用了《瑜伽師地論》（Yogacarabhumi-sastra）。既然已經，下面慈恩大師說：一、本性住種性（Naturally abiding Gotra），是指安住在本識（Root Consciousness），能夠產生無漏（Without outflows）的本性功德。二、習所成種性（Habitually formed Gotra），是指聽聞正法等熏習所產生的。如果進入五位（Five Stages），所修習的無邊殊勝善法，就叫做習所成種性。如果修習信心不退轉，必定到達堪任位。那麼就是串習善等。如果不從下位開始，不在這一萬劫中修習，又在什麼時候修習呢？因為在下面解釋說，凡夫位沒有修習，得到果位以後，是第二位。所以下面總結完成。

【English Translation】 English version: The discussion on Gotra (種性, lineage, potential for enlightenment) is before the arising of Bodhicitta (發心, the aspiration for enlightenment). Why is that? Because the function of Gotra only becomes apparent when one attains a certain level of realization. Therefore, the sutras say that Gotra exists in the Three Worthies (三賢位). However, these functions must have a basis. Therefore, the treatises say that Gotra exists before that level. It is necessary for the function to manifest in order to confirm the existence of Gotra, so the sutras do not contradict the treatises. It is necessary to have Gotra in order to generate function, so the treatises do not contradict the sutras. This is a mutual explanation, and the meanings are interconnected and harmonious.

The sutras say that the arising of Bodhicitta is after Gotra because Gotra corresponds to the Ten Practices (十行位). Because Bodhicitta arises at the First Abode (初住位). Saying it is after. The treatises say that Gotra is before because it starts from the Ordinary Person (外凡位). When the cultivation of faith is complete, Gotra is accomplished, so it is said to be before. Why is that? This is a question, and the explanation follows. When one attains a certain level of realization, the function manifests, so in the Three Worthies, the sutras say that Gotra is after. If a present action arises, it must rely on a seed, so it is said that habits arise relying on Gotra, so the treatises say that Gotra is before. If the function is not manifest, one cannot say there is Gotra, how could the sutras contradict the treatises? Having Gotra, one can generate habits, how could the treatises contradict the sutras? Therefore, it is said to be a mutual explanation, and the meanings are interconnected and harmonious.

Question: Furthermore, according to what principle do we know that Gotra reaches the stage of Fitness (堪任位)?

The question is understandable.

Answer: According to what the treatises say, Gotra must possess both Nature (自性) and Habit (習氣). Since there are already habits, there must have been cultivation. If there has been cultivation, one must reach the stage of Fitness. If one does not go from the Foolish state (愚夫位) to the stage of Fitness, then in which stage do those who cultivate habitual practice (串習行) in between cultivate? Because there is no cultivation in the Foolish state. After attaining a certain level of realization, it is the Second Abode (第二住位). Therefore, it should be known that starting from the Foolish state, cultivating habitual practice, when one reaches the stage of Fitness, the habitual practice is completed. Therefore, obtaining Nature and Habit, interconnected and harmonious, becomes Gotra.

What the treatises say, earlier quoted the Yogacarabhumi-sastra (瑜伽師地論). Since already, below Master Ci'en (慈恩大師) says: 1. Naturally abiding Gotra (本性住種性), refers to abiding in the Root Consciousness (本識), capable of producing the innate merits without outflows (無漏). 2. Habitually formed Gotra (習所成種性), refers to what is produced by the熏習 (influence) of hearing the correct Dharma, etc. If one enters the Five Stages (五位), the boundless and excellent virtuous deeds cultivated are called Habitually formed Gotra. If one cultivates faith without regression, one will surely reach the stage of Fitness. Then it is habitual practice of goodness, etc. If one does not start from the lower stage, and does not cultivate in these ten thousand kalpas, when will one cultivate? Because it is explained below that there is no cultivation in the Foolish state, after attaining a certain level of realization, it is the Second Abode. Therefore, the conclusion is completed below.

聞法起修位。當善趣信行位人也。故得性習融成種性也。

問若要待習方說性者愚位未習豈無性種。如其無者后不應有先無後有非性種故。如其有者無習有性不應理故。論不說故。

若要下躡前以立難本。愚位下開兩關設無何失。先本自無。何時方有。如其下既云待習說有今愚夫無習。汝言其有。與所立義理不相應。瑜伽論中要具性習不說無習而有性故。

答此二既為緣起。故無習時亦無彼性。由此亦立無性有情。先無後有非性種者。此亦不然。以習成處定先有性。愚位未習故不說性後起習已不名無習。是故習成則說有性隨於諸乘串習何行爾時則說本有彼性。

此二下以緣起法闕一則一切不成。故無習亦無性也。由此下由無習故立彼無性也。先無下舉難以答釋此亦下總非也。無性則無習。今既習成定知先來決有性種。愚位下會難釋成諸乘下則聲聞等習彼聲聞行至忍位時。爾時即說聲聞性等。

問若爾此則唯是一不定性。如何得有五種性差別耶。

答則由此義安立五種。

由性不定隨熏成立。故有五性。

何者謂修六度串習行已位到堪任成菩薩種性。若習小乘行到于忍位成聲聞性。故智論云暖頂忍等名為性地。善戒經云若得世第一法是名第二位。故知前三善根屬種性

【現代漢語翻譯】現代漢語譯本聞法起修位，當屬於善趣信行位的人。因此，才能獲得性與習氣融合而成的種性。

問：如果一定要等到習氣才能說性，那麼愚昧位沒有習氣，難道就沒有性種嗎？如果說沒有，那麼後來就不應該有，因為先沒有後有就不是性種。如果說有，那麼沒有習氣卻有性，這不合道理。論中也沒有這樣說。

如果要以下面的話來作為立論的根本，那麼在愚昧位下開設兩個關卡，有什麼損失呢？原本就沒有，什麼時候才會有呢？如果下面已經說了要等待習氣才能說有，現在愚夫沒有習氣，你說他有，與你所立的義理不相應。《瑜伽師地論》中要具備性和習氣，沒有說沒有習氣卻有性的。

答：這二者是緣起法，所以沒有習氣的時候也沒有那個性。由此也成立了無性有情。先沒有後有就不是性種，這種說法也不對。因為習氣成就的地方，一定先有性。愚昧位沒有習氣，所以不說性，後來產生習氣后，就不能稱為沒有習氣。因此，習氣成就了，就說有性，隨著在各種乘中串習什麼行，那時就說本來具有那種性。

此二句是說以緣起法來看，缺少一個條件，一切都不能成就，所以沒有習氣也就沒有性。由此句是說因為沒有習氣，所以成立了那種無性。先無下是舉出疑問來回答解釋，此亦下是總體的否定。沒有性就沒有習氣。現在既然習氣成就，一定知道先前本來就有性種。愚位下是會通解釋疑問，諸乘下是說如果聲聞等串習聲聞行，到了忍位的時候，那時就說具有聲聞性等。

問：如果這樣，那麼這只是一種不定的性，怎麼會有五種性差別呢？

答：正是由此義才能安立五種性。

由於性不定，隨著熏習而成立，所以有五種性。

哪五種呢？就是說修習六度，串習這種行，位到堪能成就菩薩(Bodhisattva)種性。如果修習小乘行，到了忍位，成就聲聞(Śrāvaka)性。所以《智度論》說暖位、頂位、忍位等，名為性地。《善戒經》說如果得到世第一法，這名為第二位。所以知道前三善根屬於種性。

【English Translation】 English version The stage of arising cultivation from hearing the Dharma belongs to those in the Good Destiny Faith-Conduct stage. Therefore, they can attain the inherent nature (性, xìng) and habitual tendencies (習, xí) merging to form the seed nature (種性, zhǒngxìng).

Question: If one must wait for habitual tendencies to speak of inherent nature, then in the stage of ignorance, without habitual tendencies, is there no seed nature? If there is none, then there should not be any later, because what arises later without having existed before is not a seed nature. If there is, then having inherent nature without habitual tendencies is unreasonable. The treatises do not say this.

If you want to use the following to establish the fundamental basis of the argument, what loss is there in setting up two barriers in the stage of ignorance? Originally there was nothing, when will there be something? If it is said below that one must wait for habitual tendencies to speak of existence, now the ignorant person has no habitual tendencies, and you say he has it, which is inconsistent with the meaning you have established. The Yogācārabhūmi-śāstra requires both inherent nature and habitual tendencies; it does not say that there is inherent nature without habitual tendencies.

Answer: These two are dependent origination (緣起, yuánqǐ), so without habitual tendencies, there is also no inherent nature. Therefore, it also establishes sentient beings without inherent nature. That which arises later without having existed before is not a seed nature; this statement is also incorrect. Because where habitual tendencies are accomplished, there must first be inherent nature. In the stage of ignorance, because there are no habitual tendencies, inherent nature is not spoken of; after habitual tendencies arise, it cannot be called without habitual tendencies. Therefore, when habitual tendencies are accomplished, it is said that there is inherent nature; according to which practice is repeatedly cultivated in the various vehicles (乘, shèng), at that time it is said that one inherently possesses that nature.

These two sentences mean that from the perspective of dependent origination, if one condition is lacking, nothing can be accomplished, so without habitual tendencies, there is also no inherent nature. The sentence 'Therefore' means that because there are no habitual tendencies, that lack of inherent nature is established. 'What arises later without having existed before' raises a question to answer and explain; 'this statement is also incorrect' is a general negation. Without inherent nature, there are no habitual tendencies. Now that habitual tendencies are accomplished, it is certain that there was originally a seed nature. 'In the stage of ignorance' is a reconciliation and explanation of the question; 'the various vehicles' means that if Śrāvakas (聲聞, Shēngwén) and others repeatedly cultivate Śrāvaka practices, when they reach the stage of forbearance (忍位, rěnwèi), at that time it is said that they possess Śrāvaka nature, etc.

Question: If so, then this is only an indeterminate nature; how can there be five kinds of nature differences?

Answer: It is precisely from this meaning that the five kinds can be established.

Because the inherent nature is indeterminate, it is established according to what is cultivated, so there are five kinds of nature.

What are the five? It means that cultivating the Six Perfections (六度, liùdù), repeatedly cultivating this practice, when the stage reaches the point of being able to accomplish the Bodhisattva seed nature. If one cultivates the Small Vehicle (小乘, xiǎoshèng) practice, when one reaches the stage of forbearance, one accomplishes the Śrāvaka nature. Therefore, the Mahāprajñāpāramitāśāstra says that the stages of warmth (暖位, nuǎnwèi), peak (頂位, dǐngwèi), and forbearance are called the nature ground. The Good Precepts Sutra says that if one attains the highest mundane Dharma, this is called the second stage. Therefore, it is known that the first three roots of goodness belong to the seed nature.

住。若依俱舍論。得順解脫分善根位方說有性。故彼論云順解脫分者謂定能感涅槃果。善此善生已令彼有情名為身中有涅槃法。獨覺準知。由此則立三乘種等。

何者徴由一成五。其義云何。若修六度至堪任時名菩薩等。智論下引證暖頂忍世第一四加行位名為性地。以至此位必不退。故俱舍頌云忍不墮惡趣。若至忍位定無退義。雖有命終。畢竟不入三惡道故。又𤏙頂二位許轉根成佛。若至忍位必無成佛義已成聲聞種性故。善戒下得世第一。既是第二位𤏙頂忍三屬種性位。此即小乘十二住中第二住也。是從遠近方便中修串習也。俱舍順解脫分者即資糧之異名也。修至彼位即名性種。此位善根定能感果故名為身中有涅槃法。即名性地。獨覺下例顯由此下結也。

若於三行隨一修行未至本位。爾時立為不定種性。

本位謂堪任及忍位等也。

若於三行全未修行。爾時立為無有種性。

由此當知諸乘性種皆就習說。

問若愚位無習則無性者后縱起習。何得為有。

若愚下無固為無。習何為有。

答有習非是無習位故。是故有習常恒有。無習自恒無。既不以無習而作習。亦不以無性而為性。以位差別故。

有習無習二位不同。是故有性無性自恒差別。

如涅槃經

【現代漢語翻譯】現代漢語譯本：住。如果依據《俱舍論》（Abhidharmakośa），只有在獲得順解脫分善根位時，才能說具有種性。所以該論說，順解脫分是指必定能感得涅槃果的善根。這種善根產生后，就使得該有情被稱為身中具有涅槃之法。獨覺（Pratyekabuddha）可以參照理解。由此就確立了三乘（Triyāna）的種性等。

什麼叫做『由一成五』的徵兆？它的含義是什麼？如果修習六度（Six Pāramitās）到堪能任運的程度，就稱為菩薩（Bodhisattva）等。《智論》（Mahāprajñāpāramitopadeśa）下面引證暖位、頂位、忍位、世第一位這四加行位，稱為性地。因為到了這個階段必定不會退轉。所以《俱舍論》的頌文說，處於忍位不會墮入惡趣。如果到了忍位，必定沒有退轉的可能，即使壽命終結，最終也不會進入三惡道。此外，𤏙位和頂位允許轉根成佛，如果到了忍位，必定沒有成佛的可能，因為已經成為聲聞（Śrāvaka）的種性。善戒下獲得世第一位，既然是第二位，𤏙位、頂位、忍位這三個都屬於種性位。這也就是小乘（Hinayāna）十二住中的第二住。這是從遠近方便中修習串習。俱舍論中的順解脫分，就是資糧位的不同名稱。修習到那個階段，就稱為性種。這個階段的善根必定能感得果報，所以稱為身中具有涅槃之法，也就是性地。獨覺以下是類比顯示，由此以下是總結。

如果在三行（三種修行）中，無論哪一種修行，沒有達到本位，那麼就稱為不定種性。

本位指的是堪能任運以及忍位等。

如果在三行中完全沒有修行，那麼就稱為沒有種性。

由此應當知道，諸乘的性種都是就修習來說的。

問：如果愚位沒有修習，那麼就沒有種性，那麼後來即使生起修習，怎麼能說是有呢？

如果愚位沒有固定地成為沒有，修習又怎麼能成為有呢？

答：有修習不是沒有修習的階段，所以有修習常常恒常存在，沒有修習自然恒常沒有。既不因為沒有修習而產生修習，也不因為沒有種性而產生種性，這是因為階段的差別。

有修習和沒有修習這兩個階段不同，所以有種性和沒有種性自然恒常有差別。

如《涅槃經》（Nirvana Sutra）所說。

【English Translation】 English version: Resides. According to the Abhidharmakośa, it is only when one attains the stage of roots of good merit of conforming to liberation (anuloma-nirvedha-bhāgīya-kuśala-mūla) that one can be said to possess a nature. Therefore, that treatise states that conforming to liberation refers to the roots of good merit that are certain to bring about the fruit of Nirvana. Once this good merit has arisen, it causes that sentient being to be called one who possesses the Dharma of Nirvana within their body. A Pratyekabuddha (獨覺) can be understood in the same way. From this, the lineages of the Three Vehicles (Triyāna 三乘) are established.

What is meant by the sign of 'one becoming five'? What is its meaning? If one cultivates the Six Perfections (Six Pāramitās 六度) to the point of being capable and effortless, one is called a Bodhisattva (菩薩) and so on. The Mahāprajñāpāramitopadeśa (智論) below cites the four preparatory stages of warmth (ūṣmagata), peak (mūrdhan), forbearance (kṣānti), and the highest mundane dharma (laukikāgradharma) as the nature ground (gotra-bhūmi). This is because once one reaches this stage, one will certainly not regress. Therefore, the verse in the Abhidharmakośa says that one in the stage of forbearance does not fall into the evil destinies. If one reaches the stage of forbearance, there is certainly no possibility of regression; even if one's life ends, one will ultimately not enter the three evil realms. Furthermore, the stages of 𤏙 and peak allow for the transformation of roots to become a Buddha. If one reaches the stage of forbearance, there is certainly no possibility of becoming a Buddha, because one has already become a Śrāvaka (聲聞) by nature. Below, the Śīlaskandha obtains the highest mundane dharma, which is the second stage. The stages of 𤏙, peak, and forbearance all belong to the nature ground. This is the second dwelling in the twelve dwellings of the Hinayana (小乘). This is cultivation and familiarization from near and far expedients. The conforming to liberation in the Abhidharmakośa is another name for the accumulation stage. Cultivating to that stage is called the nature seed. The roots of good merit in this stage are certain to bring about a result, so it is called possessing the Dharma of Nirvana within the body, which is the nature ground. Below, the Pratyekabuddha is used as an example to illustrate, and below 'From this' is the conclusion.

If, in any one of the three practices (三行), one has not reached the inherent stage, then one is established as having an indeterminate nature.

The inherent stage refers to the stage of being capable and effortless, as well as the stage of forbearance, and so on.

If one has not cultivated any of the three practices at all, then one is established as having no nature.

From this, it should be known that the nature seeds of all vehicles are spoken of in terms of cultivation.

Question: If there is no cultivation in the stage of ignorance, then there is no nature. Then, even if cultivation arises later, how can it be said to exist?

If the stage of ignorance is not fixed as non-existent, how can cultivation become existent?

Answer: Having cultivation is not the stage of not having cultivation. Therefore, having cultivation is always constant, and not having cultivation is naturally always non-existent. One does not create cultivation from non-cultivation, nor does one create nature from non-nature, because of the difference in stages.

The two stages of having cultivation and not having cultivation are different. Therefore, having nature and not having nature are naturally and constantly different.

As stated in the Nirvana Sutra (涅槃經).

言。三種人中畢竟死者喻一闡提無佛性也。善男子。一闡提輩若遇善友諸佛菩薩聞說深法。及以不遇俱不得離一闡提心。何以故。斷善根故。一闡提輩亦得阿耨多羅三藐三菩提。所以者何。若能發菩提之心則不復名一闡提性也。善男子。以何緣故說一闡提得阿耨多羅三藐三菩提。一闡提輩實不得阿耨多羅三藐三菩提。如命盡者等。乃至廣說。

三種下至斷善根故。無習則無性也。一闡提至不復名一闡提性也。下有習名有性也。發心即是習故不名闡提。是有性也。善男下覆成無性。

當知此中就位前後有無恒定不相由也。

位之前後性之有無。理常自定各不相由也。此上初教相宗事中建立五性定別。成者成。不成者不成。故云以深密第二第三時教同許定性無性俱不成佛。故今合之以為一教。若爾何以彼說初唯不成次一向成。第二時中準說大乘唯菩薩機言教攝機闕而不具耶。答深密經意許俱不成。以第三破第二。故第二約遍計密說。第三約依圓實說。以後照前。故知同許。又問義若如是終教既說一性。何以分教等中以第二為始教第三為終教耶。答彼第二時顯說諸法皆空。攝一切空經故當初教。第三時教以有照空。以顯中道雙持空有。名持法輪。三時次第總攝一代漸經。三輪義寬收經亦廣。故當漸門。三

教未克所宗。但是境空心有五種三乘有不成佛。今明種性。方究其宗。本非終實。經含多義。用有不同。非吾祖師前後異說。奘師歸於至相之時。此章成於至相之後。言教具闕攝機寬狹。自吾祖出。故知非后時方改也。

二約終教。即就真如性中立種性故。則遍一切眾生皆悉有性。

良以真如隨緣成種種味故。言法身流轉五道名曰眾生。論曰真如內熏力故能令眾生厭生死苦樂求涅槃。真如熏無明成凈用等。要問曰若依三乘終教則一切有情眾生皆悉成佛。由他聖智顯本有佛性及行性故。除其草木故曰遍有情皆悉有性也。孔目曰。佛性者諸佛所師。所謂法也。真性平等猶如虛空。于諸凡聖無有限礙。名為佛性。

故智論云。白石有銀性。黃石有金性。水是濕性。火是熱性。一切眾生有涅槃性。以一切妄識無不歸自真性故。如經說言眾生亦爾悉皆有心。凡有心者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。

此在無情數中即諸法自性也。在有情數中名涅槃性。涅槃即所證佛性也。論文甚明。或謂今學者遍執論文並無此義者誤矣。良以真如隨緣而成妄識。妄識從緣無有自性。皆歸真性也。故論曰以真如法常熏習故妄心則滅法身顯現。凡是有心定當作佛。涅槃云若說草木有佛性

【現代漢語翻譯】現代漢語譯本：教義尚未確定其宗旨。但是，如果僅從境空心有的角度來看，五種三乘（指聲聞乘、緣覺乘、菩薩乘）的修行者不能成佛。現在闡明種性，才能探究其宗旨。原本就不是最終的定論，經典包含多種含義，運用也有所不同。並非我們的祖師前後說法不一致。玄奘（Xuanzang）大師歸於至相之時，此章成於至相之後。言教的內容完備與否，以及攝受眾生的範圍寬窄，都出自我們的祖師。因此可知，並非後世才更改的。

二、從終教的角度來說，就是從真如（Tathata，事物的真實本性）的自性中確立種性，因此遍及一切眾生都具有佛性。

這是因為真如隨著因緣而成就種種不同的狀態。所以說，法身（Dharmakaya，佛的法性之身）在五道（地獄、餓鬼、畜生、人、天）中流轉，就叫做眾生。《攝大乘論》（Mahāyānasaṃgraha）中說，由於真如內在的熏習力量，能夠使眾生厭惡生死的痛苦，喜好並尋求涅槃（Nirvana，解脫）。真如熏習無明（Avidya，無知）而成就清凈的作用等等。有人要問：如果依照三乘的終教，那麼一切有情眾生都能夠成佛，因為他人的聖智慧夠顯現本有的佛性以及行性。排除草木，所以說遍及有情眾生都具有佛性。孔目（Kongmu，註釋者的名字）說：『佛性是諸佛所傚法的，就是法。真性平等，猶如虛空，對於凡夫和聖人都沒有限制和阻礙，就叫做佛性。』

所以《大智度論》（Mahāprajñāpāramitāupadeśa）中說：『白色的石頭有銀的性質，黃色的石頭有金的性質，水是濕的性質，火是熱的性質，一切眾生有涅槃的性質。』因為一切虛妄的意識沒有不迴歸自身真性的。如經中所說：『眾生也是這樣，都具有心。凡是有心的人，必定能夠成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』因為這個緣故，我常常宣說一切眾生都具有佛性。

這在無情的事物中，就是諸法的自性。在有情的事物中，就叫做涅槃性。涅槃就是所證得的佛性。論文說得很明白。有人說現在的學者普遍執著論文，並沒有這個含義，這是錯誤的。因為真如隨著因緣而成就虛妄的意識，虛妄的意識從因緣而生，沒有自性，都回歸於真性。所以《攝大乘論》中說：『因為真如法常常熏習的緣故，虛妄的心就會滅除，法身就會顯現。』凡是有心的人，必定能夠成佛。《涅槃經》（Nirvana Sutra）說，如果說草木有佛性

【English Translation】 English version: The doctrine has not yet determined its ultimate principle. However, from the perspective of 'emptiness of the realm, existence of the mind' alone, practitioners of the Five Vehicles within the Three Vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) cannot attain Buddhahood. Now, by clarifying the nature of the seed, we can investigate its ultimate principle. It was never a final conclusion; the scriptures contain multiple meanings, and their applications vary. It is not that our ancestral teachers had inconsistent teachings before and after. Master Xuanzang returned to the time of the Perfected Appearance, and this chapter was completed after the Perfected Appearance. Whether the content of the teachings is complete and whether the scope of receiving sentient beings is broad or narrow all originate from our ancestral teacher. Therefore, it can be known that it was not changed by later generations.

Secondly, from the perspective of the ultimate teaching, it is establishing the seed nature based on the self-nature of Tathata (the true nature of things). Therefore, it pervades all sentient beings, and all have Buddha-nature.

This is because Tathata, following conditions, accomplishes various different states. Therefore, it is said that the Dharmakaya (the Dharma-nature body of the Buddha) transmigrates in the Five Paths (hell, hungry ghosts, animals, humans, and gods), which is called sentient beings. The Mahāyānasaṃgraha says that due to the internal perfuming power of Tathata, it can cause sentient beings to detest the suffering of birth and death and to like and seek Nirvana (liberation). Tathata perfumes ignorance (Avidya) and accomplishes pure functions, and so on. Someone may ask: If according to the ultimate teaching of the Three Vehicles, then all sentient beings can attain Buddhahood because the holy wisdom of others can reveal the inherent Buddha-nature and the nature of practice. Excluding plants and trees, it is said that all sentient beings have Buddha-nature. Kongmu (name of a commentator) said: 'Buddha-nature is what all Buddhas emulate, which is the Dharma. True nature is equal, like empty space, and there are no limitations or obstacles for ordinary people and saints, which is called Buddha-nature.'

Therefore, the Mahāprajñāpāramitāupadeśa says: 'White stones have the nature of silver, yellow stones have the nature of gold, water is the nature of wetness, fire is the nature of heat, and all sentient beings have the nature of Nirvana.' Because all illusory consciousnesses invariably return to their own true nature. As the scripture says: 'Sentient beings are also like this; they all have a mind. Whoever has a mind will surely attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment).' For this reason, I always proclaim that all sentient beings have Buddha-nature.

This, in inanimate things, is the self-nature of all dharmas. In animate things, it is called Nirvana-nature. Nirvana is the Buddha-nature that is attained. The text is very clear. It is a mistake for someone to say that present-day scholars universally adhere to the text and that it does not have this meaning. Because Tathata, following conditions, accomplishes illusory consciousness, and illusory consciousness arises from conditions, has no self-nature, and all return to true nature. Therefore, the Mahāyānasaṃgraha says: 'Because the Dharma of Tathata constantly perfumes, the illusory mind will be extinguished, and the Dharmakaya will appear.' Whoever has a mind will surely become a Buddha. The Nirvana Sutra says that if plants and trees have Buddha-nature

者是外道說。孔目云佛性者據覺時語所以知者為隨其流處成種種味。法身流轉五道名曰眾生。則在有情位中名為佛性。佛者覺也。口稱無情復言有覺。是知不曉也。須知以性從緣則成差別。以緣從性方歸一體。

問如有難云。若諸有心悉得菩提者。佛亦有心亦應當得。若言佛雖有心更非當得。是則無性眾生雖有是心亦非當得。

佛及無性同是有心。佛非當得。無性應然。

答經中已自簡濫故。但云眾生有心不云佛矣。以處處受生名為眾生。故不同佛也。

經自揀云。眾生有心。何以濫佛。故不同也。

問若並有性。如何建立五種性中無性者耶。

性若並有。經論云何建立無性。

答論自有釋故。寶性論云向說闡提無涅槃性不入涅槃者。此義云何。為欲示顯謗大乘因故。此明何義。為欲迴轉誹謗大乘心依無量時故作是說。以彼實有清凈佛性故。

此義云何。此是論中自有此問。論自答釋也。誣謗大乘是地獄因。為轉此心令不生謗。故約長時不得成佛。非謂永無清凈佛性。

又佛性論云。問云。若爾云何佛說眾生不住于性。永無般涅槃耶。答云。若憎背大乘者。此法是一闡提因。為令眾生舍此法故。若隨闡提因於長時輪轉不息。以是義故經作此說。若依道理。一

【現代漢語翻譯】現代漢語譯本：這些是外道的說法。孔目（指佛教典籍的章節）說佛性是根據覺悟時的狀態來說的，所以知道佛性是隨著其流轉之處而形成種種味道。法身（Dharmakaya，佛的法性之身）在五道（五種輪迴的道途）中流轉，名為眾生。那麼，在有情眾生的位置中，就稱為佛性。佛是覺悟的意思。口中說著無情，又說有覺悟，這是不明白道理。要知道，以自性順應因緣，就會形成差別；以因緣迴歸自性，才能歸於一體。

問：如果有人提出疑問說，如果所有有心識的眾生都能獲得菩提（Bodhi，覺悟），那麼佛也有心識，也應當獲得（菩提）。如果說佛雖然有心識，但不再是應當獲得（菩提）的狀態，那麼沒有佛性的眾生，即使有心識，也不是應當獲得（菩提）的狀態。

佛和沒有佛性的眾生同樣是有心識的。佛不是應當獲得（菩提）的狀態，沒有佛性的眾生也應該是這樣。

答：經典中已經自己區分了，所以只說眾生有心識，沒有說佛。因為處處受生，所以名為眾生，因此和佛不同。

經典自己區分說，眾生有心識。為什麼要混淆佛的概念呢？所以（眾生和佛）是不同的。

問：如果都具有佛性，如何建立五種性（五種不同的根性）中沒有佛性的人呢？

如果佛性普遍存在，經典和論著為什麼還要建立沒有佛性的人呢？

答：論著自有解釋。寶性論（Ratnagotravibhāga，又名《究竟一乘寶性論》）說，之前說的一闡提（Icchantika，斷善根者）沒有涅槃（Nirvana，寂滅）的自性，不能進入涅槃，這是什麼意思呢？是爲了顯示誹謗大乘（Mahayana，大乘佛教）的因緣。這說明什麼意義呢？爲了迴轉誹謗大乘的心，依靠無量的時間，所以這樣說。因為他們實際上有清凈的佛性。

這是什麼意思呢？這是論著中自己提出的問題。論著自己回答解釋。誣衊誹謗大乘是地獄的因緣。爲了轉變這種心，使之不產生誹謗，所以說要經過很長的時間才能成佛，而不是說永遠沒有清凈的佛性。

又，佛性論（Buddha nature theory）說：問：如果這樣，為什麼佛說眾生不住于自性，永遠不能般涅槃（Parinirvana，大涅槃）呢？答：如果憎恨違背大乘的人，這種法就是一闡提的因緣。爲了讓眾生捨棄這種法。如果隨順一闡提的因緣，在漫長的時間裡輪迴不息。因為這個緣故，經典這樣說。如果依據道理，一

【English Translation】 English version: These are the sayings of externalists. The 'Kongmu' (chapters in Buddhist scriptures) says that 'Buddha-nature' is spoken of according to the state of enlightenment, so knowing it is to form various flavors according to where it flows. The Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha) flows in the five paths (the five realms of reincarnation) and is called sentient beings. Then, in the position of sentient beings, it is called Buddha-nature. 'Buddha' means enlightenment. Saying 'insentient' while also saying 'enlightenment' shows a lack of understanding. It must be understood that if nature follows conditions, differences will arise; if conditions return to nature, they will return to oneness.

Question: If someone raises the question, 'If all sentient beings with minds can attain Bodhi (enlightenment), then the Buddha also has a mind and should also attain it. If it is said that although the Buddha has a mind, it is no longer in a state of attaining (Bodhi), then sentient beings without Buddha-nature, even if they have a mind, are also not in a state of attaining (Bodhi).'

The Buddha and sentient beings without Buddha-nature are equally with minds. The Buddha is not in a state of attaining (Bodhi), and sentient beings without Buddha-nature should be the same.

Answer: The scriptures have already distinguished this themselves, so they only say that sentient beings have minds, not the Buddha. Because they are born everywhere, they are called sentient beings, so they are different from the Buddha.

The scriptures themselves distinguish and say that sentient beings have minds. Why confuse the concept of the Buddha? Therefore, (sentient beings and the Buddha) are different.

Question: If everyone has Buddha-nature, how can we establish those without Buddha-nature among the five kinds of natures (five different dispositions)?

If Buddha-nature is universally present, why do the scriptures and treatises still establish those without Buddha-nature?

Answer: The treatises have their own explanations. The Ratnagotravibhāga (also known as the 'Treatise on the Buddha-nature') says, 'What is the meaning of saying that the Icchantika (those who have severed their roots of goodness) previously mentioned do not have the nature of Nirvana (liberation) and cannot enter Nirvana?' It is to show the causes of slandering the Mahayana (the Great Vehicle). What meaning does this explain? It is to turn around the mind that slanders the Mahayana, relying on immeasurable time, so it is said in this way. Because they actually have pure Buddha-nature.

What does this mean? This is a question raised by the treatise itself. The treatise itself answers and explains. Slandering the Mahayana is the cause of hell. To transform this mind and prevent it from giving rise to slander, it is said that it takes a very long time to become a Buddha, not that there is never pure Buddha-nature.

Furthermore, the Buddha nature theory says: Question: If that is the case, why did the Buddha say that sentient beings do not abide in their nature and can never attain Parinirvana (the Great Nirvana)? Answer: If those who hate and turn away from the Mahayana, this Dharma is the cause of Icchantika. In order to let sentient beings abandon this Dharma. If one follows the causes of Icchantika, one will revolve endlessly in a long period of time. For this reason, the scriptures say this. If based on reason, one

切眾生皆悉本有清凈佛性。若不得般涅槃者無有是處。是故佛性決定本有。離有離無故。

問下論自問也。不住于性不住清凈佛性。答下論答也。若背大乘是謗誹大乘也。若有此法則墮闡提。故為欲恐怖令舍此法故說無性。若墮此法則長時流轉。約此義故經說無性。若依真實道理皆有佛性。若言闡提實不得滅度無有是處。是故下結成俱有。

解云又此論前文廣破無性。乃至末文云三者失同外道。有本定有。無本定無。有不可滅無不可生。此等過失。由汝邪執無性義生。乃至廣說。

良以種性順因緣門。非偏在有。不偏在無。汝執定無故生諸過。是失同外道也。

問前始教中決定說有無性眾生。此終教中並皆有性。云何會通。

始終二教各有所依之經。二義差別如何和會。

答亦論自有釋。故佛性論第二捲雲。何故復有經說闡提眾生決定無有般涅槃性。若爾二經便自相違。如何會二說。一了一不了故不相違。

此論王宗一性。故作此問。意在釋通。了者終教所依之。經說一切皆有清凈佛性者了義說也。不了者始教所依之。典言有無性者是權施不了說也。是故如來所說不相違也。

解云。若小乘中但佛一人有性。一切人皆不說有。三乘始教中以漸異小乘故。說多人有性

【現代漢語翻譯】現代漢語譯本：一切眾生都本自具有清凈的佛性（Buddha-nature）。如果他們不能證得般涅槃（Parinirvana，完全的涅槃），這是不可能的。因此，佛性決定是本自具有的，它既不屬於『有』，也不屬於『無』。

問：下面的論述是自問自答。『不住于性』，是指不住于清凈的佛性嗎？答：下面的論述是回答。如果背離大乘（Mahayana，大乘佛教），那就是誹謗大乘。如果有人持有這種觀點，就會墮入闡提（icchantika，斷善根者）的境地。所以，爲了使他們感到恐懼並捨棄這種觀點，才說『無性』。如果墮入這種境地，就會長期流轉于輪迴之中。根據這個意義，經典才說『無性』。如果依據真實的道理，一切眾生都有佛性。如果說闡提實際上不能得到滅度，這是不可能的。因此，下面總結說，一切眾生都具有佛性。

解釋說：而且這部論的前文廣泛地破斥了『無性』的觀點，甚至在末尾說：『第三種過失與外道相同，認為有就是本定有的，無就是本定無的，有是不可滅的，無是不可生的。』這些過失，都是由於你邪執『無性』的意義而產生的，等等。

之所以說種性順應因緣之門，是因為它不偏在於『有』，也不偏在於『無』。你執著于『定無』，所以產生了各種過失，這與外道相同。

問：之前的始教（early teachings）中明確地說有『無性』的眾生，而這終教（final teachings）中卻說一切眾生都有佛性。這該如何會通呢？

始教和終教各有其所依據的經典，這兩種意義上的差別應該如何調和呢？

答：論中自有解釋。所以《佛性論》（Ratnagotravibhāga）第二卷說：『為什麼又有經典說闡提眾生決定沒有般涅槃的性質呢？如果這樣，這兩部經典就自相矛盾了，應該如何調和這兩種說法呢？』答案是：因為一個說的是了義（definitive meaning），一個說的是不了義（provisional meaning），所以不相矛盾。

這部論以王宗一性為宗旨，所以提出這個問題，意在解釋通達。『了義』是指終教所依據的經典，說一切眾生都有清凈佛性，這是了義的說法。『不了義』是指始教所依據的經典，說有『無性』的眾生，這是權宜施設的不了義說法。因此，如來（Tathagata，佛）所說的並不矛盾。

解釋說：如果小乘（Hinayana，小乘佛教）中只有佛一人有佛性，一切人都不說有佛性。三乘的始教爲了逐漸區別于小乘，所以說更多的人有佛性。

【English Translation】 English version: All sentient beings inherently possess pure Buddha-nature (Buddha-nature). It is impossible for them not to attain Parinirvana (Parinirvana, complete Nirvana). Therefore, Buddha-nature is definitely inherent, being neither 'existent' nor 'non-existent'.

Question: The following discussion is a self-question and answer. 'Not abiding in nature,' does it mean not abiding in pure Buddha-nature? Answer: The following discussion is the answer. If one turns away from Mahayana (Mahayana Buddhism), that is slandering Mahayana. If someone holds this view, they will fall into the state of icchantika (icchantika, one who has severed their roots of goodness). Therefore, in order to frighten them and make them abandon this view, it is said that there is 'no nature'. If one falls into this state, they will transmigrate in samsara for a long time. According to this meaning, the scriptures say 'no nature'. If based on the true principle, all beings have Buddha-nature. If it is said that icchantikas cannot actually attain liberation, that is impossible. Therefore, the following concludes that all beings possess Buddha-nature.

It is explained: Moreover, the previous text of this treatise extensively refutes the view of 'no nature,' and even at the end it says: 'The third fault is the same as that of the heretics, who believe that what exists is inherently existent, and what does not exist is inherently non-existent, what exists cannot be destroyed, and what does not exist cannot be created.' These faults arise because of your perverse attachment to the meaning of 'no nature,' and so on.

The reason why the seed-nature accords with the gate of conditions is that it is neither biased towards 'existence' nor biased towards 'non-existence.' You are attached to 'definitely non-existent,' so you generate various faults, which is the same as that of the heretics.

Question: In the previous early teachings, it was definitely said that there are sentient beings with 'no nature,' but in these final teachings, it is said that all beings have Buddha-nature. How can this be reconciled?

The early and final teachings each have their own sutras as their basis. How should the differences in these two meanings be harmonized?

Answer: The treatise itself has an explanation. Therefore, the second chapter of the Ratnagotravibhāga (Ratnagotravibhāga) says: 'Why do some sutras say that icchantika beings definitely do not have the nature of Parinirvana? If so, these two sutras would contradict each other. How should these two statements be reconciled?' The answer is: Because one speaks of definitive meaning (definitive meaning) and the other speaks of provisional meaning (provisional meaning), so they do not contradict each other.

This treatise takes the one nature of the King's Lineage as its principle, so it raises this question, intending to explain and understand. 'Definitive meaning' refers to the sutras on which the final teachings are based, saying that all beings have pure Buddha-nature, which is a definitive statement. 'Provisional meaning' refers to the sutras on which the early teachings are based, saying that there are beings with 'no nature,' which is an expedient and provisional statement. Therefore, what the Tathagata (Tathagata, Buddha) said is not contradictory.

It is explained: In the Hinayana (Hinayana Buddhism), only the Buddha has Buddha-nature, and it is not said that all people have it. The early teachings of the Three Vehicles, in order to gradually differentiate themselves from the Hinayana, say that more people have Buddha-nature.

猶未全異彼。故許一分無性。是故論中判為權施不了說也。

尚言一分無性猶未全異。故曰權施矣。

問若依終教。一切眾生皆當作佛。即眾生雖多亦有終盡。若如是者最後成佛即無所化。所化無故利他行闕。行闕成佛不應道理。又令諸佛利他功德有斷盡故。

生界雖多而皆有性終竟有盡。若如下立理進難。若許俱成。二利行中利他為上。生總成佛則無他可利。無他可利則無妙行。無行而成理不應故。又諸佛如來利他功德無有斷盡。生界若盡則斷盡矣。

如其一切盡當作佛而言眾生終無盡者。即有自語相違過失。以無終盡者永不成佛故。又如一佛度無量人于眾生界有損。以不若有漸損必有終盡。有損無盡不應理故。若無損者則無滅度。有滅無損不應理故。

眾生總許作佛而云無盡。則自相違也。又如下問生界損不損否。若有損。云何有損而云無盡。不成理故。

依如是等道理。佛地論等由此建立無性有情。離上諸過。此義云何。

依上諸義。佛地瑜伽等論立無性者。其義善成。

答若謂眾生由有性故。並全成佛說有盡者是。即便於眾生界中起于減見。眾生界既減。佛界必增。故於佛界便起增見。如是增減。非是正見。

若謂下牒難是即下總非。既云增減。是

【現代漢語翻譯】現代漢語譯本：尚未完全不同於彼（指終教的觀點）。所以允許一部分眾生沒有佛性。因此，論中判定這是一種權宜之計，並非究竟之說。還說一部分眾生沒有佛性，這尚未完全不同於彼（指終教的觀點），所以說是權宜之計。問：如果按照終教的說法，一切眾生都將成佛，那麼眾生雖然眾多，也有終盡的時候。如果這樣，最後成佛的就沒有所化度的對象。沒有所化度的對象，利他的行為就缺失。行為缺失，成佛就不合道理。又會使得諸佛利他的功德有斷絕窮盡的時候。生界雖然眾多，但都有佛性，終究會有窮盡的時候。如果按照如下的立論來提出詰難：如果允許眾生全部成佛，那麼在自利利他的行為中，利他是最重要的。眾生全部成佛，就沒有其他眾生可以利益。沒有其他眾生可以利益，就沒有殊勝的行為。沒有殊勝的行為，成佛的道理就不成立。而且諸佛如來的利他功德沒有斷絕窮盡的時候，如果眾生界窮盡了，那麼利他功德也就斷絕窮盡了。如果說一切眾生最終都將成佛，卻又說眾生沒有終盡的時候，這就是自相矛盾的過失。因為沒有終盡的眾生永遠不能成佛。又如同一尊佛度無量眾生，對於眾生界來說是有損減的。因為如果不像有逐漸損減那樣，最終會有窮盡的時候，有損減而沒有窮盡是不合道理的。如果沒有損減，那麼就沒有滅度。有滅度而沒有損減是不合道理的。眾生全部被允許成佛，卻又說眾生界沒有窮盡，這就是自相矛盾。又如下面提問：眾生界是損減還是沒有損減呢？如果有損減，怎麼能說有損減卻沒有窮盡呢？這不合道理。依據像這樣的道理，《佛地論》等由此建立了無性有情（指沒有佛性的眾生），從而避免了上述的各種過失。這其中的含義是什麼呢？依據上述的各種道理，《佛地瑜伽》等論典建立無性有情，其中的含義是善妙成立的。答：如果認為眾生因為有佛性，並且全部成佛，所以說眾生界有窮盡的時候，這就是在眾生界中產生了減損的見解。眾生界既然減損，佛界必定增加，所以在佛界中便產生了增加的見解。像這樣的增減，不是正確的見解。如果說下文是照錄前面的詰難，那就是全部否定前面的觀點。既然說有增減，這就是...

【English Translation】 English version: It is not entirely different from that (referring to the view of the final teaching). Therefore, it is permitted that a portion of sentient beings do not possess Buddha-nature. Hence, the treatise judges this as an expedient means, not the ultimate teaching. To still say that a portion of sentient beings do not possess Buddha-nature, this is not entirely different from that (referring to the view of the final teaching), so it is said to be an expedient means. Question: If according to the final teaching, all sentient beings will become Buddhas, then although sentient beings are numerous, there will be an end. If that is the case, the last to become a Buddha will have no one to transform. Without anyone to transform, the act of benefiting others is lacking. If the act is lacking, becoming a Buddha is not reasonable. Furthermore, it would cause the merit of the Buddhas benefiting others to have a time of cessation and exhaustion. Although the realm of beings is numerous, they all have Buddha-nature and will eventually have an end. If we propose the following reasoning to raise a challenge: If we allow all sentient beings to become Buddhas, then in the acts of benefiting oneself and others, benefiting others is the most important. If all sentient beings become Buddhas, there will be no other sentient beings to benefit. Without other sentient beings to benefit, there will be no excellent actions. Without excellent actions, the principle of becoming a Buddha is not established. Moreover, the merit of the Buddhas and Tathagatas benefiting others does not have a time of cessation and exhaustion. If the realm of sentient beings is exhausted, then the merit of benefiting others will also be exhausted. If it is said that all sentient beings will eventually become Buddhas, but it is also said that sentient beings have no end, then this is the fault of self-contradiction. Because sentient beings without an end can never become Buddhas. Furthermore, if one Buddha liberates countless people, there is a loss to the realm of sentient beings. Because if it is not like gradual loss, there will eventually be an end. It is not reasonable to have loss without an end. If there is no loss, then there is no Nirvana. It is not reasonable to have Nirvana without loss. If all sentient beings are allowed to become Buddhas, but it is said that the realm of sentient beings has no end, then this is self-contradictory. Furthermore, the following question is asked: Is the realm of sentient beings diminished or not? If there is diminution, how can it be said that there is diminution but no end? This is not reasonable. Based on such principles, the Buddhabhumi Sutra (佛地論) and others establish sentient beings without Buddha-nature (無性有情), thereby avoiding the above-mentioned faults. What is the meaning of this? Based on the above-mentioned principles, the Buddhabhumi Sutra (佛地瑜伽) and other treatises establish sentient beings without Buddha-nature, and the meaning is well-established. Answer: If it is thought that sentient beings, because they have Buddha-nature and all become Buddhas, therefore it is said that the realm of sentient beings has an end, then this is to give rise to a view of diminution in the realm of sentient beings. Since the realm of sentient beings is diminished, the realm of Buddhas must increase, so a view of increase arises in the realm of Buddhas. Such increase and decrease are not correct views. If the following is a verbatim copy of the previous challenge, then it is a complete negation of the previous view. Since it is said that there is increase and decrease, this is...

外道說。故非正見。

是故不增不減。經云。舍利弗。大邪見者所謂見眾生界增。見眾生界減。乃至廣說。

邪見之人則有增減。彼經又云。法身即是眾生。眾生即是法身。法身眾生。義一名異。又云。眾生界法界無二無別。若言眾生法界有二有別者。我說彼人名一闡提。

設避此見。故立此一分無性有情為不增減者。彼終不能離增減見。何以故。以彼見於諸有性者併成佛故。則便起于斷見減見。諸無性者不成佛故。即便起于常見增見。以彼不了眾生界故。

設避下是牒難彼終下總非。何以下徴釋有情俱成則后不復有成佛者。則斷見減見無性不成。常在生界是常見增見。有如是見者由不了生界也。

是故經云。一切愚癡凡夫不如實知一法界故。不如實見一法界故。起邪見心謂眾生界增眾生界減。

在文可見。

文殊般若經云。假使一佛住世若一劫若過一劫。如一佛世界。復有無量無邊恒河沙諸佛。如是一一佛若一劫若過一劫。晝夜說法心無暫息。各各度于無量河沙眾生皆入涅槃而眾生界亦不增減。乃至十方諸佛世界亦復如是。一一諸佛說法教化各度無量河沙眾生皆入涅槃。于眾生界亦不增減。

即文殊問般若也。假使過一劫等言其長時也。如一下以一例多亦爾許時

【現代漢語翻譯】現代漢語譯本：外道（非佛教的修行者）的說法，因此不是正確的見解。

所以說不增不減。《經》中說：『舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）。大邪見者，就是認為眾生界會增加，認為眾生界會減少。』乃至廣為解說。

持有邪見的人就會有增減的觀念。那部經又說：『法身（佛的真身）就是眾生，眾生就是法身。法身和眾生，意義相同而名稱不同。』又說：『眾生界和法界沒有二樣，沒有分別。』如果說眾生界和法界有二樣，有分別，我說這個人叫做一闡提（斷善根的人）。

假設爲了避免這種見解，所以設立這一部分無自性的有情為不增不減，他們最終也不能脫離增減的見解。為什麼呢？因為他們認為所有有自性的眾生都會成佛，因此就產生了斷見和減見；認為那些無自性的眾生不能成佛，就產生了常見和增見。這是因為他們不瞭解眾生界的緣故。

假設爲了避免下文的說法，所以反駁說他們最終不能脫離增減的見解。為什麼以下要徵詢解釋呢？如果所有有情都成佛，那麼以後就不會再有成佛的人了，這就是斷見和減見；如果無自性的眾生不能成佛，永遠停留在眾生界，這就是常見和增見。持有這種見解的人，是因為不瞭解眾生界的緣故。

所以經中說：『一切愚癡的凡夫，因為不如實地瞭解一法界，不如實地見到一法界，所以生起邪見，認為眾生界會增加，眾生界會減少。』

這些內容在經文中可以見到。

《文殊般若經》中說：『假使一尊佛住世，如果一劫（佛教的時間單位，非常長）或者超過一劫，就像一個佛的世界一樣。又有無量無邊恒河沙（數量極多）那麼多的諸佛，像這樣每一尊佛如果一劫或者超過一劫，日夜不停地說法，心中沒有片刻的休息，各自度化無量恒河沙那麼多的眾生，都進入涅槃（佛教的最高境界，解脫生死輪迴），而眾生界也不會增加或減少。』乃至十方諸佛的世界也是這樣，每一尊佛說法教化，各自度化無量恒河沙那麼多的眾生，都進入涅槃，對於眾生界也不會增加或減少。

這就是文殊（文殊菩薩，智慧的象徵）問般若（智慧）的經文。假使超過一劫等，是說時間很長。像一下，用一個例子來比喻很多，也是同樣的時間。

【English Translation】 English version: The statement of the heretics (non-Buddhist practitioners), therefore it is not a correct view.

Therefore, it is said that there is no increase or decrease. The Sutra says: 'Sariputra (one of the ten major disciples of Shakyamuni Buddha, known for his wisdom). The great heretics are those who see the realm of sentient beings increasing, and see the realm of sentient beings decreasing.' And so on, extensively explained.

Those with wrong views will have the concept of increase and decrease. That sutra also says: 'The Dharmakaya (the true body of the Buddha) is sentient beings, and sentient beings are the Dharmakaya. The Dharmakaya and sentient beings have the same meaning but different names.' It also says: 'There is no difference between the realm of sentient beings and the Dharmadhatu (the realm of Dharma).』 If it is said that there are two differences between the realm of sentient beings and the Dharmadhatu, I say that person is called an Icchantika (one who has severed their roots of goodness).

Suppose, in order to avoid this view, this part of sentient beings without self-nature is established as not increasing or decreasing, they will ultimately not be able to escape the view of increase and decrease. Why? Because they believe that all sentient beings with self-nature will become Buddhas, thus giving rise to the view of annihilation and the view of decrease; believing that those sentient beings without self-nature cannot become Buddhas, they give rise to the view of permanence and the view of increase. This is because they do not understand the realm of sentient beings.

Suppose, in order to avoid the following statement, it is refuted that they will ultimately not be able to escape the view of increase and decrease. Why is it necessary to seek explanation below? If all sentient beings become Buddhas, then there will be no more people becoming Buddhas in the future, which is the view of annihilation and the view of decrease; if sentient beings without self-nature cannot become Buddhas and remain in the realm of sentient beings forever, this is the view of permanence and the view of increase. Those who hold this view are because they do not understand the realm of sentient beings.

Therefore, the Sutra says: 'All ignorant ordinary people, because they do not truly understand the one Dharmadhatu, and do not truly see the one Dharmadhatu, they give rise to wrong views, thinking that the realm of sentient beings will increase and the realm of sentient beings will decrease.'

These contents can be seen in the scriptures.

The Manjushri Prajna Sutra says: 'Suppose a Buddha dwells in the world, if for one kalpa (a Buddhist unit of time, very long) or more than one kalpa, like a Buddha's world. There are countless and boundless Ganges sand (extremely large number) of Buddhas, like this, each Buddha, if for one kalpa or more than one kalpa, day and night without stopping to speak Dharma, with no moment of rest in their hearts, each saves countless Ganges sand of sentient beings, all entering Nirvana (the highest state in Buddhism, liberation from the cycle of birth and death), and the realm of sentient beings will not increase or decrease.' Even the worlds of the Buddhas in the ten directions are like this, each Buddha speaks Dharma and teaches, each saves countless Ganges sand of sentient beings, all entering Nirvana, and there will be no increase or decrease in the realm of sentient beings.

This is the sutra of Manjushri (Manjushri Bodhisattva, the symbol of wisdom) asking Prajna (wisdom). Suppose it exceeds one kalpa, etc., it means that the time is very long. Like the following, using one example to compare many, it is also the same time.

晝夜度生不息。如是之多爾許成佛而不增減。此約一方說乃至下列明十方也。

何以故。眾生定相不可得故。

何故爾所時界多佛度生而不增減。眾生既無定相。將何以增減。法身被染故曰眾生。從緣成立性本自空譬如虛空。一切世界若成若壞常無增減。以義從名假立眾生耳。故經云若成正覺與不成正覺亦無增減。何以故。菩提無相無非相。無一無種種。能成所成皆無有相。復何增減。

義言說眾生界猶如虛空。假使無量勝神通之者各無量劫飛行虛空。求空邊際終不可盡。非以不盡不名遊行。非以遊行令其得際。

虛空諭生界。神通諭諸佛。飛行求空諭說法度生也。

當知此中道理亦爾。非以當得令其有終。非以無終說有無得。是故諸難無不通也。

非以當得成佛令生界有盡。非以生界無盡說有無性不成佛故。是故結成義宗。生界離盡不盡。諸難皆遣也。

又為成諸佛利他功德無斷盡故。立一分無性眾生者。

是則令彼諸佛但有變化利他功德。亦即斷彼隨他受用諸功德也。以無菩薩證諸地故。又化他中亦但有粗斷滅彼細。以無一人得二乘無漏故。

登地即見報身。今無登地之機。故斷報身利他功德。以彼無性但以人天而成熟之。又化下且凡夫二乘見彼化佛。

【現代漢語翻譯】現代漢語譯本晝夜不停地度化眾生，數量如此之多，即使有爾許（形容極多）的眾產生佛，也不會增加或減少。這裡說的是一個方向的情況，接下來會說明十方的情況。

為什麼呢？因為眾生的固定相狀是不可得的。

為什麼在如此長的時間裡，如此多的佛陀度化眾生，而眾生的數量卻沒有增加或減少呢？既然眾生沒有固定的相狀，又用什麼來增加或減少呢？法身被染污了，所以稱為眾生。從因緣和合而成立，其自性本空，就像虛空一樣。一切世界，無論是成還是壞，都始終沒有增減。只是根據意義而假立了眾生的名稱罷了。所以經中說，無論是成正覺還是不成正覺，也沒有增減。為什麼呢？因為菩提沒有相，沒有非相，沒有一，沒有種種。能成就的和所成就的都沒有相，又有什麼增減呢？

從意義上說，眾生界就像虛空一樣。假如有無量具有殊勝神通的人，各自用無量劫的時間在虛空中飛行，想要尋求虛空的邊際，最終也是不可能窮盡的。不能因為虛空沒有邊際，就說它不是虛空；也不能因為虛空是虛空，就認為它有邊際。

虛空比喻眾生界，神通比喻諸佛，飛行求空比喻說法度化眾生。

應當知道，其中的道理也是這樣。不能因為將來能夠證得佛果，就認為眾生界有終結；也不能因為眾生界沒有終結，就說沒有自性，不能成佛。所以，各種詰難都能得到解答。

不能因為將來能夠成佛，就認為眾生界有窮盡；也不能因為眾生界沒有窮盡，就說沒有自性，不能成佛。所以，總結義理的宗旨是：眾生界既不是窮盡的，也不是不窮盡的，各種詰難都可以消除。

又爲了成就諸佛利他的功德沒有斷絕，所以立一種沒有自性的眾生。

這樣就使得那些佛陀只有變化示現的利他功德，也就斷絕了他們隨他受用的各種功德。因為沒有菩薩證得各個階位。而且在化度眾生中，也只有粗略的斷滅，斷滅不了細微的。因為沒有一個人證得二乘的無漏果位。

登地菩薩才能見到報身佛。現在沒有登地的機會，所以斷絕了報身佛利他的功德。因為那些沒有自性的眾生，只能用人天福報來成熟他們。而且化度地獄時，只有凡夫和二乘才能見到化身佛。

【English Translation】 English version Living beings are saved day and night without ceasing. Even if there are so many (Er Xu, describing a very large number) beings who attain Buddhahood, there will be no increase or decrease. This refers to one direction; the following will explain the ten directions.

Why is that? Because the fixed characteristics of sentient beings are unattainable.

Why is it that during such a long period of time, so many Buddhas save sentient beings, yet the number of sentient beings does not increase or decrease? Since sentient beings have no fixed characteristics, what can be used to increase or decrease them? The Dharmakaya (法身) is called sentient beings because it is defiled. It is established from conditions, and its nature is originally empty, like space. All worlds, whether they are formed or destroyed, are always without increase or decrease. The name 'sentient beings' is merely a provisional designation based on meaning. Therefore, the sutra says that whether one attains perfect enlightenment or not, there is no increase or decrease. Why is that? Because Bodhi (菩提) has no form, no non-form, no one, and no many. Both the one who achieves and what is achieved have no form, so what increase or decrease can there be?

In terms of meaning, the realm of sentient beings is like space. Suppose countless beings with supreme supernatural powers each fly in space for countless kalpas (劫), seeking the edge of space, they will never be able to reach the end. One cannot say that it is not space because it has no end; nor can one say that it has an edge because it is space.

Space is a metaphor for the realm of sentient beings, supernatural powers are a metaphor for the Buddhas, and flying in search of space is a metaphor for teaching the Dharma and saving sentient beings.

You should know that the principle here is also the same. One cannot say that the realm of sentient beings has an end because one will attain Buddhahood in the future; nor can one say that there is no nature and one cannot attain Buddhahood because the realm of sentient beings has no end. Therefore, all difficulties can be resolved.

One cannot say that the realm of sentient beings is exhausted because one will attain Buddhahood in the future; nor can one say that there is no nature and one cannot attain Buddhahood because the realm of sentient beings is inexhaustible. Therefore, the conclusion of the principle is: the realm of sentient beings is neither exhausted nor inexhaustible, and all difficulties can be eliminated.

Furthermore, in order to ensure that the Buddhas' altruistic merits are not interrupted, one establishes a category of sentient beings without nature.

This would mean that those Buddhas only have the merits of transforming and benefiting others, and it would also cut off their merits of enjoying benefits according to others. Because there are no Bodhisattvas (菩薩) who realize the various Bhumis (地). Moreover, in transforming others, there is only a rough cutting off, and the subtle cannot be cut off. Because no one attains the Arhatship (無漏) of the Two Vehicles (二乘).

One can only see the Sambhogakaya (報身) Buddha upon reaching a Bhumi. Now there is no opportunity to reach a Bhumi, so the merits of the Sambhogakaya Buddha benefiting others are cut off. Because those beings without nature can only be matured through human and heavenly blessings. Moreover, when transforming beings in the lower realms, only ordinary people and those of the Two Vehicles can see the Nirmanakaya (化身) Buddha.

以彼無性但是凡夫。既無二乘變化利他有粗無細。

又今已后諸佛無有一佛得說三乘等教。以無得聖機故即斷諸佛同體大悲也。

應但天乘梵乘。諸佛不說聲聞等法。以無所化機故。

又若定意謂悉有性故必皆有盡。恐最後佛闕利他行故立一分定無性者。

然彼后佛終於利他不圓滿。以其所化無一有情得聖果故。但佛菩薩二利之中利他為最。何有不令一人得聖果而於自身得成佛耶。

不能度一眾生令得聖果故利他行闕。闕利他行而自成佛耶。

又本皆發弘誓願云令諸眾生悉得菩提。是故令得故本願不虛。而眾生界不可□故本願不斷。若不爾者違本願故。行愿虛故虛行成佛不應理故。

諸佛菩薩初始發心即有此愿。由有此故得成菩提。今皆無性不能令得故本願虛也。有性俱成生界　故本願斷也。若不下虛發度生之愿。無生證性。行愿虛矣。不能如實修行而自成佛。理不應故。

是故雖欲避上諸失建立無性。不謂彼過還墮此宗。是故無性非為究竟了義也。

此上諸過是法相宗立此以難性宗。故云不謂彼過。彼即性家也。還墮此宗即相宗也。以能立過設難之家為此。受難之家為彼也。

問夫論種性必是有為。如何此教約真如為種性耶。

此亦有宗以事

【現代漢語翻譯】現代漢語譯本因為他們沒有自性，所以只是凡夫。既然沒有二乘（聲聞乘和緣覺乘）的變化和利益他人的能力，就只有粗糙而沒有精細的智慧。

而且從今以後，諸佛不可能再說三乘（聲聞乘、緣覺乘和菩薩乘）等教法。因為沒有能夠證得聖果的根器，這就斷絕了諸佛同體的大悲心。

應該只有天乘（Deva-yana）和梵乘（Brahma-yana）。諸佛不說聲聞等法，因為沒有可以教化的對象。

如果有人執意認為一切都有自性，所以必定都有窮盡的時候，恐怕最後成佛者缺少利益他人的行為，因此設立一部分人註定沒有自性。

然而，後來的佛最終在利益他人方面是不圓滿的，因為他所教化的人沒有一個能夠證得聖果。但在佛和菩薩的兩種利益中，利益他人是最重要的。怎麼會有不讓一個人證得聖果，而自己卻能成佛的事情呢？

不能度化一個眾生令其證得聖果，所以利益他人的行為就缺失了。缺失了利益他人的行為，卻能自己成佛嗎？

而且，最初都發了弘大的誓願，說要讓一切眾生都證得菩提（Bodhi，覺悟）。因此，讓他們證得菩提，本來的誓願才不會虛假。而眾生界是不可窮盡的，所以本來的誓願也不會斷絕。如果不是這樣，就違背了本來的誓願。因為行愿是虛假的，虛假的修行而能成佛是不合道理的。

諸佛菩薩最初發心的時候，就有了這樣的願望。因為有了這樣的願望，才能成就菩提。現在這些人都沒有自性，不能讓他們證得菩提，所以本來的誓願就虛假了。有自性的人都成就了眾生界，所以本來的誓願就斷絕了。如果不虛假地發出度化眾生的願望，就沒有證得自性的可能。行愿就虛假了。不能如實地修行而自己成佛，道理上是不應該的。

因此，即使想要避免以上種種過失而建立無性論，卻不料那些過失反而落在了這個宗派上。所以，無性論不是究竟了義的。

以上這些過失是法相宗（Dharmalaksana，唯識宗）設立這些來為難性宗（Tathagatagarbha，如來藏宗）。所以說『不料那些過失』。那些，就是指性宗。『還墮此宗』，就是指相宗。因為能立過失、設立難題的一方是相宗，接受難題的一方是性宗。

問：如果說種性必定是有為法，為什麼這個教義卻以真如（Tathata，如如）作為種性呢？

這也是有宗以事

【English Translation】 English version Because they lack inherent existence (svabhava), they are merely ordinary beings. Since they lack the transformations and altruistic abilities of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana), they possess only coarse, not subtle, wisdom.

Furthermore, from now on, no Buddha can teach the Three Vehicles (Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana) and other similar teachings. Because there are no beings capable of attaining the holy fruit (arya-phala), the great compassion of the Buddhas, which is of one essence, is severed.

There should only be the Deva-yana (Vehicle of Gods) and Brahma-yana (Vehicle of Brahma). The Buddhas do not teach the Dharma of Sravakas and others, because there are no beings to be transformed.

If one insists that everything has inherent existence, and therefore everything must have an end, fearing that the last Buddha will lack altruistic activities, one establishes that a portion of beings are definitely without inherent existence.

However, that later Buddha will ultimately be incomplete in benefiting others, because none of those he transforms can attain the holy fruit. But among the two benefits of Buddhas and Bodhisattvas, benefiting others is the most important. How can one attain Buddhahood without enabling even one being to attain the holy fruit?

If one cannot liberate a single being to attain the holy fruit, then the altruistic activity is deficient. Can one attain Buddhahood while lacking altruistic activity?

Moreover, originally, all have made great vows to enable all beings to attain Bodhi (Enlightenment). Therefore, enabling them to attain it makes the original vow not false. And because the realm of beings is inexhaustible, the original vow is not severed. If it were not so, it would violate the original vow. Because the practice-vow is false, attaining Buddhahood through false practice would be illogical.

When Buddhas and Bodhisattvas initially generate the mind of enlightenment (bodhicitta), they have this vow. Because they have this vow, they can attain Bodhi. Now, these beings lack inherent existence and cannot enable others to attain it, so the original vow is false. Those with inherent existence all become the realm of beings, so the original vow is severed. If one does not falsely generate the vow to liberate beings, there is no possibility of realizing the nature of reality. The practice-vow is false. It is illogical to attain Buddhahood without practicing truthfully.

Therefore, although one wants to avoid the above faults by establishing the theory of no inherent existence, unexpectedly, those faults still fall upon this school. Therefore, the theory of no inherent existence is not the ultimate meaning.

The above faults are established by the Dharmalaksana (Yogacara) school to challenge the Tathagatagarbha school. Therefore, it is said 'unexpectedly, those faults'. 'Those' refers to the Tathagatagarbha school. 'Still fall upon this school' refers to the Dharmalaksana school. Because the one who establishes the faults and sets up the difficulty is the Dharmalaksana school, and the one who receives the difficulty is the Tathagatagarbha school.

Question: If it is said that the seed-nature (gotra) must be conditioned (samskrta), why does this teaching take Suchness (Tathata) as the seed-nature?

This is also a school that uses events

難理也。不達有為皆從真起。故有是問。

答以真如隨緣與染和合成本識時。即彼真中有本覺無漏。內薰眾生為返流因。得為有種性。

即起信云心生減者依如來藏故有生滅心。所謂不生滅與生滅和合。非一非異。名為阿梨耶識也。即彼下論云此識有二種義。一者覺義。二者不覺義。乃至即是如來平等法身依此法身說名本覺。又曰依法力熏習如實修行滅相續心相。顯現法身故。為返流因。為性種性也。

梁攝論說為梨耶中解性。起信論中說梨耶二義中本覺是也。

梁論稱解性即是起信梨耶中本覺二論共詮也。

又彼論中如來藏具足無漏。常薰眾生為凈法因。又寶性論云及彼真如性者彼本云如六根聚。經說六根如是從無始來畢竟諸法為體。故解云以真如通一切法。今簡去非情故。約云處眾生數中取彼畢竟真如理以為種性也。

解云下章家示經義也。經取諸法中唯真如是不可破壞故。故云究竟為體。

此與瑜伽所說名同。但彼約始教。以理從事粗相而說故。約事中明種性故也。地持云種性粗相我已略說。此之謂也。

寶性與瑜伽所說名同。彼宗就事建立種性。故云以理從事粗相而說也。以彼證。

寶性論中約此終教以事從理深細而說故。就真如明性種性。是故佛

【現代漢語翻譯】這很難理解。如果不明白一切有為法都從真如生起，所以才會有這樣的提問。

回答說，真如隨著因緣與染污和合而成為本識時，那麼真如中就有本覺無漏的功德，在眾生內心熏習，作為返流的因，因此可以成為有種性。

《起信論》說，『心生滅者，依如來藏故有生滅心』，就是說不生滅與生滅和合，非一非異，名為阿梨耶識（Alaya-vijnana，阿賴耶識）。《攝大乘論》說，此識有兩種含義，一是覺義，二是不覺義。乃至就是如來平等法身，依據此法身說名為本覺。又說，依法力熏習，如實修行，滅相續心相，顯現法身，所以是返流的因，是性種性。

《梁攝論》說在阿梨耶識中解釋自性，《起信論》中說阿梨耶識的兩種含義中，本覺就是。

《梁論》稱解釋自性就是《起信論》阿梨耶識中本覺，兩部論共同詮釋。

另外，那部論中說，如來藏具足無漏功德，常常熏習眾生作為清凈法的因。還有《寶性論》說，以及那個真如自性，原文說如六根聚集。經中說六根如是，從無始以來畢竟諸法為體。所以解釋說，用真如貫通一切法。現在簡略去除無情之物，所以大約說在眾生數中取那個畢竟真如的道理作為種性。

解釋說，下面一章是解釋經義。經中選取諸法中只有真如是不可破壞的，所以說究竟為體。

這與《瑜伽師地論》所說的名稱相同。但是《瑜伽師地論》大約是始教，用理來從事，從粗淺的相上來說，所以在事相中說明種性。《地持經》說，種性的粗淺相我已經簡略地說過了，說的就是這個。

《寶性論》與《瑜伽師地論》所說的名稱相同。《瑜伽師地論》就事相建立種性，所以說用理來從事，從粗淺的相上來說。用那個來證明。

《寶性論》中大約是終教，從事相到理，從深細處來說，所以在真如上說明性種性。所以佛

【English Translation】 This is difficult to understand. If one does not realize that all conditioned dharmas arise from Suchness (Tathata), then this question arises.

The answer is that when Suchness, conditioned by circumstances, combines with defilement to become the fundamental consciousness (alaya-vijnana), then within that Suchness there is the original enlightenment (本覺, Benjue) with undefiled merit, which inwardly熏習 (xunxi, influence by habit) sentient beings as the cause of reversal. Therefore, it can become a seed nature (種性, zhongxing).

The Awakening of Faith says, 'The arising and ceasing of mind is due to the Tathagatagarbha (如來藏, Rulaizang), hence there is the mind of arising and ceasing.' That is to say, the non-arising and non-ceasing combines with the arising and ceasing, neither one nor different, and is called the Alaya-vijnana (阿梨耶識, Aliyeshi). The Treatise on the Summary of the Great Vehicle says, 'This consciousness has two meanings: one is the meaning of enlightenment, and the other is the meaning of non-enlightenment.' Even to the point that it is the Tathagata's (如來, Rulai) equal Dharmakaya (法身, Fashen). Based on this Dharmakaya, it is called original enlightenment. It also says, 'Relying on the power of Dharma to熏習 (xunxi, influence by habit), cultivate truly, extinguish the continuous mind-image, and manifest the Dharmakaya.' Therefore, it is the cause of reversal, it is the nature seed.

The Liang Commentary on the Summary of the Great Vehicle explains the nature within the Alaya-vijnana. The Awakening of Faith explains that within the two meanings of Alaya-vijnana, it is the original enlightenment.

The Liang Commentary says that explaining the nature is the original enlightenment within the Alaya-vijnana in the Awakening of Faith. The two treatises explain it together.

Furthermore, that treatise says that the Tathagatagarbha is complete with undefiled merit and constantly熏習 (xunxi, influence by habit) sentient beings as the cause of pure Dharma. Also, the Ratnagotravibhaga (寶性論, Baoxinglun) says, 'And that Suchness nature,' the original text says, 'like the aggregation of the six sense organs.' The sutra says that the six sense organs are like this, ultimately all dharmas are the body from beginningless time. Therefore, it is explained that Suchness pervades all dharmas. Now, briefly removing non-sentient things, it is roughly said that within the number of sentient beings, that ultimate Suchness principle is taken as the seed nature.

It is explained that the following chapter explains the meaning of the sutra. The sutra selects from all dharmas only Suchness as indestructible, so it is said to be ultimately the body.

This has the same name as what is said in the Yogacarabhumi-sastra (瑜伽師地論, Yogacarabhumi-sastra). However, the Yogacarabhumi-sastra is approximately the initial teaching, using principle to engage in affairs, speaking from the coarse appearance, so it explains the seed nature in the affairs. The Bodhisattvabhumi (地持經, Dichijing) says, 'I have briefly spoken of the coarse appearance of the seed nature,' which is what it is referring to.

The Ratnagotravibhaga (寶性論, Baoxinglun) and the Yogacarabhumi-sastra (瑜伽師地論, Yogacarabhumi-sastra) have the same name. The Yogacarabhumi-sastra establishes the seed nature based on affairs, so it says to use principle to engage in affairs, speaking from the coarse appearance. Use that to prove it.

The Ratnagotravibhaga (寶性論, Baoxinglun) is approximately the final teaching, speaking from affairs to principle, from the deep and subtle. Therefore, it explains the nature seed in Suchness. Therefore, the Buddha

性論云自性清凈心名為道諦。

就真如本覺以明故云終教以事從理深細而說也。佛性下引證道諦即所修之道。皆從真流也。

又涅槃經云佛性者名第一義空。第一義空名為智慧。

此等並就本覺性智說為性種。

指上所引經論並將本覺性智。說為性種也。

其習種亦從真如所成故。攝論云多聞薰習從最清凈法界所流等。

又起信論中以真如體相二大為內薰因。真如用大為外薰緣。以與無明染法合故。是故三大內外說薰以薰力故。無明盡時冥合不二。唯一真如也。

論云真如熏習義有二。一者自體相熏習者。從無始來具無漏法乃至常恒熏習。以有力故能令眾生厭生死苦樂求涅槃故為內熏也。用大者論用熏習者即是眾生外緣之力乃至見報應之身。熏習真如滅無明等故云外熏緣也。隨事業二識見報應等故與合也。無明下論云熏習真如滅無明故。以真如常恒熏習故妄心則滅顯現法身。名為如來藏。亦名如來法身。等同一味唯一真如。

三約頓教。明者唯一真如。離言絕相名為種性。亦不分性習之異。以一切法由無二相故。是故諸法無行。經云。云何是事名為種性。文殊師利云一切眾生皆是一相。畢竟不生。離諸名字。一異不可得故。是名種性。以此準之。

唯真如者

【現代漢語翻譯】現代漢語譯本：《性論》中說，自性清凈的心就叫做道諦（Dào Dì，四聖諦之一，指通往解脫的道路）。

這是就真如本覺（Zhēnrú Běnjué，事物本來的真實覺悟狀態）來闡明的，所以說是終教（Zhōng Jiào，佛教的最終教義）以從理（lí，真如之理）而事（shì，現象）的方式進行深刻而細緻的解說。『佛性下引證道諦即所修之道』，意思是佛性（Fóxìng，覺悟的本性）以下引證道諦，就是所修行的道路，都是從真如（Zhēnrú，事物的真實本性）流出的。

《涅槃經》（Nièpán Jīng）中說，佛性就是第一義空（Dìyīyì Kōng，最高的空性意義）。第一義空就叫做智慧。

這些都是就本覺的自性智慧來說，作為性種（xìng zhǒng，本有的種子）。

這是指上面所引用的經論，將本覺的自性智慧，說為性種。

其習種（xí zhǒng，通過熏習而獲得的種子）也是從真如所成就的，所以《攝大乘論》（Shè Dàchéng Lùn）中說，多聞熏習（Duōwén Xūnxí，通過廣泛聽聞佛法進行熏習）是從最清凈的法界（Fǎjiè，宇宙萬法的本體）所流出的。

另外，《起信論》（Qǐxìn Lùn）中以真如的體相二大（Tǐ Xiàng èr dà，本體和現象兩個方面）作為內熏因（nèi xūn yīn，內在熏習的原因），真如的用大（yòng dà，作用方面）作為外熏緣（wài xūn yuán，外在熏習的條件）。因為它與無明染法（wúmíng rǎnfǎ，無明的染污法）結合在一起，所以說三大（sān dà，體、相、用三大）內外熏習，以熏習的力量，無明消盡時，就冥合不二（míng hé bù èr，與真如融合爲一），成為唯一的真如。

《起信論》中說，真如熏習的意義有二：一是自體相熏習，從無始以來，具足無漏法（wúlòu fǎ，沒有煩惱的清凈法），乃至常恒熏習，因為有力量，能夠讓眾生厭惡生死的痛苦，喜樂追求涅槃（nièpán，解脫），所以是內熏。用大方面，《起信論》說，用熏習就是眾生的外緣之力，乃至見到報應之身，熏習真如，滅除無明等等，所以說是外熏緣。隨著事業二識（shìyè èr shì，業識和意識）見到報應等等，所以與無明染法結合。無明下面，《起信論》說，熏習真如，滅除無明，因為真如常恒熏習，所以妄心（wàngxīn，虛妄的心）就滅除，顯現法身（fǎshēn，佛的法性之身），叫做如來藏（rúláizàng，如來所藏的清凈佛性），也叫如來法身，等同一味（děng tóng yī wèi，平等無二的），唯一的真如。

三、從頓教（dùn jiào，頓悟的教義）來說，唯一真如，離言絕相（lí yán jué xiàng，超越語言和形象），叫做種性。也不分性種和習種的差異，因為一切法都是無二之相。所以諸法無行（zhū fǎ wú xíng，一切法沒有固定的自性）。《諸法無行經》（Zhū Fǎ Wú Xíng Jīng）中說：『什麼是事，叫做種性？』文殊師利（Wénshūshīlì，文殊菩薩）說：『一切眾生都是一相，畢竟不生，遠離各種名字，一和異都不可得，所以叫做種性。』以此來衡量。

唯有真如。

【English Translation】 English version: The Śāstrā on Nature says that the self-nature pure mind is called the Truth of the Path (Dào Dì, one of the Four Noble Truths, referring to the path to liberation).

This is explained based on the Original Enlightenment of Suchness (Zhēnrú Běnjué, the original true enlightened state of things), so it is said that the Ultimate Teaching (Zhōng Jiào, the ultimate teachings of Buddhism) explains profoundly and meticulously from the principle (lí, the principle of Suchness) to the phenomena (shì). 'The following citation of Buddha-nature proves the Truth of the Path, which is the path to be cultivated,' meaning that the citation of Buddha-nature (Fóxìng, the nature of enlightenment) below proves the Truth of the Path, which is the path to be cultivated, all flowing from Suchness (Zhēnrú, the true nature of things).

The Nirvana Sutra (Nièpán Jīng) says that Buddha-nature is the Ultimate Emptiness (Dìyīyì Kōng, the highest meaning of emptiness). Ultimate Emptiness is called wisdom.

These all speak of the inherent wisdom of Original Enlightenment as the nature-seed (xìng zhǒng, inherent seed).

This refers to the sutras and treatises cited above, which describe the inherent wisdom of Original Enlightenment as the nature-seed.

The habit-seed (xí zhǒng, seed acquired through habituation) is also accomplished from Suchness, so the Compendium of the Mahayana (Shè Dàchéng Lùn) says that learning and habituation (Duōwén Xūnxí, habituation through extensive hearing of the Dharma) flows from the most pure Dharma-realm (Fǎjiè, the essence of all phenomena in the universe).

Furthermore, the Awakening of Faith (Qǐxìn Lùn) uses the two great aspects of Suchness, substance and attributes (Tǐ Xiàng èr dà, substance and attributes), as the internal cause of habituation (nèi xūn yīn, internal cause of habituation), and the great function of Suchness (yòng dà, functional aspect) as the external condition of habituation (wài xūn yuán, external condition of habituation). Because it is combined with ignorance and defiled dharmas (wúmíng rǎnfǎ, ignorance and defiled dharmas), it is said that the three great aspects (sān dà, substance, attributes, and function) internally and externally habituate. By the power of habituation, when ignorance is exhausted, it merges into non-duality (míng hé bù èr, merges into oneness with Suchness), becoming the only Suchness.

The Awakening of Faith says that there are two meanings of habituation of Suchness: one is the habituation of its own substance and attributes. From beginningless time, it is complete with undefiled dharmas (wúlòu fǎ, pure dharmas without afflictions), and is constantly habituated. Because it has power, it can cause sentient beings to be disgusted with the suffering of birth and death, and to seek Nirvana (nièpán, liberation), so it is internal habituation. In terms of the great function, the Awakening of Faith says that the habituation of function is the power of external conditions of sentient beings, and even seeing the body of karmic retribution, habituating Suchness, eliminating ignorance, etc., so it is called external condition of habituation. Following the actions of the two consciousnesses (shìyè èr shì, karma consciousness and mind consciousness), seeing retribution, etc., so it combines with ignorance and defiled dharmas. Below ignorance, the Awakening of Faith says that habituating Suchness eliminates ignorance. Because Suchness is constantly habituated, the deluded mind (wàngxīn, the illusory mind) is extinguished, and the Dharma-body (fǎshēn, the Dharma-nature body of the Buddha) is manifested, called the Tathagatagarbha (rúláizàng, the pure Buddha-nature stored in the Tathagata), also called the Dharma-body of the Tathagata, equally of one flavor (děng tóng yī wèi, equally non-dual), the only Suchness.

Third, from the perspective of the Sudden Teaching (dùn jiào, the doctrine of sudden enlightenment), the only Suchness, beyond words and forms (lí yán jué xiàng, transcending language and form), is called the seed-nature. There is also no distinction between the nature-seed and the habit-seed, because all dharmas are of non-dual nature. Therefore, all dharmas are without inherent nature (zhū fǎ wú xíng, all dharmas have no fixed self-nature). The Sutra on the Absence of Characteristics in All Dharmas (Zhū Fǎ Wú Xíng Jīng) says: 'What is it that is called seed-nature?' Manjushri (Wénshūshīlì, Manjushri Bodhisattva) says: 'All sentient beings are of one nature, ultimately not born, apart from all names, one and different are unattainable, so it is called seed-nature.' Use this to measure.

Only Suchness.

以無生滅等相。總镕染凈。一一白白皆悉真故。唯是一法界大總相法門。體離言說相。離名字相。離心緣相。畢竟平等無有變異。不可破壞唯是一心。故名真如。金剛三昧經云。一切萬法皆悉言文之相。言文之相則非為義。如實之義不可言說。眾生說者文語非義。論云以無分別離分別故是故無二亦不。下論云。此真如體無有可遣以一切法悉皆真故。亦無可立以一切法皆同如故。是故下引經證大本維摩經云。爾時文殊師利贊維摩詰言。善哉居士。如言說如如。耳聽如斯。乃真實不二法門。斯乃真實不二法體。是故以此為種性也。

上來約三乘說竟。

今明佛種性中間三教首標三乘。今結三乘則三乘至此其義明矣。

第三約一乘有二說。一攝前諸教所明種性。並皆具足主伴。成宗以同教故。攝方便故。

攝前等而言主伴成宗者此有二義。一依鎮國曰以別該同皆圓教攝。即此同中必有別義。如事理無礙必有事事無礙。猶彼江水入海亦咸。華嚴大疏佛身土中十門云上分權實。唯第九屬於此經。若據融攝及攝同教。總前九義一總句是謂如來無礙身土。普賢亦爾。義隨隱顯不可累安。達者尋文無生局見。問答云已上諸惑。一惑一切障。一斷一切斷。此屬一乘教。皆是全收諸教作別教釋也。二依孔目。橫依

【現代漢語翻譯】現代漢語譯本：以無生滅等相，總括融合染凈之法。一一法皆清凈真實，故唯是一法界大總相法門。其本體遠離言說之相，遠離名字之相，遠離心緣之相，畢竟平等而無有變異，不可破壞，唯是一心。故名真如（Tathata，事物的真實如是之相）。《金剛三昧經》云：『一切萬法皆是言語文字之相，言語文字之相則並非真義。如實的真義不可言說，眾生所說的只是文辭而非真義。』論中說：『以無分別而離分別的緣故，所以是無二的。』下論中說：『此真如體沒有可以去除的，因為一切法都是真實的緣故；也沒有可以建立的，因為一切法都相同于真如的緣故。』所以下面引用經文來證明，《大本維摩經》云：『爾時，文殊師利（Manjusri，智慧的象徵）讚歎維摩詰（Vimalakirti，一位在家菩薩）說：善哉居士！如言說如如，耳聽如此，乃是真實不二法門。』這乃是真實不二的法體，所以以此為種性（Gotra，潛能）。上面是關於三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的說明。現在說明佛種性（Buddha-Gotra，成佛的潛能），中間三教首先標明三乘。現在總結三乘，則三乘的意義至此就明白了。第三，關於一乘（Ekayana，唯一佛乘）有兩種說法。一是攝取前面各種教義所闡明的種性，都完全具備主伴關係，成就宗義，因為是相同的教義的緣故，攝取方便的緣故。攝取前面等，而說主伴成就宗義，這裡有兩種意義。一是依據鎮國（Zhenguo，人名）的說法，以別賅同，都屬於圓教（Perfect Teaching）。即此同中必有別義，如事理無礙必有事事無礙。猶如江水入海，亦皆變為鹹水。《華嚴大疏》佛身土中十門說，上分權實，唯有第九屬於此經。如果根據融攝以及攝取相同教義，總括前面的九義，一句總括，這就是如來無礙身土。普賢（Samantabhadra，大行愿的象徵）也是如此。意義隨著隱顯而變化，不可累贅安立。通達的人尋文，不會產生侷限的見解。問答說，以上各種迷惑，一惑一切障，一斷一切斷。這屬於一乘教，都是完全收攝各種教義，作為別教（Distinct Teaching）來解釋。二是依據孔目（Kongmu，書名）。橫向依據

【English Translation】 English version: With characteristics such as non-origination and non-cessation, it encompasses and integrates defilement and purity. Each and every dharma is pure and true, therefore it is solely the Dharma-gate of the Great Totality of the Dharmadhatu (Dharmadhatu, the realm of all phenomena). Its essence is apart from the characteristic of speech, apart from the characteristic of names, and apart from the characteristic of mental conditions. Ultimately, it is equal without any alteration, indestructible, and solely the One Mind. Therefore, it is named Tathata (Tathata, suchness or thusness). The Vajrasamadhi Sutra says: 'All myriad dharmas are characteristics of language and words, and the characteristics of language and words are not the true meaning. The true meaning of reality cannot be spoken; what sentient beings speak are merely words and not the meaning.' The Treatise says: 'Because of non-discrimination and being apart from discrimination, therefore it is non-dual.' The lower Treatise says: 'This essence of Tathata has nothing that can be removed, because all dharmas are true; nor is there anything that can be established, because all dharmas are the same as Tathata.' Therefore, the scripture is quoted as proof, the Great Vimalakirti Sutra says: 'At that time, Manjusri (Manjusri, the embodiment of wisdom) praised Vimalakirti (Vimalakirti, a lay bodhisattva) saying: Excellent layman! As speech speaks of suchness, and the ear hears it thus, this is the true non-dual Dharma-gate.' This is the true non-dual Dharma-essence, therefore it is taken as the Gotra (Gotra, potential). The above is the explanation regarding the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Now explaining the Buddha-Gotra (Buddha-Gotra, the potential to become a Buddha), the three teachings in the middle first mark the Three Vehicles. Now concluding the Three Vehicles, the meaning of the Three Vehicles becomes clear here. Third, regarding the One Vehicle (Ekayana, the One Buddha Vehicle), there are two explanations. One is to encompass the Gotra explained by the preceding various teachings, all fully possessing the relationship of principal and attendant, accomplishing the doctrine, because it is the same teaching, encompassing the expedient means. Encompassing the preceding, etc., and saying that the principal and attendant accomplish the doctrine, there are two meanings here. One is according to Zhenguo's (Zhenguo, a person's name) statement, encompassing the different with the same, all belonging to the Perfect Teaching. That is, within this sameness, there must be a different meaning, such as the unobstructedness of phenomena and principle, there must be the unobstructedness of phenomena and phenomena. Just like river water entering the sea, it all becomes salty. The Ten Gates in the Buddha-body and Land in the Great Commentary on the Avatamsaka Sutra says that the upper part distinguishes between provisional and real, only the ninth belongs to this sutra. If based on integration and encompassing the same teachings, summarizing the preceding nine meanings, one sentence summarizes, this is the unobstructed body and land of the Tathagata. Samantabhadra (Samantabhadra, the embodiment of great vows) is also like this. The meaning changes with concealment and manifestation, and cannot be redundantly established. Those who are enlightened seek the text and will not produce limited views. The question and answer say that the above various delusions, one delusion obstructs all, one severance severs all. This belongs to the One Vehicle teaching, all of which fully encompasses the various teachings, and is explained as a Distinct Teaching. The second is based on Kongmu (Kongmu, a book title). Horizontally based on

方便即是圓通究竟法。從彼所流無異事故云雖約諸義。差別不同。皆是同教一乘義也。何以故。為成普法故。普法所成故。是故攝成主伴。即抉擇中第八門也。孔目又曰。若據同教。說即攝前四乘所明道理。一切皆是一乘之義。文雖是同而義皆別者。在此一一主伴成宗也。搜玄雲。如法華經。三界之中三車引諸子出宅。露地別授大牛之車。仍此二教同在三界作見聞境。又聲聞等為窮子是其所引。故知小乘之外別有三乘。互得相引。主伴成宗。此是一乘為主。三乘為伴耳。然是法華同教攝也。

二據別教種性甚深因果無二。通依及正盡二世間。該收一切理事解行等諸法門。本來滿足已成就訖。故大經云。菩薩種性甚深廣大與法界虛空等。此之謂也。

孔目曰。種性義者是其佛因。其義廣大。因果無二者各攝法盡故。通依下孔目曰非偏在解行比證因果等。又曰普賢證位佛果攝用無礙自在一切皆盡故。又說從因感果依一乘教具一切因緣理事教義人法因果。又總雖有因緣乃至一即一切一切即一。又盧舍那佛普賢行因成就因果與三乘等別。又問云普賢因果法門體性不與世間道理事同因。何從凡夫世間得成普賢解行等果。答普賢因果不從凡夫世間克得。何以故。若未成則不說普賢。若已成則舊來如此道理時事皆悉不同

【現代漢語翻譯】現代漢語譯本：方便就是圓通究竟之法。從它所流出的一切沒有差異，所以說雖然涉及各種意義，差別不同，但都是同教一乘的意義。為什麼呢？爲了成就普法的緣故，普法所成就的緣故。因此，攝取成就主伴關係，就是抉擇中的第八門。孔目又說：『如果依據同教，所說的就攝取了前面四乘所闡明的道理，一切都是一乘的意義。』文字雖然相同而意義卻各有不同，就在於這一個個主伴成就宗義。搜玄說：『如《法華經》中，在三界之內用三車引誘諸子出宅，在空地上另外授予大牛之車。』仍然是這二教都在三界中作為見聞的境界。又聲聞等作為窮子是他們所引導的對象。所以知道小乘之外另有三乘，互相引誘，主伴成就宗義。這是一乘為主，三乘為伴罷了。然而這是《法華經》同教所攝取的。

二、依據別教，種性（bodhi-seed）甚深，因果無二，普遍依靠和正報都窮盡二世間，涵蓋一切理事解行等各種法門，本來就已滿足成就完畢。所以《大經》說：『菩薩種性（bodhi-seed）甚深廣大，與法界虛空相等。』說的就是這個道理。

孔目說：『種性（bodhi-seed）的意義就是成佛的因，其意義廣大。』因果無二，是因為各自攝取一切法窮盡的緣故。普遍依靠等，孔目說：『不是偏重於解行、比證因果等。』又說：『普賢菩薩證得果位，佛果攝取作用無礙自在，一切都窮盡的緣故。』又說從因感果，依靠一乘教法，具備一切因緣理事教義人法因果。又總的來說，雖然有因緣乃至一即一切，一切即一。又盧舍那佛（Vairocana Buddha）的普賢行因成就因果與三乘等有所區別。又問：『普賢（Samantabhadra）因果法門的體性不與世間道理事相同，那麼從凡夫世間如何能夠成就普賢（Samantabhadra）的解行等果？』答：『普賢（Samantabhadra）因果不從凡夫世間剋期求得。為什麼呢？如果未成就，就不說普賢（Samantabhadra）；如果已成就，那麼舊來如此的道理時事都完全不同。』

【English Translation】 English version: Convenience is the ultimate and perfect Dharma. Everything that flows from it has no difference, so it is said that although it involves various meanings and differences, they are all meanings of the One Vehicle of the same teaching. Why? Because it is for the sake of accomplishing the universal Dharma, and because the universal Dharma is accomplished. Therefore, taking and accomplishing the relationship of principal and subordinate is the eighth gate in the determination. The 'Kongmu' also says: 'If based on the same teaching, what is said encompasses the principles elucidated by the previous four vehicles, and everything is the meaning of the One Vehicle.' Although the words are the same, the meanings are different, and this lies in each principal and subordinate accomplishing the sect's meaning. 'Sou Xuan' says: 'As in the Lotus Sutra, within the Three Realms, three carts are used to lure the children out of the house, and a large ox cart is separately given in the open space.' Still, these two teachings both act as realms of seeing and hearing in the Three Realms. Also, the Shravakas, etc., as poor sons, are the objects they lead. Therefore, it is known that there are other three vehicles besides the Small Vehicle, mutually attracting each other, and the principal and subordinate accomplish the sect's meaning. This is the One Vehicle as the principal, and the three vehicles as the subordinates. However, this is encompassed by the same teaching of the Lotus Sutra.

Secondly, according to the Distinct Teaching, the Bodhi-seed (種性) is very profound, cause and effect are not two, universally relying on and the direct reward exhaust the two worlds, encompassing all Dharmas such as principle, phenomena, understanding, practice, etc., originally complete and accomplished. Therefore, the Great Sutra says: 'The Bodhi-seed (種性) of the Bodhisattva is very profound and vast, equal to the Dharma Realm and empty space.' This is what it means.

The 'Kongmu' says: 'The meaning of Bodhi-seed (種性) is the cause of becoming a Buddha, and its meaning is vast.' Cause and effect are not two because each encompasses all Dharmas exhaustively. Universally relying on, etc., the 'Kongmu' says: 'It is not biased towards understanding, practice, comparison, proof, cause and effect, etc.' It also says: 'The Bodhisattva Samantabhadra (普賢) attains the fruit position, the Buddha fruit encompasses the function, unobstructed and free, and everything is exhausted.' It also says that from cause to effect, relying on the One Vehicle teaching, it possesses all causes, conditions, principles, phenomena, teachings, meanings, people, Dharma, cause and effect. Also, in general, although there are causes and conditions, even one is all, and all is one. Also, the cause of the practice of Samantabhadra (普賢) of Vairocana Buddha (盧舍那佛) accomplishing cause and effect is different from the Three Vehicles, etc. It is also asked: 'The essence of the cause and effect Dharma gate of Samantabhadra (普賢) is not the same as the principles and matters of the world, so how can the understanding, practice, etc., of Samantabhadra (普賢) be accomplished from the world of ordinary people?' The answer is: 'The cause and effect of Samantabhadra (普賢) cannot be obtained from the world of ordinary people by a fixed date. Why? If it is not accomplished, then Samantabhadra (普賢) is not spoken of; if it is accomplished, then the principles and events of the past are completely different.'

凡夫之法。本來無物。無物能成。普賢對凡舊來非有無所可成。唯普賢望普賢。說成說不成。可準知之。大經下引證。

若隨門顯現即五位之中位位內六決定義等名為種性。亦即此法名為果相。以因果同體唯一性故。廣如經說。余可準知。

五位即住行向地及果位也。六決定者。一觀相善決定。二真實善決定。三勝善決定。四因善決定。五大善決定。六不怯弱決定。此六何以名決定。有六義故得名決定。一約行體決定堅固不退故。二望所證決定已證。三約煩惱決定能斷。四約所信決定不疑。五約所化決定能度。六望佛果決定能成。由六義得名決定。孔目云。此六決定是十地體通十地故亦通十住已來。經云。十住中有五決定。十行亦同除大善。十回向有三決定。謂觀相及大善不怯弱。此之廢興顯位高下增微故。通義可知。此義通彼修生及本有普賢性起在此位中。何以故。同是證故非彼三乘及小乘所知。探玄雲。大海十相別諭十地。總一大以諭佛地。又云地有二分別。所盡大虛以譬果分。能盡十相以諭因分。是故通能所依為一種性也。

問云何種性約諸教差別不同耶。答此亦有二義。一約法辨隱顯相收。二約機明得法分齊。

初義者由此種性緣起無礙具五義門。是故諸教各述一門。隨機攝化義不

【現代漢語翻譯】現代漢語譯本：凡夫的法，本來就什麼都沒有，沒有什麼能夠成就。普賢菩薩對於凡夫舊有的狀態，既不是有也不是無，沒有什麼可以成就的。只有普賢菩薩期望普賢菩薩，說成就或者說不成就，可以依此來理解。《大經》下面有引證。如果隨著法門顯現，那麼在五位（住、行、向、地、果）之中，每一位內的六種決定意義等，就叫做種性。也就是這個法叫做果相，因為因果同體，只有一個自性。詳細的解釋如經文所說，其餘的可以依此類推。五位就是住位、行位、向位、地位以及果位。六決定指的是：一、觀相善決定；二、真實善決定；三、勝善決定；四、因善決定；五、大善決定；六、不怯弱決定。這六種為什麼叫做決定？因為有六種意義，所以得名決定。一是就修行的本體來說，決定堅固，不會退轉；二是就所證悟的境界來說，已經證悟；三是就煩惱來說，決定能夠斷除；四是就所信仰的來說，決定不懷疑；五是就所教化的人來說，決定能夠度化；六是就佛果來說，決定能夠成就。因為這六種意義，所以得名決定。孔目中說，這六種決定是十地的本體，貫通十地，所以也貫通十住以來。經中說，十住中有五種決定，十行也相同，除了大善。十回向有三種決定，指的是觀相、大善和不怯弱。這些的廢除和興起，顯示了位次的高下增減，所以貫通的意義是可以理解的。這個意義貫通了修生和本有的普賢性起，在這個位次中。為什麼呢？因為同樣是證悟的境界，不是彼三乘（聲聞乘、緣覺乘、菩薩乘）和小乘所能瞭解的。《探玄記》中說，大海的十種相狀分別比喻十地，總的一個大比喻佛地。又說，地有兩種分別，所窮盡的廣大虛空用來比喻果分，能夠窮盡十相用來比喻因分。因此，貫通能依和所依，成為一種種性。問：為什麼種性就各種教義的差別而不同呢？答：這也有兩種意義。一是就法來說，辨別隱顯和收攝；二是就根機來說，闡明得法的分界。第一種意義是，因為這種種性緣起無礙，具備五種義門。因此，各種教義各自闡述一個法門，隨著根機攝受教化，意義不盡相同。

【English Translation】 English version: The Dharma of ordinary beings is fundamentally without substance. Nothing can be accomplished. Samantabhadra (Universal Worthy Bodhisattva) views the old state of ordinary beings as neither existent nor non-existent, with nothing to be accomplished. Only Samantabhadra looks to Samantabhadra, speaking of accomplishment or non-accomplishment, which can be understood accordingly. The Great Sutra provides evidence below. If it manifests according to the Dharma gate, then within the five stages (dwelling, practice, dedication, ground, and fruition), the six definitive meanings within each stage are called 'seed nature'. This Dharma is also called the 'fruition aspect' because cause and effect are of the same essence, a single nature. As extensively explained in the sutras, the rest can be understood accordingly. The five stages are the stages of dwelling, practice, dedication, ground, and fruition. The six definitenesses are: 1. Definitive goodness in observing characteristics; 2. Definitive goodness in reality; 3. Supreme goodness in definiteness; 4. Definitive goodness in cause; 5. Great goodness in definiteness; 6. Definitive non-cowardice. Why are these six called 'definiteness'? Because they have six meanings, they are named 'definiteness'. First, in terms of the essence of practice, it is definitively firm and unretreating. Second, in terms of what is attained, it is definitively attained. Third, in terms of afflictions, it is definitively able to be severed. Fourth, in terms of what is believed, it is definitively without doubt. Fifth, in terms of those to be transformed, it is definitively able to liberate. Sixth, in terms of the Buddha-fruit, it is definitively able to be accomplished. Because of these six meanings, it is named 'definiteness'. Kongmu says that these six definitenesses are the essence of the ten grounds (the ten stages of a Bodhisattva's path), pervading the ten grounds, and therefore also pervading since the ten dwellings. The sutra says that there are five definitenesses in the ten dwellings, and the ten practices are the same, except for great goodness. The ten dedications have three definitenesses, namely, observing characteristics, great goodness, and non-cowardice. The abolishment and arising of these reveal the height, lowness, increase, and decrease of the positions, so the pervasive meaning can be understood. This meaning pervades both the cultivated and the inherent Samantabhadra nature arising in this position. Why? Because it is the same as the realm of enlightenment, not known by the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the Small Vehicle. Tanxuan says that the ten aspects of the great ocean separately illustrate the ten grounds, and the single great one illustrates the Buddha-ground. It also says that the ground has two distinctions: the great void that is exhausted is used to illustrate the fruit division, and the ability to exhaust the ten aspects is used to illustrate the cause division. Therefore, pervading the able and the relied-upon becomes a single seed nature. Question: Why is seed nature different according to the differences in various teachings? Answer: This also has two meanings. First, in terms of the Dharma, it distinguishes between the hidden and the manifest, and gathers them together. Second, in terms of the faculties, it clarifies the boundaries of attaining the Dharma. The first meaning is that because this seed nature arises dependently without obstruction and possesses five meanings, each teaching elaborates on one Dharma gate, receiving and transforming according to the faculties, with meanings that are not exhausted.

相違。

何為五者。一是隨執非有門如小乘說。二隨事虧盈門如始教說。三從理遍情門如終教說。四絕相離言門如頓教說。五性備眾德門如圓教說。

義雖有五然種性圓通隨攝遍收隱顯齊致也。

二明得法分齊者。或一切皆無唯除佛一人如小乘說。或一切皆有唯除草木等如終教說。或亦有亦無如始教說以許一分無性故。或非有非無如頓教說以離相故。或具前四如一乘攝方便處說。或即因具果通三世間如圓教說。余可準知。

並如所依心識。準知可解。

第三行位差別者于諸教中皆以三義略示。一明位相。二明不退。三明行相。

初者依小乘有四位。謂方便見修及究竟。又說小乘十二住以為究竟。及說三界九地十一地等廣如小論說。

方便謂七方便。一五停心。二別相念。三總相念。四暖。五頂。六忍。七世第一。此七總名道前方便。二見道。三修道。四究竟道。孔目云。從小乘位十二住即合四果共成十二住。十二住者。一聲聞自種性乃至第十二一切種阿羅漢。住三界九地者。一五趣雜居地乃至第九非非想處地。欲界為一。上二為八十一地者。九地復加十未至定地十一滅受想地。

二不退者。此中修行至忍位得不退故也。

忍位等如前門說。

三其行相

【現代漢語翻譯】現代漢語譯本相違。

何為五者：一是隨執非有門，如小乘所說；二是隨事虧盈門，如始教所說；三是從理遍情門，如終教所說；四是絕相離言門，如頓教所說；五是性備眾德門，如圓教所說。

義理雖有五種，然種性圓通，隨攝遍收，隱顯齊致。

二、明得法分齊者：或一切皆無，唯除佛一人，如小乘所說；或一切皆有，唯除草木等，如終教所說；或亦有亦無，如始教所說，以許一分無性故；或非有非無，如頓教所說，以離相故；或具前四，如一乘攝方便處所說；或即因具果，通三世間，如圓教所說。其餘可以類推得知。

並如所依心識，準知可解。

第三、行位差別者：于諸教中皆以三義略示。一、明位相；二、明不退；三、明行相。

初者，依小乘有四位：謂方便、見、修及究竟。又說小乘十二住以為究竟，及說三界九地十一地等，廣如小論說。

方便謂七方便：一、五停心；二、別相念；三、總相念；四、暖；五、頂；六、忍；七、世第一。此七總名道前方便。二、見道；三、修道；四、究竟道。孔目云：從小乘位，十二住即合四果共成十二住。十二住者：一聲聞自種性，乃至第十二一切種阿羅漢（Arhat，證得阿羅漢果位的修行者）。住三界九地者：一、五趣雜居地，乃至第九非非想處地。欲界為一，上二為八。十一地者：九地復加十未至定地，十一滅受想地。

二、不退者：此中修行至忍位得不退故也。

忍位等如前門說。

三、其行相

【English Translation】 English version Contradictory.

What are the five? First is the gate of adhering to non-existence, as taught by the Hinayana (小乘，'Small Vehicle' or 'Lesser Vehicle', an early branch of Buddhism). Second is the gate of gain and loss according to events, as taught by the Elementary Teaching. Third is the gate of encompassing emotions from principle, as taught by the Final Teaching. Fourth is the gate of severing appearances and departing from words, as taught by the Sudden Teaching. Fifth is the gate of the inherent completeness of all virtues, as taught by the Perfect Teaching.

Although the meanings are fivefold, the nature of the seed is complete and all-encompassing, universally gathering, concealing, and revealing simultaneously.

Second, clarifying the distinctions in attaining the Dharma: Either everything is non-existent except for the Buddha alone, as taught by the Hinayana; or everything exists except for plants and trees, as taught by the Final Teaching; or there is both existence and non-existence, as taught by the Elementary Teaching, because it admits a portion of non-inherent nature; or there is neither existence nor non-existence, as taught by the Sudden Teaching, because it is apart from appearances; or it possesses the preceding four, as taught in the expedient means of the One Vehicle; or it is immediately the cause possessing the effect, pervading the three realms, as taught by the Perfect Teaching. The rest can be known by analogy.

And like the mind-consciousness on which it relies, it can be understood by analogy.

Third, the differences in stages of practice: In all teachings, they are briefly shown with three meanings: First, clarifying the positions; second, clarifying non-regression; third, clarifying the aspects of practice.

Initially, according to the Hinayana, there are four stages: namely, expedient means, seeing, cultivation, and ultimate attainment. It is also said that the twelve abodes of the Hinayana are considered ultimate attainment, and the three realms, nine lands, and eleven lands are extensively discussed in the smaller treatises.

Expedient means refers to the seven expedient means: first, the five stopping-the-mind practices; second, specific contemplation; third, general contemplation; fourth, warmth; fifth, peak; sixth, forbearance; seventh, the highest in the world. These seven are collectively called preliminary expedient means before the path. Second, the path of seeing; third, the path of cultivation; fourth, the ultimate path. The 'Kongmu' says: From the Hinayana position, the twelve abodes combine the four fruits to form the twelve abodes. The twelve abodes are: first, the inherent nature of the Sravaka (聲聞，'voice-hearer', a disciple of the Buddha), up to the twelfth, the Arhat (阿羅漢，one who has attained the state of Arhatship) of all kinds. Those who dwell in the three realms and nine lands: first, the land of mixed dwelling of the five destinies, up to the ninth, the land of neither perception nor non-perception. The desire realm is one, and the upper two are eight. The eleven lands: the nine lands plus the tenth, the land of the unreached concentration, and the eleventh, the land of cessation of perception and sensation.

Second, non-regression: In this context, one attains non-regression by cultivating to the stage of forbearance.

The stage of forbearance, etc., is as described in the previous section.

Third, its aspects of practice

亦如彼諸論說。

即愚慧勝劣行相如毗曇等論。

問何故小乘行位等相不廣顯耶。答此中意者以義差別顯教不同而小乘異大乘理無疑故不待說也。

文皆可見故下斷惑分齊中但標起而已。

若依初教亦以三義顯初位相者此中有二。

一為引愚法二乘令迴心故施設迴心教亦但有見修等四位及九地等名同小乘或立五位謂見道前七方便內前三種為資糧位以遠方便故后四善根為加行位是近方便故餘名同前。

施設下謂大乘經中有將大小二乘地位和合而說如干慧等地是大小雜列作十地也又如大小二乘同說見修等皆為引令二乘迴心施設此法也故云引愚法等此教通於三乘又說見謂見道通大小乘小乘義者見謂推度為義謂能推度見諦理故名見道見即是道屬主受稱有云八忍名見八智名道即見之道依士得名大乘義者真見道得無分別智親證諦理非比智知相見道以後得智修道修謂修習道謂聖道於此位中勤修聖道故名修道等者名同小乘故。

又亦為說干慧等十地第九名菩薩地第十名佛地者欲引二乘望上不足漸次修行至佛果故又彼佛果不在十地外同在地中者以引彼故方便同彼以二乘人于現身上得聖果故不在後也。

十地者初干慧地二性地三八人地四見地五薄地六離欲地七辨地八辟支地九十如章欲引

【現代漢語翻譯】現代漢語譯本：也就像那些論述一樣。即愚笨和智慧的勝劣，行為的表象，如同《毗曇》等論中所說。問：為什麼小乘的修行位階等表象不廣泛地闡明呢？答：這裡的意思是，因為義理的差別顯示教義的不同，而且小乘異於大乘的道理沒有疑問，所以不需要特別說明。經文都很明顯，所以在下面的斷惑分齊中，只是標明一下而已。如果依據最初的教義，也用三種意義來顯示最初的位階，這裡面有兩種情況。一是為引導愚昧於小法的二乘人，讓他們回心轉意，所以施設迴心教。也只有見道、修道等四個位階，以及九地等名稱，與小乘相同。或者設立五個位階，即見道前的七方便中，前三種為資糧位，因為是遠方便；后四種善根為加行位，因為是近方便；其餘名稱與前面相同。施設下文說，大乘經典中有將大小二乘的地位和合在一起說的，如干慧地等，是大小乘混合排列成十地。又如大小二乘共同說見道、修道等，都是爲了引導二乘人回心轉意而施設這種法門。所以說『引導愚法等』，這種教義通於三乘。又說見道，是指見道通於大小乘。小乘的意義是，見是推度的意思，是指能夠推度見諦的道理，所以名叫見道。見即是道，屬於主受稱。有人說八忍名叫見，八智名叫道，即見之道依士得名。大乘的意義是，真見道得到無分別智，親自證悟諦理，不是比智所知。相見道以後，得到后得智修道，修是修習，道是聖道，在這個位階中勤奮修習聖道，所以名叫修道等等，名稱與小乘相同。又，也爲了說干慧等十地，第九名叫菩薩地，第十名叫佛地，這是想引導二乘人，讓他們覺得向上追求還不夠，從而漸次修行直至佛果。而且那佛果不在十地之外，同樣在地中，這是爲了引導他們，方便與他們相同，因為二乘人于現世身上就能得到聖果，所以不在以後。十地是：初干慧地，二性地，三八人地，四見地，五薄地，六離欲地，七辨地，八辟支地，九十如章，想引導

【English Translation】 English version: It is also like those treatises. That is, the superiority and inferiority of foolishness and wisdom, and the characteristics of conduct, as discussed in treatises such as the Abhidharma (毗曇, collection of Buddhist scriptures). Question: Why are the stages of practice and other aspects of the Hinayana (小乘, Lesser Vehicle) not extensively explained? Answer: The intention here is that the difference in meaning reveals the difference in teachings, and since there is no doubt that the principles of the Hinayana differ from those of the Mahayana (大乘, Great Vehicle), there is no need to explain them specifically. The texts are all clear, so in the section on the limits of severing delusions below, only the headings are marked. If we rely on the initial teachings, we also use three meanings to reveal the initial stage. There are two situations here. First, it is to guide the Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers) of the Hinayana who are attached to inferior dharmas, to turn their minds around, so the teaching of turning the mind is established. There are only four stages such as the stage of seeing (darshana-marga, 見道) and the stage of cultivation (bhavana-marga, 修道), and names such as the Nine Grounds (navabhumi, 九地), which are the same as in the Hinayana. Or five stages are established, namely the first three of the seven preparatory practices before the stage of seeing are the stage of accumulation (sambhara-marga, 資糧位) because they are distant preparations; the latter four roots of goodness are the stage of application (prayoga-marga, 加行位) because they are near preparations; the remaining names are the same as before. The text below on establishment says that in the Mahayana sutras, the stages of the two vehicles, Hinayana and Mahayana, are combined and spoken of together, such as the Dry Insight Ground (sukshma-vipashyana-bhumi, 干慧地), which is a mixed arrangement of the two vehicles into ten grounds. Also, like the two vehicles, Hinayana and Mahayana, both speak of the stage of seeing and the stage of cultivation, all to guide the followers of the two vehicles to turn their minds around and establish this dharma. Therefore, it is said 'guide the inferior dharmas, etc.', this teaching applies to the Three Vehicles (triyana, 三乘). Furthermore, the stage of seeing is said to be common to both Hinayana and Mahayana. The meaning in the Hinayana is that seeing means inference, referring to the ability to infer the truth of seeing the truth (darshana-satya, 見諦), hence it is called the stage of seeing. Seeing is the path, belonging to the subjective designation. Some say that the eight kshanti (忍, forbearance) are called seeing, and the eight jnana (智, wisdom) are called the path, that is, the path of seeing is named based on the agent. The meaning in the Mahayana is that the true stage of seeing obtains non-discriminating wisdom (nirvikalpa-jnana, 無分別智), personally realizing the truth, not known by inferential wisdom. After the stage of seeing, the stage of cultivation obtains subsequent wisdom (prishthalabdha-jnana, 后得智), cultivation means practice, the path is the holy path, in this stage diligently practicing the holy path, hence it is called the stage of cultivation, etc., the names are the same as in the Hinayana. Also, it is also to speak of the ten grounds such as the Dry Insight Ground, the ninth being called the Bodhisattva Ground (菩薩地), and the tenth being called the Buddha Ground (佛地), this is to guide the followers of the two vehicles, so that they feel that striving upwards is not enough, and thus gradually practice until the fruit of Buddhahood. Moreover, that fruit of Buddhahood is not outside the ten grounds, but is also within the grounds, this is to guide them, the means are the same as theirs, because the followers of the two vehicles can attain the holy fruit in their present lives, so it is not in the future. The ten grounds are: first, the Dry Insight Ground, second, the Nature Ground (xingdi, 性地), third, the Eighth Person Ground (barentudi, 八人地), fourth, the Seeing Ground, fifth, the Thin Ground (bodi, 薄地), sixth, the Detachment Ground (liyuandi, 離欲地), seventh, the Discrimination Ground (biandi, 辨地), eighth, the Pratyekabuddha Ground, ninth, the Ten Suchness Chapter (shiruzhang, 十如章), wanting to guide

等者此乃三乘雜列從初至十示勝劣故又彼下既二乘在現身得果故同彼說在地中得佛是方便善巧也。

又此位相及行相等廣如瑜伽聲聞抉擇及雜集論說。

位相即上十地等孔目云地者位也行相者謂五乘人所觀行相也。

問何故瑜伽等所明聲聞行位相而不同彼毗曇等耶答不同相者有二義意一為顯小乘人愚于諸法不了說故二為方便漸漸引向大乘故是故所明行位等法皆悉方便順向大說故不同也此既非是愚法小乘又非菩薩即知是彼三乘教中聲聞乘也。

見修干慧等位相如何與前毗曇等不同耶答有二意故不同一欲顯小乘不達法空對之以說毗曇等所宗之經也二欲回小入大方便漸同順向大說故不同也此既下指此迴心教也退非愚法進非菩薩即是三乘中聲聞乘也吾祖就聲聞藏中準諸經論曲開三種一諍論聲聞藏謂契經四阿含調伏五部對法二十部互相違諍所說不同不妨聖果是故總名諍論藏二稱實聲聞藏如瑜伽聲聞地及聲聞抉擇詮示聲聞行位果等皆悉稱實與理相應不同婆娑及諸異論以補處所說非諸異論所能諍故是故總名稱實聲聞藏問此中所說既與小乘諸部不同豈聲聞人有兩種耶答此約教中說聲聞法盡理不盡理故開為二非謂聲聞亦有差別三假立聲聞藏如大乘經中為引聲聞令迴心故所立法門亦同聲聞名數而說如無作四諦及道

【現代漢語翻譯】現代漢語譯本：『等者』指的是這裡的三乘（聲聞乘、緣覺乘、菩薩乘）混雜排列，從初地到十地顯示了勝劣的差別。『又彼下』指的是二乘（聲聞乘、緣覺乘）在現世就能證得果位，因此與他們所說的『在地中得佛』一樣，是一種方便善巧的說法。

又，此位相以及行相等，詳細內容如《瑜伽師地論》、《聲聞地》抉擇以及《雜集論》所說。

位相，即指上面的十地等。孔目的解釋是：『地』指的是位，『行相』指的是五乘人所觀察的行相。

問：為什麼《瑜伽師地論》等所闡明的聲聞行位相，與毗曇等不同呢？答：不同之處有兩個原因：一是為顯示小乘人對於諸法的愚昧，不瞭解諸法的實相；二是作為一種方便，漸漸引導他們走向大乘。因此，所闡明的行位等法，都是方便地順向大乘而說，所以與毗曇等不同。這裡既不是愚昧於法的小乘，又不是菩薩，就知道這是三乘教中的聲聞乘。

見修、干慧等位相，如何與之前的毗曇等不同呢？答：有兩個原因導致不同：一是想要顯示小乘不通達法空，所以用毗曇等所宗的經典來對比說明；二是想要回小向大，方便地逐漸相同，順向大乘而說，所以與毗曇等不同。『此既下』指的是這個迴心教。退不是愚昧於法的小乘，進不是菩薩，這就是三乘中的聲聞乘。吾祖（指宗喀巴大師）就聲聞藏中，根據諸經論，權巧地開立三種：一是諍論聲聞藏，指的是契經、四阿含、調伏五部、對法二十部，互相違諍，所說不同，但不妨礙證得聖果，所以總名為諍論藏；二是稱實聲聞藏，如《瑜伽師地論》的《聲聞地》以及《聲聞抉擇》，詮釋聲聞的行位果等，都與實理相應，不同於婆娑以及其他異論，以補處（彌勒菩薩）所說，不是其他異論所能辯駁的，所以總名稱為稱實聲聞藏。問：這裡所說的既然與小乘諸部不同，難道聲聞人有兩種嗎？答：這是就教法中說聲聞法盡理與不盡理，所以分為兩種，不是說聲聞人也有差別。三是假立聲聞藏，如大乘經典中，爲了引導聲聞令其迴心，所立的法門也與聲聞的名數相同而說，如無作四諦以及道。

【English Translation】 English version: 'Etaz' refers to the arrangement of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) where the superiority and inferiority are shown from the first to the tenth Bhūmi (stages of a Bodhisattva's path). 'Yau bi xia' refers to the fact that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can attain fruition in their present lives, so it is a skillful means of saying 'attaining Buddhahood in the Bhūmi,' just like what they say.

Furthermore, the characteristics of these Bhūmis and practices are extensively described in the Yogācārabhūmi-śāstra, Śrāvakabhūmi, its Viniscaya, and the Abhidharmasamuccaya.

The term 'Bhūmi' refers to the stages, and 'characteristics of practice' refers to the aspects of practice observed by individuals of the Five Vehicles.

Question: Why are the characteristics of Śrāvaka practice explained in the Yogācārabhūmi-śāstra different from those in the Abhidharma, etc.? Answer: There are two reasons for the difference: first, to reveal the ignorance of those in the Small Vehicle (Hīnayāna) who do not understand the true nature of phenomena; second, as a skillful means to gradually guide them towards the Great Vehicle (Mahāyāna). Therefore, the explained stages and practices are all expediently directed towards the Mahāyāna, so they differ from the Abhidharma, etc. This is neither the ignorant Hīnayāna nor a Bodhisattva, so it is known to be the Śrāvakayāna within the teachings of the Three Vehicles.

How are the characteristics of the stages of 'seeing,' 'cultivation,' and 'dry insight' different from the previous Abhidharma, etc.? Answer: There are two reasons for the difference: first, to show that the Hīnayāna does not understand emptiness (śūnyatā), so the scriptures relied upon by the Abhidharma, etc., are used for comparison and explanation; second, to turn from the Small to the Great, gradually becoming the same and directed towards the Mahāyāna, so they differ from the Abhidharma, etc. 'Ci ji xia' refers to this teaching of turning the mind. Retreating is not the ignorant Hīnayāna, and advancing is not a Bodhisattva, so this is the Śrāvakayāna within the Three Vehicles. Our founder (Tsongkhapa) skillfully established three types within the Śrāvakapiṭaka based on various scriptures and treatises: first, the Piṭaka of Contention, referring to the Sutras, the Four Āgamas, the five Vinaya sections, and the twenty Abhidharma sections, which contradict each other and have different explanations, but do not hinder the attainment of the holy fruit, so it is generally called the Piṭaka of Contention; second, the Piṭaka of Veracity, such as the Śrāvakabhūmi and Śrāvakaviniscaya in the Yogācārabhūmi-śāstra, which explain the stages, practices, and fruits of Śrāvakas, all corresponding to reality and differing from the Vaibhāṣika and other heterodox theories. What is said by the successor (Maitreya) cannot be refuted by other heterodox theories, so it is generally called the Piṭaka of Veracity. Question: Since what is said here differs from the various Hīnayāna schools, are there two types of Śrāvakas? Answer: This is speaking about the teachings, where the Śrāvaka teachings are either exhaustive or not exhaustive, so they are divided into two types, not that there is a difference in the Śrāvakas themselves. Third, the Piṭaka of Hypothetical Śrāvakas, such as in the Mahāyāna scriptures, where, in order to guide Śrāvakas to turn their minds, the Dharma gates established are also the same as the names and numbers of Śrāvakas, such as the uncreated Four Noble Truths and the path.

品等如諸大乘經中說不能繁引既非菩薩所學是故名為假立聲聞藏問此中名雖同小乘義實是大何得總說為聲聞藏答只為此義名為假立問諸聲聞人根熟迴心所學即是菩薩藏收此假立名于彼何用答但聲聞迴心有二種一勝二劣勝者一往入大不籍此藏劣猶怖大是故方便同彼名數令易信受故立此門今即稱實藏收。

二為直進人顯位相者彼說菩薩十地差別。

十地差別者孔目云復約位從歡喜地盡第九地于第十地即不退成其佛故。

又以十地說為見修及通地前以為大乘十二住義何以故為影似小乘故又彼地前有四十心以彼十信亦成位此亦為似小乘道前四方便故是故梁攝論云如須陀洹道前有四位謂𤌢頂忍世第一法菩薩地前四位亦如是謂十信十解十行十回向。

又以十地者約位見修等同小乘故及通下約大乘十二位於第十二最上菩薩住后即成其佛似小乘十二住故地前四十心同小乘見道前四加行故。

又亦為似迴心教故以信等四位為資糧位十回向後別立四善根為加行位見等同前。

地前立資糧加行似小乘見道前開七方便故。

問何故此教所立名數多分影似小乘等耶答為隨方便影似引彼有勝方便故若全異彼難信受故若全同彼不名引故。

答中全同全異俱不成引同而且異方成引義故云勝方便。

問若引二乘可須似彼如為直進何假似彼小耶答有二意故亦稍似小一始教中直進之人機粗淺故不能盡受大乘深法是故所示位等法相亦似小乘而義理仍別二凡以大乘似小乘說者皆通二義一為引小二為淺機是故說此為始教也。

答義理仍別者小乘即實初教即空等既為淺機又復引小由是說為大乘初門也。

即如何義等者如瑜伽說云何已成就補特伽羅相謂諸聲聞先已串習諸善法故若時安住下品成就爾時便有下品欲樂下品加行猶往惡趣非於現法證沙門果非於現法得般涅槃若時安住中品成就爾時便有中品欲樂中品加行不往惡趣于現法中證沙門果非於現法得般涅槃若時安住上品成就爾時便有上品欲樂上品加行不往惡趣于現法中證沙門果即于現法得般涅槃。

上言以大似小者經論中何等法義是耶故引此以示之已成下已於凡夫地遇佛教法起行進修故下品等應是頂位已還人也以忍位不往惡趣故欲樂加行者即彼頂前諸位所修四諦觀行等頂位人縱造業入惡趣必不起大邪見斷善根故暖位不容久留諸趣后必生人天遇佛法證涅槃故云非於現法等中品者應是忍位世第一法人也以忍位不往惡趣世第一位雖是異生必能為等無間緣引入見道正性離生位故上品者此應見修位人也然此有多種人且如欲界現般那含人謂此那含于現在身上般涅槃故

【現代漢語翻譯】現代漢語譯本：

問：如果引導二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘），是否需要像他們那樣，好像是直接前進，為何要好像他們的小乘呢？

答：有兩種用意，所以也稍微像小乘。一、在始教（初期的教法）中，直接前進的人根機粗淺，不能完全接受大乘（Mahāyāna，偉大的車輛）深奧的法，因此所顯示的位等法相也像小乘，而義理仍然不同。二、凡是以大乘像小乘來說的，都包含兩種含義：一是為引導小乘，二是為適應淺薄的根機。因此說這是始教。答：義理仍然不同，是指小乘是實有，初教是空等。既然是爲了適應淺薄的根機，又爲了引導小乘，因此說這是大乘的入門。即如何義等者：例如《瑜伽師地論》（Yogācārabhūmi-śāstra）所說：『什麼叫做已成就的補特伽羅（Pudgala，人）的相？』是指那些聲聞（Śrāvaka，聽聞者）先前已經串習各種善法，因此，如果安住于下品成就，那時便有下品欲樂、下品加行，仍然會前往惡趣，不能在現世證得沙門果（Śrāmaṇyaphala，出家修行的果位），不能在現世得到般涅槃（Parinirvāṇa，完全的涅槃）。如果安住于中品成就，那時便有中品欲樂、中品加行，不會前往惡趣，能在現世中證得沙門果，不能在現世得到般涅槃。如果安住于上品成就，那時便有上品欲樂、上品加行，不會前往惡趣，能在現世中證得沙門果，就能在現世得到般涅槃。上面說以大乘像小乘，那麼經論中哪些法義是這樣呢？所以引用這段話來顯示。『已成下』是指已經在凡夫地遇到佛教的法，開始修行進取，所以下品等應該是頂位（修行位階的頂位）及以下的人。因為忍位（Kṣānti，安忍的位階）不會前往惡趣。『欲樂加行』是指頂位之前的各個位階所修的四諦（catvāri āryasatyāni，四個聖諦）觀行等。頂位的人即使造業進入惡趣，也一定不會生起大的邪見，斷絕善根。暖位（Uṣmagata，修行位階的暖位）不能長久停留在各個趣道，之後必定會生於人天，遇到佛法，證得涅槃，所以說『非於現法等』。中品者，應該是忍位、世第一法（Laukikāgradharma，世間第一法）的人。因為忍位不會前往惡趣，世第一位雖然是異生（凡夫），必定能作為等無間緣（samanantarapratyaya，緊接著的因緣）引入見道（darśanamārga，見道的道路），正性離生位（samyaktvaniyata，正確的位階）。上品者，這應該是見道、修道位（bhāvanāmārga，修道的道路）的人。然而這裡有多種人，且如欲界現般那含（Antarāparinirvāyin，中般涅槃者）的人，是指此那含在現在的身上般涅槃。

【English Translation】 English version:

Question: If guiding the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Vehicle of Hearers and the Vehicle of Solitary Buddhas), is it necessary to resemble them, as if directly advancing? Why resemble their small vehicle? Answer: There are two intentions, so it slightly resembles the small vehicle. First, in the initial teaching, those who directly advance have coarse faculties and cannot fully receive the profound Dharma of the Mahāyāna (Great Vehicle), therefore the Dharma characteristics of the stages shown also resemble the small vehicle, but the meaning is still different. Second, all those who speak of the Mahāyāna resembling the small vehicle encompass two meanings: one is to guide the small vehicle, and the other is to accommodate shallow faculties. Therefore, this is said to be the initial teaching. Answer: The meaning is still different, referring to the small vehicle being real, and the initial teaching being emptiness, etc. Since it is to accommodate shallow faculties and to guide the small vehicle, therefore it is said to be the initial gate of the Mahāyāna. What does 'namely, how is the meaning, etc.' mean? For example, as the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says: 'What is called the characteristic of a Pudgala (person) who has already attained accomplishment?' It refers to those Śrāvakas (hearers) who have previously cultivated various good Dharmas, therefore, if abiding in inferior accomplishment, then there will be inferior desires and inferior practices, still going to evil destinies, unable to attain the Śrāmaṇyaphala (fruit of asceticism) in this life, unable to attain Parinirvāṇa (complete Nirvana) in this life. If abiding in middling accomplishment, then there will be middling desires and middling practices, not going to evil destinies, able to attain the Śrāmaṇyaphala in this life, unable to attain Parinirvāṇa in this life. If abiding in superior accomplishment, then there will be superior desires and superior practices, not going to evil destinies, able to attain the Śrāmaṇyaphala in this life, able to attain Parinirvāṇa in this life. Above it was said that the Mahāyāna resembles the small vehicle, so what Dharma meanings in the sutras and treatises are like this? Therefore, this passage is cited to show it. 'Already accomplished below' refers to already encountering the Buddhist Dharma in the state of ordinary beings and starting to cultivate and advance, so inferior, etc., should be people at or below the peak stage (the peak stage of cultivation). Because the Kṣānti (stage of patience) does not go to evil destinies. 'Desires and practices' refers to the contemplation of the Four Noble Truths (catvāri āryasatyāni) practiced in the stages before the peak stage. Even if a person at the peak stage creates karma and enters evil destinies, they will certainly not generate great wrong views and sever their roots of goodness. The Uṣmagata (stage of warmth) cannot stay in the various destinies for long, and will surely be born in the realms of humans and gods, encounter the Buddhist Dharma, and attain Nirvana, so it is said 'not in this life, etc.' The middling one should be a person at the stage of Kṣānti and the highest mundane Dharma (Laukikāgradharma). Because the stage of Kṣānti does not go to evil destinies, and although the highest mundane stage is that of an ordinary being, it will surely be able to serve as the immediately preceding condition (samanantarapratyaya) to enter the path of seeing (darśanamārga), the stage of rightness and separation from birth (samyaktvaniyata). The superior one should be a person at the stage of seeing and the stage of cultivation (bhāvanāmārga). However, there are various kinds of people here, such as the Antarāparinirvāyin (one who attains Nirvana in between) in the desire realm, referring to this Anāgāmin who attains Parinirvāṇa in their present body.

此是最利根人只於現在欲界身上得三果已不生上界便能進斷上八地七十二品俱生修惑證阿羅漢涅槃果故。

如說聲聞獨覺亦爾何以故道與聲聞種性同故乃至廣說。

當亦立三品也。

于菩薩位為似二乘亦立如是三種成就故彼論云若諸菩薩住勝解行地名下品成就住凈勝意樂地名中品成就住墮決定究竟地名上品成就若菩薩住下品成就猶往惡趣此盡第一無數大劫乃至廣說餘二大劫配二成就如是等文類別非一皆具上意可準而知。

勝解行地者論云若諸菩薩住勝解行地名下品成就爾時便有下品欲樂下品加行猶往惡趣此盡第一無數劫邊際熾然無動極善清凈覺品善法當知一切皆未得相應若時菩薩住中品成就爾時便有中品欲樂中品加行不往惡趣此盡第二無數劫邊際熾然無動覺品善法已得相應極善清凈覺品善法未得相應若時菩薩住上品成就爾時便有上品欲樂上品加行不往惡趣此盡第三無數劫邊際熾然無動極善清凈覺品善法當知一切皆悉成就。

二不退位者依佛性論聲聞至苦忍緣覺至世第一法菩薩至於迴向方皆不退也。

如種性處辨。

當知此中聲聞緣覺非是愚法是故皆是始教中三乘人也。

揀愚法小乘此是通大之小故云是始教中人也。

亦可菩薩地前總說為退以其猶墮諸惡趣故

【現代漢語翻譯】現代漢語譯本：這是最上等的根器的人，只在現在的欲界之身，證得三果之後，不再生於上界，便能進一步斷除上八地七十二品俱生修惑，證得阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）涅槃（Nirvana，解脫生死輪迴的境界）之果。

如經中所說，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、獨覺（Pratyekabuddha，不依賴他人教導，獨自證悟的修行者）也是如此。為什麼呢？因為他們的道與聲聞的種性相同，乃至可以廣泛地說明。

應當也安立三種品位。

在菩薩（Bodhisattva，立志成佛的修行者）的階位，爲了類似於二乘（聲聞乘和緣覺乘），也安立如此三種成就。所以《瑜伽師地論》中說：『如果諸菩薩安住于勝解行地（Adhimukticaryābhūmi，通過勝解力修行的菩薩所處的階段），稱為下品成就；安住于凈勝意樂地（Śuddhādhyāśayabhūmi，具有清凈增上意樂的菩薩所處的階段），稱為中品成就；安住于墮決定究竟地（Avinivartanīyabhūmi，不會退轉的菩薩所處的階段），稱為上品成就。』如果菩薩安住于下品成就，仍然會墮入惡趣（Apāya，充滿痛苦的境界），這會耗盡第一個無數大劫（Asaṃkhyeya-kalpa，極長的時間單位），乃至可以廣泛地說明其餘兩個大劫與兩種成就相配。』像這樣的文句類別不止一種，都具有上述的含義，可以參照理解。

勝解行地，如《瑜伽師地論》所說：『如果諸菩薩安住于勝解行地，稱為下品成就。這時便有下品欲樂、下品加行，仍然會墮入惡趣，這會耗盡第一個無數劫的邊際，熾然無動覺品善法，應當知道一切都未得相應。如果菩薩安住于中品成就，這時便有中品欲樂、中品加行，不會墮入惡趣，這會耗盡第二個無數劫的邊際，熾然無動覺品善法已經得到相應，極善清凈覺品善法未得相應。如果菩薩安住于上品成就，這時便有上品欲樂、上品加行，不會墮入惡趣，這會耗盡第三個無數劫的邊際，極善清凈覺品善法應當知道一切都已成就。』

二不退位，依據《佛性論》，聲聞到達苦忍位，緣覺到達世第一法位，菩薩到達迴向位，都屬於不退轉。

如種性處所辨別。

應當知道，此中的聲聞、緣覺不是愚法者，所以都是始教（最初的教法）中的三乘人（聲聞乘、緣覺乘、菩薩乘）。

揀擇愚法小乘，這是通向大乘的小乘，所以說是始教中的人。

也可以說，菩薩在登地之前，總的來說是會退轉的，因為他們仍然會墮入各種惡趣。

【English Translation】 English version: These are people of the sharpest faculties who, in their present desire realm body, attain the three fruits and, without being reborn in the upper realms, can further sever the seventy-two categories of co-arisen defilements of cultivation in the upper eight grounds, attaining the fruit of Arhat (Arhat, a saint who has exhausted afflictions and entered Nirvana) and Nirvana (Nirvana, the state of liberation from the cycle of birth and death).

As it is said, Śrāvakas (Śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, a practitioner who attains enlightenment independently, without relying on the teachings of others) are also like this. Why? Because their path is the same as the nature of Śrāvakas, and so on, to be explained extensively.

There should also be established three grades.

In the position of Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha), to resemble the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), these three kinds of accomplishments are also established. Therefore, the Yogācārabhūmi-śāstra says: 'If the Bodhisattvas abide in the Adhimukticaryābhūmi (Adhimukticaryābhūmi, the stage where Bodhisattvas practice through the power of conviction), it is called the lower grade of accomplishment; abiding in the Śuddhādhyāśayabhūmi (Śuddhādhyāśayabhūmi, the stage where Bodhisattvas have pure and superior intentions), it is called the middle grade of accomplishment; abiding in the Avinivartanīyabhūmi (Avinivartanīyabhūmi, the stage where Bodhisattvas do not regress), it is called the upper grade of accomplishment.' If Bodhisattvas abide in the lower grade of accomplishment, they still go to the Apāyas (Apāya, realms full of suffering), which exhausts the first asaṃkhyeya-kalpa (Asaṃkhyeya-kalpa, an extremely long unit of time), and so on, to be explained extensively that the remaining two kalpas are matched with the two accomplishments.' Such categories of sentences are not just one, all having the above meaning, which can be understood accordingly.

Adhimukticaryābhūmi, as the Yogācārabhūmi-śāstra says: 'If the Bodhisattvas abide in the Adhimukticaryābhūmi, it is called the lower grade of accomplishment. At this time, there are lower-grade desires and lower-grade practices, and they still go to the Apāyas, which exhausts the boundary of the first asaṃkhyeya-kalpa, the qualities of the blazing, immovable, extremely pure awakening are known to not be in accordance. If the Bodhisattvas abide in the middle grade of accomplishment, at this time, there are middle-grade desires and middle-grade practices, and they do not go to the Apāyas, which exhausts the boundary of the second asaṃkhyeya-kalpa, the qualities of the blazing, immovable awakening have already been in accordance, and the qualities of the extremely pure awakening have not been in accordance. If the Bodhisattvas abide in the upper grade of accomplishment, at this time, there are upper-grade desires and upper-grade practices, and they do not go to the Apāyas, which exhausts the boundary of the third asaṃkhyeya-kalpa, the qualities of the extremely pure awakening are known to be all accomplished.'

The two non-retrogressive positions, according to the Buddha-nature Treatise, Śrāvakas reach the stage of suffering endurance, Pratyekabuddhas reach the stage of the highest mundane dharma, and Bodhisattvas reach the stage of dedication, all belonging to non-retrogression.

As distinguished in the place of nature.

It should be known that the Śrāvakas and Pratyekabuddhas here are not those who are ignorant of the Dharma, so they are all people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in the initial teachings.

Selecting the ignorant small vehicle, this is the small vehicle that leads to the great vehicle, so it is said to be a person in the initial teachings.

It can also be said that Bodhisattvas before reaching the grounds are generally said to regress because they still fall into various evil destinies.

如瑜伽云若諸菩薩住勝解行地猶往惡趣故此盡第一無數大劫如是等也。

地前總退如瑜伽等說此亦教淺非深細盡理說也。

三明位中行相差別者如瑜伽云勝解行住菩薩轉時何行何相或時具足聰慧于其諸法能受能持于其義理堪能悟入或於一時不能如是或於一時具足憶念或於一時成於妄類于諸眾生未能了知調伏方便於自佛法亦未了知如實引發善巧方便為他說法教授教誡勉勵而轉勉勵轉故不能如實知或時虛棄如闇中射或中或不中隨欲成故或於一時于大菩提已發心而後退舍由意樂故欲令自樂由思擇故欲令他樂或於一時聞說甚深廣大法教而生驚怖猶豫疑惑如是等類名勝解行住。

言差別者如諸位行人所起智慧願行位位不同言菩薩轉時者轉入諸位轉起諸行之時也何行者所行之行雲何何相者得位相狀若何也此菩薩未能一向升進演義引瑜伽疏云即以此住有漏種現及無漏種諸善為體而猶未證真寂之理但印持決定而起諸行故名勝解行住。

解云此是十二住中第二住行相其第一種性住行相更劣及地上行相皆如彼說。

十二住者孔目曰直進菩薩一人即有十地並說見修後方得成佛及說大乘十二住一種性住二解行住三凈心住四增上戒住五增上意住六增上慧住七諦相應慧住八緣起相應慧住九有行有開發無相住十無行無

開發無相住十一無礙慧住十二最上菩薩住第一種性住者演義引論釋能住人云謂由性有仁賢效能成菩薩行德不由思擇制約有所防護故即善行人也瑜伽與孔目名有小異。

若依終教示說菩薩十地差別。

孔目云約大乘終教有其十門顯十地故。

亦不以見修等名說。

不假似彼故。

又于地前但有三賢以信但是行非見位故未得不退故本業經云未上住前有此十心不云位也又云始從凡夫地值佛菩薩正教法中起一念信發菩提心是人爾時名為住前信相菩薩亦名假名菩薩名字菩薩其人略修行十心謂信進等廣如彼說。

吾祖曰此信但是十住位之方便自無別位本業經云未上住前有此十心名字謂一信心二念心三精進心四慧心五定心六不退心七回向心八護心九戒心十願心增修是心一劫二劫乃至得入初住中心心有十增成百法明門名入習種性中故知無位但是方便行也又云此經中后四位皆有入住出已列十名辨十義等唯信位中無此故得知也又本業經但說四十二賢聖不說五十二是也問何故仁王經說十信為種性位仍隻立三賢位耶答此有相攝故如是何者義準有四句一以本位攝方便故唯立三賢則沒信名準論住位引文可知二以方便攝本位故即十住名十信沒十住名也故仁王經云十信十止十堅心則不論十住但名十信也三開方便異

【現代漢語翻譯】現代漢語譯本：開發無相住（Anabhogavihāra，無執著的住所）、十一無礙慧住（Ekādaśānāvaraṇajñānavihāra，十一無礙智慧的住所）、十二最上菩薩住（Dvādaśānuttarabodhisattvavihāra，十二最上菩薩的住所），第一種性住（Prathamagotravihāra，第一種姓的住所）的演義引論解釋了能住之人，說這是由於天性具有仁慈賢能的效能，能夠成就菩薩的修行功德，不是通過思索選擇和制約來有所防護，因此就是善良的修行人。瑜伽行派（Yogācāra）和孔目（作者名）的說法略有不同。

如果依據終教（究竟教義）所示，菩薩有十地（Daśa-bhūmi，菩薩修行的十個階段）的差別。

孔目說，依據大乘終教，有十個方面來顯示十地。

也不用見道（Darśanamārga，見道的道路）、修道（Bhāvanāmārga，修道的道路）等名稱來說明。

因為不需要假借類似的東西。

而且在地前只有三賢位（Triṇi-śikṣā，三個賢位），因為信只是行，不是見的位次，所以沒有得到不退轉（Avaivartika，不退轉）的境界。因此，《本業經》（Brahmajāla Sūtra）說，未上住前有此十心，沒有說是位次。又說，開始從凡夫地，遇到佛菩薩的正教法中，生起一念信心，發菩提心（Bodhi-citta，覺悟之心），這個人那時名為住前信相菩薩（Śraddhā-avasthābodhisattva，信位菩薩），也名假名菩薩（Prajñapti-bodhisattva，假名菩薩），名字菩薩（Nāma-bodhisattva，名字菩薩），這個人略微修行十心，即信、進等，詳細內容如彼經所說。

吾祖說，這個信只是十住位（Daśa-vihāra，十住位）的方便，自身沒有別的位次。《本業經》說，未上住前有此十心，名字謂一信心、二念心、三精進心、四慧心、五定心、六不退心、七回向心、八護心、九戒心、十願心，增修這些心，一劫二劫，乃至得以進入初住（Prathama-vihāra，初住），中心心有十，增成百法明門（Śata-dharma-prakāśa-dvāra，百法明門），名入習種性中（Abhyāsa-gotra，習種性）。所以知道沒有位次，只是方便行。又說，此經中后四位都有入住出，已經列出十名辨十義等，唯獨信位中沒有這些，所以可以得知。又《本業經》只說四十二賢聖，不說五十二賢聖，就是這個原因。問：為什麼《仁王經》（Renwang Jing）說十信為種性位，仍然隻立三賢位呢？答：這是因為有相攝的關係，像這樣。什麼呢？義準有四句：一，以本位攝方便故，唯立三賢，則沒信名，準論住位引文可知；二，以方便攝本位故，即十住名十信，沒十住名也。故《仁王經》云，十信、十止、十堅心，則不論十住，但名十信也；三，開方便異。

【English Translation】 English version: Developing Anabhogavihāra (abode of non-attachment), Ekādaśānāvaraṇajñānavihāra (abode of eleven unobstructed wisdoms), Dvādaśānuttarabodhisattvavihāra (abode of twelve supreme Bodhisattvas), and Prathamagotravihāra (abode of the first lineage), the commentary on the exposition and introduction explains the person who can abide, saying that it is due to the inherent qualities of benevolence and virtue, capable of accomplishing the practice and merits of a Bodhisattva, not through deliberation, selection, or restraint for protection, thus being a virtuous practitioner. There are slight differences between Yogācāra and Kongmu (author's name).

If, according to the final teaching (ultimate doctrine), it is shown that there are differences in the ten stages (Daśa-bhūmi, ten stages of Bodhisattva practice) of a Bodhisattva.

Kongmu says that according to the Mahāyāna final teaching, there are ten aspects to reveal the ten stages.

Also, it is not explained using names such as the Path of Seeing (Darśanamārga, path of seeing) and the Path of Cultivation (Bhāvanāmārga, path of cultivation).

Because there is no need to borrow similar things.

Moreover, before the stages, there are only the Three Worthies (Triṇi-śikṣā, three worthy positions), because faith is only practice and not a stage of seeing, so it has not attained the state of non-retrogression (Avaivartika, non-retrogression). Therefore, the Brahmajāla Sūtra (Brahmajāla Sūtra) says that before ascending to the abodes, there are these ten minds, not saying they are positions. It also says that starting from the ordinary person's ground, encountering the correct teachings of Buddhas and Bodhisattvas, generating a single thought of faith, and arousing the Bodhi-citta (Bodhi-citta, mind of enlightenment), this person is then called a Bodhisattva in the phase of faith before the abodes (Śraddhā-avasthābodhisattva, Bodhisattva in the faith stage), also called a nominal Bodhisattva (Prajñapti-bodhisattva, nominal Bodhisattva), a name Bodhisattva (Nāma-bodhisattva, name Bodhisattva). This person slightly cultivates the ten minds, namely faith, diligence, etc., as detailed in that sutra.

Our ancestor said that this faith is only a means to the ten abodes (Daśa-vihāra, ten abodes), and itself has no other position. The Brahmajāla Sūtra says that before ascending to the abodes, there are these ten minds, named as one, mind of faith; two, mind of mindfulness; three, mind of diligence; four, mind of wisdom; five, mind of concentration; six, mind of non-retrogression; seven, mind of dedication; eight, mind of protection; nine, mind of precepts; and ten, mind of vows. Increasing and cultivating these minds, for one kalpa or two kalpas, until one can enter the first abode (Prathama-vihāra, first abode), with ten minds in the center of each mind, increasing and completing the Hundred Dharma Bright Gate (Śata-dharma-prakāśa-dvāra, hundred dharma bright gate), named entering the Habitual Lineage (Abhyāsa-gotra, habitual lineage). Therefore, it is known that there is no position, only a means of practice. It also says that in this sutra, the latter four positions all have entering, abiding, and exiting, and ten names have already been listed to distinguish ten meanings, etc., but only the faith position does not have these, so it can be known. Also, the Brahmajāla Sūtra only speaks of forty-two worthy sages, not fifty-two worthy sages, and that is the reason. Question: Why does the Renwang Jing (Renwang Jing) say that the ten faiths are the lineage position, but still only establish the three worthy positions? Answer: This is because there is a relationship of mutual inclusion, like this. What is it? The meaning standard has four sentences: one, because the original position includes the means, only the three worthies are established, then the name of faith is lost, according to the discussion of the abode position, the cited text can be known; two, because the means includes the original position, that is, the ten abodes are named ten faiths, and the name of the ten abodes is lost. Therefore, the Renwang Jing says, ten faiths, ten stops, and ten firm minds, then the ten abodes are not discussed, but only the name of ten faiths; three, opening up different means.

本位故則如住前有此十心為方便等四于方便處假施正位如前始教說又問信既實無正位何故始教說為位耶答為始教機粗智淺行位不分影似小乘教故說四位終教機細智深克實分異故也。

又仁王經習忍以前行十善菩薩有進有退猶如輕毛隨風東西等在此修行經十千劫入十住位方得不退故十住初即不退墮下二乘地況諸惡趣及凡地耶。

習忍即伏忍當習種性也演義云習種性者十住經云善男子其法師者是習種性菩薩彼經五十二位亦即五忍經云善男子初發相心信恒河沙眾生修行伏忍於三寶中生習種性修信進等十信此之十心是習種性中為十住因開因異果故說十心今文云忍前行十善即開信異住也在信位中即有退墮登住初心即不退故云耳也。

設本業經說十住第六心有退者起信論中釋彼文為示現退也為慢緩者䇿勵其心故而實菩薩入發心住即得不退也。

縱本業契經作如是說諸善男子若一劫二劫乃至十劫修行十信得入十住是人爾時從初一住至第六住中若修第六般若波羅蜜正觀現在前復值諸佛菩薩善知識所護出到第七住常住不退自此七住以前名為退分是故起信論云修多羅中或說有退墮惡趣者非其實退但為初學菩薩未入正位而懈怠者恐怖令彼勇猛如凈目天子法才王子舍利弗各入第六住其間值惡知識因緣故退入凡夫不善趣

【現代漢語翻譯】現代漢語譯本：如果以本位為依據，就像安住於前位，有這十心作為方便等等，在方便之處假立正位，就像始教所說的那樣。又問：既然信位實際上沒有正位，為什麼始教說有位呢？答：因為始教的根機粗鈍，智慧淺薄，行位不分明，影像類似於小乘教，所以說有四位。終教的根機細膩，智慧深邃，能夠真實地分辨差異，所以不說四位。

又問：《仁王經》中說，在修習忍辱之前，行十善的菩薩有進有退，就像輕毛隨風東西飄動一樣。在此修行經歷十千劫，進入十住位，才能得到不退轉。那麼，十住的最初階段就是不退轉，怎麼會墮落到下二乘地，更何況是諸惡趣和凡夫地呢？

修習忍辱，就是伏忍，應當修習種性。演義中說：『修習種性的人』，《十住經》中說：『善男子，那些法師是修習種性的菩薩。』那部經中的五十二位，也就是五忍。《五忍經》中說：『善男子，最初發起信心，像恒河沙一樣多的眾生修行伏忍，在三寶中產生修習種性，修習信、進等十信。』這十心是修習種性中作為十住的因，開因異果，所以說十心。現在經文中說『忍前行十善』，就是開信異住。在信位中就有退墮，登上住位的初心就是不退轉，所以這樣說。

假設《本業經》說十住的第六心有退轉，《起信論》中解釋那段經文是示現退轉，爲了鞭策那些懈怠的人，實際上菩薩進入發心住就得到不退轉了。

縱然《本業契經》這樣說：『諸位善男子，如果一劫、二劫乃至十劫修行十信，得以進入十住，這個人從最初一住到第六住中，如果修習第六般若波羅蜜（Prajna Paramita，智慧到彼岸）正觀現在前，又遇到諸佛菩薩（Buddha and Bodhisattva）善知識的護持，就能出離到達第七住，常住不退轉。』從這第七住以前，名為退分。所以《起信論》說：『修多羅（Sutra，經）中或者說有退墮惡趣的人，並非是真實退墮，只是爲了讓初學菩薩未入正位而懈怠的人感到恐怖，從而讓他們勇猛精進。』就像凈目天子、法才王子、舍利弗（Sariputra）各自進入第六住，其間因為遇到惡知識的因緣，所以退入凡夫不善趣。

【English Translation】 English version: If based on the inherent position, it is like abiding in the previous position, having these ten minds as expedient means, etc. At the place of expedient means, a correct position is provisionally established, as described in the Initial Teaching. Furthermore, it is asked: Since the stage of faith is actually without a correct position, why does the Initial Teaching speak of positions? The answer is: Because the faculties of those in the Initial Teaching are coarse and dull, their wisdom is shallow, and the practice and positions are not clearly distinguished, resembling the Lesser Vehicle teaching in image, therefore it speaks of four positions. The faculties of those in the Final Teaching are subtle and profound, capable of truly distinguishing differences, therefore it does not speak of four positions.

Furthermore, it is asked: The Renwang Jing (仁王經, Sutra of Humane Kings) states that before cultivating forbearance, Bodhisattvas who practice the ten good deeds advance and retreat, like light feathers blown east and west by the wind. After practicing in this way for ten thousand kalpas, entering the Ten Abodes, they can attain non-retrogression. So, the initial stage of the Ten Abodes is non-retrogressive; how could they fall to the level of the Two Vehicles, let alone the evil realms and the realm of ordinary beings?

Cultivating forbearance is Fu Ren (伏忍, Subduing Forbearance), one should cultivate the seed nature. The commentary states: 'Those who cultivate the seed nature,' the Ten Abodes Sutra states: 'Good men, those Dharma masters are Bodhisattvas who cultivate the seed nature.' The fifty-two stages in that sutra are also the Five Forbearances. The Five Forbearances Sutra states: 'Good men, initially generating the mind of faith, as many beings as the sands of the Ganges River cultivate Subduing Forbearance, generating the seed nature in the Three Jewels, cultivating the ten faiths of faith, progress, etc.' These ten minds are the cause of the Ten Abodes within the cultivation of the seed nature, opening the cause to differ from the effect, therefore it speaks of ten minds. The current text states 'practicing the ten good deeds before forbearance,' which is opening faith to differ from the abodes. There is retrogression in the stage of faith, ascending to the initial mind of the abodes is non-retrogressive, therefore it is said.

Suppose the Original Karma Sutra says that the sixth mind of the Ten Abodes has retrogression, the Awakening of Faith explains that passage as showing retrogression, to encourage those who are lazy. In reality, Bodhisattvas who enter the Mind of Initial Aspiration attain non-retrogression.

Even if the Original Karma Sutra says: 'Good men, if one kalpa, two kalpas, or even ten kalpas are spent cultivating the Ten Faiths, one can enter the Ten Abodes. If this person, from the first to the sixth abode, cultivates the sixth Prajna Paramita (般若波羅蜜, Perfection of Wisdom), correct contemplation manifests, and they are protected by Buddhas and Bodhisattvas (佛菩薩, Buddhas and Bodhisattvas) and good spiritual friends, they can leave and reach the seventh abode, abiding permanently without retrogression.' Before this seventh abode is called the division of retrogression. Therefore, the Awakening of Faith says: 'Sutras (修多羅, Sutra) may say that there are those who regress to evil realms, but this is not actual retrogression, but to frighten those who are initially learning Bodhisattvas and have not entered the correct position, so that they will be courageous and diligent.' Just like Jingmu Tianzi, Facai Wangzi, and Sariputra (舍利弗, Sariputra) each entered the sixth abode, and because of encountering evil spiritual friends, they regressed to the realm of ordinary beings and unwholesome destinies.

中惡緣即乞眼等。

其行相者起信論說三賢初位中少分得見法身能於十方世界八相成道利益眾生又以願力受身自在亦非業系又依三昧亦得少分見於報身佛其所修行皆順真性謂知法性體無慳貪隨順修行檀波羅蜜等廣如彼說又梁攝論中十言名凡夫菩薩十解名聖人菩薩等其地上行倍前準知。

即彼論信成就發心菩薩行狀三賢初位者信滿入住也少分下論云菩薩發是心故則得少分見於法身能于下以見法身故隨其願力能現八種利益眾生所謂從兜率天退入胎等乃至入于涅槃又云亦非業系以有大愿自在力故等又依下論云謂諸菩薩從初發意乃至菩薩究竟地心所見者名為報身身有無量色等又云複次初發意菩薩等所見者以深信真如法故少分而見其所下論云于真如法中深解現前所修離相以知法性體無慳貪乃至以知法性體明離無明故修行般若波羅蜜然是解行發心中文位當行滿入向深解現前即十解中之解也所修離相即十行中之行也知法性無慳等顯所修離相總是地前初僧祇中行相故梁論可知。

是故當知此中行位與前始教淺深之相差別顯矣。

問此教豈不通引二乘何行位不似小乘說耶答此後諸教並皆深勝所引二乘亦是純熟高勝機故不假似彼也。

在文可見當知此引二乘令迴心向大非三車引諸子也。

若依頓教一

【現代漢語翻譯】中惡緣即乞眼等。（中惡緣指的是像乞眼這樣的行為。）其行相者起信論說三賢初位中少分得見法身能於十方世界八相成道利益眾生又以願力受身自在亦非業系又依三昧亦得少分見於報身佛其所修行皆順真性謂知法性體無慳貪隨順修行檀波羅蜜（Dānapāramitā，佈施波羅蜜）等廣如彼說又梁攝論中十言名凡夫菩薩十解名聖人菩薩等其地上行倍前準知。（《起信論》中說，三賢位的菩薩，在初位時，能夠少分地見到法身，能夠在十方世界以八相成道的方式利益眾生。又因為有願力，所以能夠自在地受身，不受業力的束縛。又依靠三昧，也能少分地見到報身佛。他們所修行的都順應真性，知道法性的本體沒有慳貪，隨順修行佈施波羅蜜等等，詳細的內容可以參考《梁攝論》。《梁攝論》中說，十言指的是凡夫菩薩，十解指的是聖人菩薩，地上菩薩的修行比之前的更加精進。）即彼論信成就發心菩薩行狀三賢初位者信滿入住也少分下論云菩薩發是心故則得少分見於法身能于下以見法身故隨其願力能現八種利益眾生所謂從兜率天（Tuṣita Heaven）退入胎等乃至入于涅槃又云亦非業系以有大愿自在力故等又依下論云謂諸菩薩從初發意乃至菩薩究竟地心所見者名為報身身有無量色等又云複次初發意菩薩等所見者以深信真如法故少分而見其所下論云于真如法中深解現前所修離相以知法性體無慳貪乃至以知法性體明離無明故修行般若波羅蜜（Prajñāpāramitā，般若波羅蜜）然是解行發心中文位當行滿入向深解現前即十解中之解也所修離相即十行中之行也知法性無慳等顯所修離相總是地前初僧祇中行相故梁論可知。（《起信論》中說，信成就發心的菩薩，其行狀是，三賢位的初位，是信滿入住的階段。論中說，菩薩因為發了這樣的心，所以能夠少分地見到法身，因為見到法身，所以能夠隨其願力，顯現八種利益眾生的方式，也就是從兜率天退入胎等等，乃至進入涅槃。又說，不受業力的束縛，因為有大愿的自在力。論中又說，菩薩從初發心，乃至菩薩究竟地心所見到的，叫做報身，報身有無量的顏色等等。又說，初發意的菩薩所見到的，因為深信真如法，所以少分地見到。論中說，在真如法中，深刻理解現前所修的離相，因為知道法性的本體沒有慳貪，乃至因為知道法性的本體光明，遠離無明，所以修行般若波羅蜜。這是解行發心中文位的階段，當修行圓滿，進入到深刻理解現前的階段，也就是十解中的解。所修的離相，也就是十行中的行。知道法性沒有慳貪等等，顯示所修的離相，總是在地上之前的初僧祇中的行相，這些內容可以參考《梁論》。）是故當知此中行位與前始教淺深之相差別顯矣。（因此應當知道，這裡所說的行位，與之前的始教相比，其深淺的差別是很明顯的。）問此教豈不通引二乘何行位不似小乘說耶答此後諸教並皆深勝所引二乘亦是純熟高勝機故不假似彼也。（問：這個教法難道不是也引導二乘嗎？為什麼行位的描述不像小乘那樣呢？答：後面的這些教法都非常深奧殊勝，所引導的二乘也是根機純熟高勝的，所以不需要模仿小乘。）在文可見當知此引二乘令迴心向大非三車引諸子也。（從文字中可以看出，這裡引導二乘，是爲了讓他們迴心向大乘，而不是像三車譬喻那樣引導諸子。）若依頓教一（如果依據頓教……）

【English Translation】『Middle evil conditions』 refer to acts like begging for eyes. (『Middle evil conditions』 refer to actions such as begging for eyes.) The Awakening of Faith treatise states that in the initial stage of the Three Worthies, one can partially see the Dharmakaya (Dharmakāya, Body of the Law), manifest enlightenment in the ten directions in eight aspects to benefit sentient beings, and freely receive bodies through vows, not bound by karma. Also, relying on Samadhi (Samādhi, concentration), one can partially see the Sambhogakaya Buddha (Saṃbhogakāya, Body of Bliss). Their practices align with the true nature, knowing that the nature of Dharma is without stinginess, and they cultivate Dānapāramitā (Dānapāramitā, Perfection of Giving) and so on, as described extensively therein. The Treatise of the Compendium of the Mahayana by Liang states that the 'ten statements' refer to ordinary Bodhisattvas, and the 'ten understandings' refer to saintly Bodhisattvas. The practices on the grounds are many times greater than before. (The Awakening of Faith treatise states that in the initial stage of the Three Worthies, one can partially see the Dharmakaya, manifest enlightenment in the ten directions in eight aspects to benefit sentient beings, and freely receive bodies through vows, not bound by karma. Also, relying on Samadhi, one can partially see the Sambhogakaya Buddha. Their practices align with the true nature, knowing that the nature of Dharma is without stinginess, and they cultivate Dānapāramitā and so on, as described extensively therein. The Treatise of the Compendium of the Mahayana by Liang states that the 'ten statements' refer to ordinary Bodhisattvas, and the 'ten understandings' refer to saintly Bodhisattvas. The practices on the grounds are many times greater than before.) The Treatise mentions that the conduct of a Bodhisattva who has aroused the mind of faith and achieved faith is that the initial stage of the Three Worthies is the stage of entering after the fulfillment of faith. The Treatise states that because a Bodhisattva has aroused this mind, they can partially see the Dharmakaya and, because they see the Dharmakaya, they can manifest eight kinds of benefits to sentient beings according to their vows, such as descending from Tuṣita Heaven (Tuṣita Heaven) into the womb, and even entering Nirvana (Nirvāṇa). It also states that they are not bound by karma because they have the power of great vows. The Treatise also states that what Bodhisattvas see from the initial arousal of the mind to the ultimate ground of the Bodhisattva is called the Sambhogakaya, which has countless colors. Furthermore, what is seen by Bodhisattvas who have initially aroused the mind is seen partially because they deeply believe in the Suchness of Dharma. The Treatise states that they deeply understand the non-attachment of what they are currently practicing in the Suchness of Dharma, knowing that the nature of Dharma is without stinginess, and that the nature of Dharma is bright and free from ignorance, so they cultivate Prajñāpāramitā (Prajñāpāramitā, Perfection of Wisdom). This is the stage of understanding and practice in arousing the mind, and when practice is fulfilled, they enter into deep understanding, which is the understanding among the ten understandings. The non-attachment of what is practiced is the practice among the ten practices. Knowing that the nature of Dharma is without stinginess shows that the non-attachment of what is practiced is all the conduct in the first asamkhya-kalpa (asaṃkhya-kalpa, countless eons) before the grounds, as can be understood from the Treatise of Liang. (The Treatise mentions that the conduct of a Bodhisattva who has aroused the mind of faith and achieved faith is that the initial stage of the Three Worthies is the stage of entering after the fulfillment of faith. The Treatise states that because a Bodhisattva has aroused this mind, they can partially see the Dharmakaya and, because they see the Dharmakaya, they can manifest eight kinds of benefits to sentient beings according to their vows, such as descending from Tuṣita Heaven into the womb, and even entering Nirvana. It also states that they are not bound by karma because they have the power of great vows. The Treatise also states that what Bodhisattvas see from the initial arousal of the mind to the ultimate ground of the Bodhisattva is called the Sambhogakaya, which has countless colors. Furthermore, what is seen by Bodhisattvas who have initially aroused the mind is seen partially because they deeply believe in the Suchness of Dharma. The Treatise states that they deeply understand the non-attachment of what they are currently practicing in the Suchness of Dharma, knowing that the nature of Dharma is without stinginess, and that the nature of Dharma is bright and free from ignorance, so they cultivate Prajñāpāramitā. This is the stage of understanding and practice in arousing the mind, and when practice is fulfilled, they enter into deep understanding, which is the understanding among the ten understandings. The non-attachment of what is practiced is the practice among the ten practices. Knowing that the nature of Dharma is without stinginess shows that the non-attachment of what is practiced is all the conduct in the first asamkhya-kalpa before the grounds, as can be understood from the Treatise of Liang.) Therefore, it should be known that the difference in the depth of the stages of practice here compared to the initial teachings is clear. (Therefore, it should be known that the difference in the depth of the stages of practice here compared to the initial teachings is clear.) Question: Does this teaching not also guide the Two Vehicles? Why is the description of the stages of practice not like that of the Hinayana? Answer: The teachings that follow are all profound and superior, and the Two Vehicles that are guided are also of pure and superior faculties, so there is no need to imitate them. (Question: Does this teaching not also guide the Two Vehicles? Why is the description of the stages of practice not like that of the Hinayana? Answer: The teachings that follow are all profound and superior, and the Two Vehicles that are guided are also of pure and superior faculties, so there is no need to imitate them.) It can be seen in the text that this guidance of the Two Vehicles is to turn their minds towards the Mahayana, not like the three carts guiding the children. (It can be seen in the text that this guidance of the Two Vehicles is to turn their minds towards the Mahayana, not like the three carts guiding the children.) If based on the Sudden Teaching... (If based on the Sudden Teaching...)

切行位皆不可說以離相故一念不生即是佛故若見行位差別等相即是倒故。

如地品中十地如空中鳥跡豈有差別孔目云若約頓教即一切行位皆不可說以無相故此據三乘方便說古德云一念妄心不起云何不得名佛又心本是佛念起故為眾生故念不生即是佛也法數章就維摩嘿然無言義當頓教嘿絕萬法故對法論云不待名言及余根境是名實有即顯待名言根境是假有也是故見相差別即名顛倒大疏等皆言頓教無位者即其義也故佛境界章言若據頓教舉心皆不當理。

若寄言顯者楞伽云初地即八地乃至云無所有何次第又思益經云若人聞是諸法正性勤行精進如說修行不從一地至一地若不從一地至一地是人不住生死涅槃如是等也。

寄彼不次之言以顯無位引經云相經文語略演義第五具出初之七句以義配同最後一句據理都泯又云不立地位者以第八句中一切俱拂故云正意在於下句平等理中佛亦不立復何更有次第證耶故云無所有有何次即經長行雲于第一義無次第相續等若爾如何祖師復說頓教無位之位而指起信論翻妄四位凡賢聖果次第說耶答彼鈔注曰傍斷譬如逐鹿者不見山斬蛟者不見水志在蛟鹿忘于山水傍觀之士言其登山有高下入水有淺深行者忘心唯知寂滅世尊說彼斷惑有粗細得位自高下法爾必然無位之中有此位故論結四位云而實無有

【現代漢語翻譯】現代漢語譯本行位（修行所處的階段和層次）皆不可說，因為要離相的緣故。一念不生，當下就是佛，如果見到行位差別等相，那就是顛倒。

如《地品》中所說的十地，就像空中鳥的痕跡，哪裡有什麼差別？孔目（指《維摩經略疏》的作者）說，如果按照頓教的說法，一切行位都不可說，因為沒有相。這是根據三乘方便之說。古德說，一念妄心不起，為什麼不能稱為佛？又，心本來就是佛，因爲念頭的生起才成為眾生，所以念頭不生就是佛。《法數章》就維摩（Vimalakirti，維摩詰）的默然無言，認為其意義相當於頓教，因為默然斷絕了一切法。對法論說，不依賴名言以及其他的根境，這才是真實存在的，這就表明依賴名言根境是虛假的。所以，見到相的差別就叫做顛倒。《大疏》等都說頓教沒有位次，就是這個意思。所以《佛境界章》說，如果按照頓教，任何心思都是不合道理的。

如果借用言語來顯明，楞伽經（Lankavatara Sutra）說，初地就是八地，乃至說無所有，哪裡有什麼次第？又，《思益經》（Viseṣacintitāparipṛcchā Sūtra）說，如果有人聽聞這些諸法的正性，勤奮修行，如所說修行，不從一地到另一地，如果不從一地到另一地，這個人就不住在生死涅槃中。等等。

借用這些沒有次第的言語來顯明沒有位次，引用經文說，相經文語略演義第五具出初之七句以義配同最後一句據理都泯又云不立地位者以第八句中一切俱拂故云正意在於下句平等理中佛亦不立復何更有次第證耶故云無所有有何次即經長行雲于第一義無次第相續等若爾如何祖師復說頓教無位之位而指起信論翻妄四位凡賢聖果次第說耶答彼鈔注曰傍斷譬如逐鹿者不見山斬蛟者不見水志在蛟鹿忘于山水傍觀之士言其登山有高下入水有淺深行者忘心唯知寂滅世尊說彼斷惑有粗細得位自高下法爾必然無位之中有此位故論結四位云而實無有

【English Translation】 English version Stages of practice are all unspeakable because of the need to be free from characteristics. A single thought not arising is precisely Buddhahood. If one sees differences in stages of practice, that is delusion.

As the ten grounds in the 'Grounds' chapter are like the traces of birds in the sky, where are there any differences? Kongmu (referring to the author of 'Vimalakirti Sutra's Brief Commentary') said that according to the Sudden Teaching, all stages of practice are unspeakable because they are without characteristics. This is based on the expedient teachings of the Three Vehicles. An ancient master said, 'If a single deluded thought does not arise, why cannot one be called a Buddha?' Furthermore, the mind is originally Buddha; it is because of the arising of thoughts that one becomes a sentient being. Therefore, the non-arising of thoughts is precisely Buddhahood. The 'Chapter on Dharma Numbers' considers Vimalakirti's silence as equivalent to the Sudden Teaching because silence cuts off all dharmas. The Abhidharma states that not relying on names and words, as well as other sense bases, is called truly existent, which shows that relying on names, words, and sense bases is false. Therefore, seeing differences in characteristics is called delusion. The 'Great Commentary' and others all say that the Sudden Teaching has no stages, which is the meaning. Therefore, the 'Chapter on the Realm of the Buddha' says that according to the Sudden Teaching, any thought is unreasonable.

If using words to reveal, the Lankavatara Sutra says that the first ground is the eighth ground, and even says 'nothing exists', so where is there any sequence? Furthermore, the Viseṣacintitāparipṛcchā Sūtra says, 'If a person hears the true nature of these dharmas, diligently practices, and cultivates as taught, they do not go from one ground to another. If they do not go from one ground to another, this person does not dwell in samsara or nirvana.' And so on.

Borrowing these words of no sequence to reveal no stages, quoting the sutra says, 'The text of the sutra on characteristics is brief, and the fifth interpretation fully explains the first seven sentences, matching the meaning. The last sentence completely obliterates according to principle. Furthermore, it says that not establishing positions is because everything is swept away in the eighth sentence, so it is said that the true intention lies in the following sentence of equality, where even the Buddha is not established. What further sequential proof is there? Therefore, it is said that nothing exists, so what sequence is there?' The long passage of the sutra says, 'In the ultimate meaning, there is no sequential continuity.' If so, how did the patriarchs say that the Sudden Teaching has stages of no stages, and refer to the four stages of turning delusion in the Awakening of Faith, the sequence of ordinary, virtuous, and holy fruits? The commentary says, 'Collateral cutting is like a hunter chasing a deer who does not see the mountain, or a dragon slayer who does not see the water. Focused on the deer and dragon, they forget the mountains and water. Observers say that climbing the mountain has heights and depths, and entering the water has shallows and deeps. The practitioner forgets the mind and only knows stillness and extinction. The World Honored One said that the severing of afflictions has coarseness and fineness, and attaining positions has heights and depths. It is naturally so. Within no stages, there are these stages.' Therefore, the treatise concludes the four stages by saying, 'But in reality, there are none.'

始覺之異本來平等同一覺故問起信豈亦頓教乎答以起信三重因地凡賢聖果四位圭山釋義總屬頓門與圓覺一體又云今用論者分齊一也良以論中從生滅門入真如門生滅是能入之假真如是所入之實以假從實故屬於頓又此論雖有四法正以一體摩訶衍為宗故故當頓教若爾何以復云正終兼頓當知此約眾生心生起染法如來藏隨染故云欲究妄本約凡以標心義判要彰動末先明靜體故正終而兼于頓也。

若依圓教者有二義。

一攝前諸教所明行位以是此方便故。

攝前諸教者則知前四皆圓中四教非圓中別有四教也諸門攝前義皆同此。

二據別教有其三義。

一約寄位顯謂始從十信乃至佛地六位不同隨得一位得一切位何以故由以六相取故主伴故相入故相即故圓融故。

始從下謂寄彼三乘次第六位顯此教中一得一切得也何以下擇相收清涼曰六位不亂以更收。

經云在於一地普攝一切諸地功德是故經中十信滿心勝進分上得一切位及佛地者是其事也。

即初地經文此與演義第二用意小異彼但當位之中自一攝十此證一得一切得五十二位正當彼中總攝諸位故此云得一切位及佛地故是故下義引梵行品文云若諸菩薩能與如是觀行相應于諸法不生二解一切佛法疾得現前初發心時即得阿耨多羅三藐三菩提知一

切法即心自性成就惠身不由他悟。

又以諸位及佛地等相即等故即因果無二始終無礙於一一位上即是菩薩即是佛者是此義也。

言相即等等於相收相入也一一位者此別明五位互攝如初住攝於初行初回向初地第二住攝二行等第十住滿則十行滿等十行智度圓十地智度滿如海幢比丘寄第十住頂出諸佛灌頂成佛者即其事也前約理行圓融此兼行證相似。

二約報明位相者但有三生。

一成見聞位謂見聞此無盡法門成金剛種子等如性起品說。

亦名見聞生故曰三生未起解行前皆見聞生性起品彼經說親近如來見聞所種善根皆悉不虛出生無盡覺慧乃至到無功用智地即引喻云佛子譬如丈夫食少金剛終竟不消要穿其身出在于外何以故金剛不與肉身雜穢同處故。

二成解行位謂都率天子等從惡道出已一生即得離垢三昧前得十地無生法忍及十眼十耳等境界廣如小相品說。

經云佛子我為菩薩時于兜率天宮放大光明名光幢王照十佛剎微塵數世界彼世界中地獄眾生遇斯光者眾苦休息得十種清凈眼等咸生歡喜踴躍稱慶從彼命終生兜率天又足輪有光名清凈功德阿鼻地獄極苦眾生遇斯光者皆悉命終生兜率天既生天已天鼓說法時諸天子聞說普賢廣大回向得十地故等離垢三昧前者地論說得離垢三昧現在前又此是果

【現代漢語翻譯】現代漢語譯本：切法（Ceffa，一種修行方法）即是認識到心性的自性，從而成就智慧之身，這種領悟不是依靠外力而是自發的。

又因為諸位菩薩和佛的果地等同，所以因和果沒有分別，從始至終沒有障礙。在每一位菩薩的位子上，即是菩薩也是佛，這就是這個意思。

所說的『相即等等』，意思是相互包含、相互融入。『一一位』，這裡特別說明五位相互包含的情況，比如初住位包含初行位、初回向位、初地位；第二住位包含第二行位等等；第十住位圓滿時，十行位也圓滿等等；十行位的智慧達到圓滿，十地位的智慧也達到圓滿。就像海幢比丘寄住在第十住位的頂端，諸佛為他灌頂，最終成就佛果一樣，就是這個道理。前面是從理和行圓融的角度來說，這裡兼顧了修行和證悟的相似之處。

二、從果報的角度說明位次，只有三種生。

一、成就見聞位，指的是通過見聞這無盡的法門，成就金剛種子等等，就像《性起品》所說的那樣。

也叫做見聞生，所以說是三種生。在沒有生起理解和修行之前，都是通過見聞而生。《性起品》中那部經說，親近如來，見聞所種下的善根都不會虛假，會出生無盡的覺悟智慧，乃至到達無功用智地。經中引用比喻說：『佛子，譬如有人吃了少量的金剛，最終也不會被消化，一定要穿透身體才能排出體外。為什麼呢？因為金剛和肉身中的雜穢不能共存。』

二、成就解行位，指的是兜率天子等從惡道出來后，一生就能獲得離垢三昧（L垢 Sanmei，一種禪定狀態）。之前獲得十地（Shidi，菩薩修行的十個階段）的無生法忍（Wusheng Faren，對事物不再執著的智慧）以及十眼、十耳等境界，詳細內容可以參考《小相品》。

經中說：『佛子，我作為菩薩時，在兜率天宮放出大光明，名為光幢王，照耀十佛剎微塵數的世界。那些世界中的地獄眾生，遇到這種光明，所有的痛苦都停止了，獲得十種清凈的眼睛等等，都生起歡喜，踴躍稱慶，從那裡命終后，轉生到兜率天。』又，足輪有光明，名為清凈功德，阿鼻地獄（Abi Diyu，佛教中最底層的地獄）中極度痛苦的眾生，遇到這種光明，都會命終後轉生到兜率天。既然已經轉生到天界，天鼓說法時，諸位天子聽到宣說普賢（Puxian，佛教中的一位菩薩）廣大回向，因為獲得了十地，所以能夠獲得離垢三昧。之前《地論》中說獲得離垢三昧現在前，這也是一種果報。

【English Translation】 English version: Ceffa (a practice) is the realization of the mind's own nature, thereby achieving a wisdom body. This realization is not dependent on external forces but is spontaneous.

Furthermore, because the positions of all Bodhisattvas and the Buddhahood are equivalent, cause and effect are not separate, and there is no obstruction from beginning to end. In each and every position of a Bodhisattva, one is both a Bodhisattva and a Buddha; this is the meaning of it.

The phrase 'equivalent in mutual inclusion, etc.' means mutual containment and mutual integration. 'Each and every position' specifically explains the mutual inclusion of the five positions. For example, the initial Abode (Chuzhu) includes the initial Practice (Chuxing), the initial Dedication (Chu Hui Xiang), and the initial Ground (Chudi); the second Abode includes the second Practice, and so on. When the tenth Abode is complete, the ten Practices are also complete, and so on. When the wisdom of the ten Practices reaches perfection, the wisdom of the ten Grounds also reaches perfection. Just as the Bhikshu Hǎichuáng (海幢) resided at the summit of the tenth Abode, and the Buddhas poured nectar on his head, ultimately achieving Buddhahood, this is the principle. The former explanation was from the perspective of the perfect integration of principle and practice; this explanation also considers the similarities between practice and realization.

Two, explaining the positions from the perspective of karmic retribution, there are only three births.

One, the attainment of the position of seeing and hearing, which refers to the attainment of Vajra (Jingang, diamond) seeds, etc., through seeing and hearing this endless Dharma gate, as described in the 'Nature Arising Chapter'.

It is also called birth through seeing and hearing, hence the term 'three births'. Before understanding and practice arise, they all come from seeing and hearing. The sutra in the 'Nature Arising Chapter' says that approaching the Tathagata (Rulai, Buddha), the good roots planted through seeing and hearing will not be in vain, and will give rise to endless awakened wisdom, even reaching the ground of effortless wisdom. The sutra uses an analogy: 'Buddha-child, it is like a man who eats a small amount of Vajra, which will ultimately not be digested and must penetrate the body to be expelled. Why? Because Vajra cannot coexist with the impurities of the flesh body.'

Two, the attainment of the position of understanding and practice, which refers to the Tushita (Doushuai) Heaven's sons, etc., who, after emerging from the evil paths, attain the Samadhi (Sanmei, meditative state) of freedom from defilement in one lifetime. Previously, they attained the non-origination forbearance of the ten Grounds (Shidi, ten stages of Bodhisattva practice) and the realms of ten eyes, ten ears, etc. Detailed information can be found in the 'Small Marks Chapter'.

The sutra says: 'Buddha-child, when I was a Bodhisattva, I emitted great light from the Tushita Heaven Palace, named Light Banner King, illuminating worlds as numerous as the dust motes in ten Buddha-lands. The hell beings in those worlds, encountering this light, would cease all suffering, attain ten kinds of pure eyes, etc., and all would rejoice, leaping and celebrating. After their lives ended there, they would be reborn in the Tushita Heaven.' Furthermore, the wheel of the foot has a light named Pure Merit, and the extremely suffering beings in Avici Hell (Abi Diyu, the lowest level of hell in Buddhism), encountering this light, would all end their lives and be reborn in the Tushita Heaven. Since they have been reborn in the heavens, when the heavenly drums preach the Dharma, the heavenly sons hear the preaching of Samantabhadra's (Puxian, a Bodhisattva in Buddhism) vast dedication, and because they have attained the ten Grounds, they are able to attain the Samadhi of freedom from defilement. Previously, the 'Treatise on the Grounds' said that the Samadhi of freedom from defilement is now present, and this is also a kind of karmic retribution.

定而有二分今得十地故言前也。

又如善財始從十信乃至十地于善友所一生一身上皆悉具足如是普賢諸行位者亦是此義也。

初見表十信至釋種童女得法雲地最後見普賢菩薩與諸佛等普賢等至覺位清涼曰非唯前後理觀圓融行布亦足彌勒言余諸菩薩無量劫修善財一生皆得故言具足諸行位也。

三證果海位謂如彌勒告善財言我當來世成正覺時汝當見我如是等。

即入證分齊處也彌勒等者入法界品經云善男子我願滿足成一切智得菩提時汝及文殊俱來見我。

當知此約因果前後分二位是故前位但是因圓果在後位故說當見我也。

今見彌勒但是因圓見成正覺則是果滿也。

三約行明位即唯有二謂自分勝進分此門通前諸位解行及以得法分齊處說如普莊嚴童子等也。

行行之中皆有此二探玄雲然此二分通說有七重一約一行生熟分二約二行如先施行已成后修戒等三約二利以分四就行位以得位為勝進五約比證以分六約二位謂前位已成為自分趣向後位為勝進七就因果因成自分入果勝進得法分齊處者所得三昧也如善財于彌勒所得解脫門名入三世一切境界不忘念智莊嚴藏未得三昧是善財自分得三昧已則是勝進二位不同普莊嚴者探玄雲此童子得法是何位者義準上下經有三種成佛一約位以六相方

便即十信終心勝進分后入十解初位即成佛以此是三乘終教不退之位故以一乘六相融攝即具諸位至佛果也是故此童子見初佛為信位自分聞初經為信位勝進見后佛當解位自分聞后經為解位勝進以攝諸位皆具足故二約行總不依位但自分勝進究竟即至佛果三約理則一切眾生並已成竟更不新成以余相皆盡故性德本滿故。

其身在於世界性等以上處住當是白凈寶網轉輪王位得普見肉眼見十佛剎微塵數世界海等。

世界章云一世界性二世界海乃至十世界相謂積種成性等此當萬子輪王已去所居若晉經寄當十地如兜率天子從惡道出即得離垢三昧前得十地無生法忍位一乘義章曰若證得普賢位在六相方便十地位中何以故依十地證義會普法故今章既云及以得法分齊處說則知普莊儼等位皆十地準唐經云種一清凈金網轉輪聖王據晉經云所謂白凈寶網輪王等清涼會云是則多個輪王非一輪王之多善也梵本亦然而言清凈金網者準瓔珞上卷金輪在十回向中初地已上皆是琉璃輪而增寶數為別是知舊譯為寶網者勝金網也故彼經云歡喜地百寶瓔珞七寶相輪四天王一萬子為眷屬寶數一一增至第七地十三寶相輪八地但云大應寶相輪九地云白雲寶相輪十地云百萬神通寶光瓔珞無畏珠寶相輪若順晉經白凈之言則當九地今章與孔目皆云十地但據晉經天子所得位判

【現代漢語翻譯】現代漢語譯本隨即，在十信位的終心勝進之後，進入十解位的初始階段，就已成就佛果。這是因為此乃三乘終教的不退轉之位，所以用一乘六相來融攝，就具備了所有位次，直至佛果。因此，這位童子最初見到佛，是信位中的自證；初次聽聞經典，是信位的勝進。見到後來的佛，是解位；聽聞後來的經典，是解位的勝進。因為攝持了所有位次，所以一切都已具足。第二種說法是，從行總的角度，不依賴於位次，只要自證勝進究竟，就能到達佛果。第三種說法是，從理則的角度，一切眾生都已經成就，不再有新的成就，因為其餘的相都已經窮盡，自性功德本來就圓滿。

他的身體所處的世界，在自性等等之上，應當是白凈寶網轉輪王的位置，得到普見肉眼，能見到十佛剎微塵數的世界海等等。

《世界章》說，一世界性，二世界海，乃至十世界相，指的是積聚種子成就自性等等。這裡所說的，應當是萬子輪王以上所居住的地方。如果按照晉譯的經典，則相當於十地。如同兜率天子從惡道出來，就得到離垢三昧，之前得到十地的無生法忍位。《一乘義章》說，如果證得普賢位，就在六相方便十地位中。為什麼呢？因為依據十地來證悟義理，會歸普法。現在本章既然說到以及得到法位的分齊之處，那麼就知道普莊嚴等等的位次，都是十地。按照唐譯的經典，是種植一清凈金網轉輪聖王。根據晉譯的經典，就是所謂的白凈寶網輪王等等。清涼會說，這樣看來，多個輪王，不是一個輪王的多種善行。梵文原本也是這樣說的。而說到清凈金網，按照《瓔珞經》上卷，金輪在十回向中，初地以上都是琉璃輪，只是增加寶物的數量來區別。由此可知，舊譯為寶網，勝過金網。所以那部經說，歡喜地有百寶瓔珞七寶相輪，四天王一萬子作為眷屬，寶物的數量一一增加，直到第七地有十三寶相輪，第八地只說大應寶相輪，第九地說白雲寶相輪，第十地說百萬神通寶光瓔珞無畏珠寶相輪。如果順著晉譯經典中白凈的說法，那麼就相當於九地。現在本章和《孔目》都說是十地，只是根據晉譯經典中天子所得的位次來判斷。

【English Translation】 English version Immediately after the final mind of the Ten Faiths (Śraddhā), upon entering the initial position of the Ten Understandings (Adhimukti), one attains Buddhahood. This is because it is the non-retrogressive position of the ultimate teaching of the Three Vehicles (Triyāna), so by integrating it with the Six Aspects (Ṣaḍlakṣaṇa) of the One Vehicle (Ekayāna), one possesses all positions up to Buddhahood. Therefore, this youth's initial encounter with the Buddha is self-attestation (svasaṃvedana) in the Faith position; the initial hearing of the scripture is the progressive advancement (viśeṣagamana) of the Faith position. Seeing the later Buddha is the Understanding position; hearing the later scripture is the progressive advancement of the Understanding position. Because all positions are encompassed, everything is complete.

The second explanation is that from the perspective of the totality of practice (kriyā-samgraha), one does not rely on positions, but as long as self-attestation progresses to the ultimate, one will reach Buddhahood. The third explanation is that from the perspective of principle (tattva), all sentient beings have already achieved completion, and there is no new achievement, because the remaining aspects have been exhausted, and the inherent virtues of the self-nature are originally complete.

His body resides in a world above the nature (prakṛti) and so on, which should be the position of a White Pure Treasure Net Cakravartin (universal monarch), obtaining the 'universal seeing' (pūrṇadarśana) physical eye, seeing world-seas as numerous as dust motes in ten Buddha-lands (Buddhakṣetra) and so on.

The 'World Chapter' (Lokādhyāya) says, 'One world-nature (lokaprakṛti), two world-seas (lokasamudra), up to ten world-aspects (lokalakṣaṇa),' referring to accumulating seeds to achieve nature and so on. What is spoken of here should be the place where the ten-thousand-son Cakravartin and above reside. If according to the Jin translation of the scriptures, it corresponds to the Ten Grounds (Daśabhūmi). Like the Tuṣita heaven son emerging from the evil paths, he obtains the Stainless Samādhi (Vimalasamādhi), previously obtaining the non-origination forbearance (anutpattikadharmakṣānti) of the Ten Grounds. The 'One Vehicle Meaning Chapter' (Ekayānārthādhyāya) says, 'If one attains the position of Samantabhadra (Universal Worthy), it is within the Ten Grounds of the Six Aspects of Expedient Means (Upāya).' Why? Because relying on the Ten Grounds to realize the meaning, one converges with the Universal Dharma (Sarvadharma). Now, since this chapter speaks of the demarcation of obtaining the Dharma position, then it is known that the positions of Pūrṇālaṃkāra and so on are all Ten Grounds. According to the Tang translation of the scriptures, it is planting a pure golden net Cakravartin. According to the Jin translation of the scriptures, it is the so-called White Pure Treasure Net Cakravartin and so on. Qingliang (澄觀) says, 'In that case, there are multiple Cakravartins, not one Cakravartin's multiple good deeds.' The Sanskrit original also says so. As for the pure golden net, according to the upper scroll of the Yingluo Jing (瓔珞經), the golden wheel is in the Ten Dedications (Daśaparivarta), and above the first ground, all are lapis lazuli wheels, only increasing the number of treasures to differentiate them. From this, it is known that the old translation as 'treasure net' surpasses the golden net. Therefore, that scripture says that the Joyful Ground (Pramuditābhūmi) has a hundred-treasure necklace and a seven-treasure wheel, with four heavenly kings and ten thousand sons as retinue, and the number of treasures increases one by one until the seventh ground has thirteen-treasure wheels, the eighth ground only says the Great Responding Treasure Wheel, the ninth ground says the White Cloud Treasure Wheel, and the tenth ground says the Million Supernatural Power Treasure Light Necklace Fearless Jewel Treasure Wheel. If following the Jin translation's saying of 'white pure,' then it corresponds to the ninth ground. Now, this chapter and the Kongmu (孔目) both say the tenth ground, but it is only judged according to the position obtained by the heavenly son in the Jin translation of the scriptures.

清涼由二經不同以義會通故有是說普見下一乘義在普見肉眼位中見十方界經云菩薩住金網輪王位放摩尼髻清凈光明若有眾生遇斯光者皆得菩薩第十地位成就智慧光明得十種清凈眼等又菩薩業報清凈肉眼乃至如頗梨鏡清凈光明照十佛剎微塵數世界等。

若三乘肉眼則不如此故智論云肉眼唯見三千世界內事若見三千世界外者何用天眼為故知不同也。

文處可見。

又彼能於一念中化不可說不可說眾生一時皆至離垢三昧前余唸唸中皆亦如是。

經云菩薩住此轉輪王位於百千億那由他佛剎微塵世界中教化眾生乃至未曾一念而得間斷若有眾生暫得遇光者必獲菩薩第十地位皆至離垢三昧之前者孔目云若約解行法分齊克唯未得離垢三昧其離垢三昧是未受職之前定又云當知白凈輪王之位福分非少若起利用即合無量眾生髮不退菩提心及在十地無生法忍地唯未得離垢三昧少分之力故云至前定也。

其福分感一錠光頗璃鏡照十佛剎微塵數世界等。

一乘義章云白凈寶網輪王位時有錠光頗梨鏡光明照十佛剎微塵數等世界驗知福分不少也。

當知此是前三生中解行位內之行相也以約因門示故。

如是身土化用福分是解行生行相以此照前約行明位是位內行相矣以約下以因果該徹圓通之法在因為因

【現代漢語翻譯】現代漢語譯本清涼（指清涼國師）因為兩部經的說法不同，所以用義理會通的方法，因此有這樣的說法：『普見』所說的一乘義，是指在普見肉眼的位次中，就能見到十方世界。《菩薩住金網輪王位經》說：『菩薩住在金網輪王位，放出摩尼寶髻的清凈光明，如果有眾生遇到這種光明，都能得到菩薩第十地位，成就智慧光明，得到十種清凈眼等等。』又說菩薩的業報清凈，肉眼乃至像頗梨鏡一樣清凈光明，能照耀十佛剎微塵數的世界等等。如果三乘的肉眼，則不是這樣。所以《智度論》說：『肉眼只能見到三千世界內的事，如果能見到三千世界外的事，那要天眼做什麼呢？』因此知道兩者是不同的。這些文句在經文中可以見到。又，這位菩薩能在一念之中，化現不可說不可說的眾生，一時都來到離垢三昧（Vimalaprabha-samadhi，遠離塵垢的三昧）之前，其餘的唸唸之中也都是這樣。經中說：『菩薩住在這個轉輪王位，在百千億那由他佛剎微塵世界中教化眾生，乃至沒有一念而間斷。如果有眾生暫時遇到光明，必定獲得菩薩第十地位，都來到離垢三昧之前。』孔目（指孔目仙人）說：『如果按照解行法（理解和實踐佛法）的分齊來嚴格地說，還未得到離垢三昧，這個離垢三昧是未受職之前的禪定。』又說：『應當知道白凈輪王（Śvetavāhana-cakravartin，擁有白色坐騎的轉輪王）的地位福分不小，如果發起利用，就能使無量眾生髮起不退轉的菩提心，以及安住在十地無生法忍地，只是還沒有得到離垢三昧少分的力量，所以說是來到離垢三昧之前。』這種福分能感得一錠光明頗梨鏡，照耀十佛剎微塵數的世界等等。《一乘義章》說：『白凈寶網輪王位時，有錠光頗梨鏡光明，照耀十佛剎微塵數等世界。』驗證得知福分不少。應當知道這是前三生中解行位內的行相，因為是約因門來顯示的。像這樣的身土化用福分，是解行所生的行相。用這個來對照前面所說的約行明位，就是位內的行相了。這是以下位之因，該徹圓通之法，在因為因。

【English Translation】 English version Qingliang (referring to National Teacher Qingliang) uses the method of reconciling meanings because the statements in the two sutras are different, hence this saying: 'Universal Vision' refers to the One Vehicle (Ekayana) meaning, which means that in the position of universal vision with the physical eye, one can see the ten directions of the world. The 'Sutra of the Bodhisattva Dwelling in the Golden Net Wheel King Position' says: 'The Bodhisattva dwells in the Golden Net Wheel King position, emitting the pure light of the Mani jewel topknot. If any sentient beings encounter this light, they can all attain the tenth stage of the Bodhisattva, achieve the light of wisdom, and obtain the ten kinds of pure eyes, etc.' It also says that the Bodhisattva's karmic reward is pure, and the physical eye is as pure and bright as a crystal mirror, illuminating the number of dust motes in ten Buddha-lands, etc. If it were the physical eye of the Three Vehicles, it would not be like this. Therefore, the 'Mahaprajnaparamita Sastra' says: 'The physical eye can only see matters within the three thousand worlds. If it could see matters outside the three thousand worlds, what would be the use of the heavenly eye?' Therefore, it is known that they are different. These sentences can be seen in the sutras. Moreover, this Bodhisattva can, in a single thought, transform countless inexpressible sentient beings, all of whom come before the Vimalaprabha-samadhi (Vimalaprabha-samadhi, samadhi free from defilements) at the same time, and it is the same in all other thoughts. The sutra says: 'The Bodhisattva dwells in this Wheel-Turning King position, teaching and transforming sentient beings in hundreds of thousands of billions of Nayuta Buddha-land dust mote worlds, without interruption for even a single thought. If any sentient beings temporarily encounter the light, they will surely attain the tenth stage of the Bodhisattva and all come before the Vimalaprabha-samadhi.' Kongmu (referring to Immortal Kongmu) says: 'If strictly speaking according to the divisions of understanding and practice of the Dharma (understanding and practicing the Dharma), one has not yet attained the Vimalaprabha-samadhi. This Vimalaprabha-samadhi is the samadhi before receiving office.' It also says: 'It should be known that the merit and virtue of the position of the White Pure Wheel King (Śvetavāhana-cakravartin, Wheel-Turning King with a white vehicle) is not small. If one initiates its use, it can cause countless sentient beings to generate unretreating Bodhicitta and abide in the stage of non-origination forbearance of the ten grounds, only lacking a small portion of the power of the Vimalaprabha-samadhi, so it is said that they come before the Vimalaprabha-samadhi.' This merit and virtue can cause a light crystal mirror to illuminate the number of dust motes in ten Buddha-lands, etc. The 'One Vehicle Meaning Chapter' says: 'At the time of the White Pure Treasure Net Wheel King position, there is a light crystal mirror light illuminating the number of dust motes in ten Buddha-lands, etc.' Verifying this, we know that the merit and virtue is not small. It should be known that this is the conduct within the stage of understanding and practice in the previous three lives, because it is shown from the perspective of cause. Such body-land transformation and merit and virtue are the conduct arising from understanding and practice. Using this to compare with the previous statement about clarifying the position through conduct, it is the conduct within the position. This is using the cause of the lower position to encompass the thorough and complete Dharma, with the cause being the cause.

在果為果總別相成無有前後始終淺深近遠等別今云解行者就因門示也。

若約信滿得位已去所起行用皆遍法界如經能以一手覆大千界等手出供具與虛空法界等一時供養無盡諸佛作大佛事饒益眾生不可說也廣如信位經文說又云不離一世界不起一坐處而能現一切無量身所行等又於一念中十方世界一時成佛轉法輪等乃至廣說。

言得位即信滿不退際上以終教三乘至此入住名為得位今以一乘同彼而說引彼三乘令入一乘故三一義章云但不退以後即明得彼普賢之法約熟教比之即十信滿心已去即是其位其普賢位中對彼解行法及彼得義唯有自分勝進兩義不同故下文問答備揀終教三乘皆遍法界已得普賢法故經引晉譯賢首品十種三昧中第四手出廣供三昧門偈也。

是故當知與彼三乘分齊全別何以故以三乘行位是約信解阿含門中作如是說也。

與彼下建立一乘十義差別后結判云此上十證足為龜鏡其別教一乘所明行位因果等相與彼三乘教施設分齊全別不同廣在經文略如下辨行位因果則此復揀者會成前義此中正揀終教三乘豈有前後義異文句全同祖師不明辨而示後學聖言寧容有失何以下徴三乘行位者種性章云三乘教種性差別略有三說一約始教二約終教三約頓教真如章云真如有二門一者一乘真如二者三乘真如次釋云三乘真如

【現代漢語翻譯】現代漢語譯本：如果說果是果總體的各個別相成就，沒有前後始終、淺深近遠等區別，那麼現在所說的『解行』，就是從因門來開示的。如果從信滿（Xinman，指信心圓滿）得位之後所產生的行持作用，都是遍及法界的。例如經中所說，能用一隻手覆蓋大千世界等等，用手變出供具，與虛空法界等同，一時供養無盡諸佛，做廣大的佛事，饒益眾生，這是不可說的。詳細內容如信位經文所說。又說，不離開一個世界，不起一個座位，而能顯現一切無量身所行等等，又在一念之中，十方世界一時成佛，轉法輪等等，乃至廣說。所說的『得位』，就是信滿不退的階段。以終教（Zhongjiao，指華嚴宗的判教，認為此教是最終極的教義）的三乘（San cheng，指聲聞乘、緣覺乘、菩薩乘）來說，到此入住才名為得位。現在用一乘（Yi cheng，指唯一的成佛之道，即菩薩道）的說法與他們相同，是爲了引導三乘進入一乘，所以三一義章說：『只要不退轉以後，就明白了普賢（Puxian，指普賢菩薩）的法。』用熟教（Shujiao，指教義成熟的階段）來比喻，就是十信（Shi xin，指十種信心）滿心以後，就是那個位置。在普賢位中，對於解行法以及得位的意義，只有自分勝進兩種意義不同。所以下文的問答詳細辨別了終教的三乘都遍及法界，已經得到了普賢法。經文引用晉譯《賢首品》（Xianshou pin，指《華嚴經》中的一品）中十種三昧（Shi zhong sanmei，指十種禪定）中的第四種手出廣供三昧門（Shou chu guanggong sanmei men，指手中能變出廣大供養的三昧法門）的偈頌。所以應當知道，與三乘的區分是完全不同的。為什麼呢？因為三乘的行位是根據信解阿含門（Xinjie ahan men，指通過信解阿含經而修行的法門）中這樣說的。在『與彼下』之後，建立一乘十義的差別，最後總結判斷說：『以上十種證據足以作為借鑑，別教一乘（Biejiao yi cheng，指區別于其他教派的一乘）所闡明的行位因果等相，與三乘教的施設區分是完全不同的。』詳細內容在經文中，簡略如下辨別行位因果，那麼這又會成就前面的意義。這裡正是辨別終教的三乘，難道會有前後意義不同嗎？文句完全相同，祖師不明辨而開示後學，聖人的言語怎麼能有失誤呢？以下徵詢三乘行位的人，種性章（Zhongxing zhang，指關於種性的章節）說：『三乘教的種性差別略有三種說法，一是約始教（Shijiao，指華嚴宗的判教，認為此教是最初的教義），二是約終教，三是約頓教（Dunjiao，指頓悟的教義）。』真如章（Zhenru zhang，指關於真如的章節）說：『真如有二門，一者一乘真如，二者三乘真如。』接著解釋說：『三乘真如……』

【English Translation】 English version: If the result is the accomplishment of the various distinct aspects of the totality of results, without distinctions of before and after, beginning and end, shallow and deep, near and far, then the 'understanding and practice' now spoken of is shown from the perspective of the causal door. If, from the attainment of position after the fulfillment of faith (Xinman, referring to the perfection of faith), all actions that arise pervade the entire Dharma realm. For example, as stated in the sutra, one can cover the great chiliocosm with one hand, etc., and produce offerings from the hand, simultaneously offering to endless Buddhas throughout the empty space and Dharma realm, performing great Buddha deeds, and benefiting sentient beings in an indescribable way. Detailed content is as described in the sutra on the stage of faith. It also says that without leaving one world or rising from one seat, one can manifest all limitless bodies and actions, etc., and in one thought, the ten directions of the world simultaneously attain Buddhahood, turning the Dharma wheel, etc., and so on. The 'attainment of position' refers to the stage of non-retrogression after the fulfillment of faith. In terms of the Three Vehicles (San cheng, referring to the Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle) of the Final Teaching (Zhongjiao, referring to the Huayan school's classification of teachings, considering this teaching to be the ultimate), entering this stage is called attainment of position. Now, using the One Vehicle (Yi cheng, referring to the sole path to Buddhahood, i.e., the Bodhisattva path) to describe it in the same way is to guide the Three Vehicles into the One Vehicle. Therefore, the chapter on the meaning of Three and One says: 'As long as there is no retrogression, the Dharma of Samantabhadra (Puxian, referring to the Bodhisattva Samantabhadra) is understood.' Comparing it to the Mature Teaching (Shujiao, referring to the stage of mature teachings), it is the stage after the full mind of the Ten Faiths (Shi xin, referring to the ten kinds of faith). In the position of Samantabhadra, regarding the Dharma of understanding and practice and the meaning of attainment, only the two meanings of self-benefit and progress are different. Therefore, the questions and answers below carefully distinguish that the Three Vehicles of the Final Teaching all pervade the Dharma realm and have already attained the Dharma of Samantabhadra. The sutra quotes the verse from the fourth Samadhi of producing vast offerings from the hand (Shou chu guanggong sanmei men, referring to the Samadhi Dharma gate where vast offerings can be transformed from the hand) in the ten Samadhis (Shi zhong sanmei, referring to the ten kinds of Samadhi) in the 'Chapter on the Virtuous Leader' (Xianshou pin, referring to a chapter in the Avatamsaka Sutra) translated by the Jin dynasty. Therefore, it should be known that the distinction from the Three Vehicles is completely different. Why? Because the stages of practice of the Three Vehicles are spoken of in the context of the Faith and Understanding Agama (Xinjie ahan men, referring to the Dharma gate of practicing through faith and understanding of the Agamas). After 'with them below,' establish the ten differences of the One Vehicle, and finally conclude and judge: 'The above ten proofs are sufficient as a mirror. The aspects of practice, stages, causes, and results, etc., explained by the Distinct Teaching One Vehicle (Biejiao yi cheng, referring to the One Vehicle that is distinct from other schools), are completely different from the establishment and distinctions of the Three Vehicle teachings.' The detailed content is in the sutra. Briefly, distinguishing the stages of practice, causes, and results below will then accomplish the previous meaning. Here, it is precisely distinguishing the Three Vehicles of the Final Teaching. How could there be different meanings of before and after? The sentences are completely the same. If the patriarchs do not clearly distinguish and instruct later learners, how could the words of the sages be allowed to have errors? Those who inquire about the stages of practice of the Three Vehicles below, the chapter on lineage (Zhongxing zhang, referring to the chapter on lineage) says: 'The differences in lineage of the Three Vehicle teachings are roughly three kinds: one is according to the Initial Teaching (Shijiao, referring to the Huayan school's classification of teachings, considering this teaching to be the initial teaching), the second is according to the Final Teaching, and the third is according to the Sudden Teaching (Dunjiao, referring to the sudden enlightenment teaching).' The chapter on Suchness (Zhenru zhang, referring to the chapter on Suchness) says: 'There are two doors to Suchness: one is the Suchness of the One Vehicle, and the second is the Suchness of the Three Vehicles.' Then it explains: 'The Suchness of the Three Vehicles...'

復有二門一頓教門二漸教門又次云漸教門者略有三門一終教門二始教門三所知門又此下問答正以三乘終教對揀則所揀三乘通諸教甚明矣良以長養彼根器故施設行布十地等行位令生信解阿含此云凈教乃至佛果並是教佛一乘義章約諸教說行位竟頓教末文結云此據三乘方便說章初云今依大乘雲昔日但有言教無實行果故云三車空無又云臨門牛車亦同羊鹿但有其名以望一乘但是教故是故經云以佛教門出三界苦等妙趣云又諸三乘經論所明位地及差別次第法相門等並約信解門中依如是說故大論云隨一方化儀也若據行法則不如是行解亦入解門彼亦通揀諸教也問頓實二教豈皆權也答既皆一方化儀非無盡說是故前四皆方便權施也行法分齊云若修菩薩道為回聲聞初教許行為引初教終教許行為引漸教頓教許行為引頓教圓教許行當知頓實皆是所引唯圓教究竟非所引也又云據佛別意唯一乘可行余不可行何以故非究竟依故是故前四皆是此經方便枝末法輪並非本究竟正乘也。

問前終教中不退際上亦得如是八相等用與此何別。

終教三乘信滿入住亦得八相等與今一乘何別此如起信等說。

答彼於此位示成佛時於後諸位皆不自在以未得故但是當位暫起化故此即不爾于初位中起此用時於後諸位並同時起皆已得故是實行故該六位故。

【現代漢語翻譯】現代漢語譯本：此外還有兩種法門：一是頓教門，二是漸教門。漸教門又略分為三種：一是終教門，二是始教門，三是所知門。接下來的問答，正是用三乘終教來對比選擇，那麼所選擇的三乘就貫通了各種教法，這非常明顯。這是因為要培養他們的根器，所以才設定了行布十地等修行位次，讓他們產生信心和理解。《阿含經》（Āgama，早期佛教經典）這裡稱為凈教，乃至佛果，都是教佛一乘的意義。義章是根據各種教法來說修行位次的。頓教的末尾總結說，這是根據三乘方便來說的。章的開頭說，現在依據大乘，說過去只有言教，沒有實際的修行成果，所以說三車空無。又說，臨門的牛車也和羊車、鹿車一樣，只是有名義而已，相對於一乘來說，都只是教法。所以經上說，用佛教的法門，脫離三界的痛苦等，達到微妙的境界。還有，各種三乘經論所闡明的位地以及差別次第、法相門等，都是根據信解門中的說法。正如《大智度論》（Mahāprajñāpāramitopadeśa）所說，是隨順一方的教化方式。如果根據行法，就不是這樣了，行解也進入瞭解門，那裡也貫通了各種教法。問：頓教和實教難道都是權宜之計嗎？答：既然都是一方的教化方式，就不是沒有窮盡的說法，所以前面的四種都是方便權宜的施設。行法分齊說，如果修菩薩道是爲了引導聲聞，那麼初教允許修行作為引導；初教終教允許修行作為引導漸教；頓教允許修行作為引導頓教；圓教允許修行，應當知道頓教和實教都是被引導的，只有圓教才是究竟的，不是被引導的。又說，根據佛的特別用意，只有一乘可以修行，其餘的都不能修行。為什麼呢？因為不是究竟的依據。所以前面的四種都是這部經的方便枝末法輪，並非根本究竟的正乘。

問：前面的終教中，在不退際上也能像這樣運用八相成道等，這和這裡有什麼區別？

終教的三乘，信滿入住也能運用八相成道等，這和現在的一乘有什麼區別？這就像《起信論》（Mahāyānaśraddhotpāda-śāstra）等所說。

答：他們在那個位次上示現成佛的時候，在後面的各個位次上都不自在，因為還沒有得到。這只是在當下的位次上暫時興起教化。而這裡就不是這樣，在最初的位次中興起這種作用的時候，在後面的各個位次上都同時興起，因為都已經得到了，這是實際的修行，涵蓋了六個位次。

【English Translation】 English version: Furthermore, there are two gates: one is the Sudden Teaching Gate, and the other is the Gradual Teaching Gate. The Gradual Teaching Gate is further divided into three: the Consummate Teaching Gate, the Elementary Teaching Gate, and the Knowable Gate. The following questions and answers are precisely using the Three Vehicle Consummate Teaching to contrast and select, so the selected Three Vehicles penetrate all teachings, which is very clear. This is because to cultivate their faculties, the practice of the Ten Grounds and other stages of practice are established to generate faith and understanding. The Āgama (early Buddhist scriptures) here is called the Pure Teaching, and even the Buddha-fruit is the meaning of the One Vehicle of the Buddha. The meaning chapter speaks of the stages of practice according to various teachings. The end of the Sudden Teaching concludes that this is based on the Three Vehicle expedient teachings. The beginning of the chapter says that now, according to the Mahayana, in the past there was only verbal teaching without actual practice, so it is said that the three carts are empty. It also says that the ox cart at the door is the same as the sheep cart and deer cart, only having a name, and in relation to the One Vehicle, they are all just teachings. Therefore, the sutra says that by the Buddhist Dharma gate, one escapes the suffering of the Three Realms and attains subtle realms. Also, the positions, differences, sequences, Dharma characteristics, and other aspects explained in various Three Vehicle sutras and treatises are all based on the teachings within the Gate of Faith and Understanding. As the Mahāprajñāpāramitopadeśa says, it is a method of teaching according to one direction. If based on the practice of Dharma, it is not like this; practice and understanding also enter the Gate of Understanding, which also penetrates all teachings. Question: Are the Sudden Teaching and the Real Teaching all expedient? Answer: Since they are all methods of teaching in one direction, there is no exhaustive explanation, so the previous four are all expedient and provisional establishments. The distinction of practice says that if one cultivates the Bodhisattva path to guide the Śrāvakas, then the Elementary Teaching allows practice as a guide; the Elementary Teaching and Consummate Teaching allow practice as a guide to the Gradual Teaching; the Sudden Teaching allows practice as a guide to the Sudden Teaching; the Perfect Teaching allows practice, and it should be known that the Sudden Teaching and the Real Teaching are all guided, only the Perfect Teaching is ultimate and not guided. It also says that according to the Buddha's special intention, only the One Vehicle can be practiced, and the rest cannot be practiced. Why? Because it is not an ultimate basis. Therefore, the previous four are all expedient branches and leaves of this sutra's Dharma wheel, not the fundamental and ultimate correct vehicle.

Question: In the previous Consummate Teaching, can the Eight Aspects of Enlightenment and other practices be used in the state of non-retrogression, and how is this different from here?

In the Three Vehicles of the Consummate Teaching, when faith is full and one enters the stage, can the Eight Aspects of Enlightenment and other practices also be used, and how is this different from the One Vehicle now? This is as explained in the Mahāyānaśraddhotpāda-śāstra.

Answer: When they demonstrate becoming a Buddha in that position, they are not free in the subsequent positions because they have not yet attained it. This is only a temporary arising of teaching in the current position. But here it is not like this; when this function arises in the initial position, it arises simultaneously in all subsequent positions because it has already been attained. This is actual practice, encompassing six positions.

答彼終教但于信滿入住得位證如能起化用示現成佛於後諸位並未得故皆不自在不同一乘一得一切得一起一切起並皆自在妙趣雲華嚴中信解行等諸位以信一言成其信位位中所含即通成解行理事一切法門等。

問義既不同何故一種同是信滿勝進分上起此用耶。

一三義異權實宗差何故同此起用。

答為欲方便顯此一乘信滿成佛令易信受故於彼教先作此說。

良以信該果海理圓難信故佛菩薩于彼三乘終教信滿之處說能作佛巧令聞者易信斯經也。

問既一位中有一切位及信滿心即得佛者何須更說后諸位耶。

文處可見。

答說后諸位即是初中之一切也如初后亦爾。

初后亦爾者所說一切即后中所具一切也。

問若初即具后得初即得後者亦可后亦具初既不得后應亦不得初耶。

以後例前可見。

答實爾但以得初無不得后故是故無有未得后而不得初也。

實爾者理實如是若無十一不成故余文可知。

問若爾云何得說諸位階降次第。

若初后皆具一切義實夷齊云何經中復說階降。

答以此經中安立諸位有二善巧一約相就門分位前後寄同三乘引彼方便是同教也二約體就法前後相入圓融自在異彼三乘是別教也。

約相者且入法行

【現代漢語翻譯】現代漢語譯本：答：彼終教只是在信滿入住時，才獲得果位，證得如來之能，能夠發起化用，示現成佛。在之後的各個位次上，並未完全獲得，所以皆不自在。這不同於一乘教法，一得一切得，一起一切起，一切都自在。妙趣云：華嚴經中，信、解、行等各個位次，以『信』一言成就其信位，位中所含，即通達成解、行、理事一切法門等。

問：意義既然不同，為何（終教和一乘教）一種是同是信滿，在勝進分上發起這種作用呢？

一三義異，權實宗差別，為何同樣在此（信滿）發起作用？

答：爲了方便顯明此一乘信滿成佛，使人容易相信接受，所以才在那（三乘）教法中先這樣說。

實在是因為『信』涵蓋果海，道理圓融難以置信，所以佛菩薩在那三乘終教信滿之處，說能作佛，巧妙地使聽聞者容易相信這部經。

問：既然一位中有一切位，以及信滿心即得佛，何須再說後面的各個位次呢？

文處可見。

答：說後面的各個位次，即是最初位次中所包含的一切，如同最初位次和最後位次一樣。

『初后亦爾』是指所說的一切，即最後位次中所具足的一切。

問：如果最初位次就具足了後面的位次，得到最初位次就得到了後面的位次，那麼也可以說後面的位次也具足了最初的位次，既然沒有得到後面的位次，那麼是否也應該沒有得到最初的位次呢？

以後例前可見。

答：確實如此。但因為得到最初位次，就沒有得不到後面的位次的情況，所以沒有未得到後面的位次而得不到最初位次的情況。

『實爾』是指理實如此，若無十一不成，所以其餘文句可以類推得知。

問：如果這樣，怎麼能說各個位次有階梯下降的次第呢？

如果最初和最後都具足一切意義，實在平等齊一，為什麼經中又說有階梯下降呢？

答：因為這部經中安立各個位次，有兩種善巧：一是約相就門，分位前後，寄同三乘，引導他們方便，這是同教；二是約體就法，前後相入，圓融自在，不同於那三乘，這是別教。

約相者，且入法行

【English Translation】 English version: Answer: That final teaching (彼終教) only attains the position upon the fulfillment of faith and dwelling (信滿入住), realizing the ability of the Tathagata (如來), capable of initiating transformative actions and manifesting Buddhahood. In the subsequent positions, it is not fully attained, hence all are not at ease. This differs from the One Vehicle (一乘), where one attainment leads to all attainments, one arising leads to all arising, and all are at ease. The wonderful meaning says: In the Avatamsaka Sutra (華嚴經), the positions of faith, understanding, practice, etc. (信解行等), are accomplished with the single word 'faith' (信) for the position of faith, and what is contained within the position universally accomplishes all Dharma-gates of understanding, practice, principle, and phenomena (解行理事一切法門) etc.

Question: Since the meanings are different, why do they both, being the fulfillment of faith, initiate this function on the superior progressive aspect (勝進分) ?

The meanings of the One and Three (一三) are different, and the provisional and real (權實) schools differ. Why do they both initiate function here?

Answer: In order to conveniently reveal this One Vehicle's (一乘) fulfillment of faith leading to Buddhahood, making it easy to believe and accept, this is why it is first stated in that teaching (三乘).

Indeed, because 'faith' (信) encompasses the ocean of fruition (果海), and the principle is complete and difficult to believe, the Buddhas and Bodhisattvas, at the point of fulfillment of faith in the final teaching of the Three Vehicles (三乘終教), say that one can become a Buddha, skillfully making it easy for listeners to believe this sutra.

Question: Since one position contains all positions, and the mind of fulfilled faith immediately attains Buddhahood, why is it necessary to further discuss the subsequent positions?

It can be seen in the text.

Answer: Discussing the subsequent positions is precisely everything contained within the initial position, just like the initial and final positions are the same.

'The initial and final are also the same' (初后亦爾) means that everything spoken of is precisely everything contained within the final position.

Question: If the initial position already contains the subsequent positions, and attaining the initial position means attaining the subsequent positions, then it can also be said that the subsequent positions also contain the initial position. Since the subsequent positions have not been attained, should it also be that the initial position has not been attained?

It can be seen by using the latter as an example for the former.

Answer: Indeed, it is so. But because attaining the initial position means there is no situation where the subsequent positions are not attained, therefore there is no situation where one has not attained the subsequent positions but has not attained the initial position.

'Indeed, it is so' (實爾) means that the principle is truly like this. If there is no eleven, it will not be complete, so the remaining text can be inferred.

Question: If that is the case, how can it be said that the positions have a gradual descending order?

If the initial and final both contain all meanings, and are truly equal and uniform, why does the sutra again speak of gradual descent?

Answer: Because in this sutra, establishing the positions has two skillful means: first, according to the aspect, relying on the gate, dividing the positions into before and after, borrowing from the Three Vehicles (三乘), guiding them conveniently, this is the common teaching (同教); second, according to the substance, relying on the Dharma, the before and after mutually enter, perfectly harmonizing and being at ease, differing from those Three Vehicles, this is the distinct teaching (別教).

According to the aspect, for now, entering the practice of Dharma (入法行)

位皆有體相用三若就十住約法說者十住之中教義二分吾祖乃言義中以平等法界為體十住行位為相應教所詮為用教中以六決定為體十住不同為相益機為用就門者以住行向等為門卻以住向地等相就於六位之門故有前後階降次第不同寄同三乘引彼之機令舍權三而入一實也此中所同即終頓三乘能同即別教一乘寄同三乘融會云又華嚴經文前之五會及十明已后盡不思議品即以別教從三乘說十地文中即用一乘圓教從三乘教以顯別教說又十地已前四會中六決定文何故不依十數而說答六決定是本分義深體略難解故寄三乘之教卻顯一乘玄趣令其聞者一往易解也經文善巧交絡二義顯宗分齊極善妙也又言同者吾祖云同者通也故名通教一乘或名通相一乘又云通之與同義無別趣所言同者三乘同一乘故又言同者小乘同一乘故經云毗尼即大乘也又云汝等所行是菩薩道等今以一同於三彼以三同於一是則兩宗交接連綴引攝令歸別教一乘也又云同教者經云會三歸一故知同也是則全收諸教前四皆三乘是遠方便攝故上云則三乘等併名一乘是故總列同教中也若爾何以大疏但同頓實答且收江河若地品疏鈔亦說若下同三乘亦收始小但彼文正約性相料揀對權顯實以後三為一於一乘以分同別則頓實為同圓教為別能揀十條亦即此經同教中義圭峰指雲華嚴同教故大疏至義理分齊中

【現代漢語翻譯】現代漢語譯本：各位菩薩的果位都具有體、相、用這三個方面。如果就十住的修行位次，從教法上來說，十住之中分為教義兩部分。我們宗門的祖師認為，在義理方面，以平等的法界為本體，十住的行持位次為相應的相，教義所詮釋的內容為用。在教法方面，以六種決定為本體，十住的不同為相，利益眾生的根機為用。就法門來說，以住、行、向等為法門，卻以住、向、地等來配合六位之門，所以有前後階梯和次第的不同。這是借用三乘的教義，引導他們的根機，讓他們捨棄權巧的三乘而進入真實的一乘境界。這裡所說的『同』，就是指終教、頓教這三乘；能『同』，就是指別教的一乘。這是借用三乘來融合會通。另外，《華嚴經》的經文，前面的五會以及十明之後，直到《不思議品》，都是以別教的教義，從三乘的角度來說的。十地品中的經文，就是用一乘圓教的教義，從三乘教的角度來顯明別教的教義。另外，十地之前的四會中，為什麼六決定的經文不按照十個數字來說明呢？回答是：六決定是根本的意義，深奧而簡略，難以理解，所以借用三乘的教義，來顯明一乘玄妙的趣味，讓聽聞的人一開始容易理解。經文巧妙地交織在一起，兩種意義顯明宗門的宗旨，分判的界限非常精妙。又說『同』，我們宗門的祖師說，『同』就是『通』，所以叫做通教一乘，或者叫做通相一乘。又說，『通』和『同』，意義沒有區別。所說的『同』，是三乘共同趨向一乘的緣故。又說，『同』，是小乘共同趨向一乘的緣故。經中說，『毗尼（Vinaya，戒律）即是大乘』，又說，『你們所行的是菩薩道』等等。現在用一乘來共同趨向三乘，他們用三乘來共同趨向一乘，這就是兩宗交接連綴，引導攝受，讓他們歸入別教一乘。又說，『同教』，經中說，『會三歸一』，所以知道是『同』。這就是全部收攝各種教義，前面的四教都是三乘，是遙遠的方便攝受，所以上面說，三乘等都叫做一乘，因此總括列入同教之中。如果是這樣，為什麼《大疏》只說『同頓實』呢？回答是：姑且只收攝江河，如果《地品疏鈔》也說，如果下位共同趨向三乘，也收攝始教和小乘。但是那裡的經文正是從性相的角度來揀擇，對照權教來顯明實教，以後面的三教為一，在一乘中來區分同和別，那麼頓教和實教是『同』，圓教是『別』。能夠揀擇十條，也就是這部經中同教的意義。圭峰禪師指出，《華嚴經》是同教，所以《大疏》到了義理分齊中。

【English Translation】 English version: All Bodhisattvas' stages possess the three aspects of essence (體), characteristics (相), and function (用). If we discuss the Ten Abodes (十住) in terms of practice and Dharma, the Ten Abodes are divided into two parts: doctrine and meaning. Our ancestral teachers say that in terms of meaning, the equal Dharma Realm (平等法界) is the essence, the practices and stages of the Ten Abodes are the corresponding characteristics, and the content explained by the teachings is the function. In terms of teaching, the six certainties (六決定) are the essence, the differences among the Ten Abodes are the characteristics, and benefiting the potential of sentient beings is the function. In terms of the gate (門), the stages of Abiding (住), Practice (行), and Approaching (向) are the gates, but the stages of Abiding, Approaching, and Grounds (地) are matched with the six positions (六位) of the gate, so there are differences in the order and sequence of the steps. This borrows the teachings of the Three Vehicles (三乘), guiding their potential, allowing them to abandon the expedient Three Vehicles and enter the one true Vehicle (一乘). The 'sameness' (同) mentioned here refers to the Three Vehicles of the Terminal Teaching (終教), Sudden Teaching (頓教), and the 'ability to be the same' (能同) refers to the One Vehicle of the Distinct Teaching (別教). This borrows the Three Vehicles to integrate and connect. Furthermore, the text of the Avatamsaka Sutra (華嚴經), from the preceding five assemblies (五會) and after the ten illuminations (十明), up to the Inconceivable Qualities Chapter (不思議品), uses the teachings of the Distinct Teaching from the perspective of the Three Vehicles. The text in the Ten Grounds Chapter (十地品) uses the teachings of the One Vehicle Perfect Teaching (一乘圓教) from the perspective of the Three Vehicle teachings to reveal the teachings of the Distinct Teaching. Furthermore, in the four assemblies before the Ten Grounds, why are the texts of the six certainties not explained according to ten numbers? The answer is: the six certainties are fundamental meanings, profound and concise, difficult to understand, so they borrow the teachings of the Three Vehicles to reveal the profound interest of the One Vehicle, making it easy for listeners to understand at first hearing. The sutra texts are skillfully intertwined, and the two meanings clearly reveal the sect's purpose, and the distinctions are extremely subtle. It is also said that 'sameness' (同). Our ancestral teachers say that 'sameness' is 'thoroughness' (通), so it is called the Thorough Teaching One Vehicle (通教一乘), or the Thorough Aspect One Vehicle (通相一乘). It is also said that 'thoroughness' and 'sameness' have no difference in meaning. The 'sameness' that is spoken of is because the Three Vehicles commonly tend towards the One Vehicle. It is also said that 'sameness' is because the Small Vehicle (小乘) commonly tends towards the One Vehicle. The sutra says, 'Vinaya (毗尼, precepts) is the Great Vehicle (大乘),' and also says, 'What you are practicing is the Bodhisattva path,' and so on. Now, using the One Vehicle to commonly tend towards the Three Vehicles, they use the Three Vehicles to commonly tend towards the One Vehicle. This is the connection and linking of the two sects, guiding and receiving, allowing them to return to the Distinct Teaching One Vehicle. It is also said that 'Common Teaching' (同教), the sutra says, 'The Three are united and return to One' (會三歸一), so it is known to be 'sameness'. This is the complete collection of various teachings, the preceding four teachings are all Three Vehicles, which are distant expedient means of reception, so it is said above that the Three Vehicles, etc., are all called One Vehicle, therefore they are collectively listed in the Common Teaching. If that is the case, why does the Great Commentary (大疏) only say 'sameness with the Sudden and Real' (同頓實)? The answer is: for the time being, only rivers are collected. If the Grounds Chapter Commentary and Notes (地品疏鈔) also say that if the lower positions commonly tend towards the Three Vehicles, the Initial Teaching (始教) and the Small Vehicle are also collected. But that text is precisely from the perspective of essence and characteristics to select, contrasting the expedient teaching to reveal the real teaching, taking the latter three teachings as one, and distinguishing sameness and difference in the One Vehicle, then the Sudden and Real are 'same', and the Perfect Teaching is 'distinct'. Being able to select ten items is also the meaning of the Common Teaching in this sutra. Chan Master Guifeng (圭峰禪師) pointed out that the Avatamsaka Sutra is the Common Teaching, so the Great Commentary reaches the distinctions in the meaning of the principles.

即言同教者同頓同實理事無礙法界一一會前終頓未說同於始小至地品方該前四貞元疏總相會通中第三于大乘中復分為二一者權教大乘亦名三乘即第二大乘始教二實教大乘亦名一乘謂會三歸一十方國土中唯有一乘法故即后三教合名為實即今性相二宗乃至有多差別十對料揀竟即云第四就實教中復分二教一約有位無位以分頓漸二約圓融不融分成二種即實教頓教並皆不融為同教一乘第五圓融具德名別教一乘故知同頓同實是合終頓歸於一乘為同教也貞元至義理分齊中亦云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乃至云以別該同皆圓教攝等鎮國二疏其義一揆若言華嚴經中自有能同一性一相為同教者豈得便云不融又不應后三合為一實開同別矣但彼合二教歸圓此引三機入一但小異耳問分四教中同教一乘如探玄等從共教開出何以今云圓教攝耶答當知總相會通義意雖同文言小別或有廣略一或合為一圭峰云圓教攝於前四一一同圓唯一善巧二或開為二探玄首開一乘前四為三乘即是智論共教三于共教中開出小乘四于共中開出終頓為同教一乘貞元則初開小乘次開權教三乘後於一乘開為同別玄談該於多義對小顯大則先開小乘對權顯實乃開前二為權后三合為一乘乃至開成四五皆圓教漸次開也故此同教從一從三理無不可但由不知

或總為一即是圓教乃云非圓中開出又問何以定知是今圓教章云若依圓教有二義一攝前諸教等又云三約一乘有二說一攝前諸教所明種性並皆具足主伴成宗以同教故攝方便故如此文義溢目盈空不知思耳由是義故所揀三乘正揀終頓但異權三不足為別教也余如同教策辨二約體者如十住以平等法界為體今以行位等為體以就圓融普法是故前後圓融異彼三乘是別教也。

但以不移門而恒相即不壞即而恒前後是故二義融通不相違也。

不移門而恒相即行布不礙圓融不壞即而恒前後圓融不礙行布行布是教相施設圓融是理性德用相是即性之相性是即相之性是故不相違也。

問若爾是初門即一切者何不說信位初心即得而說滿心等耶。

文處可見。

答若自別教即不依位成今寄三乘終教位說以彼教中信滿不退方得入位今即寄彼得入位處一時得此一切前後諸位行相是故不于信初心說以未得不退不成位相但是行故。

答若直自宗別教則不依位成一乘義章云若依一乘圓通之教由義自在總別相成故無前後始終淺深近遠等別又要問云若須成佛則數數成新新斷結亦不住學地若對不成機則常不成由如大海于諸位中無有溢滿等今寄下義皆可見問若爾應言住位成佛何名信滿。

答由信成故是故是行佛非位佛也余義準之

【現代漢語翻譯】現代漢語譯本或者說，如果總是認為'一'就是圓教，那麼就不能說圓教是從非圓教中開出來的。又問：憑什麼確定這是現在的圓教？《章疏》中說：如果依據圓教，有兩種含義：一是包含之前的各種教法等等；又說：從一乘的角度有兩層意思，一是包含之前各種教法所闡明的種性都完全具備，主伴相互成就，因為是相同的教法，包含方便法門，所以這樣說。這些文句意義豐富，到處都是，不知道思考這些道理有什麼用。因為這個緣故，所要揀擇的三乘，正是揀擇終教和頓教，只是與權三乘不同，不足以成為別教。其餘的如同教法策略所辨別的。二是就體性而言，比如《十住經》以平等法界為體，現在以行位等為體，因為是就圓融普法而言，所以前後圓融，與三乘不同，是別教。

但是以不改變法門而恒常相互即入，不破壞即入而恒常有前後，所以這兩種含義融通，不相違背。

不改變法門而恒常相互即入，行布不妨礙圓融；不破壞即入而恒常有前後，圓融不妨礙行布。行布是教相的施設，圓融是理性德用的相。即是性的相，性是即相的性，所以不相違背。

問：如果這樣，如果是初門即一切，為什麼不說信位初心就得到，而說滿心等等呢？

文處可見。

答：如果從別教的角度來說，就不依據位次成就。現在是寄託於三乘終教的位次來說，因為在那個教法中，信滿不退才能進入位次。現在是寄託於他們得到進入位次的地方，一時得到這一切前後諸位的行相，所以不在信位初心說，因為還沒有得到不退，沒有成就位次，但只是行而已。

答：如果直接從本宗別教來說，就不依據位次成就一乘的意義。《義章》中說：如果依據一乘圓通的教法，由於義理自在，總別相互成就，所以沒有前後始終、淺深近遠等區別。又要問：如果需要成佛，那麼就會數數成就，新新斷結，也無法安住于學地。如果針對不能成就的根機，那麼就永遠不能成就，猶如大海，在各個位次中沒有溢滿等等。現在寄託于下面的意義都可以看到。問：如果這樣，應該說住位成佛，為什麼叫信滿？

答：因為由信成就，所以這是行佛，不是位佛。其餘的意義可以類推。

【English Translation】 English version Or, if it is always considered that 'one' is the perfect teaching (yuanjiao), then it cannot be said that the perfect teaching is derived from the non-perfect teaching. Furthermore, it is asked: How can it be determined that this is the current perfect teaching? The 'Chapter and Commentary' says: If based on the perfect teaching, there are two meanings: first, it includes all previous teachings, etc.; it also says: From the perspective of the One Vehicle (yicheng), there are two meanings, first, it includes the natures explained by all previous teachings, all of which are fully possessed, with the principal and subordinate mutually accomplishing each other, because they are the same teaching, including expedient means, hence this is said. These sentences are rich in meaning and are everywhere; it is not known what use there is in contemplating these principles. Because of this reason, the Three Vehicles (sancheng) that are to be selected are precisely the Final Teaching (zhongjiao) and the Sudden Teaching (dunjiao), which are only different from the Expedient Three Vehicles (quansancheng), and are not sufficient to become a Separate Teaching (biejiao). The rest are like the strategies discerned by the same teaching. Second, in terms of essence, such as the 'Ten Dwellings Sutra' (shizhu jing) taking the equal Dharma Realm (pingdeng fajie) as its essence, now taking the stages of practice (xingwei) etc. as its essence, because it is in terms of perfect and all-encompassing Dharma (yuanrong pufa), therefore the before and after are perfectly integrated, which is different from the Three Vehicles, and is a Separate Teaching.

However, by not changing the Dharma gate (famen) while constantly being mutually interpenetrating, and not destroying the interpenetration while constantly having before and after, therefore these two meanings are integrated and not contradictory.

Not changing the Dharma gate while constantly being mutually interpenetrating, the arrangement of practices (xingbu) does not hinder perfect integration; not destroying the interpenetration while constantly having before and after, perfect integration does not hinder the arrangement of practices. The arrangement of practices is the establishment of the characteristics of the teachings (jiaoxiang), perfect integration is the characteristic of the function of the principle of nature (lixing deyong). 'Immediacy' is the characteristic of nature, and nature is the characteristic of 'immediacy', therefore they are not contradictory.

Question: If that is the case, if the initial gate is 'immediacy is all', why not say that the initial mind of the stage of faith (xinwei) is attained, but say the full mind, etc.?

It can be seen in the text.

Answer: If from the perspective of the Separate Teaching, it does not rely on stages to achieve. Now it is entrusted to the stages of the Final Teaching of the Three Vehicles to speak, because in that teaching, only when faith is full and non-retreating can one enter the stage. Now it is entrusted to the place where they attain entry into the stage, and at once attain all the characteristics of the before and after stages, therefore it is not said in the initial mind of the stage of faith, because one has not yet attained non-retreating and has not achieved the stage, but is only practice.

Answer: If directly from the Separate Teaching of this school, it does not rely on stages to achieve the meaning of the One Vehicle. The 'Meaning Chapter' says: If based on the teaching of perfect penetration of the One Vehicle, because the meaning is unconstrained, the general and the specific mutually accomplish each other, therefore there is no distinction between before and after, beginning and end, shallow and deep, near and far, etc. It is further asked: If it is necessary to become a Buddha, then one will achieve it repeatedly, and newly severing afflictions, one will also not abide in the stage of learning. If it is aimed at those who cannot achieve it, then one will never achieve it, like the great ocean, in the various stages there is no overflowing, etc. Now entrusting to the meaning below, all can be seen. Question: If that is the case, it should be said that dwelling in the stage is becoming a Buddha, why is it called 'full faith'?

Answer: Because it is achieved by faith, therefore this is a Buddha of practice, not a Buddha of stage. The remaining meanings can be inferred accordingly.

。

今但是信行成就故非位佛若但言十信作佛不論十地終心作佛則是三乘教若具五位及九位作佛則是一乘圓教攝若小乘三乘並是阿含佛一乘是義佛也。

華嚴一乘教義分齊章復古記卷第二(之上)

華嚴一乘教義分齊章復古記卷第二(之下)

第四修行時分者若依小乘自有三人下根者謂諸聲聞中極疾三生得阿羅漢果謂於一生種解脫分第二生隨順抉擇分第三生漏盡得果極遲逕六十劫中根者謂獨覺人極疾四生得果極遲逕百劫上根者謂佛定滿三僧祇劫。

若依下正示一生種解脫分者謂第一生修聲聞資糧作五停心觀別相念觀總相念觀等名隨順解脫分善第二生修聲聞加行作四諦一十六心拋緣減行等名順抉擇分善第三生起智斷惑入于見道極遲則鈍根六十劫初二十劫修資糧次二十劫修加行后二十劫入見道正理論云初位下種次位留成后位結實中根獨覺亦名緣覺四生者第一生修聲聞資糧第二生修聲聞加行第三生別修緣覺資糧加行第四生入見道便證無學百劫者二十劫修聲聞資糧二十劫修聲聞加行二十劫修緣覺資糧二十劫修聲聞加行第五二十劫方入見道證無學果上根定三僧祇第一無數劫修大乘資糧加行第二無數劫入見道乃至七地滿心第三無數劫從八地初心乃至十地滿心生色究竟天上他受用土中更百劫于頂寂定

【現代漢語翻譯】現代漢語譯本：現在僅僅是由於信行成就，所以不是位佛。如果只說十信位就能成佛，而不論十地終心才能成佛，那就是三乘教。如果具備五位或者九位才能成佛，那就是一乘圓教所攝。小乘和三乘都是阿含佛，一乘是義佛。

《華嚴一乘教義分齊章復古記》卷第二（之上）

《華嚴一乘教義分齊章復古記》卷第二（之下）

第四，關於修行的時間長短：如果按照小乘來說，有三種人。下根器的人，指的是聲聞乘中根器最差的，最快需要三生才能證得阿羅漢果。第一生種下解脫的因，第二生隨順抉擇分，第三生漏盡得果。最慢需要六十劫。中等根器的人，指的是獨覺乘人，最快需要四生才能證得果位，最慢需要一百劫。上等根器的人，指的是佛，需要圓滿三個阿僧祇劫。

如果按照下文正確地闡釋，一生種下解脫的因，指的是第一生修習聲聞乘的資糧，修習五停心觀、別相念觀、總相念觀等，稱為隨順解脫分的善行。第二生修習聲聞乘的加行，修習四諦十六心，拋棄因緣，減少行為等，稱為順抉擇分的善行。第三生生起智慧，斷除迷惑，進入見道。最慢的鈍根者需要六十劫，最初二十劫修習資糧，其次二十劫修習加行，最後二十劫進入見道。《正理論》中說，初位下種，次位留成，后位結實。中等根器的獨覺也稱為緣覺，需要四生：第一生修習聲聞乘的資糧，第二生修習聲聞乘的加行，第三生分別修習緣覺乘的資糧和加行，第四生進入見道，便證得無學位。一百劫是指：二十劫修習聲聞乘的資糧，二十劫修習聲聞乘的加行，二十劫修習緣覺乘的資糧，二十劫修習聲聞乘的加行，第五個二十劫才進入見道，證得無學果。上等根器的人需要三個阿僧祇劫，第一個無數劫修習大乘的資糧和加行，第二個無數劫進入見道，乃至七地滿心，第三個無數劫從八地初心乃至十地滿心，生於色究竟天上的他受用土中，再用一百劫的時間在頂寂定中修行。

【English Translation】 English version: Now, it is only because of the accomplishment of faith and practice that it is not a Buddha in position. If it is only said that one can become a Buddha with the Ten Faiths, regardless of becoming a Buddha at the end of the Tenth Ground, then that is the teaching of the Three Vehicles. If one possesses the Five Positions or the Nine Positions to become a Buddha, then that is encompassed by the One Vehicle Perfect Teaching. The Small Vehicle and the Three Vehicles are all Āgama Buddhas, and the One Vehicle is the Buddha of Meaning (義佛).

Chapter Two (Part One) of the 'Commentary on the Chapter on the Divisions and Boundaries of the Meanings of the One Vehicle Teaching of the Avataṃsaka'

Chapter Two (Part Two) of the 'Commentary on the Chapter on the Divisions and Boundaries of the Meanings of the One Vehicle Teaching of the Avataṃsaka'

Fourth, regarding the duration of practice: According to the Small Vehicle, there are three types of people. Those with inferior faculties, referring to the most inferior among the Śrāvakas (聲聞 - Hearers), require a minimum of three lifetimes to attain the Arhat (阿羅漢) fruit. In the first lifetime, they plant the seed of liberation; in the second lifetime, they follow and discern; and in the third lifetime, they exhaust their outflows and attain the fruit. At the latest, it takes sixty kalpas. Those with intermediate faculties, referring to the Pratyekabuddhas (獨覺人 - Solitary Buddhas), require a minimum of four lifetimes to attain the fruit, and at the latest, one hundred kalpas. Those with superior faculties, referring to the Buddhas, require the complete fulfillment of three asaṃkhyeya kalpas (阿僧祇劫 - incalculable eons).

According to the following correct explanation, planting the seed of liberation in one lifetime refers to cultivating the resources of the Śrāvaka Vehicle in the first lifetime, practicing the Five Stopping-the-Mind Contemplations (五停心觀), the Separate Aspect Contemplation (別相念觀), and the General Aspect Contemplation (總相念觀), etc., which are called good deeds that accord with the division of liberation. In the second lifetime, they cultivate the preparatory practices of the Śrāvaka Vehicle, practicing the Sixteen Hearts of the Four Noble Truths (四諦一十六心), abandoning conditions, and reducing actions, etc., which are called good deeds that accord with the division of discernment. In the third lifetime, they generate wisdom, sever delusions, and enter the Path of Seeing. The slowest, those with dull faculties, require sixty kalpas: in the first twenty kalpas, they cultivate resources; in the next twenty kalpas, they cultivate preparatory practices; and in the last twenty kalpas, they enter the Path of Seeing. The 'Treatise on Correct Principles' says that in the initial stage, seeds are planted; in the next stage, they are retained and developed; and in the final stage, they bear fruit. The Pratyekabuddhas with intermediate faculties are also called Condition-Awakened Ones (緣覺), and they require four lifetimes: in the first lifetime, they cultivate the resources of the Śrāvaka Vehicle; in the second lifetime, they cultivate the preparatory practices of the Śrāvaka Vehicle; in the third lifetime, they separately cultivate the resources and preparatory practices of the Pratyekabuddha Vehicle; and in the fourth lifetime, they enter the Path of Seeing and attain the state of No More Learning. One hundred kalpas refers to: twenty kalpas cultivating the resources of the Śrāvaka Vehicle, twenty kalpas cultivating the preparatory practices of the Śrāvaka Vehicle, twenty kalpas cultivating the resources of the Pratyekabuddha Vehicle, twenty kalpas cultivating the preparatory practices of the Śrāvaka Vehicle, and only in the fifth twenty kalpas do they enter the Path of Seeing and attain the fruit of No More Learning. Those with superior faculties require three asaṃkhyeya kalpas: in the first countless kalpas, they cultivate the resources and preparatory practices of the Mahāyāna (大乘 - Great Vehicle); in the second countless kalpas, they enter the Path of Seeing, up to the full mind of the Seventh Ground; and in the third countless kalpas, from the initial mind of the Eighth Ground up to the full mind of the Tenth Ground, they are born in the Akanishtha Heaven (色究竟天 - the highest of the Form Realms) in the Land of Others' Enjoyment, and spend another hundred kalpas practicing in the Samādhi of the Summit of Existence.

中學諸相好千劫于金剛定中學諸威儀萬劫于大寂定中學諸化行然升大寶華王座上放十道光明成得正覺拆玄雲遇一化佛出世名為一生如舍利弗等於過去拘那含牟尼佛時修聲聞資糧于迦葉佛時修聲聞加行於釋迦佛時方入見道乃至極果也。

此中劫數取水火等一劫為一數十個合一為第二數如是展轉至第六十為一阿僧祇依此以數三阿僧祇也。

水火等一劫者要問云依小乘教世界成壞大劫滿三僧祇則將一成壞劫為一數劫數此十劫為第二如是數至第六十為一阿僧祇所以說六十者孔目云小乘以六十劫為大劫阿僧祗小乘經三僧祇得作佛。

問何故下根返經時少而上根等乃多時耶答能于多時修練根行等以為難故是故多也。

于文可知。

又依婆娑等菩薩成佛有二身一法身二生身法身者謂戒定等五分修此法身具有四時一三阿僧祇劫修有漏四波羅蜜時二于百劫修相好業時三出家苦行修禪定時四菩提樹下成正覺時。

法身者即以丈六五分功德法為體三僧祇者婆娑云一切諸佛盡於三僧祇劫修諸方便四波羅蜜即前四度也三祇修有漏者未入見道故尚在四加行位入見道發真無漏三十四心斷結成佛。

生身者但百劫修相好業于最後身伽耶城凈飯王家受生報身於摩訶陀國而成覺道余如彼說。

父母所生身

【現代漢語翻譯】現代漢語譯本于諸相好中學習，需經歷千劫的時間，且需處於金剛定（Vajra Samadhi，一種堅固的禪定狀態）中；于諸威儀中學習，需經歷萬劫的時間，且需處於大寂定（Mahashunya Samadhi，一種深邃的寂靜狀態）中；于諸化行中學習，然後升上大寶華王座（Maharatna Lotus King Throne），放出十道光明，成就正覺。打破玄雲，遇到一化佛出世，名為一生如。舍利弗（Sariputra，佛陀十大弟子之一）等在過去拘那含牟尼佛（Kanakamuni Buddha，過去七佛之一）時修習聲聞資糧，于迦葉佛（Kasyapa Buddha，過去七佛之一）時修習聲聞加行，于釋迦佛（Sakyamuni Buddha，現世佛）時方才進入見道，乃至證得極果。

這裡所說的劫數，取水火等一劫作為第一個單位，十個這樣的單位合在一起作為第二個單位，如此輾轉遞進，直到第六十個單位為一個阿僧祇（Asankhya，極大的數字單位），依此來計算三個阿僧祇。

水火等一劫，要問的是依據小乘教義，世界成住壞空一個大劫，滿了三個阿僧祇，則將一個成壞劫作為一個數劫。十個這樣的劫為第二個單位，如此數到第六十個單位為一個阿僧祇。之所以說是六十，是因為孔目中說小乘以六十劫為大劫，阿僧祇。小乘經典中說，需要三個阿僧祇才能成佛。

問：為什麼下根器的人返經的時間少，而上根器的人反而需要更多的時間呢？答：因為能夠在更多的時間裡修練根行等，是很難做到的，所以需要更多的時間。

從文字中可以得知。

又依據《婆娑論》等，菩薩成佛有二身：一為法身，二為生身。法身是指戒、定等五分法身，修此法身具有四個階段：一，在三阿僧祇劫中修有漏的四波羅蜜（Paramita，佈施、持戒、忍辱、精進）；二，在一百劫中修相好業；三，出家苦行，修習禪定；四，在菩提樹下成就正覺。

法身，即以丈六金身和五分功德法為本體。三僧祇，婆娑論中說，一切諸佛都在三個僧祇劫中修習各種方便法門，四波羅蜜即指前面的四度。三祇修有漏，是因為尚未進入見道，所以還在四加行位。進入見道，發起真正的無漏智慧，用三十四個心念斷除煩惱結，從而成就佛果。

生身，只是用一百劫修習相好業，在最後一生於伽耶城凈飯王（Suddhodana，釋迦牟尼佛的父親）家受生報身，在摩訶陀國（Magadha，古印度王國）成就覺道，其餘的如同他們所說。

父母所生的肉身

【English Translation】 English version Learning the various marks and qualities requires thousands of kalpas (aeons), and one must be in Vajra Samadhi (diamond-like concentration); learning the various dignified behaviors requires tens of thousands of kalpas, and one must be in Mahashunya Samadhi (great emptiness concentration); learning the various transformative actions, then ascending the Maharatna Lotus King Throne, emitting ten rays of light, and attaining perfect enlightenment. Breaking through the dark clouds, encountering a manifested Buddha appearing in the world, named Eka-jatinirjita (Born Once). Sariputra (one of the Buddha's ten great disciples) and others cultivated the Shravaka (Hearer) accumulation of merit during the time of Kanakamuni Buddha (one of the past seven Buddhas), cultivated the Shravaka preliminary practices during the time of Kasyapa Buddha (one of the past seven Buddhas), and only during the time of Sakyamuni Buddha (the present Buddha) did they enter the Path of Seeing, and eventually attain the ultimate fruit.

Here, the kalpas are counted by taking one kalpa of water, fire, etc., as the first unit, and ten of these units combined as the second unit, and so on, progressing until the sixtieth unit is one Asankhya (an immense number), and based on this, three Asankhyas are calculated.

One kalpa of water, fire, etc., asks about according to the Hinayana (Small Vehicle) teachings, the world's formation, abiding, decay, and emptiness, one great kalpa, after three Asankhyas are completed, then one kalpa of formation and decay is taken as one counted kalpa. Ten of these kalpas are the second unit, and counting in this way until the sixtieth unit is one Asankhya. The reason for saying sixty is because the commentary states that the Hinayana takes sixty kalpas as a great kalpa, Asankhya. The Hinayana scriptures say that three Asankhyas are needed to become a Buddha.

Question: Why do those with inferior faculties return to the scriptures in less time, while those with superior faculties require more time? Answer: Because being able to cultivate roots and practices for a longer time is difficult, therefore it requires more time.

It can be understood from the text.

Furthermore, according to the Vibhasa (commentary) and others, a Bodhisattva's Buddhahood has two bodies: one is the Dharmakaya (Dharma Body), and the other is the Nirmanakaya (Emanation Body). The Dharmakaya refers to the five divisions of the Dharma Body, such as precepts and concentration. Cultivating this Dharmakaya has four stages: first, cultivating the contaminated four Paramitas (Perfections: generosity, morality, patience, and diligence) for three Asankhya kalpas; second, cultivating the causes for the marks and qualities for one hundred kalpas; third, renouncing the household life and practicing asceticism, cultivating meditative concentration; fourth, attaining perfect enlightenment under the Bodhi tree.

The Dharmakaya is based on the sixteen-foot golden body and the five divisions of meritorious Dharma. The three Asankhyas, the Vibhasa states that all Buddhas cultivate various skillful means in three Asankhya kalpas, and the four Paramitas refer to the previous four perfections. Cultivating the contaminated for three Asankhyas is because one has not yet entered the Path of Seeing, so one is still in the four preparatory stages. Entering the Path of Seeing, generating true uncontaminated wisdom, using thirty-four thoughts to sever the bonds of affliction, thereby attaining Buddhahood.

The Nirmanakaya is simply cultivating the causes for the marks and qualities for one hundred kalpas, and in the final life, being born into the family of King Suddhodana (Sakyamuni Buddha's father) in Kapilavastu, receiving the reward body, and attaining enlightenment in Magadha (ancient Indian kingdom), the rest is as they say.

The body born of parents

三祇行滿百劫修因然後菩提樹下而登正覺。

若依始教修行成佛定逕三僧祇。

定劫章云大乘小乘二乘不同三乘大乘佛準一方化儀經此三大劫修道得成佛若依頓教則不可說彼則正約終教以揀小乘今章開於始教故二處小異。

但此劫數不同小乘何者此取水火等大劫數至百千數此復至百千為一俱胝名第一數數此俱胝復至俱胝為第二數如是次第以所數等能數至第一百名一阿僧祇此即十大數中第一數也依此數滿三阿僧祇。

不同小乘下鎮國云黃帝演算法但有二十三數始從一二終至正載鈔云從一至十為十次有十三數謂十十為百十百為千次萬億兆京垓秭壤溝澗正載言載者天地不能容載也小乘六十已至無數亦約從一至十為十十十為百乃至䟦羅攙方第五十二阿僧企耶彼論失於后八六十之後別無數法僧祇品中有百二十四數倍倍變之故非凡小所知也小乘中但以水火劫之一劫為第一數卻從一二數至十便為第二數大乘以水火劫數至百千百千則當於億數此復至百千則百千億為一俱胝方為第一數則相去甚遠數此復至者謂一俱胝二俱胝數至俱胝方為第二數良以數法有三種謂上中下下等數法十十變之中等數法百百變之上等數法倍倍變之故有不同也又俱胝若唐三藏譯百億為俱胝若測法師深密記第六云俱胝相傳釋有三種一者十萬二者

【現代漢語翻譯】現代漢語譯本經歷三大阿僧祇劫圓滿修行，並在一百個劫中積累功德，最終在菩提樹下證得正覺（Samyak-saṃbuddha，完全覺悟）。

如果依照始教（early teachings）修行成佛，必定要經過三大阿僧祇劫（asaṃkhya kalpas，無法計量的劫）。

《定劫章》中說，大乘（Mahāyāna，偉大的載具）、小乘（Hināyāna，較小的載具）二乘不同。三乘中的大乘佛，依據一方的教化儀軌，經過這三大劫的修道才能成佛。如果依照頓教（sudden enlightenment），那就不可說了。那裡主要是針對終教（perfect teaching）來揀別小乘。現在這一章是闡述始教，所以兩處略有不同。

只是這劫數的計算方式不同於小乘。小乘是如何計算的呢？小乘取水災、火災等大劫數，達到百千之數。而大乘在此百千之數上再乘以百千，成為一俱胝（koṭi，千萬），名為第一數數。這個俱胝再乘以俱胝，成為第二數。如此次第，用所數的數量來數數，直到第一百個，名為一阿僧祇（asaṃkhya，無數）。這就是十大數中的第一個數。依照這個數，圓滿三大阿僧祇劫。

『不同小乘下』，鎮國（Zhen Guo，人名）說，黃帝演算法只有二十三個數，開始從一二，最終到正載。正載鈔（Zhengzai Commentary）說，從一到十為十，其次有十三個數，即十個十為百，十個百為千，其次是萬、億、兆、京、垓、秭、壤、溝、澗。正載說，載的意思是天地都不能容納承載。小乘六十已經到了無數，也是大約從一到十為十，十個十為百，乃至跋羅攙（báluóchān，unknown）方第五十二阿僧企耶（asaṃkhyeya，無數）。那個論述遺漏了後面的八個，六十之後另有無數的演算法。《僧祇品》中有百二十四個數，倍倍變化，所以不是凡夫小乘所能知道的。小乘中只是以水火劫的一個劫作為第一數，然後從一二數到十，就作為第二數。大乘以水火劫的劫數達到百千，百千就相當於億數。這個億數再乘以百千，百千億才成為一俱胝，方才作為第一數，那麼就相差很遠了。『數此復至者』，是指一俱胝、二俱胝數到俱胝，才作為第二數。確實是因為數法有三種，即下等數法（十十變）、中等數法（百百變）、上等數法（倍倍變），所以才有不同。另外，俱胝，如果按照唐三藏（Tang Sanzang，唐朝的著名譯經師）翻譯，百億為俱胝。如果按照測法師（Ce Fashi，人名）《深密記》第六卷所說，俱胝相傳的解釋有三種：一是十萬，二是……

【English Translation】 English version After fulfilling practices for three asaṃkhya kalpas (asaṃkhya kalpas, countless eons) and accumulating merits for a hundred kalpas (kalpas, eons), one attains perfect enlightenment (Samyak-saṃbuddha, complete enlightenment) under the Bodhi tree.

If one cultivates to become a Buddha according to the initial teachings (early teachings), it definitely requires three asaṃkhya kalpas (asaṃkhya kalpas, countless eons).

The chapter on 'Fixed Kalpas' states that the two vehicles, Mahāyāna (Mahāyāna, the Great Vehicle) and Hināyāna (Hināyāna, the Lesser Vehicle), are different. A Buddha of the Mahāyāna, based on the teaching practices of one region, attains Buddhahood after cultivating the path for these three great kalpas. If one follows the sudden enlightenment (sudden enlightenment) teaching, then it is beyond description. That mainly targets the perfect teaching (perfect teaching) to distinguish it from the Hināyāna. This chapter now elucidates the initial teachings, so there are slight differences between the two places.

It's just that the calculation of these kalpas differs from the Hināyāna. How does the Hināyāna calculate it? The Hināyāna takes the great kalpas of water disasters, fire disasters, etc., reaching hundreds of thousands. The Mahāyāna multiplies this hundreds of thousands by hundreds of thousands, becoming one koṭi (koṭi, ten million), named the first number. This koṭi is then multiplied by koṭi, becoming the second number. In this order, using the quantity of the numbers counted to count, until the hundredth one, it is named one asaṃkhya (asaṃkhya, countless). This is the first number among the ten great numbers. According to this number, one fulfills three asaṃkhya kalpas.

'Different from the Hināyāna below,' Zhen Guo (Zhen Guo, a person's name) said that the Yellow Emperor's calculation method only has twenty-three numbers, starting from one and two, and finally reaching Zhengzai. The Zhengzai Commentary (Zhengzai Commentary) says that from one to ten is ten, and then there are thirteen numbers, that is, ten tens are a hundred, ten hundreds are a thousand, and then ten thousands, hundreds of millions, trillions, jing, gai, zi, rang, gou, jian. Zhengzai says that the meaning of 'zai' is that heaven and earth cannot contain and bear it. The Hināyāna sixty has already reached countless, and it is also approximately from one to ten as ten, ten tens as a hundred, and even baluochān (báluóchān, unknown) is the fifty-second asaṃkhyeya (asaṃkhyeya, countless). That discussion missed the last eight, and after sixty there are countless other calculation methods. The 'Saṃghāṭa Sūtra' has one hundred and twenty-four numbers, changing by multiples, so it is not something that ordinary Hināyāna can know. In the Hināyāna, only one kalpa of water and fire is taken as the first number, and then counting from one and two to ten is taken as the second number. The Mahāyāna takes the number of kalpas of water and fire to reach hundreds of thousands, and hundreds of thousands are equivalent to hundreds of millions. This hundreds of millions is then multiplied by hundreds of thousands, and hundreds of millions of hundreds of millions become one koṭi, which is then taken as the first number, so the difference is very large. 'Counting this again,' refers to one koṭi, two koṭis counting to koṭi, which is then taken as the second number. Indeed, because there are three types of number methods, namely, the lower number method (changing by tens), the middle number method (changing by hundreds), and the upper number method (changing by multiples), there are differences. In addition, koṭi, if translated according to Tang Sanzang (Tang Sanzang, a famous translator of scriptures in the Tang Dynasty), hundreds of millions is koṭi. If according to Ce Fashi's (Ce Fashi, a person's name) sixth volume of the 'Deep Secret Record,' there are three types of explanations of koṭi passed down: one is one hundred thousand, two is...

百萬三者千萬是故諸說或有不同也如是次第下舊本云以所數等能數至一百者如約俱胝以數物則俱胝為能數也複數至俱胝是等能數也經中從百洛叉為一俱胝中間越劫阿庾多乃至趣趣為一至一至為一阿僧祇故言次第至一百也阿之言無僧祇曰數謂三無數劫也十大數者即心王所問十大數也謂僧祗至不可說不可說耳。

仍此教中就釋迦身以分此義如優婆塞戒經云我于往昔寶頂佛所滿足第一阿僧祇劫燃燈佛所滿足第二阿僧祇劫迦葉佛所滿足第三阿僧祇劫我于往昔釋迦佛所始發阿耨菩提心。

文中可知。

又依本業經又有百劫修相好業但是變化非實修也又以一偈嘆弗沙佛已即超九劫但九十一劫即成佛也。

為引二乘故示修此業又以下智論嘆弗沙如來超彌勒九劫先成正覺偈即天上天下無如佛等。

問三無數劫修諸實行應成報身何故乃就化身說耶答由此始教就下機故有二乘故此身是彼所知見故是權教故作是說也。

以釋迦身為化身故下機者即前機粗淺故有二乘者即引一乘故又是三乘共教二乘唯見化身故是權教者謂三乘中就法華前以分權實如雲金剛般若三乘始教大品般若是三乘終教清涼所以不取光宅者以法華之前不分權實玉石俱焚也。

若依終教說有二義一定三阿僧祇約一方化儀故。

【現代漢語翻譯】現代漢語譯本：百萬、三者、千萬，因此各種說法才會有所不同。像這樣次第向下，舊版本說用所數的單位來數到一百，比如用俱胝（koti，一億）來數事物，那麼俱胝就是能數的單位。再數到俱胝，就是等能數。經文中從百洛叉（laksha，十萬）為一俱胝，中間經過劫（kalpa，極長的時間單位）、阿庾多（ayuta，一萬）乃至趣趣為一，至一至為一阿僧祇（asamkhya，無數），所以說次第至一百。阿的意思是『無』，僧祇的意思是『數』，指的是三大無數劫。十大數指的是心王所問的十大數，即從僧祇到不可說不可說為止。仍然在這個教義中，就釋迦（Sakyamuni）的身來區分這個意義，如《優婆塞戒經》所說：『我于往昔寶頂佛（Ratna-shikhin Buddha）處滿足第一阿僧祇劫，燃燈佛（Dipamkara Buddha）處滿足第二阿僧祇劫，迦葉佛（Kasyapa Buddha）處滿足第三阿僧祇劫，我于往昔釋迦佛（Sakyamuni Buddha）處始發阿耨菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』文中可知。又依據《本業經》，又有百劫修相好業，但這只是變化示現，並非真實修行。又以一偈讚歎弗沙佛（Phussa Buddha）后，就超越九劫，但九十一劫就成佛了。爲了引導二乘（sravaka-yana and pratyeka-buddha-yana，聲聞乘和緣覺乘）的眾生，所以示現修行這些業。又以下智論贊嘆弗沙如來（Phussa Tathagata）超越彌勒（Maitreya）九劫先成正覺，偈語就是『天上天下，無如佛等』。問：三無數劫修諸實行，應該成就報身（sambhogakaya，報身），為何卻就化身（nirmanakaya，化身）來說呢？答：因為這是始教，針對下根機的眾生，因為有二乘的緣故，這個身是他們所能知見的身，是權教的緣故，所以這樣說。因為釋迦身是化身，下根機指的是之前的根機粗淺的眾生，有二乘指的是引導一乘（eka-yana，一佛乘）的眾生，又是三乘共教，二乘只能見到化身，是權教指的是三乘之中，在《法華經》（Lotus Sutra）之前區分權實，如同所說《金剛般若》（Vajracchedika Prajnaparamita Sutra）是三乘始教，《大品般若》（Mahaprajnaparamita Sutra）是三乘終教，清涼之所以不取光宅的說法，是因為在《法華經》之前不區分權實，玉石俱焚。如果依據終教來說，有兩種意義：一是確定三阿僧祇是依據一方的化儀。

【English Translation】 English version: Millions, three, and ten millions; therefore, various explanations differ. In such a descending order, the old version says that using the units of what is counted to count to one hundred, for example, using 'koti' (俱胝, one hundred million) to count things, then 'koti' is the unit that can be counted. Counting again to 'koti' is the equal unit that can be counted. In the sutra, from one hundred 'laksha' (洛叉, one hundred thousand) as one 'koti', in between passing through 'kalpa' (劫, an extremely long unit of time), 'ayuta' (阿庾多, ten thousand) up to 'chuchu' as one, 'to-ichi-to' as one 'asamkhya' (阿僧祇, countless), therefore it is said to proceed in order to one hundred. 'A' means 'without', 'samkhya' means 'number', referring to the three great countless kalpas. The ten great numbers refer to the ten great numbers asked by the Mind King, that is, from 'samkhya' to 'unspeakable unspeakable'. Still within this teaching, this meaning is distinguished based on the body of Sakyamuni (釋迦), as stated in the 'Upasaka Precept Sutra': 'In the past, at the place of Ratna-shikhin Buddha (寶頂佛), I fulfilled the first asamkhya kalpa; at the place of Dipamkara Buddha (燃燈佛), I fulfilled the second asamkhya kalpa; at the place of Kasyapa Buddha (迦葉佛), I fulfilled the third asamkhya kalpa; in the past, at the place of Sakyamuni Buddha (釋迦佛), I first generated the anuttara-samyak-sambodhi-citta (阿耨菩提心, the mind of unsurpassed perfect enlightenment).' It can be known from the text. Furthermore, according to the 'Original Karma Sutra', there are also one hundred kalpas of cultivating the marks and characteristics, but these are only transformations and not actual cultivation. Also, after praising Phussa Buddha (弗沙佛) with one verse, one transcends nine kalpas, but one becomes a Buddha in ninety-one kalpas. To guide beings of the Two Vehicles (二乘, sravaka-yana and pratyeka-buddha-yana), the cultivation of these karmas is shown. Furthermore, the 'Lower Wisdom Treatise' praises Phussa Tathagata (弗沙如來) for surpassing Maitreya (彌勒) by nine kalpas and attaining perfect enlightenment first, with the verse 'Above the heavens and below, there is none like the Buddha'. Question: Having cultivated all practices for three asamkhya kalpas, one should attain the Sambhogakaya (報身, reward body), why then is it discussed in terms of the Nirmanakaya (化身, transformation body)? Answer: Because this is the initial teaching, aimed at beings of lower capacity, because there are the Two Vehicles, this body is what they can know and see, it is an expedient teaching, therefore it is said in this way. Because the body of Sakyamuni is a Nirmanakaya, 'lower capacity' refers to the previous beings of coarse capacity, 'having the Two Vehicles' refers to guiding beings of the One Vehicle (一乘, eka-yana), and it is also a shared teaching of the Three Vehicles, the Two Vehicles can only see the Nirmanakaya, 'expedient teaching' refers to distinguishing between provisional and real before the Lotus Sutra (法華經) among the Three Vehicles, as it is said that the Vajracchedika Prajnaparamita Sutra (金剛般若) is the initial teaching of the Three Vehicles, the Mahaprajnaparamita Sutra (大品般若) is the final teaching of the Three Vehicles, the reason why Qingliang does not adopt the Guangzhai's explanation is because before the Lotus Sutra, there is no distinction between provisional and real, and jade and stone are burned together. If based on the final teaching, there are two meanings: one is that the three asamkhyas are determined according to the transformation practices of one direction.

劫章中文與此同如上已引念劫成佛中又云若據一三千界定三僧祇成佛此依華嚴一百二十數說僧祇義就此一類世界也。

又此教中修實行故成實報身不約化說故法華經云我實成佛以來經于無量無邊百千萬億阿僧祇劫又經云我于燃燈佛所得受記等皆以方便分別故也。

修實行者從真流故如起信性無慳貪隨順檀等然燈授記即金剛經文諸經所以異說者方便分別引彼器也。

又亦無百劫修相好業等何以故以小乘中偏修智分不修福分是故臨成佛時更于百劫別修彼業始教中引彼亦同彼說仍是化也此終教中論其實行從初發意即福慧雙修故成佛時無別修也。

小乘唯求出離不肯化生故有羅漢餐沙是無福也今此勝無別修也。

二不定三阿僧祇此有二義一通余雜類世界故如勝天王經說。

要問云若通余世界亦不定三僧祇亦指彼經以諸類世界時劫不同故。

二據佛功德無限量故如寶云經云善男子菩薩不能思議如來境界如來境界不可思量但為淺近眾生說三僧祇修集所得菩提而實發心以來不可計數。

先示意次引經證起信亦云為懈慢眾生說無量阿僧祗修為怯弱眾生故說一念成佛是知普機之外皆淺近之器也。

解云此中不可計數者是不可計數阿僧祇劫非但三也。

問何故前教定三僧祇

【現代漢語翻譯】現代漢語譯本：劫章的內容與前面引用的關於念劫成佛的說法相同。此外，《念劫成佛》中還說，如果根據一個三千大千世界來確定需要三個阿僧祇劫（asamkhya kalpas，無數大劫）才能成佛，這是依據《華嚴經》一百二十個數字來說明阿僧祇的含義，指的是這一類世界。此外，這個教法中，因為修習真實行持，所以成就實報身，不涉及化身的說法。因此，《法華經》說：『我實際上成佛以來，已經經歷了無量無邊百千萬億阿僧祇劫。』又說：『我從燃燈佛（Dipamkara Buddha）那裡得到授記等等，都是爲了方便而分別說明的。』修習真實行持，是從真如本性流露出來的，如《起信論》所說，本性沒有慳吝貪婪，隨順佈施等等。燃燈佛授記，出自《金剛經》的經文。諸經之所以有不同的說法，是爲了方便地引導不同根器的眾生。此外，也沒有用一百劫來修習相好業等等的說法。為什麼呢？因為小乘佛教中，偏重修習智慧，不修習福德，所以臨近成佛時，還要用一百劫另外修習這些業。始教中引用這些說法，也和小乘的說法相同，仍然是化身佛的說法。這個終教中，論述的是真實行持，從最初發心時，就是福慧雙修，所以成佛時不需要另外修習。小乘佛教只求出離，不肯化生，所以有羅漢吃沙的說法，這是沒有福德的表現。現在這種殊勝的教法，不需要另外修習。二、不定三個阿僧祇劫，這有兩種含義：一是通用於其他雜類世界，如《勝天王經》所說。提問：如果通用於其他世界，也是不定三個阿僧祇劫嗎？也是指那部經，因為各類世界的時間劫數不同。二是根據佛的功德沒有窮盡的緣故，如《寶云經》所說：『善男子，菩薩不能思議如來的境界，如來的境界不可思量，只是爲了淺近的眾生，才說要用三個阿僧祇劫修集才能得到菩提（bodhi，覺悟），而實際上從發心以來，已經不可計數。』先說明意思，再引用經文來證明。《起信論》也說：『爲了懈怠緩慢的眾生，才說要經歷無量阿僧祇劫的修行；爲了怯懦軟弱的眾生，才說一念成佛。』由此可知，普遍根器之外的眾生，都是淺近的根器。解釋說：這裡所說的不可計數，是不可計數的阿僧祇劫，不僅僅是三個阿僧祇劫。提問：為什麼前面的教法確定是三個阿僧祇劫？

【English Translation】 English version: The chapter on kalpas (aeons) is the same as the previously cited statement regarding becoming a Buddha through mindfulness of kalpas. Furthermore, in 'Becoming a Buddha Through Mindfulness of Kalpas,' it is also stated that if one determines that becoming a Buddha requires three asamkhya kalpas (countless great aeons) based on a single trichiliocosm (three-thousandfold great thousand world system), this is according to the one hundred and twenty numbers in the Avatamsaka Sutra (Flower Garland Sutra) explaining the meaning of asamkhya, referring to this type of world. Moreover, in this teaching, because of cultivating true practice, one attains the Sambhogakaya (reward body), without referring to the Nirmanakaya (transformation body). Therefore, the Lotus Sutra says: 'Since I actually attained Buddhahood, I have passed through immeasurable, boundless hundreds of thousands of myriads of kotis of nayutas of asamkhya kalpas.' And it also says: 'My receiving predictions from Dipamkara Buddha (the Buddha of the Burning Lamp) and so on, are all expedient and differentiated explanations.' Cultivating true practice flows from the true nature, as stated in the Awakening of Faith, the nature has no stinginess or greed, and accords with giving, etc. The prediction from Dipamkara Buddha comes from the text of the Diamond Sutra. The reason why the sutras have different statements is to expediently guide beings of different capacities. Furthermore, there is no statement about cultivating the causes of the physical marks and characteristics for a hundred kalpas, etc. Why? Because in Hinayana Buddhism, one focuses on cultivating wisdom and does not cultivate merit, so when approaching Buddhahood, one must separately cultivate these causes for a hundred kalpas. The initial teachings cite these statements, which are the same as the Hinayana teachings, and are still referring to the transformation body. This final teaching discusses true practice, from the initial aspiration, one cultivates both merit and wisdom, so there is no separate cultivation when becoming a Buddha. Hinayana Buddhism only seeks liberation and does not aspire to be reborn to help others, so there is the saying of arhats (worthy ones) eating sand, which is a manifestation of lacking merit. Now, this superior teaching does not require separate cultivation. Two, the indeterminate three asamkhya kalpas, this has two meanings: one is that it applies to other miscellaneous world systems, as stated in the Sutra of the Supreme King of Gods. Question: If it applies to other world systems, is it also an indeterminate three asamkhya kalpas? It also refers to that sutra, because the time kalpas of various world systems are different. Two, it is based on the fact that the Buddha's merits are inexhaustible, as stated in the Ratnamegha Sutra (Cloud of Jewels Sutra): 'Good man, Bodhisattvas cannot fathom the realm of the Tathagata (Thus Come One), the realm of the Tathagata is immeasurable, but for the sake of shallow beings, it is said that one must cultivate for three asamkhya kalpas to attain Bodhi (enlightenment), but in reality, since the initial aspiration, it has been incalculable.' First explain the meaning, then cite the sutra to prove it. The Awakening of Faith also says: 'For the sake of lazy and slow beings, it is said that one must undergo immeasurable asamkhya kalpas of cultivation; for the sake of timid and weak beings, it is said that one can become a Buddha in a single thought.' From this, it can be known that beings outside of the universal capacity are all of shallow capacity. The explanation says: What is said here to be incalculable is incalculable asamkhya kalpas, not just three. Question: Why did the previous teachings determine it to be three asamkhya kalpas?

此教有定不定耶答前教生故此教熟故方便漸漸勸彼三乘向一乘故作此說也。

機有生熟是故說不同粗細二教雖異總勸三機向後一乘也。

若依頓教一切時分皆不可說但一念不生即是佛故一念者即無念也時者即無時也余可準思。

皆不可說者地章云頓教者唯有一門所謂無相何以故由成一行三昧故乘彼一味真如所成故不可說有諸異相門一切俱離是名佛也。

若依圓教一切時分悉皆不定何以故為諸劫相入故相即故該通一切因陀羅等諸世界故仍各隨處或一念或無量劫等不違時法也余義準之。

謂諸劫既乃即入不可得而分其定量又乃該通同異類剎事非一準要問云依一乘義成佛時節並皆不定為十方世界時節不同因陀羅世界等並據當分報位說有為諸劫相作及相入等故無定時仍不違時法者所謂或無量劫等也。

第五修行所依身者。

所依身有二種一者分段分謂分限段者形段即三界苦果身之與命有定齊限無所改易故名分段唯識論云身命短長隨因緣力有定齊限故名分段即以惑業苦三為體如演義釋二者變易謂改粗為細易短為長改轉不定故名變易故論云由悲願力改轉身命無定齊限故名變易諸乘修行不離二身故就此以明諸教不同分段即煩惱為緣變易以所知為緣。

若依小乘但有分段身至究竟位

【現代漢語翻譯】現代漢語譯本：此教法有確定或不確定嗎？回答是：因為之前的教法已經使眾生根機成熟，所以此教法是爲了方便，逐漸勸導三乘（聲聞乘、緣覺乘、菩薩乘）歸向一乘（佛乘）而這樣說的。眾生的根機有生澀和成熟之分，所以說法有所不同，粗淺和精深的兩種教法雖然不同，總的來說都是勸導三種根機的眾生歸向最終的一乘。如果依照頓教（頓悟的教法），一切時分都不可說，只要一念不生就是佛，一念就是無念，時間就是無時，其餘可以類推。『皆不可說者』，《地持經》的章疏說：頓教只有一門，就是無相。為什麼呢？因為成就一行三昧的緣故，憑藉那一味真如所成就的緣故，不可說有各種不同的相門，一切都遠離，這叫做佛。如果依照圓教（圓滿的教法），一切時分都完全不確定。為什麼呢？因為諸劫互相涉入的緣故，互相融合的緣故，包含貫通一切因陀羅網等各種世界。仍然各自隨著所處的地方，或者一念，或者無量劫等，不違背時間的法則。其餘的意義可以類推。所謂的諸劫既然能夠互相涉入，就不可分割而確定其定量。又能夠包含貫通不同種類的剎土之事，並非單一的標準。《要問》中說：依照一乘的意義，成佛的時間都不確定，因為十方世界的時間不同，因陀羅世界等都是根據各自的報位來說的，有諸劫互相作用及互相涉入等，所以沒有定時，仍然不違背時間的法則，所謂或者無量劫等。第五，修行所依靠的身體。所依靠的身體有兩種：一種是分段身（Fenduan shen），分是分限，段是形段，即三界苦果的身和壽命有固定的期限，無法改變，所以叫分段身。《唯識論》說：身和壽命的長短隨著因緣的力量有固定的期限，所以叫分段身，即以惑、業、苦三者為本體。如《演義釋》所解釋的。另一種是變易身（Bianyi shen），指改變粗糙為精細，改變短為長，改變轉化不定，所以叫變易身。所以論中說：由於悲願的力量，改變身體和壽命，沒有固定的期限，所以叫變易身。各種乘的修行都離不開這兩種身體，所以就此來說明各種教法的不同。分段身以煩惱為因緣，變易身以所知障為因緣。如果依照小乘，只有分段身，直到究竟的果位。

【English Translation】 English version: Is this teaching definite or indefinite? The answer is: Because the previous teachings have matured the faculties of sentient beings, this teaching is a skillful means to gradually encourage the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to turn towards the One Vehicle (Buddhayāna), hence this explanation. The faculties of sentient beings are either immature or mature, so the teachings are different. Although the coarse and subtle teachings are different, they all generally encourage the three types of faculties to turn towards the ultimate One Vehicle. If according to the Sudden Teaching (頓教, Dun jiao), all time periods are unspeakable. As long as a single thought does not arise, one is a Buddha. A single thought is no-thought, and time is no-time. The rest can be inferred. 『All are unspeakable』 The commentary of Di Chi Jing says: The Sudden Teaching has only one gate, which is no-form (無相, wu xiang). Why? Because it achieves the Samadhi of One Practice (一行三昧, yi xing san mei), and is accomplished by relying on that one flavor of Suchness (真如, zhen ru). It cannot be said to have various different form gates; everything is detached. This is called Buddha. If according to the Perfect Teaching (圓教, Yuan jiao), all time periods are completely indefinite. Why? Because all kalpas interpenetrate each other, intermingle with each other, and encompass all Indra's nets (因陀羅網, Yintuo luo wang) and other worlds. Still, each follows its own place, either a single thought or countless kalpas, etc., without violating the law of time. The rest of the meaning can be inferred. Since all kalpas can interpenetrate each other, they cannot be divided and their quantity determined. Moreover, they can encompass affairs of different kinds of Buddha-lands, not a single standard. Yao Wen says: According to the meaning of the One Vehicle, the time of becoming a Buddha is uncertain, because the time of the ten directions of the world is different, and the Indra worlds, etc., are all based on their respective retribution positions. There are kalpas that interact and interpenetrate each other, so there is no fixed time, and it still does not violate the law of time, such as countless kalpas. Fifth, the body on which practice relies. There are two kinds of bodies on which to rely: one is the Segmented Body (分段身, Fenduan shen), where 'segment' means limit, and 'segment' means form. That is, the body and life of the suffering result of the Three Realms have a fixed limit and cannot be changed, so it is called the Segmented Body. The Vijnaptimatrata-siddhi says: The length of body and life depends on the power of conditions and has a fixed limit, so it is called the Segmented Body, which takes delusion, karma, and suffering as its substance, as explained in the Yan Yi Shi. The other is the Transformation Body (變易身, Bianyi shen), which means changing the coarse to the fine, changing the short to the long, and changing and transforming indefinitely, so it is called the Transformation Body. Therefore, the treatise says: Due to the power of compassion and vows, the body and life are changed, and there is no fixed limit, so it is called the Transformation Body. The practice of various vehicles cannot be separated from these two bodies, so this is used to explain the differences between the various teachings. The Segmented Body takes afflictions as its condition, and the Transformation Body takes the knowable obscurations as its condition. If according to the Hinayana, there is only the Segmented Body until the ultimate position.

佛亦同然是實非化。

但有下以此教唯斷煩惱究竟位方盡故是實下佛德章云若依小乘實佛報身生在王宮臨菩提樹成佛攝生化用及德皆在其中。

若依始教中為迴心聲聞亦說分段至究竟位佛身亦爾然此是化非實也。

引彼就下而說義與小乘同但佛身是化耳。

若依真進中有二說一為寄顯十地之中功用無功用粗細二位差別相故即說七地以還有分段八地以上有變易。

然諸教皆有直進迴心凡夫直入菩薩乘謂之直進先入二乘或至無漏然後發心皆曰迴心小乘中亦有直進故要問云仍直進有二種一大乘中直進二小乘中直進菩薩寄於二身顯二位差別非實受二身也以七地已還修隨相有功用行八地已去修無相無功用行欲顯二行粗細異故故說有二身也。

二就實報即說分段至金剛以還以十地中煩惱障種未永斷故留至金剛故既有惑障何得不受分段之身故十住經云第十地已還有中陰者是此義也。

實報即業惑等所感身如分段身以惑業苦三為體言惑者謂分別俱生煩惱障發業潤生能為緣故言業者即總別報業正感助感能為因故言苦者即三界九地四蘊五蘊能為果故唯識論云一分段生死謂有漏善不善業由煩惱障緣助勢力所感三界粗異熟果等言變易者即以無漏業所知障欲色二界異熟五蘊為體謂諸聖者由以悲智上求

【現代漢語翻譯】現代漢語譯本：佛也是如此，是真實而非虛幻的。

但如果以下文所說的教義，僅僅是斷除煩惱，直到究竟的果位才算完結，那麼這就是真實的。下文佛德章節說，如果按照小乘的觀點，真實的佛的報身（Sambhogakāya）生在王宮，在菩提樹（Bodhi tree）下成佛，攝受眾生，教化眾生的作用和功德都在其中。

如果按照始教的觀點，爲了使回心轉意的小乘修行者也能理解，也說有分段生死，直到究竟的果位，佛身也是如此。然而這只是化身（Nirmāṇakāya），並非真實的報身。

引用彼經文就下文而說，意義與小乘相同，只是佛身是化身罷了。

如果按照真進的觀點，有兩種說法。一種是爲了寄託顯示十地（Bhūmi）之中，功用和無功用，粗和細兩種果位的差別相，所以說七地（Saptama-bhūmi），因為還有分段生死，八地（Aṣṭamaka-bhūmi）以上有變易生死。

然而各種教義都有直進和迴心。凡夫直接進入菩薩乘，這叫做直進。先進入二乘，或者達到無漏的境界，然後才發菩提心，都叫做迴心。小乘中也有直進，所以要問，仍然是直進的有兩種，一是大乘中的直進，二是小乘中的直進。菩薩寄託于兩種身，顯示兩種果位的差別，並非真實地接受兩種身。因為七地以前修隨相的有功用行，八地以後修無相無功用行，想要顯示兩種修行的粗細不同，所以說有兩種身。

另一種是就實報土（Śuddhāvāsa）而言，就說有分段生死，直到金剛喻定（Vajropamasamādhi）之前，因為十地中的煩惱障的種子沒有永遠斷除，所以保留到金剛喻定。既然有惑障，怎麼能不受分段生死之身呢？所以《十住經》（Daśabhūmika Sūtra）說，第十地（Daśama-bhūmi）以後還有中陰身（Antarābhava），就是這個意思。

實報土就是由業和惑等所感的身，如同分段生死之身，以惑、業、苦三者為體。說惑，是指分別俱生煩惱障，能引發業，滋潤生命，能作為緣。說業，是指總報業和別報業，正感和助感，能作為因。說苦，是指三界九地四蘊五蘊，能作為果。《唯識論》（Vijñaptimātratāsiddhi）說，『一、分段生死，是指有漏的善不善業，由煩惱障的因緣助力所感的三界粗異熟果等。』說變易生死，是指以無漏業和所知障，欲界和色界的異熟五蘊為體。是指諸位聖者由於悲智而向上求道

【English Translation】 English version: The Buddha is also like that, real and not illusory.

However, if according to the teachings mentioned below, it is only the cessation of afflictions, and it is only completed when the ultimate state is reached, then this is real. The chapter on the Buddha's virtues below says that according to the Hinayana view, the true Sambhogakāya (報身) of the Buddha is born in the royal palace, attains Buddhahood under the Bodhi tree (菩提樹), and the functions and merits of receiving and transforming sentient beings are all within it.

According to the initial teachings, in order to make it understandable to Hinayana practitioners who have turned their minds, it is also said that there is Saṃsāra (分段生死), until the ultimate state, the Buddha's body is also like that. However, this is only a Nirmāṇakāya (化身), not the real Sambhogakāya.

Quoting that scripture to speak below, the meaning is the same as Hinayana, only the Buddha's body is a Nirmāṇakāya.

According to the view of true progress, there are two views. One is to entrust and show the differences between the states of effort and no effort, coarse and fine, in the Ten Bhūmis (十地), so it is said that the Seventh Bhūmi (七地) still has Saṃsāra, and the Eighth Bhūmi (八地) and above have transformation.

However, all teachings have direct progress and turning the mind. Ordinary people directly enter the Bodhisattva path, which is called direct progress. First entering the Two Vehicles, or reaching the state of no outflows, and then generating Bodhicitta, are all called turning the mind. There is also direct progress in Hinayana, so it must be asked, there are two kinds of still direct progress, one is direct progress in Mahayana, and the other is direct progress in Hinayana. Bodhisattvas entrust themselves to two bodies to show the differences between the two states, not truly accepting the two bodies. Because before the Seventh Bhūmi, they cultivate the conditioned practice with effort, and after the Eighth Bhūmi, they cultivate the unconditioned practice without effort, wanting to show the difference between the coarse and fine of the two practices, so it is said that there are two bodies.

Another is in terms of the Śuddhāvāsa (實報土), it is said that there is Saṃsāra until before the Vajropamasamādhi (金剛喻定), because the seeds of the afflictive obscurations in the Ten Bhūmis have not been permanently cut off, so they are retained until the Vajropamasamādhi. Since there are afflictive obscurations, how can one not receive the body of Saṃsāra? Therefore, the Daśabhūmika Sūtra (十住經) says that after the Tenth Bhūmi (第十地), there is still Antarābhava (中陰身), which is what this means.

The Śuddhāvāsa is the body felt by karma and afflictions, like the body of Saṃsāra, with afflictions, karma, and suffering as its essence. Afflictions refer to the afflictive obscurations that arise from discrimination and are born together, which can cause karma and nourish life, and can serve as conditions. Karma refers to the general and specific karmas of retribution, the direct and auxiliary feelings, which can serve as causes. Suffering refers to the four aggregates and five aggregates of the three realms and nine lands, which can serve as effects. The Vijñaptimātratāsiddhi (唯識論) says, 'First, Saṃsāra refers to the coarse different ripening fruits of the three realms felt by the conditioned good and unwholesome karma, due to the conditions and assistance of the afflictive obscurations.' Transformation refers to the different ripening five aggregates of the desire and form realms, with unconditioned karma and the obscuration of knowledge as its essence. It refers to the holy ones who seek the path upwards due to compassion and wisdom.

下化念斯分段短促不能長時遠征大劫修行遂以所知障為緣無漏業為因冥資故業故業被資便能熏感識等五支五支種子既被感已生現功能而復殊勝改粗為細易短為長名變易身唯識論云二不思議變易生死謂諸無漏有分別業由所知障緣助勢力所感殊勝細異熟果名變易生死今說行者所依之身故云實報此教既留煩惱至金剛位受分段身以煩惱發業受分段故故十地下引證既有中陰知是分段也亦名中有身。

問八地以去一切菩薩于煩惱障永伏不行以無漏智果恒相續故如阿羅漢既無現行惑何得更受分段之身耶。

八地下以于俱生中六七識惑七地已來寄有現行八地已去永伏不起又如未那煩惱寄至七地八地以去唯有所知等故引為問前說分段至金剛位故須問釋。

答若是凡夫即以現惑潤業受生聖人不爾但留惑種用以受生。

可知。

故雜集論云一切聖人皆以隨眠力故結生相續又梁攝論云異凡夫故永伏上心異二乘故留彼種子。

隨眠即是種子故九煩惱中一隨眠貪二隨眠瞋三隨眠癡第四貪瞋癡等分極重上心惑方是現行也又稠林中十三有二煩惱謂隨眠煩惱上心煩惱故指隨眠為種子也。

解云聖人受生非現潤彼復留種子如何不受分段身耶若言八地已上以智障為緣受變易者所留惑種即便無用何不於此第八地初永

【現代漢語翻譯】現代漢語譯本：下化念（Huanian，指下意識的念頭）是分段的、短促的，不能長時間地遠距離地經歷大劫修行，因此以所知障（Jnana-avarana，認知上的障礙）為緣，以無漏業（Anasrava-karma，無漏的業力）為因，暗中資助過去的業力。過去的業力被資助，便能薰染感應識等五支（五蘊：色、受、想、行、識）。五支的種子既然被感應，便會產生顯現的功能，而且更加殊勝，改粗為細，易短為長，名為變易身（transformation body）。《唯識論》說：『二不思議變易生死，謂諸無漏有分別業，由所知障緣助勢力所感殊勝細異熟果，名變易生死。』現在說修行者所依之身，所以說是實報（true reward）。此教既然保留煩惱至金剛位（Vajra position），受分段身（segmented body），因為煩惱引發業力而受分段身，所以十地下引證既有中陰（Antarabhava，中陰身），知道這是分段身，也叫中有身（intermediate existence body）。

問：八地（eighth ground）以後的所有菩薩，對於煩惱障（Klesha-avarana，煩惱的障礙）永遠降伏，不再起作用，因為無漏智果（Anasrava-jnana-phala，無漏智慧的果實）恒常相續，如同阿羅漢（Arhat）既然沒有現行的迷惑，怎麼會再受分段之身呢？

八地以下，對於俱生（Sahaja，與生俱來的）中的六七識惑（六七識的迷惑），七地（seventh ground）以來寄託有現行，八地以後永遠降伏不起。又如未那煩惱（Mano-klesha，意煩惱）寄託至七地，八地以後唯有所知等，所以引用來提問。前面說分段至金剛位，所以需要提問解釋。

答：如果是凡夫，就以現行的迷惑滋潤業力而受生；聖人不是這樣，只是留下迷惑的種子用來受生。

可知。

所以《雜集論》（Abhidharmasamuccaya）說：『一切聖人皆以隨眠力故結生相續。』又《梁攝論》（Mahayana-samgraha）說：『異凡夫故永伏上心，異二乘故留彼種子。』

隨眠（Anusaya，潛在的煩惱）即是種子，所以九煩惱中，一隨眠貪（Raga-anusaya，貪的隨眠），二隨眠瞋（Dvesa-anusaya，嗔的隨眠），三隨眠癡（Moha-anusaya，癡的隨眠），第四貪瞋癡等分極重上心惑（貪嗔癡等分極重的上心惑）才是現行。又《稠林》（dense forest）中十三有二煩惱，謂隨眠煩惱（Anusaya-klesha，隨眠煩惱），上心煩惱（Paryavasthana-klesha，現行煩惱），所以指隨眠為種子。

解釋說：聖人受生不是現行滋潤，他們又留下種子，如何不受分段身呢？如果說八地以上以智障（Jnana-avarana，智慧的障礙）為緣受變易者，所留惑種即便無用，何不於此第八地初永

【English Translation】 English version: Huanian (subconscious thoughts) are segmented and short-lived, unable to undergo long-term, distant kalpa (aeon) practice. Therefore, taking Jnana-avarana (cognitive obscuration) as the condition and Anasrava-karma (karmic actions free from outflows) as the cause, it secretly aids past karmic forces. When past karmic forces are aided, they can influence and induce the five skandhas (aggregates: form, feeling, perception, mental formations, consciousness). Once the seeds of the five skandhas are induced, they generate manifest functions and become even more excellent, transforming from coarse to subtle, from short to long, which is called transformation body. The Vijnaptimatrata-siddhi-sastra (Treatise on Consciousness-Only) says: 'The two inconceivable transformation births and deaths refer to the excellent and subtle dissimilar fruition caused by the power of the unobstructed and differentiated karmic actions, aided by the condition of Jnana-avarana, which is called transformation birth and death.' Now, we are talking about the body that practitioners rely on, so it is called true reward. Since this teaching retains afflictions until the Vajra position, one receives a segmented body. Because afflictions trigger karmic actions, one receives a segmented body. Therefore, the reference to the intermediate existence (Antarabhava) below the tenth ground indicates that it is a segmented body, also called the intermediate existence body.

Question: All Bodhisattvas from the eighth ground onwards have permanently subdued the Klesha-avarana (afflictive obscuration) and it no longer functions because the Anasrava-jnana-phala (fruit of unobstructed wisdom) constantly continues. Just as Arhats no longer have manifest delusions, how can they receive a segmented body again?

Below the eighth ground, the afflictions of the sixth and seventh consciousnesses that are Sahaja (innate) have manifest activity since the seventh ground. From the eighth ground onwards, they are permanently subdued and do not arise. Furthermore, Mano-klesha (afflictions of the mind) are entrusted to the seventh ground. From the eighth ground onwards, there are only Jnana-avarana and so on, so this is cited as a question. It was previously said that segmentation continues until the Vajra position, so an explanation is needed.

Answer: If it is an ordinary person, they receive rebirth by moistening karmic forces with manifest delusions. Sages are not like this; they only leave the seeds of delusion to receive rebirth.

It is knowable.

Therefore, the Abhidharmasamuccaya (Compendium of Abhidharma) says: 'All sages continue rebirth due to the power of Anusaya (latent afflictions).' Furthermore, the Mahayana-samgraha (Compendium of Mahayana) says: 'Different from ordinary people, they permanently subdue the upper mind. Different from the two vehicles, they leave those seeds.'

Anusaya is the seed. Therefore, among the nine afflictions, the first is Raga-anusaya (latent greed), the second is Dvesa-anusaya (latent hatred), the third is Moha-anusaya (latent delusion), and the fourth is the extremely heavy upper-mind afflictions equally divided by greed, hatred, and delusion, which are manifest. Furthermore, in the dense forest, there are two afflictions among the thirteen existences, namely Anusaya-klesha (latent afflictions) and Paryavasthana-klesha (manifest afflictions). Therefore, Anusaya is referred to as the seed.

The explanation says: Sages do not receive rebirth by moistening with manifest actions, and they leave seeds. How can they not receive a segmented body? If it is said that those above the eighth ground receive transformation due to Jnana-avarana, then the seeds of delusion that are left would be useless. Why not permanently

害一切煩惱種耶彼既不爾此云何然。

聖人下釋成當受分段若言下奪其惑種無用而不斷也彼既下反質而結成本義。

若約迴向菩提聲聞已斷煩惱者彼即可以所知障受變易身通諸位也。

已斷煩惱者既無惑障許受變易也三乘中迴心即入十信故通諸位也。

問若爾何故聖教說八地以上唯所知障為依止故受變易身。

即下第四仁王中義也。

答此等為欲寄對二乘顯其優劣故經作此說。

經作此說為寄對顯優劣耳非實受此身也。

然此寄對依諸聖教約位不同略辨十門。

一說羅漢即同於佛更不分位如律中說佛度五人已即云通佛有六羅漢出於世間文同座等當知此約小乘教說。

出於世間者位當出世間也。

二亦于佛地分出羅漢如對法論說得菩提時頓斷煩惱障及所知障頓成羅漢及如來故此中雖約煩惱盡邊名阿羅漢而亦為生諸聲聞中心勝欲樂故寄於佛果以分大小也。

寄斷二障已分大小也而言雖者亦止言斷惑障成阿羅漢而不說彼亦斷智障是亦為生彼心中勝欲樂也。

三第十地名阿羅漢佛地超過故非彼也如涅槃中說四依云阿羅漢者住第十地此寄因異果以分大小此上二門約始教中回二乘教說。

文亦可見此上等者對二乘說故知是迴心教也。

【現代漢語翻譯】現代漢語譯本問：如果煩惱的種子已經被完全斷除，為什麼還會受到分段生死呢？如果說煩惱的種子沒有被斷除，那又該如何解釋已經斷除煩惱的說法呢？聖人（指菩薩）在下面的解釋中，是爲了說明應當承受分段生死的情況。如果說斷除煩惱的種子沒有用處，那就等於說沒有真正斷除煩惱。'彼既下'是反過來質問，從而總結出根本的意義。如果從迴向菩提的角度來說，已經斷除煩惱的聲聞（Sravaka，小乘佛教修行者）可以通過所知障（Jnana-avarana，對真理的認知障礙）而承受變易生死，從而通達各個菩薩的階位。已經斷除煩惱的人，既然沒有了煩惱的障礙，就可以承受變易生死。三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）中迴心向大乘的人，就進入了十信位，因此可以通達各個菩薩的階位。問：如果是這樣，為什麼聖教（佛教的教義）說八地（菩薩八地）以上的菩薩，只有所知障作為依靠，所以才承受變易生死呢？即下文是引用《仁王經》中的意義。答：這是爲了借對比二乘（聲聞乘和緣覺乘）來顯示大乘的優越，所以經典才這樣說。經典這樣說，是爲了借對比來顯示優越，並非真的承受這種變易生死。然而，這種借對比是依據各種聖教，根據階位的不同，大概可以分為十個方面來辨析。第一種說法是，阿羅漢（Arhat，小乘佛教的最高果位）等同於佛，不再區分階位。例如，在律藏中說，佛度化了五個人之後，就說'通佛有六羅漢出於世間'，文字上等同於佛。應當知道，這是從小乘教義的角度來說的。 '出於世間'，指的是阿羅漢的果位相當於出世間。第二種說法是，在佛地（Buddha-bhumi，佛的境界）中也分出阿羅漢。例如，《對法論》中說，證得菩提（Bodhi，覺悟）的時候，頓斷煩惱障（Klesha-avarana，由煩惱引起的障礙）和所知障，頓成阿羅漢和如來（Tathagata，佛的稱號）。因此，這裡雖然是從煩惱斷盡的角度來稱阿羅漢，但也是爲了讓聲聞心中產生殊勝的欲樂，所以借用佛的果位來區分大小。借用斷除二障來區分大小。雖然說斷除煩惱障成就阿羅漢，但沒有說他們也斷除了智障，這也是爲了讓聲聞心中產生殊勝的欲樂。第三種說法是，第十地（菩薩十地）被稱為阿羅漢，但佛地超過了第十地，所以不是指佛。例如，《涅槃經》中說，四依（佛教徒應依賴的四種事物）中的阿羅漢是指住在第十地的菩薩。這是借用因地的不同來區分果位的大小。以上兩種說法是從始教（小乘教）中迴向大乘的角度來說的。從文字上也可以看出，以上等等都是針對二乘來說的，所以知道這是迴心向大乘的教義。

【English Translation】 English version Question: If the seeds of all afflictions have been completely eradicated, why is there still suffering of segmented existence (Samsara)? If the seeds of afflictions have not been eradicated, how can we explain the statement that afflictions have been eradicated? The Sage (referring to Bodhisattvas) in the following explanation, is to illustrate the situation of having to endure segmented existence. If it is said that eradicating the seeds of afflictions is useless, it is equivalent to saying that afflictions have not been truly eradicated. '彼既下' (pi ji xia) is a counter-question to conclude the fundamental meaning. From the perspective of dedicating merit towards Bodhi (Enlightenment), Sravakas (Hearers, practitioners of Hinayana Buddhism) who have eradicated afflictions can endure the suffering of transformational existence (Parinama-marana) through the Jnana-avarana (Obstruction to knowledge, cognitive obscurations), thereby attaining all the Bodhisattva stages. Those who have eradicated afflictions, since they no longer have the obstruction of afflictions, can endure transformational existence. Those who turn their minds towards Mahayana (Great Vehicle) within the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) enter the Ten Faiths stage, thus attaining all the Bodhisattva stages. Question: If this is the case, why does the Holy Teaching (Buddhist doctrine) say that Bodhisattvas above the Eighth Ground (Bodhisattva's eighth stage) only rely on Jnana-avarana, and therefore endure transformational existence? The following text quotes the meaning from the Renwang Sutra (仁王經). Answer: This is to highlight the superiority of Mahayana by contrasting it with the Two Vehicles (Sravakayana and Pratyekabuddhayana), hence the scriptures say this. The scriptures say this to highlight the superiority through contrast, not to actually endure this transformational existence. However, this contrast is based on various Holy Teachings, and can be roughly divided into ten aspects for analysis according to the different stages. The first view is that Arhats (Worthy Ones, the highest attainment in Hinayana Buddhism) are equivalent to Buddhas, and there is no further distinction in stages. For example, the Vinaya (Monastic rules) states that after the Buddha converted five people, it was said 'Together with the Buddha, there are six Arhats appearing in the world', the text is equivalent to the Buddha. It should be known that this is from the perspective of Hinayana doctrine. 'Appearing in the world' refers to the Arhat's stage being equivalent to being beyond the world. The second view is that Arhats are also distinguished within the Buddha-bhumi (Buddha's realm). For example, the Abhidharma (Buddhist philosophy) states that upon attaining Bodhi, both Klesha-avarana (Afflictive obscurations, obscurations caused by afflictions) and Jnana-avarana are instantly eradicated, instantly becoming Arhats and Tathagatas (Thus Gone Ones, an epithet of the Buddha). Therefore, although Arhats are named from the perspective of eradicating afflictions, it is also to generate superior desire and joy in the minds of Sravakas, so the Buddha's fruit is used to distinguish between greater and lesser. Using the eradication of the two obscurations to distinguish between greater and lesser. Although it is said that eradicating Klesha-avarana achieves Arhatship, it is not said that they also eradicate Jnana-avarana, this is also to generate superior desire and joy in their minds. The third view is that the Tenth Ground (Bodhisattva's tenth stage) is called Arhat, but the Buddha-bhumi surpasses the Tenth Ground, so it does not refer to the Buddha. For example, the Nirvana Sutra (涅槃經) states that the Arhat in the Four Reliances (Four things that Buddhists should rely on) refers to the Bodhisattva residing on the Tenth Ground. This uses the difference in the causal ground to distinguish the size of the fruit. The above two views are from the perspective of those who turn from the Shijiao (Hinayana teaching) towards Mahayana. It can also be seen from the text that the above are all addressed to the Two Vehicles, so it is known that this is the doctrine of turning the mind towards Mahayana.

四七地以還寄同羅漢八地以去寄菩薩位如仁王經云遠行菩薩伏三界習因果業滅住後身中住第七地阿羅漢位此寄因中自在未自在位以分大小也此約始教直進中說此中既寄聲聞至七地故煩惱障及分段身俱至此位八地以去寄此菩薩行位勝前是故唯有彼所知及變易身。

遠行即七地伏三界習等以此地已還寄滅三界色心煩惱及彼果報又七地已去寄菩薩位細於二乘寄滅色心習氣又俱生第七識惑七地已來寄有現行又末那煩惱寄至七地八地寄滅色心二習無明又八地俱生內六七識惑永伏不起又以六識煩惱寄至四地末那煩惱寄至七地八地已去唯有所知障二障二身以顯二位不同故在直進中也。

五初二三地寄同世間以得世間四禪等故四地寄是須陀洹等以得道品故此初出世故五地寄此聲聞羅漢以得四諦法故六地寄辟支佛以得十二緣生法故七地以去寄是菩薩以得無生法忍故此如本業經說上來唯約三乘教說以未分出一乘法故。

前三地修四禪八定寄同世間即人天也四地寄須般洹等三果即出世間也五地已下寄出出世間五地修四諦六地修十二緣生觀七地已去寄菩薩以同得無生忍故通以十地寄三乘說前六寄同凡小后四通寄大乘未分出一乘者融一同大故也。

六世間二乘同前至六地第七地寄三乘菩薩以未自在故八地以去寄一乘

【現代漢語翻譯】現代漢語譯本四七地之後仍然依附於阿羅漢（Arhat，斷除煩惱，證得解脫的聖者）的果位，八地之後則依附於菩薩（Bodhisattva，發菩提心，為利益眾生而修行成佛的修行者）的果位，如《仁王經》（Renwang Sutra）所說：『遠行菩薩』（Duramgama Bodhisattva，七地菩薩的名稱）降伏三界（Trailokya，欲界、色界、無色界）的習氣，因果之業滅盡，住在後身之中，安住于第七地阿羅漢的果位。這依附於因中自在與未自在的果位，用來區分大小乘。這是就始教（Hinayana，小乘教法）直接進取的情況來說的。這裡既然依附聲聞（Śrāvaka，聽聞佛法而修行的弟子）直到七地，所以煩惱障（Klesha-avarana，由煩惱產生的障礙）以及分段身（Śarira，由業力所感召的生死之身）都到這個果位。八地之後依附於菩薩的行位，勝過之前，所以唯有彼所知（Tathata，真如）以及變易身（parinama-deha，菩薩因願力而示現的身）。『遠行』（Duramgama）即是七地，降伏三界的習氣等，因為此地已經依附於滅除三界色心煩惱以及它們的果報。又七地之後依附於菩薩的果位，細微之處在於二乘（Śrāvakayāna and Pratyekabuddhayana，聲聞乘和緣覺乘）依附於滅除色心習氣。又俱生第七識惑（Klista-manas，末那識，第七識）從七地以來依附於有現行。又末那（Manas，第七識）煩惱依附到七地，八地依附於滅除色心二習無明（Avidya，無明）。又八地俱生內六七識惑（意識和末那識）永遠降伏不起。又以六識煩惱（意識）依附到四地，末那煩惱依附到七地，八地之後唯有所知障（Jñeyavarana，對真理的認知上的障礙），二障二身用來顯示二種果位的不同，所以在直進中。五、初二三地依附於世間，因為得到世間四禪（Dhyana，禪定）等。四地依附於須陀洹（Srotapanna，入流果）等，因為得到道品（Bodhipaksa，菩提分法）的緣故，這是初次出世。五地依附於聲聞羅漢（Śrāvaka Arhat），因為得到四諦法（Arya-satya，苦、集、滅、道）的緣故。六地依附於辟支佛（Pratyekabuddha，緣覺），因為得到十二緣生法（Dvadasanga-pratityasamutpada，十二因緣）的緣故。七地之後依附於菩薩，因為得到無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）的緣故。這如《本業經》（Brahmajala Sutra）所說，以上只是就三乘教（Triyana，聲聞乘、緣覺乘、菩薩乘）來說，因為沒有分出一乘法（Ekayana，唯一佛乘）的緣故。前三地修四禪八定，依附於世間，即人天（Deva，天人）。四地依附於須陀洹等三果（入流果、一來果、不還果），即出世間。五地以下依附於出出世間。五地修四諦，六地修十二緣生觀，七地之後依附於菩薩，因為共同得到無生忍的緣故。通以十地（Dasabhumika，菩薩修行的十個階段）依附於三乘來說，前六地依附於凡夫和小乘，后四地通於大乘，沒有分出一乘，是因為融同一大乘的緣故。六、世間二乘同前至六地，第七地依附於三乘菩薩，因為未得自在的緣故。八地之後依附於一乘。

【English Translation】 English version After the fourth to seventh Bhumis (Bhumis, stages of the Bodhisattva path), one still relies on the Arhat (Arhat, a saint who has eliminated afflictions and attained liberation) position; after the eighth Bhumi, one relies on the Bodhisattva (Bodhisattva, a practitioner who generates Bodhicitta and cultivates to become a Buddha for the benefit of all beings) position. As the Renwang Sutra (Renwang Sutra) says: 'The Far-Going Bodhisattva' (Duramgama Bodhisattva, the name of the seventh Bhumi Bodhisattva) subdues the habits of the Three Realms (Trailokya, the Desire Realm, the Form Realm, and the Formless Realm), the karma of cause and effect is extinguished, and one dwells in the subsequent body, abiding in the seventh Bhumi Arhat position. This relies on the positions of being free and not free in the cause, to distinguish between the Greater and Lesser Vehicles. This is in terms of the direct advancement in the Hinayana (Hinayana, Lesser Vehicle teachings). Since here one relies on the Śrāvaka (Śrāvaka, a disciple who practices by hearing the Buddha's teachings) up to the seventh Bhumi, both the Klesha-avarana (Klesha-avarana, the obstacle of afflictions) and the Śarira (Śarira, the body of birth and death caused by karma) reach this position. After the eighth Bhumi, one relies on the Bodhisattva's practice position, which is superior to the previous one, so there is only Tathata (Tathata, suchness) and the parinama-deha (parinama-deha, the body manifested by the Bodhisattva's vows). 'Far-Going' (Duramgama) is the seventh Bhumi, subduing the habits of the Three Realms, etc., because this Bhumi already relies on the extinction of the afflictions of form and mind in the Three Realms and their karmic retributions. Moreover, after the seventh Bhumi, one relies on the Bodhisattva position, the subtle point being that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle) rely on the extinction of the habits of form and mind. Furthermore, the innate Klista-manas (Klista-manas, the seventh consciousness, Manas) from the seventh Bhumi onwards relies on having active manifestation. Also, Manas (Manas, the seventh consciousness) afflictions rely up to the seventh Bhumi, the eighth Bhumi relies on the extinction of the two habits of form and mind, Avidya (Avidya, ignorance). Moreover, the innate internal sixth and seventh consciousness afflictions (consciousness and Manas) of the eighth Bhumi are forever subdued and do not arise. Furthermore, the afflictions of the six consciousnesses (consciousness) rely up to the fourth Bhumi, Manas afflictions rely up to the seventh Bhumi, after the eighth Bhumi there is only Jñeyavarana (Jñeyavarana, the obstacle to knowledge), the two obstacles and two bodies are used to show the difference between the two positions, so it is in direct advancement. Five, the first, second, and third Bhumis rely on the mundane world, because one obtains the Four Dhyanas (Dhyana, meditation) of the mundane world, etc. The fourth Bhumi relies on the Srotapanna (Srotapanna, stream-enterer) etc., because one obtains the Bodhipaksa (Bodhipaksa, factors of enlightenment), this is the first emergence from the world. The fifth Bhumi relies on the Śrāvaka Arhat, because one obtains the Four Noble Truths (Arya-satya, suffering, accumulation, cessation, and path). The sixth Bhumi relies on the Pratyekabuddha (Pratyekabuddha, solitary realizer), because one obtains the Twelve Nidanas (Dvadasanga-pratityasamutpada, twelve links of dependent origination). After the seventh Bhumi, one relies on the Bodhisattva, because one obtains Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, the profound understanding of the non-arising and non-ceasing of all dharmas). This is as the Brahmajala Sutra (Brahmajala Sutra) says, the above is only in terms of the Triyana (Triyana, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) teachings, because the Ekayana (Ekayana, the One Buddha Vehicle) has not been distinguished. The first three Bhumis cultivate the Four Dhyanas and Eight Samadhis, relying on the mundane world, which is the realm of humans and Devas (Deva, celestial beings). The fourth Bhumi relies on the three fruits of Srotapanna etc. (stream-enterer, once-returner, non-returner), which is emergence from the world. Below the fifth Bhumi, one relies on emergence from emergence from the world. The fifth Bhumi cultivates the Four Noble Truths, the sixth Bhumi cultivates the contemplation of the Twelve Nidanas, after the seventh Bhumi, one relies on the Bodhisattva, because one jointly obtains the non-arising forbearance. Generally, the Ten Bhumis (Dasabhumika, ten stages of Bodhisattva practice) are used to rely on the Three Vehicles, the first six Bhumis rely on ordinary people and the Lesser Vehicle, the latter four Bhumis are common to the Greater Vehicle, the One Vehicle has not been distinguished, because it is fused into one Great Vehicle. Six, the mundane Two Vehicles are the same as before up to the sixth Bhumi, the seventh Bhumi relies on the Three Vehicle Bodhisattvas, because they have not attained freedom. After the eighth Bhumi, one relies on the One Vehicle.

法以得自在故如梁攝論等說此約一乘三乘等分相而說。

于菩薩位中為顯自在及未自在二位別故。

七于初地之中已過世間及二乘故如地論等說此約三乘中比證分齊說。

此約地前比觀登地現證分齊不同故初地過凡小也。

八地前三賢位已過二乘地如起信論說又如仁王經說習種性中有十種心已超過二乘一切善地此約終教退不退說。

起信論信成就發心十解菩薩一發心后遠離怯弱畢竟不畏墮二乘地故知超過仁王經行位中已引。

九信滿心后即過一切小乘三乘等如賢首品說此約一乘說。

信滿發心即得成佛等。

十初在凡夫地創發心時即過二乘如智論說羅漢比丘知沙彌發心推在前等此通一乘及三乘說。

即智論說阿羅漢將沙彌行令持衣缽道中沙彌思惟當以何乘得入涅槃即發大心師知其念即取衣缽自將令沙彌前行沙彌思惟佛道甚難且以小乘早入涅槃師復將衣缽令沙彌後行如是至乎三沙彌問師師具答曰汝發大心吾修小行故令汝前汝今退菩提心汝是凡夫不合居吾前沙彌聞已警悟即住大乘。

由有如是寄對法門故諸說前後準此而知。

若依終教地前留惑受分段身於初地中永斷一切煩惱使種亦不分彼分別俱生於所知障中亦斷一分粗品正使是故地上受變易身至金

【現代漢語翻譯】現代漢語譯本：因為通達佛法能夠獲得自在，所以像《梁攝論》等經論所說，這是從一乘（Ekayana，唯一佛乘）和三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）等不同根性的角度來區分說明的。在菩薩（Bodhisattva，立志成佛的修行者）的階位中，爲了顯示自在和未自在這兩種狀態的區別。在初地（Prathama-bhumi，菩薩修行階位的第一個階段，歡喜地）中，已經超越了世間和二乘（聲聞乘和緣覺乘）的境界，如《地論》等所說，這是從三乘中比較和驗證的角度來說明的。這是因為在登地（進入菩薩地）之前，通過比量觀察和登地后現量證悟，所達到的境界不同，所以初地超越了凡夫和小乘的境界。在登地前的三賢位（菩薩修行過程中的三個階段，十住、十行、十回向）已經超越了二乘的境界，如《起信論》所說。又如《仁王經》所說，習種性（修行習性的初始階段）中有十種心已經超過了二乘的一切善地，這是從終教（判教的一種，認為一切眾生最終都能成佛）的退與不退的角度來說明的。《起信論》中說，信成就的發心（菩提心）的十解菩薩，一旦發心后，就會遠離怯弱，最終不會畏懼墮入二乘的境界，所以知道他們已經超越了二乘。《仁王經》的行位中已經引用了這一說法。在信滿心（信心圓滿）之後，就超越了一切小乘（Hinayana，聲聞乘）和三乘等境界，如《賢首品》所說，這是從一乘的角度來說明的。信滿發心就能夠成就佛果等。最初在凡夫地（普通人的境界）剛開始發菩提心的時候，就已經超越了二乘的境界，如《智論》（《大智度論》）所說，阿羅漢（Arhat，斷盡煩惱的聖者）比丘（Bhiksu，出家男眾）知道沙彌（Sramanera，出家男眾見習者）發菩提心，會推崇他走在前面等，這適用於一乘和三乘。《智論》中說，阿羅漢帶領沙彌行走，讓沙彌拿著衣缽，在路上沙彌心想應當以何種乘才能進入涅槃（Nirvana，寂滅），於是發了大乘菩提心。師父知道他的想法后，就拿過衣缽自己拿著，讓沙彌走在前面。沙彌心想佛道甚難，還是以小乘早點進入涅槃吧。師父又拿回衣缽，讓沙彌走在後面。這樣反覆了三次。沙彌問師父原因，師父詳細地回答說：『你發了大乘心，我修的是小乘行，所以讓你走在前面。你現在退失了菩提心，你還是凡夫，不應該走在我的前面。』沙彌聽了之後警醒覺悟，就安住于大乘。由於有這樣寄託對比的法門，所以各種關於前後次第的說法，可以參照這些原則來理解。如果依據終教的觀點，登地前還保留著迷惑，承受著分段生死（Samkhata-marana，凡夫的生死），在初地中永遠斷除一切煩惱，連煩惱的種子也不保留。對於分別俱生（分別煩惱和俱生煩惱）的所知障（Jnana-avarana，對真理的認知障礙），也斷除一部分粗品的正使（根本煩惱），所以地上菩薩承受的是變易生死（Vikara-marana，菩薩的生死），直到金剛

【English Translation】 English version: Because understanding the Dharma leads to freedom, as stated in texts like the Liang She Lun (likely referring to a commentary on the Mahayana-samgraha), this is explained from the perspective of differentiating between the One Vehicle (Ekayana, the single Buddha vehicle) and the Three Vehicles (Triyana, the vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas) based on their different capacities. Within the stage of a Bodhisattva (Bodhisattva, a being who aspires to Buddhahood), it is to show the difference between the states of being free and not yet free. In the first Bhumi (Prathama-bhumi, the first stage of a Bodhisattva's path, the Joyful Land), one has already transcended the mundane world and the Two Vehicles (the Sravaka and Pratyekabuddha vehicles), as stated in texts like the Dasabhumika Sutra Commentary. This is explained from the perspective of comparing and verifying within the Three Vehicles. This is because the states attained through comparative observation before reaching the Bhumis and the direct realization after entering the Bhumis are different. Therefore, the first Bhumi transcends the realms of ordinary beings and the Small Vehicle. The Three Worthies (the stages of Ten Dwellings, Ten Practices, and Ten Dedications) before reaching the Bhumis have already transcended the Two Vehicles, as stated in the Awakening of Faith in the Mahayana. Furthermore, as stated in the Benevolent Kings Sutra, the ten types of minds in the stage of Habitual Nature (the initial stage of cultivating habits) have already surpassed all the virtuous grounds of the Two Vehicles. This is explained from the perspective of whether one regresses or does not regress in the Final Teaching (a classification of teachings that believes all beings can eventually attain Buddhahood). The Awakening of Faith states that the Bodhisattvas of the Ten Understandings who have accomplished faith and generated the Bodhicitta (mind of enlightenment), once they have generated this mind, will be free from timidity and will ultimately not fear falling into the Two Vehicles. Therefore, it is known that they have transcended them. This statement has already been cited in the practice stages of the Benevolent Kings Sutra. After the mind of complete faith (complete faith) is attained, one transcends all the Small Vehicle (Hinayana, the Sravaka vehicle) and the Three Vehicles, as stated in the Chapter on the Leader. This is explained from the perspective of the One Vehicle. Generating the mind of complete faith leads to the attainment of Buddhahood, etc. Initially, when one first generates the Bodhicitta in the state of an ordinary being, one has already transcended the Two Vehicles, as stated in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom). When an Arhat (Arhat, a liberated being who has extinguished all afflictions) Bhiksu (Bhiksu, a fully ordained male monastic) knows that a Sramanera (Sramanera, a novice male monastic) has generated the Bodhicitta, they will respect him and allow him to walk in front, etc. This applies to both the One Vehicle and the Three Vehicles. The Mahaprajnaparamita-sastra states that an Arhat was leading a Sramanera, having him carry the robes and bowl. On the way, the Sramanera thought about which vehicle he should use to enter Nirvana (Nirvana, liberation). He then generated the great Bodhicitta. The teacher, knowing his thoughts, took the robes and bowl himself and had the Sramanera walk in front. The Sramanera thought that the Buddha path was difficult, so he should enter Nirvana early with the Small Vehicle. The teacher then took back the robes and bowl and had the Sramanera walk behind. This happened three times. The Sramanera asked the teacher the reason. The teacher explained in detail: 'You generated the mind of the Great Vehicle, and I am practicing the Small Vehicle, so I had you walk in front. Now you have regressed from the Bodhicitta, you are still an ordinary being, and you should not walk in front of me.' The Sramanera, upon hearing this, became alert and awakened, and he remained steadfast in the Great Vehicle. Because there is such a method of comparison and contrast, various statements about the order of precedence can be understood by referring to these principles. If based on the perspective of the Final Teaching, one still retains delusion and experiences segmented birth and death (Samkhata-marana, the birth and death of ordinary beings) before reaching the Bhumis, then in the first Bhumi, one permanently cuts off all afflictions, not even leaving the seeds of afflictions. Regarding the knowledge obscurations (Jnana-avarana, obscurations to the knowledge of truth) that arise from both discrimination and co-emergence (discriminative and co-emergent afflictions), one also cuts off a portion of the coarse fundamental afflictions (root afflictions). Therefore, the Bodhisattvas on the Bhumis experience transformative birth and death (Vikara-marana, the birth and death of Bodhisattvas), until the Vajra

剛位余義如下斷惑中說。

地前留惑等並如斷惑中具釋。

問若於地上不留煩惱云何大悲同事攝生。

惑障潤生地上既不留惑云何度生。

答若於地前及始教中愿智力劣故留煩惱助愿受生今此不爾愿智勝故自在同生。

此教地上愿智殊勝自在同生不同地前並初教中故須留惑也。

問如說八地以還菩薩略有二類一悲增上二智增上悲增者留惑受分段身故智增者伏惑受變易身故此義云何。

問意可知。

答如此所說良恐未然何者若悲增上其惠必劣劣惠導悲悲應滯見滯見之悲豈名增上縱悲智齊均尚不名悲增上況以劣惠導悲而言增上若智增上其悲必劣劣悲導智智應滯寂滯寂之智何名增上以諸菩薩從初以來異凡小故悲智相導唸唸雙修如車二輪如鳥之二翼何得說彼有增減耶。

既滯見滯寂故非增上唯修智分則墮二乘修住相福則墮凡夫故菩薩發心已來雙修二行豈互增減。

當知由此始終二教粗細異故有二生死非由悲智互增上也。

始教粗故地上受分段身終教細故地上受變易身非由互增上也。

若言彼智增上者有小乘習怖諸煩惱故永伏者若於地前未證真如可約本習容有此類以未純熟故初地以上行解純熟同證同行同修同斷如何得有如是差別故起信論云地上菩薩

【現代漢語翻譯】現代漢語譯本：剛位余義在如下的斷惑（duan huo，斷除迷惑）中說明。

地前留惑等，都如同斷惑中詳細解釋的那樣。

問：如果菩薩在地上（指菩薩的修行位階）不留下煩惱，那麼如何以大悲心與眾生共同受生呢？

惑障（huo zhang，迷惑的障礙）潤生，菩薩在地上既然不留下迷惑，又如何度化眾生呢？

答：如果在地前（指菩薩修行位階之前）以及始教（shi jiao，初始的教法）中，由於願力和智慧的力量不足，所以留下煩惱來輔助願力而受生。但現在這種情況不同，因為願力和智慧都殊勝，所以能夠自在地與眾生共同受生。

此教（指終教）中，菩薩在地上時，願力和智慧都非常殊勝，能夠自在地與眾生共同受生，這與地前以及初教中不同，所以（地前和初教中）需要留下迷惑。

問：如果像經中所說，八地（ba di，八地菩薩）及以上的菩薩大致分為兩類：一類是悲增上（bei zeng shang，以慈悲心為主導），一類是智增上（zhi zeng shang，以智慧為主導）。悲增上的菩薩留下迷惑而承受分段生死（fen duan sheng si，有形有相的生死），智增上的菩薩降伏迷惑而承受變易生死（bian yi sheng si，微細變化的生死）。這個道理是什麼呢？

問的意思可以理解。

答：如此所說，恐怕未必正確。為什麼呢？如果悲增上，那麼他的智慧必定不足；智慧不足來引導慈悲，慈悲就會滯留在見解上。滯留在見解上的慈悲，怎麼能稱為增上呢？縱然慈悲和智慧齊等，尚且不能稱為悲增上，更何況用不足的智慧來引導慈悲，而說它是增上呢？如果智增上，那麼他的慈悲必定不足；慈悲不足來引導智慧，智慧就會滯留在寂滅上。滯留在寂滅上的智慧，怎麼能稱為增上呢？因為諸位菩薩從最初以來，就與凡夫和小乘不同，慈悲和智慧相互引導，唸唸都在同時修習，就像車子的兩個輪子，像鳥的兩隻翅膀，怎麼能說他們有增減呢？

既然滯留在見解和寂滅上，就不是增上。只修習智慧的部分，就會墮入二乘（er cheng，聲聞乘和緣覺乘）；修習有為相的福報，就會墮入凡夫。所以菩薩從發心以來，就同時修習慈悲和智慧兩種修行，怎麼會有互相增減的情況呢？

應當知道，由於始終二教（shi zhong er jiao，初始的教法和最終的教法）的粗細不同，所以有分段生死和變易生死這兩種生死，而不是由於慈悲和智慧互相增上。

始教粗略，所以在地上承受分段生死；終教精細，所以在地上承受變易生死，而不是由於慈悲和智慧互相增上。

如果說那些智增上的菩薩有小乘的習氣，害怕諸種煩惱而永遠降伏它們。如果在菩薩修行位階之前，還沒有證悟真如（zhen ru，事物的本真如實的狀態），可以根據原有的習氣容許有這種情況，因為還沒有純熟。但初地（chu di，初地菩薩）以上的菩薩，行持和理解都純熟，證悟相同，行持相同，修習相同，斷除煩惱也相同，怎麼會有這樣的差別呢？所以《起信論》（Qi Xin Lun）說，地上菩薩……

【English Translation】 English version: The remaining meanings of the 'Gang Position' are explained in the following section on 'Severing Delusions' (duan huo, Severing Delusions).

The retention of delusions before the 'Ground' (referring to the stages of Bodhisattva practice) is explained in detail in the section on 'Severing Delusions'.

Question: If Bodhisattvas on the 'Grounds' (referring to the stages of Bodhisattva practice) do not retain afflictions, how can they embrace sentient beings with great compassion and be reborn together with them?

Since afflictions (huo zhang, obstacles of delusion) fuel rebirth, how can Bodhisattvas liberate beings if they do not retain afflictions on the 'Grounds'?

Answer: In the stages before the 'Grounds' and in the initial teachings (shi jiao, initial teachings), due to the weakness of their vows and wisdom, they retain afflictions to assist their vows in taking rebirth. However, this is not the case now. Because their vows and wisdom are superior, they can freely be reborn together with beings.

In this teaching (referring to the final teaching), Bodhisattvas on the 'Grounds' possess superior vows and wisdom, enabling them to be reborn together with beings freely. This differs from the stages before the 'Grounds' and the initial teachings, where it is necessary to retain afflictions.

Question: As it is said that Bodhisattvas from the Eighth Ground (ba di, Eighth Ground Bodhisattva) onwards are broadly of two types: those who are predominantly compassionate (bei zeng shang, predominantly compassionate) and those who are predominantly wise (zhi zeng shang, predominantly wise). Those who are predominantly compassionate retain afflictions and receive 'Segmented Existence' (fen duan sheng si, existence with distinct form and characteristics), while those who are predominantly wise subdue afflictions and receive 'Transformative Existence' (bian yi sheng si, subtle and transformative existence). What is the meaning of this?

The meaning of the question is understandable.

Answer: What is said in this way is probably not correct. Why? If compassion is predominant, then their wisdom must be deficient. If deficient wisdom guides compassion, compassion will be stuck in views. Compassion stuck in views cannot be called predominant. Even if compassion and wisdom are equal, it cannot be called predominantly compassionate, let alone guiding compassion with deficient wisdom and calling it predominant. If wisdom is predominant, then their compassion must be deficient. If deficient compassion guides wisdom, wisdom will be stuck in quiescence. Wisdom stuck in quiescence cannot be called predominant. Because all Bodhisattvas, from the very beginning, are different from ordinary beings and those of the Two Vehicles, compassion and wisdom guide each other, and they cultivate both simultaneously in every moment, like the two wheels of a cart, like the two wings of a bird. How can it be said that they have increase or decrease?

Since they are stuck in views and quiescence, they are not predominant. If they only cultivate the aspect of wisdom, they will fall into the Two Vehicles (er cheng, Sravaka Vehicle and Pratyekabuddha Vehicle). If they cultivate conditioned blessings, they will fall into the realm of ordinary beings. Therefore, Bodhisattvas cultivate both compassion and wisdom from the moment they generate Bodhicitta (the aspiration for enlightenment). How can there be a situation of mutual increase or decrease?

It should be known that due to the difference in coarseness and subtlety between the initial and final teachings (shi zhong er jiao, initial and final teachings), there are two types of existence: Segmented Existence and Transformative Existence, not because compassion and wisdom mutually increase.

The initial teaching is coarse, so they receive Segmented Existence on the Grounds. The final teaching is subtle, so they receive Transformative Existence on the Grounds, not because compassion and wisdom mutually increase.

If it is said that those who are predominantly wise have the habits of the Hearers (Sravakas) of the Small Vehicle, fearing all afflictions and permanently subduing them. If, before the stages of Bodhisattva practice, they have not yet realized Suchness (zhen ru, the true and real state of things), it can be allowed based on their original habits, because they are not yet fully mature. But Bodhisattvas from the First Ground (chu di, First Ground Bodhisattva) onwards are mature in practice and understanding, their realization is the same, their practice is the same, their cultivation is the same, and their severing of afflictions is the same. How can there be such a difference? Therefore, the Awakening of Faith in the Mahayana (Qi Xin Lun) says that Bodhisattvas on the Grounds...

種性發心修行皆等無差別也。

若言至永伏者牒問若於下印彼地前機生未證容有此類初地下奪其機熟已證斷無差別起信論云而實菩薩種性根等(因等也)發心則等(行等也)所證亦等(證等也)無有超過之法以一切菩薩皆經三阿僧祇劫(時等也)故修行斷證皆無差別。

又此教中地上變易寄位不同有其四種等亦如下指。

指下斷惑處也地上配四種生死受變易等報。

若依頓教一切行位既不可說所依身份亦準此知廣如大般若經那伽室利分說。

那伽室利即文殊所問經也。

若依圓教不說變易但分段身至於十地離垢定前以至彼位得普見肉眼故知是分段也又如善財等以分段身窮於因位故也。

此義前科已引既云肉眼知是分段也善財一生非變易。

問何故此中不說變易答如世界性等以上身份甚極微細出過諸天應同變易但以此教不分生死粗細之相總就過患以為一際至信滿后頓翻彼際故不說也余準而知之。

世界性等者等取十重如上引普莊嚴童子等在世界性等上住已得十地此教不分者但以無明邊域為生死邊際總屬過患故不分也然生稠林有二一分段生二變易生分別有二十八門問變易生死是無流轉何故入生稠林攝答變易生死本教興意為顯佛法漸漸深遠將變易死在分段后顯其終

【現代漢語翻譯】現代漢語譯本：

菩薩的種性、發心和修行都是平等而沒有差別的。

如果說有菩薩會被永遠壓制，那是針對那些在下品印位之前，根機尚未成熟，還沒有證悟的菩薩，或許會有這種情況。一旦根機成熟，已經證悟，那就絕對不會有差別。正如《起信論》所說，實際上菩薩的種性、根器（因）等等都是相同的，發心也是相同的（行），所證悟的果位也是相同的（證），沒有誰能超越誰。因為所有的菩薩都要經歷三大阿僧祇劫（時間），所以在修行、斷惑和證悟上都沒有差別。

此外，在這個教法中，地上菩薩的變易生死，由於寄託的果位不同，有四種不同的情況，具體如下面的解釋。

這裡指的是斷除迷惑的地方。地上菩薩會對應四種生死，承受變易等果報。

如果按照頓教的觀點，一切的修行位次都不可言說，所依的身份也應該依此來理解。詳細的內容可以參考《大般若經》的那伽室利分。

那伽室利就是文殊菩薩所提問的經典。

如果按照圓教的觀點，不談變易生死，只說分段生死。至於十地菩薩，在離垢地之前，因為到了那個位子才能得到普見肉眼，所以知道那是分段生死。又比如善財童子等人，以分段生死之身窮盡了因位的修行。

這個道理在前面的章節已經引用過了，既然說用肉眼就能知道是分段生死，那麼善財童子的一生就不是變易生死。

問：為什麼這裡不說變易生死呢？答：就像世界性等菩薩，他們的身份非常微細，超越了諸天，應該屬於變易生死。但是因為這個教法不區分生死的粗細之相，總的來說都以過患作為界限，直到信滿之後，才能一下子翻轉這個界限，所以不說變易生死。其他的可以依此類推。

世界性等菩薩，指的是包括十重在內的菩薩，就像上面引用的普莊嚴童子等，住在世界性等境界上，就已經證得了十地。這個教法不區分，指的是隻以無明的邊域作為生死的邊際，都屬於過患，所以不區分。然而，生死稠林有兩種，一種是分段生死，一種是變易生死，分別有二十八門。問：變易生死是沒有流轉的，為什麼會被納入生死稠林呢？答：變易生死在本教中提出的意義，是爲了顯示佛法漸漸深遠，將變易生死放在分段生死之後，顯示它的終結。

【English Translation】 English version:

The nature, initial aspiration, and practice of all Bodhisattvas are equal and without difference.

If it is said that some Bodhisattvas are eternally suppressed, this refers to those who, before the lower Mudra position, have immature faculties and have not yet attained enlightenment; perhaps such cases exist. Once their faculties are mature and they have attained enlightenment, there is absolutely no difference. As the Awakening of Faith states, in reality, the nature, roots (causes), etc., of Bodhisattvas are the same; their initial aspiration is also the same (practice), and the fruits they attain are also the same (realization). There is no Dharma by which one can surpass another, because all Bodhisattvas must pass through three great Asamkhya Kalpas (time). Therefore, there is no difference in practice, severing afflictions, and attainment.

Furthermore, in this teaching, the transformational life and death (變易生死, bianyi shengsi) of Bodhisattvas on the Bhumis (地, di, stages) differ due to the different positions they rely on; there are four types, as indicated below.

This refers to the place where afflictions are severed. Bodhisattvas on the Bhumis correspond to four types of life and death, receiving transformational and other retributions.

According to the Sudden Teaching (頓教, dun jiao), all stages of practice are inexpressible, and the bodies they rely on should be understood accordingly. Detailed information can be found in the Nagashri section of the Great Perfection of Wisdom Sutra (大般若經, Da Banruo Jing).

Nagashri is the Sutra questioned by Manjushri Bodhisattva.

According to the Perfect Teaching (圓教, yuan jiao), transformational life and death are not discussed; only segmented life and death (分段生死, fentuan shengsi) are mentioned. As for the Ten Bhumis (十地, Shi Di), before the Stainlessness Samadhi (離垢定, Ligou Ding), because one can attain the Universal Vision Physical Eye (普見肉眼, Pujian Rouyan) at that position, it is known to be segmented life and death. Furthermore, figures like Sudhana (善財, Shancai) exhaustively practice the causal stages with a body of segmented life and death.

This principle has been cited in the previous section. Since it is said that segmented life and death can be known with the physical eye, Sudhana's life was not transformational life and death.

Question: Why is transformational life and death not discussed here? Answer: Like the Bodhisattvas of World Nature (世界性, Shijie Xing), etc., their bodies are extremely subtle, surpassing the heavens, and should belong to transformational life and death. However, because this teaching does not distinguish between the coarse and subtle aspects of life and death, it generally regards suffering as the boundary. Only after faith is fulfilled can this boundary be completely reversed, so transformational life and death are not discussed. Other cases can be inferred accordingly.

Bodhisattvas of World Nature, etc., refer to Bodhisattvas including the ten levels, like the previously cited Universal Adornment Youth (普莊嚴童子, Puzhuangyan Tongzi), etc., who reside in the realm of World Nature, etc., and have already attained the Ten Bhumis. This teaching does not distinguish, meaning that it only regards the boundary of ignorance as the boundary of life and death, all belonging to suffering, so it does not distinguish. However, there are two types of thickets of life and death: one is segmented life and death, and the other is transformational life and death, with twenty-eight categories respectively. Question: Transformational life and death have no transmigration, so why are they included in the thicket of life and death? Answer: The significance of mentioning transformational life and death in this teaching is to show that the Buddha Dharma gradually deepens, placing transformational life and death after segmented life and death to show its termination.

教漸漸甚深據理論之變易生死只是分段細相所以知之中陰本立為分段身求生方便故立中陰如十住經說中陰之身乃至涅槃菩提亦有中陰但微細漸深唯佛境界據此文證當知變易生死只是分段細相為其變易問據此生稠林中陰乃證變易漸細至佛境界何以此章初教直進中引七地已還有分段八地已上有變易耶答當知中陰之身位通粗細為分段求生方便故屬分段若以微細漸深唯佛境界則是變易是故變易是分段細相也又云中陰身是其報分其陰大分受經七日為一限於中不定或一日二日三日四日乃至經劫佛亦于中出世教化入涅槃如十住經說又如梁攝論佛二十年中處中陰身又如地論其中陰身亦得造業有其熏習故知中陰有粗細也。

第六斷惑分齊者。

初依小乘。

但標而不釋者諸記皆云此中脫一段今勘高麗本亦但有標不應皆脫今釋有四所以故非脫也一前行位中已有問答釋成小乘異大乘理無疑故不待說也故但標小乘顯五教不同不必釋耳若更備釋前文問答即成元用二師承有據至相尊者亦不說小乘煩惱今章錄彼文義是故不釋三大乘據用義顯煩惱中有二門一異小乘門二同小乘門第二門中煩惱惑品名數與小乘同今說三中二乘惑品即同小乘義雖有異名字是同故不別釋四作者任放辨才如探玄但有標五門而不釋或釋一二如十住中諸門分別梵行

【現代漢語翻譯】現代漢語譯本：教義逐漸變得深奧，根據理論來說，變易生死只是分段生死的細微表現。因此可知，中陰（bardo，指死亡和再投生之間的過渡期）的設立，本來就是爲了分段身（corporeal body）尋求投生方便，所以才設立中陰。如《十住經》（Daśabhūmika Sūtra）所說，中陰之身乃至涅槃（Nirvana，解脫）菩提（Bodhi，覺悟）也有中陰，但非常微細且逐漸深入，只有佛的境界才能達到。根據這段文字可以得知，變易生死只是分段生死的細微表現，是分段生死的變異。問：如果說此生在稠林中的中陰能夠證得變易，逐漸細微直至佛的境界，那麼為什麼本章一開始就說直進（direct advancement）中，七地（seventh bhumi）已經還有分段生死，八地（eighth bhumi）以上才有變易生死呢？答：應當知道，中陰之身，其位階貫通粗細，爲了分段身尋求投生方便，所以屬於分段生死；如果以微細漸深，唯有佛的境界才能達到，那就是變易生死。因此，變易生死是分段生死的細微表現。又說，中陰身是其報應的一部分，其陰（skandha，五蘊）大部分受經七日為一個期限，在中陰中不確定，或者一日、二日、三日、四日，乃至經歷劫數。佛也會在中陰中出世教化，入涅槃，如《十住經》所說。又如梁朝的《攝大乘論》（Mahāyānasaṃgraha）所說，佛在二十年中處於中陰身。又如《地論》（Daśabhūmika-śāstra）所說，其中陰身也能造業，有其熏習。因此可知中陰有粗細之分。第六，斷惑的分界。首先，依據小乘（Hinayana）。只是標出而不解釋，各種記載都說這裡脫漏了一段。現在勘察高麗本，也只是有標題而沒有解釋，不應都是脫漏。現在解釋有四種原因，所以不是脫漏。一、前行位中已經有問答解釋，闡明小乘異於大乘（Mahayana）的道理，沒有疑問，所以不必再說。因此只是標出小乘，顯示五教（five teachings）的不同，不必解釋。如果再詳細解釋，前面的問答就成了重複使用。二、師承有所依據，直到相尊者（Master Xiang）也不說小乘的煩惱，本章記錄了他的文義，所以不解釋。三、大乘根據作用來顯示煩惱中有兩門：一、異於小乘門；二、同於小乘門。第二門中，煩惱惑品的名稱和數量與小乘相同。現在說三乘（three vehicles）中的二乘（two vehicles）的惑品，就等同於小乘的意義，雖然意義有差異，但名字是相同的，所以不另外解釋。四、作者任憑發揮辨才，如《探玄記》（Tan Xuan Ji）只是標出五門而不解釋，或者解釋一二，如《十住經》中各門分別梵行（brahmacarya，清凈行）。

【English Translation】 English version: The teachings gradually become profound. According to theory, the transmuted life and death (變易生死, biànyì shēngsǐ) are merely subtle manifestations of the segmented life and death (分段生死, fēnduàn shēngsǐ). Therefore, it is known that the establishment of the intermediate state (中陰, zhōngyīn, bardo) is originally for the segmented body (分段身, fēnduàn shēn, corporeal body) to seek convenient rebirth, hence the establishment of the intermediate state. As the Daśabhūmika Sūtra (十住經) says, even in the intermediate state of Nirvana (涅槃, nièpán, liberation) and Bodhi (菩提, pútí, enlightenment), there is an intermediate state, but it is extremely subtle and gradually deepens, attainable only by the realm of the Buddha. According to this passage, it should be known that transmuted life and death are merely subtle manifestations of segmented life and death, being variations of segmented life and death. Question: If it is said that the intermediate state in this dense forest can attain transmutation, gradually becoming subtle until the realm of the Buddha, then why does this chapter initially state that even in direct advancement (直進, zhíjìn), the seventh bhumi (七地) still has segmented life and death, and only the eighth bhumi (八地) and above have transmuted life and death? Answer: It should be known that the intermediate state encompasses both coarse and subtle levels. For the segmented body to seek convenient rebirth, it belongs to segmented life and death. If it gradually deepens with subtlety, attainable only by the realm of the Buddha, then it is transmuted life and death. Therefore, transmuted life and death are subtle manifestations of segmented life and death. Furthermore, it is said that the intermediate body is part of its retribution, with most of its skandhas (陰, yīn, five aggregates) undergoing a seven-day period, uncertain in the intermediate state, or one day, two days, three days, four days, or even kalpas (劫, jié). The Buddha also appears in the intermediate state to teach and enter Nirvana, as the Daśabhūmika Sūtra says. Moreover, as the Mahāyānasaṃgraha (攝大乘論) of the Liang dynasty says, the Buddha was in the intermediate state for twenty years. Furthermore, as the Daśabhūmika-śāstra (地論) says, the intermediate body can also create karma, with its habitual influences. Therefore, it is known that the intermediate state has coarse and subtle aspects. Sixth, the demarcation of severing delusions. First, according to Hinayana (小乘). It is only marked but not explained. Various records say that a section is missing here. Now, examining the Korean version, there is only a title without explanation, which should not all be missing. Now, there are four reasons for this, so it is not missing. 1. In the preceding stages, there were already questions and answers explaining the difference between Hinayana and Mahayana (大乘), leaving no doubt, so there is no need to say more. Therefore, only Hinayana is marked to show the difference between the five teachings (五教), without needing explanation. If explained in detail again, the preceding questions and answers would become redundant. 2. The lineage has a basis. Even Master Xiang (相尊者) does not speak of the afflictions of Hinayana. This chapter records his meaning, so it is not explained. 3. Mahayana uses two doors to show afflictions: 1. Different from the Hinayana door; 2. Same as the Hinayana door. In the second door, the names and numbers of the affliction categories are the same as in Hinayana. Now, the affliction categories of the two vehicles (二乘) in the three vehicles (三乘) are equivalent to the meaning of Hinayana. Although the meanings are different, the names are the same, so there is no separate explanation. 4. The author freely uses his eloquence, such as the Tan Xuan Ji (探玄記), which only marks the five doors without explaining, or explains one or two, such as the various doors in the Daśabhūmika Sūtra that distinguish brahmacarya (梵行, pure conduct).

無念理觀皆標五門而不開釋等。

若依三乘有二種義一約位滅惑相二寄惑顯位相。

若依三乘者中間三教為一三乘教也以二義中皆具始終二教故便行稠林雲煩惱行等者略分二義一約位顯煩惱即今寄惑顯位相也此中寄惑品顯位差別彼約十地等斷煩惱粗細以顯諸教有異但寄位顯惑寄惑顯位小有左右耳二據用義顯煩惱即約諸教具明粗細惑品即今約位滅惑相也彼云此之二義約三乘顯約位者但諸教中約十地顯斷粗細分齊者即屬終教攝二但經論中約見修及九地十一地等明斷惑不同及粗細分齊者皆初教所攝若經論中依十地位顯別無明不論粗細者如十一無明及二十二無明皆初教中直進教攝何以故為順十地終心頓斷諸惑故彼文亦以始終二教為三乘也。

初義者若依始教具足三乘斷惑差別由此是三乘教故障有二種謂煩惱所知。

若依下由有迴心真進二種人故迴心即是同小乘門直進即是異小乘門迴心直進二種教也是三乘教者問若據此文豈非獨以始教為三乘耶答上云若依三乘有二種義牒釋處云若依始教若依終教豈容便相違耶況釋終教亦先說二乘豈無二乘耶但教漸深細言其不能斷耳豈彼伏惑無觀智乎問答云終教二乘心數亦不可說則有二乘明矣以此教亦有直進迴心當知此前揀小乘后異一乘中間三教為一共教三乘前後章文皆

【現代漢語翻譯】現代漢語譯本：『無念理觀皆標五門而不開釋等』這句話沒有進一步解釋。

如果依據三乘（Sāṃyāna，聲聞乘、緣覺乘、菩薩乘），有兩種含義：一是根據修行位次來滅除迷惑的現象，二是藉由迷惑來彰顯修行位次。

如果依據三乘，那麼中間的三教（指藏教、通教、別教）可以看作一個三乘教，因為這兩種含義都包含了始教（頓教）和終教（圓教）的特點。『便行稠林雲煩惱行等者』，大致可以分為兩種含義：一是根據修行位次來顯現煩惱，這與現在藉由迷惑來彰顯修行位次相符。這裡藉由迷惑的品類來顯現位次的差別，那裡根據十地（Daśa-bhūmi）等階位斷除煩惱的粗細，以此來顯現諸教的不同，只不過是藉由位次來顯現迷惑，或者藉由迷惑來顯現位次，稍微有些側重而已。二是根據作用來顯現煩惱，也就是根據諸教來詳細說明粗細的迷惑品類，這與現在根據修行位次來滅除迷惑的現象相符。那裡說，這兩種含義是根據三乘來顯現的，根據位次來說，只是在諸教中根據十地來顯現斷除粗細的界限，這屬於終教所攝。二是在經論中根據見道、修道以及九地、十一地等階位來說明斷除迷惑的不同以及粗細的界限，這都是始教所攝。如果在經論中依據十地來顯現差別，而不論粗細，比如十一無明（Ekādaśa-avidyā）和二十二無明（Dvāviṃśati-avidyā），都屬於始教中的直進教所攝。為什麼呢？因為這是爲了順應十地終心的頓斷諸惑。那篇文章也以始教和終教作為三乘。

第一種含義是，如果依據始教，就具備了三乘斷除迷惑的差別，因此這是三乘教，所以具有兩種障礙，即煩惱障（Kleśa-āvaraṇa）和所知障（Jñeya-āvaraṇa）。

如果依據下文，由於有迴心（Vaivartika）和真進（Avaivartika）兩種人，迴心就是同於小乘（Hīnayāna）的法門，直進就是異於小乘的法門，迴心和直進兩種教都是三乘教。問：如果根據這篇文章，難道不是隻有始教才是三乘嗎？答：上文說，『如果依據三乘有兩種含義』，解釋的地方說，『如果依據始教，如果依據終教』，怎麼能互相矛盾呢？況且解釋終教也先說了二乘（Śrāvakayāna，Pratyekabuddhayāna），難道沒有二乘嗎？只是教義逐漸深入，難以用言語來表達他們不能斷除而已，難道他們降伏迷惑就沒有觀智嗎？問答說，終教的二乘心數也是不可說的，那麼就有二乘了。因此這個教也有直進和迴心，應當知道此前揀別小乘，后異於一乘（Ekāyana），中間的三教是一個共教三乘，前後章節的文義都是一致的。

【English Translation】 English version: The phrase 'Wu Nian Li Guan Jie Biao Wu Men Er Bu Kai Shi Deng' (無念理觀皆標五門而不開釋等) is not further explained.

If based on the Three Vehicles (Sāṃyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), there are two meanings: one is to eliminate the phenomena of delusion based on the stages of practice, and the other is to manifest the stages of practice through delusion.

If based on the Three Vehicles, then the three intermediate teachings (referring to Tripitaka Teaching, Common Teaching, and Distinct Teaching) can be regarded as one Three Vehicle teaching, because these two meanings both contain the characteristics of the Initial Teaching (Sudden Teaching) and the Final Teaching (Perfect Teaching). 'Bian Xing Chou Lin Yun Fan Nao Xing Deng Zhe' (便行稠林雲煩惱行等者) can be roughly divided into two meanings: one is to manifest afflictions based on the stages of practice, which is consistent with the current manifestation of the stages of practice through delusion. Here, the differences in stages are manifested through the categories of delusion, and there, the coarseness and fineness of afflictions are eliminated based on stages such as the Ten Grounds (Daśa-bhūmi), thereby manifesting the differences in the teachings, but it is only a slight emphasis on manifesting delusion through stages or manifesting stages through delusion. The second is to manifest afflictions based on function, that is, to explain in detail the categories of coarse and fine delusions based on the teachings, which is consistent with the current elimination of the phenomena of delusion based on the stages of practice. There it is said that these two meanings are manifested based on the Three Vehicles, and according to the stages, only the boundaries of eliminating coarseness and fineness are manifested in the teachings based on the Ten Grounds, which belongs to the Final Teaching. Second, in the sutras and treatises, the differences in eliminating delusion and the boundaries of coarseness and fineness are explained based on the stages of seeing the path, cultivating the path, and the Nine Grounds, Eleven Grounds, etc., all of which belong to the Initial Teaching. If the differences are manifested based on the Ten Grounds in the sutras and treatises, regardless of coarseness and fineness, such as the Eleven Avidyas (Ekādaśa-avidyā) and Twenty-two Avidyas (Dvāviṃśati-avidyā), they all belong to the Direct Advancement Teaching in the Initial Teaching. Why? Because this is to comply with the sudden elimination of all delusions in the final mind of the Ten Grounds. That article also regards the Initial Teaching and the Final Teaching as the Three Vehicles.

The first meaning is that if based on the Initial Teaching, it has the differences in the elimination of delusion by the Three Vehicles, so this is the Three Vehicle teaching, so it has two kinds of obstacles, namely Kleśa-āvaraṇa (affliction obstacle) and Jñeya-āvaraṇa (cognitive obstacle).

If based on the following text, because there are two kinds of people, Vaivartika (those who regress) and Avaivartika (those who do not regress), Vaivartika is the same as the Dharma gate of the Hīnayāna (Small Vehicle), and Avaivartika is different from the Dharma gate of the Hīnayāna. The two teachings of Vaivartika and Avaivartika are both Three Vehicle teachings. Question: If according to this article, isn't only the Initial Teaching the Three Vehicle? Answer: The above text says, 'If based on the Three Vehicles, there are two meanings,' and the explanation says, 'If based on the Initial Teaching, if based on the Final Teaching,' how can they contradict each other? Moreover, the explanation of the Final Teaching also first mentioned the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), isn't there the Two Vehicles? It's just that the teachings are gradually deepened, and it is difficult to express in words that they cannot be eliminated. Don't they have contemplative wisdom to subdue delusion? The question and answer say that the number of minds of the Two Vehicles in the Final Teaching is also unspeakable, then there are the Two Vehicles. Therefore, this teaching also has direct advancement and regression, and it should be known that the previous selection distinguishes the Small Vehicle, and the latter is different from the One Vehicle (Ekāyana). The three intermediate teachings are a common Three Vehicle teaching, and the meaning of the previous and subsequent chapters are consistent.

作此說非揀終頓理無疑也下文云前約三乘中聲聞此約愚法豈可云二乘併成佛而無聲聞耶障有下孔目云又依終教煩惱有十六門首列有二無明謂煩惱障所知障又云惑智二障后判云上十六門煩惱義當孰教分亦得通初教中直進教說若在直進教其體即空若在終教說其體即如等。

先辨二乘斷煩惱障于中有二先障名數后斷惑得果。

初中煩惱有二謂分別俱生總有十種一貪二嗔三無明四慢五疑六身見七邊見八邪見九見取十戒禁取。

分別則見道所斷迷理煩惱俱生則修道所斷迷事煩惱一貪下列惑體也。

于中四種唯分別起謂疑邪見見取戒禁取餘六通二種。

分別起者疑親于苦諦猶豫不決邪見親于苦諦身撥無因果見取親于苦諦果執劣為勝戒禁取親于苦諦果非因計因是故唯分別起餘六通二。

五識得起初三亦通分別及俱生由用意識中邪師等三因引故得有分別起也。

得起初三即貪嗔癡由用下釋分別起因也假三因生方有分別心數云五識由與意識或同體或異體故經云有一意識與五識共緣境故此約三乘始教粗相說也。

意識具十種四分別六通二。

以此識具起六位心所有法良以此識是無邊分別一切處分別與五識或一或異故具起十煩惱也。

末那唯四俱生六中除嗔及邊見以嗔唯不善

此識有覆無記故又以一類相續緣第八識剎那剎那執我故無邊見又以後三見及疑藉三因生此識無彼故不起又由恒相續緣故非第六所引不同五識是故唯四。

唯貪無明慢身見何以除嗔以瞋唯下釋所以此識執我是異生性障覆弊有情令不出離不屬善惡唯無記性此云染污意從過立名與四惑相應故是有覆無記能障聖道隱覆自心說名有覆又于善惡義中不可記別說名無記又以第七名恒審思量常緣第八見分為內自我剎那剎那不斷恒執我故無邊見也唯識章云末那一起相續不廢與我見等四使相應又以後三見謂邪取禁三見也又由下唯識章對治門云末那一起相續緣我不癡不同五待六引也同末那何故唯是俱生答末那不緣于外緣義不緣外故不得起分別我見是故唯俱生中四也。

其第八識總不起唯是異熟無覆無記性故。

識總不起者孔目云梨耶是實余法是假余法即無由識以外只是遍計即體空故阿賴耶識者謂能攝藏諸法種子故異熟識者先業所生故阿陀那識者謂能數數令生相續持諸根等令不壞故言異熟者心意識云識所變相雖無量種而能變識類別唯三一謂異熟則第八識多異熟性故又云異熟習氣為增上緣感第八識酬引業力恒相續故立異熟名感前六識酬滿業者從異熟起名異熟生不名異熟有間斷故則前異熟及異熟生名異熟果果異因故此中且說我愛

【現代漢語翻譯】現代漢語譯本：此識（末那識，Manas-vijnana）具有覆障性且是無記性（既非善亦非惡），又因為它以一類相續的方式緣取第八識（阿賴耶識，Alaya-vijnana），並且剎那剎那地執著于『我』，所以具有無邊見。此外，后三種見（邪見，戒禁取見，見取見）以及疑，都需要依靠三種因才能產生，而此識不具備這些條件，所以不會生起這些見和疑。又因為它恒常相續地緣取，所以不是由第六識（意識，Manovijnana）所引導，這與前五識不同，因此只有四種煩惱（貪、無明、慢、身見）。只有貪、無明、慢、身見與此識相應。為什麼不包括嗔呢？因為嗔只在較低的層次上產生。解釋的原因是，此識執著于『我』，是異生（凡夫）的根本，障礙和矇蔽有情眾生，使他們無法解脫。它不屬於善或惡，只是無記性。這裡稱之為『染污意』，是從其過患而立名。因為它與四種煩惱相應，所以是有覆無記，能夠障礙聖道，隱蔽自心，因此稱為『有覆』。又因為它在善惡的意義上無法確定，所以稱為『無記』。又因為第七識（末那識）恒常審察思量，經常緣取第八識的見分作為內在的自我，剎那剎那不斷地執著于『我』，所以具有無邊見。《唯識章》中說，末那識一旦生起，就會相續不斷，與我見等四種煩惱相應。后三種見指的是邪見、戒禁取見和見取見。又因為《唯識章》的對治門中說，末那識一旦生起，就會相續不斷地緣取『我』，它不像前五識那樣需要第六識的引導。與末那識相同，為什麼只有俱生的四種煩惱呢？回答是，末那識不緣取外境，因為它不緣取外境，所以無法生起分別的我見，因此只有俱生的四種煩惱。第八識（阿賴耶識）總體上不生起煩惱，因為它只是異熟（Vipaka），具有無覆無記的性質。『識總體上不生起』，孔目解釋說，阿賴耶識是真實的，其餘法是虛假的。其餘法，即識以外的，只是遍計所執性，其體性是空性的。阿賴耶識，意思是能夠攝藏諸法種子的。異熟識，意思是先前的業力所生。阿陀那識（Adana-vijnana），意思是能夠不斷地使生命相續，保持諸根等不壞。說到異熟，心意識中說，識所變現的相雖然有無量種，但能變現的識的類別只有三種，一是異熟，即第八識具有多種異熟的性質。又說，異熟的習氣作為增上緣，感得第八識來酬償引業的力量，恒常相續，因此立名為異熟。感得前六識來酬償滿業，是從異熟生起的，稱為異熟生，不是異熟，因為有間斷。那麼，前面的異熟和異熟生，稱為異熟果，果與因不同。這裡暫且說到我愛。

【English Translation】 English version: This consciousness (Manas-vijnana) is characterized by obscured and neutral qualities, and because it continuously grasps the eighth consciousness (Alaya-vijnana) and clings to 'self' moment by moment, it possesses the view of endlessness. Furthermore, the latter three views (wrong views, adherence to rituals and precepts, and clinging to views) and doubt require three causes to arise, which this consciousness lacks, so these views and doubt do not arise. Also, because it constantly and continuously grasps, it is not guided by the sixth consciousness (Manovijnana), unlike the first five consciousnesses; therefore, it only has four afflictions (greed, ignorance, pride, and self-view). Only greed, ignorance, pride, and self-view are associated with this consciousness. Why not include anger? Because anger only arises at lower levels. The reason is that this consciousness clings to 'self', is the root of ordinary beings (pudgala), obstructing and obscuring sentient beings, preventing them from liberation. It does not belong to good or evil, but is only neutral. Here it is called 'defiled mind', named from its faults. Because it is associated with the four afflictions, it is obscured and neutral, capable of obstructing the holy path and concealing the mind, hence it is called 'obscured'. Also, because it cannot be determined in terms of good and evil, it is called 'neutral'. Also, because the seventh consciousness (Manas-vijnana) constantly examines and contemplates, always grasping the seeing-aspect of the eighth consciousness as the inner self, clinging to 'self' moment by moment without interruption, it possesses the view of endlessness. The Vijnaptimatrata-sastra says that once the Manas-vijnana arises, it continues without ceasing, associated with the four afflictions such as self-view. The latter three views refer to wrong views, adherence to rituals and precepts, and clinging to views. Also, because the Vijnaptimatrata-sastra's chapter on antidotes says that once the Manas-vijnana arises, it continuously grasps 'self', it does not rely on the sixth consciousness like the first five consciousnesses. Similar to the Manas-vijnana, why are there only the four innate afflictions? The answer is that the Manas-vijnana does not grasp external objects; because it does not grasp external objects, it cannot generate the conceptual self-view, therefore there are only the four innate afflictions. The eighth consciousness (Alaya-vijnana) generally does not generate afflictions, because it is only Vipaka (resultant), possessing the nature of unobscured and neutral. Regarding 'consciousness generally does not arise', Kongmu explains that the Alaya-vijnana is real, and the remaining dharmas are false. The remaining dharmas, that is, those other than consciousness, are merely conceptual constructs, whose nature is emptiness. Alaya-vijnana means that it can store the seeds of all dharmas. Vipaka-vijnana means that it is born from previous karma. Adana-vijnana means that it can continuously maintain the continuity of life, keeping the faculties intact. Speaking of Vipaka, the Treatise on Consciousness-only says that although the appearances transformed by consciousness are countless, the categories of consciousness that can transform are only three: one is Vipaka, that is, the eighth consciousness has many Vipaka qualities. It also says that the habit-energy of Vipaka, as a dominant condition, causes the eighth consciousness to repay the power of the leading karma, constantly and continuously, hence it is named Vipaka. Causing the first six consciousnesses to repay the fulfilling karma, arising from Vipaka, is called Vipaka-born, not Vipaka, because there is interruption. Then, the preceding Vipaka and Vipaka-born are called Vipaka-result, the result being different from the cause. Here, we will temporarily speak of self-love.

執藏持雜染種能變異識名為異熟非謂一切無覆下三性料揀也論云覆謂染法障聖道故又能弊心令不凈故此識非染故名無覆無記。

此分別俱生皆通三界嗔唯欲界以上二界煩惱皆有覆無記性故。

上二界煩惱由定力所制故屬無記心數中煩惱隨煩惱通不善及無記者以彼總論三界及定地故彼又云若約違理不善但是不善性。

其分別起者欲界四諦各有十使即為四十上二界除嗔諦別各有九即有七十二並欲界合有一百一十二也。

言分別者演義云言惑體者謂能發業之惑即六煩惱收唯識論中十煩惱攝不正見中開五見故貪等六法通分別俱生體雖是一而起時有異論云任運思察而得生故又迷理迷事障見修異故論說因邪師等起者名分別言自邪思惟者計度分別由此虛妄計度而起十分別惑問若爾第七亦應有分別煩惱以有計度分別故答彼非強盛故無分別又有三義無分別惑一是內緣二唯有覆三緣微境第六返此故有十分別瑜伽第一云俱生我執無始時來虛妄熏習由內因力故與身俱有名為俱生七十二即二界除瞋八九成七十二也。

其俱生者欲界具六上二界除嗔各唯有五合成十六通前分別總有一百二十八也。

即任運而起障修道迷事煩惱如前已釋。

問何故前愚法小乘中十使不通迷四諦此中即通耶答此有二義一以三

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乘中煩惱力漸寬廣故障一切也二又由迷等義通一切境也。

小乘不通迷者顯宗論云苦下具一切集滅離三見道除於二見上界不行恚除三見者身見邊見戒禁取除二見者身邊二見則不通迷也問答云若依小乘教一惑一障一世一忍一智一斷得一滅依三乘教初教名同前義中深淺異若據三乘終教一惑一障三世一忍一智非初非中后斷得三世滅也據一乘教一惑多障多世一數多數忍多數一數忍一數多數智多數一數智等則知惑品于諸乘中力用有大小寬狹不同迷境亦別也。

第二斷惑得果者先斷分別有其三人。

三人三類也。

一若從具縛入真見道剎那頓斷三界四諦分別煩惱得預流果。

凡言具縛者具見修煩惱故名具縛入見道時于剎那中頓斷三界分別煩惱證預流果此人入見道斷迷理惑時名初果向出見道后只得初果是故俱舍云具修惑斷一至五向初果此中斷五品修惑一人斷一品則有五人並具縛一人共六人皆入見道名初果向出見道后只得初果今章不同彼爾以此中約分別俱生二惑粗細以分見修二道不同彼中正說果向故小別也下皆類此。

二若倍離欲人入真見道兼斷倍離欲得一來果言倍離欲者謂凡夫時欲界修惑九品之中伏斷前六故云倍離欲入見道時即永斷前所伏故是以得彼果也。

此由利根超證之人入見道時

【現代漢語翻譯】現代漢語譯本：

乘（Mahayana，大乘）中，煩惱的力量逐漸寬廣，能夠障礙一切。而且由於對迷的理解，能夠通達一切境界。

小乘（Hinayana）不通達迷。顯宗的論典中說：『苦諦』之下，具備一切『集諦』、『滅諦』，離開三種『見道』，即『身見』、『邊見』、『戒禁取見』。上界不行嗔恚，去除兩種『見』，即『身見』和『邊見』，因此不通達迷。問答中說：『如果依據小乘的教義，一個迷惑對應一個障礙，對應一世，對應一個忍，對應一個智，對應一個斷，得到一個滅。如果依據三乘的教義，最初的教義名稱相同，意義中深淺不同。如果依據三乘的終極教義，一個迷惑對應一個障礙，對應三世，對應一個忍，對應一個智，不是最初也不是中間，最後斷除得到三世的滅。』如果依據一乘（Ekayana）的教義，一個迷惑對應多個障礙，對應多世，一個數對應多數的忍，多數對應一個數忍，一個數對應多數的智，多數對應一個數智等等。由此可知，迷惑的品類在各種乘中，力量和作用有大小寬窄的不同，迷惑的境界也有區別。

第二，斷除迷惑得到果位。首先斷除分別惑，有三種人。

這三種人分為三類。

第一種，如果從具縛（指具有見惑和修惑）的狀態進入真見道，在剎那間頓斷三界四諦的分別煩惱，得到預流果（Srotapanna，須陀洹果）。

凡是說『具縛』，是因為具有見惑和修惑，所以稱為『具縛』。進入見道時，在剎那間頓斷三界的分別煩惱，證得預流果。這個人進入見道，斷除迷惑真理的惑時，稱為初果向。出見道后，只得到初果。所以《俱舍論》中說：『具有修惑，斷除一品到五品，趨向初果。』這裡斷除五品修惑，一人斷一品，則有五人，加上具縛的一人，共有六人進入見道，稱為初果向。出見道后，只得到初果。』現在這一章不同於那裡，因為這裡是根據分別和俱生兩種惑的粗細來區分見道和修道，不同於那裡正說果向，所以略有區別。下面都與此類似。

第二種，如果倍離欲的人進入真見道，兼斷倍離欲，得到一來果（Sakrdagamin，斯陀含果）。所謂『倍離欲』，是指凡夫時，欲界的修惑九品之中，伏斷了前六品，所以稱為『倍離欲』。進入見道時，就永遠斷除了先前所伏的，因此得到那個果位。

這是由於利根超證的人進入見道時

【English Translation】 English version:

In the Mahayana (Great Vehicle), the power of afflictions gradually broadens, capable of obstructing everything. Moreover, due to the understanding of delusion, it can penetrate all realms.

The Hinayana (Lesser Vehicle) does not penetrate delusion. The treatises of the Exoteric School state: 'Under the Truth of Suffering, all Truths of Accumulation and Cessation are possessed, departing from the three Views of the Path,' namely 'Self-view,' 'Extremist view,' and 'Adherence to rules and rituals.' The upper realms do not involve anger, removing the two 'views,' namely 'Self-view' and 'Extremist view,' thus not penetrating delusion. The question and answer state: 'If according to the Hinayana teachings, one delusion corresponds to one obstacle, corresponds to one lifetime, corresponds to one forbearance, corresponds to one wisdom, corresponds to one severance, obtaining one cessation. If according to the Three Vehicles teachings, the initial teachings have the same name, but the depth and shallowness of the meaning differ. If according to the ultimate teachings of the Three Vehicles, one delusion corresponds to one obstacle, corresponds to three lifetimes, corresponds to one forbearance, corresponds to one wisdom, neither the initial nor the middle, ultimately severing and obtaining the cessation of three lifetimes.' If according to the Ekayana (One Vehicle) teachings, one delusion corresponds to multiple obstacles, corresponds to multiple lifetimes, one number corresponds to multiple forbearances, multiple correspond to one number of forbearance, one number corresponds to multiple wisdoms, multiple correspond to one number of wisdom, and so on. From this, it can be known that the categories of delusion in the various vehicles have different strengths and scopes of power and function, and the realms of delusion also differ.

Secondly, severing afflictions and attaining fruition. First, severing the afflictions of discrimination, there are three types of people.

These three types of people are divided into three categories.

The first type, if from the state of being fully bound (possessing both afflictions of view and afflictions of cultivation) enters the True Path of Seeing, in an instant, suddenly severing the afflictions of discrimination of the Four Noble Truths of the Three Realms, attaining the fruit of Stream-enterer (Srotapanna).

Whenever it is said 'fully bound,' it is because they possess afflictions of view and afflictions of cultivation, hence called 'fully bound.' Upon entering the Path of Seeing, in an instant, suddenly severing the afflictions of discrimination of the Three Realms, attaining the fruit of Stream-enterer. This person, upon entering the Path of Seeing, severing the afflictions that delude the truth, is called the 'path towards the first fruit.' After exiting the Path of Seeing, they only attain the first fruit. Therefore, the Abhidharmakosa states: 'Possessing afflictions of cultivation, severing from one to five grades, progressing towards the first fruit.' Here, severing five grades of afflictions of cultivation, one person severing one grade, there are five people, plus the fully bound person, totaling six people entering the Path of Seeing, called the 'path towards the first fruit.' After exiting the Path of Seeing, they only attain the first fruit.' This chapter differs from that, because this is based on the coarseness and subtlety of the two types of afflictions, discrimination and co-arisen, to distinguish the Path of Seeing and the Path of Cultivation, differing from the proper explanation of the path towards fruition there, so there is a slight difference. The following are similar to this.

The second type, if a person who has 'doubly departed from desire' enters the True Path of Seeing, also severing 'doubly departed from desire,' attaining the fruit of Once-returner (Sakrdagamin). The so-called 'doubly departed from desire' refers to, when an ordinary person, among the nine grades of afflictions of cultivation in the Desire Realm, has subdued and severed the first six grades, hence called 'doubly departed from desire.' Upon entering the Path of Seeing, they permanently sever what was previously subdued, therefore attaining that fruit.

This is because a person of sharp faculties and surpassing realization, upon entering the Path of Seeing

匪唯頓斷三界見惑亦斷欲界六品修惑名倍離欲證斯陀含果此云一來謂一來人間一往天上也。

三若已離欲人入真見道兼斷九品得不還果。

從具縛凡夫兼能進修欲界九品修惑俱盡證阿那含果此云不還不還來欲界受生也。

如瑜伽說入見道果者有其三種隨其所應證三果故。

通指前三類人斷分別惑也但與今章小有不次。

次斷俱生者第六識俱生九地各有九品。

意識通迷十使謂分別俱生今斷俱生三界九地各有九品分上中下九九八十一品也。

又進修道人有其二種一漸出離者斷欲界九品中前六品盡得一來果斷九品盡得不還果斷上二界盡得阿羅漢果。

謂斷欲界俱生修惑前五品得二果向斷六品盡得二果斷八品修惑得三果向斷九品盡得三果斷上二界七十一品得四果向斷七十二品盡得四果。

二頓出離者得初果已即頓斷三界漸除九品即得阿羅漢果更無餘果。

從初果現身頓成羅漢。

何者以彼欲界九品修惑及上二界總三種九品各初一品一時頓斷故云頓斷三界豎論九品一一別斷故云漸除也。

謂三界九地修惑才斷欲界一品上色界無色界各一品同時齊斷故云頓斷後二三品等一一別斷故云漸除地地皆起一無間道斷惑一解脫道證真也。

若爾何故有漸

【現代漢語翻譯】現代漢語譯本不僅完全斷除了三界的見惑，也斷除了欲界的六品修惑，這被稱為『倍離欲』，證得斯陀含果（Sotapanna-fruit，一來果）。斯陀含（Sotapanna）意為『一來』，指一次來到人間，一次往生天上。

如果已經脫離了慾望的人進入真見道，同時斷除九品修惑，就能證得阿那含果（Anagami-fruit，不還果）。

從被束縛的凡夫開始，如果能夠進一步修行，將欲界的九品修惑全部斷盡，就能證得阿那含果（Anagami-fruit，不還果）。阿那含（Anagami）意為『不還』，即不再返回欲界受生。

正如《瑜伽師地論》所說，進入見道果位的人有三種，他們根據各自的情況證得三種果位。

這裡總的指代前面三類人斷除分別惑，但與本章的內容在順序上略有不同。

接下來是斷除俱生惑，第六識的俱生惑在九地中每一地都有九品。

意識普遍迷惑於十使，包括分別惑和俱生惑。現在要斷除俱生惑，三界九地每一地都有九品，分為上、中、下，總共九九八十一品。

進一步修行的道人有兩種：一種是漸次出離者，斷除欲界九品修惑中的前六品，就能證得一來果；斷除九品修惑全部，就能證得不還果；斷除上面兩個界（色界和無色界）的修惑全部，就能證得阿羅漢果（Arhat-fruit）。

意思是說，斷除欲界的俱生修惑的前五品，得到二果向；斷除六品全部，得到二果；斷除八品修惑，得到三果向；斷除九品全部，得到三果；斷除上面兩個界的七十一品，得到四果向；斷除七十二品全部，得到四果。

另一種是頓悟出離者，得到初果后，立即頓然斷除三界的修惑，逐漸去除九品修惑，就能證得阿羅漢果，不再有其他的果位。

從初果的身份立即成就阿羅漢。

為什麼呢？因為他將欲界的九品修惑以及上面兩個界總共三種九品中的每一品的第一品，同時頓然斷除，所以稱為『頓斷三界』；豎向來說，九品是一一分別斷除的，所以稱為『漸除』。

意思是說，三界九地的修惑，剛斷除欲界的一品，上面兩個界各自的一品同時一起斷除，所以稱為『頓斷』；後面的二三品等，一一分別斷除，所以稱為『漸除』。每一地都生起一個無間道來斷惑，一個解脫道來證真。

如果這樣，為什麼會有漸次……

【English Translation】 English version Not only completely severing the perceptual delusions (見惑, jianhuo) of the Three Realms, but also severing the six grades of cultivation delusions (修惑, xiuhuo) in the Desire Realm, this is called 'doubly detached from desire,' attaining the Sotapanna-fruit (斯陀含果, S陀含果) (stream-enterer). Sotapanna (斯陀含, 斯陀含) means 'once-returner,' referring to one return to the human realm and one rebirth in the heavens.

If someone who has already detached from desire enters the Path of True Seeing (真見道, zhen jiandao) and simultaneously severs the nine grades of cultivation delusions, they will attain the Anagami-fruit (阿那含果, 阿那含果) (non-returner).

Starting from a bound ordinary person, if they can further cultivate and completely sever the nine grades of cultivation delusions in the Desire Realm, they will attain the Anagami-fruit (阿那含果, 阿那含果) (non-returner). Anagami (阿那含, 阿那含) means 'non-returner,' meaning they will not return to the Desire Realm for rebirth.

As the Yoga-bhumi (瑜伽師地論, 瑜伽師地論) says, there are three types of people who enter the fruit of the Path of Seeing, and they attain the three fruits according to their respective situations.

This generally refers to the previous three types of people who sever the discriminatory delusions (分別惑, fenbiehuo), but the order is slightly different from the content of this chapter.

Next is severing the innate delusions (俱生惑, jushenghuo). The innate delusions of the sixth consciousness (第六識, di liushi) each have nine grades in each of the Nine Grounds (九地, jiudi).

The consciousness is universally deluded by the ten fetters (十使, shishi), including discriminatory delusions and innate delusions. Now, severing the innate delusions, each of the Nine Grounds in the Three Realms has nine grades, divided into upper, middle, and lower, totaling nine nines, eighty-one grades.

There are two types of cultivators who further cultivate the Path: one is the gradual departure, severing the first six of the nine grades of cultivation delusions in the Desire Realm, they will attain the once-returner fruit; severing all nine grades of cultivation delusions, they will attain the non-returner fruit; severing all the delusions of the upper two realms (Form Realm and Formless Realm), they will attain the Arhat-fruit (阿羅漢果, 阿羅漢果).

It means that severing the first five grades of innate cultivation delusions in the Desire Realm, one attains the stage towards the second fruit; severing all six grades, one attains the second fruit; severing eight grades of cultivation delusions, one attains the stage towards the third fruit; severing all nine grades, one attains the third fruit; severing the seventy-one grades of the upper two realms, one attains the stage towards the fourth fruit; severing all seventy-two grades, one attains the fourth fruit.

The other is the sudden departure, after attaining the first fruit, they immediately and suddenly sever the cultivation delusions of the Three Realms, gradually removing the nine grades of cultivation delusions, they will attain the Arhat-fruit, and there will be no other fruits.

From the state of the first fruit, one immediately becomes an Arhat.

Why? Because they simultaneously and suddenly sever the first grade of each of the nine grades of cultivation delusions in the Desire Realm and the total of three types of nine grades in the upper two realms, so it is called 'suddenly severing the Three Realms'; vertically speaking, the nine grades are severed one by one separately, so it is called 'gradually removing'.

It means that the cultivation delusions of the Nine Grounds in the Three Realms, just severing one grade in the Desire Realm, the respective one grade in each of the upper two realms are severed simultaneously, so it is called 'suddenly severing'; the subsequent two or three grades, etc., are severed one by one separately, so it is called 'gradually removing'. Each ground arises one uninterrupted path (無間道, wujian dao) to sever delusions and one liberation path (解脫道, jietuo dao) to realize truth.

If so, why is there gradual...

斷者以於三界法不能頓緣故。

徴詰所由謂根劣不能頓緣三界故。

對法論云頓出離者謂入諦現觀已依止未至定發出世道頓斷三界一切煩惱品品別斷唯立二果謂預流果及阿羅漢果乃至廣引指瑞經等如彼說。

依止未至定者梵語禪那此云靜慮由此寂靜能審慮故即依止未至定起無漏智慧斷三界九地八十一品煩惱餘八地即除此未至定外所起無漏道名中間禪謂諸禪定以具支不具支止觀均不均有差別故問若心一境性是靜慮體依何相立初二三四答云初尋伺喜樂后漸離前支謂尋伺喜樂建立為初漸離前支立二三四離伺有喜樂立第二禪若離伺喜唯樂立第三禪若兼離前三種則立第四禪同一境性分為四種已見道所斷分別煩惱進斷修道俱生煩惱遂證四果。

其末那煩惱行相微細前漸頓二人皆與非想地惑一時頓斷。

非想地即無色界第四地也其七識恒行無明至佛地方盡。

故瑜伽云末那相應任運煩惱唯與非想處共斷故一時頓斷非如余惑漸次而斷故也。

問何故前愚法二乘無頓出離此中有耶答為顯前劣故此超過愚法二乘無此勝智顯彼教劣方便漸引起彼勝欲令舍小從大故作此說其論末那惑滅小乘無者亦準此知此謂二乘斷煩惱障。

拆玄雲問還許得初果已超二證三否得二果已超三證四否答依大乘亦許

【現代漢語翻譯】現代漢語譯本：

斷除煩惱的人是因為不能立即緣取三界之法。提問：為什麼這樣說呢？回答：因為根器差，不能立即緣取三界之法。《對法論》中說：『立即出離』是指進入諦現觀（Satya-abhisamaya，對真諦的現觀）后，依靠未至定（Anagamin，不還果）發出世間道，立即斷除三界一切煩惱，按品類分別斷除，只建立兩種果位，即預流果（Srotapanna，須陀洹果）和阿羅漢果（Arhat）。乃至廣泛引用《指瑞經》等，如其中所說。依靠未至定：梵語禪那（Dhyana），這裡稱為靜慮，因為由此寂靜能夠審慮。即依靠未至定生起無漏智慧，斷除三界九地八十一品煩惱。其餘八地，即除了此未至定之外所生起的無漏道，稱為中間禪。因為各種禪定在具足或不具足支分、止觀均等或不均等方面存在差別。問：如果心一境性是靜慮的本體，那麼依據什麼相來建立初禪、二禪、三禪、四禪？答：初禪有尋（Vitarka）、伺（Vicara）、喜（Prīti）、樂（Sukha），之後逐漸離開前面的支分。即尋、伺、喜、樂建立為初禪，逐漸離開前面的支分，建立二禪、三禪、四禪。離開伺有喜、樂，建立第二禪；如果離開伺和喜，只有樂，建立第三禪；如果兼離前面三種，則建立第四禪。同一境性分為四種。已經見道所斷的分別煩惱，進而斷除修道所生的俱生煩惱，於是證得四果。末那（Manas，意）的煩惱行相微細，漸斷和頓斷兩種人，都與非想地（Naivasamjnanasamjnayatana，非想非非想處）的惑同時頓斷。非想地即是無色界第四地。第七識恒行的無明（Avidya，無明），到佛地才斷盡。所以《瑜伽師地論》中說：『與末那相應的任運煩惱，只與非想處共同斷除。』所以一時頓斷，不像其餘惑那樣漸次斷除。問：為什麼以前愚法二乘（Hinayana，小乘）沒有頓悟出離，而這裡有呢？答：爲了顯示以前的不足，這裡超過了愚法二乘，沒有這種殊勝的智慧，顯示他們的教法低劣，方便漸次引導，引起他們殊勝的慾望，讓他們捨棄小的而追隨大的，所以這樣說。至於論中說末那惑滅，小乘沒有，也可以依此推知。這裡說的是二乘斷除煩惱障。《拆玄》中說：問：還允許證得初果后，超越二果而證三果嗎？證得二果后，超越三果而證四果嗎？答：依據大乘（Mahayana）也允許。

【English Translation】 English version:

The one who severs [afflictions] does so because they cannot immediately grasp the dharmas of the Three Realms. Question: Why is this said? Answer: Because their faculties are inferior, and they cannot immediately grasp the Three Realms. The Abhidharma-samuccaya says: 'Immediate liberation' refers to, having entered the vision of the Truths (Satya-abhisamaya), relying on the Anagamin-dhyana (未至定, Anagamin meditation) to generate the supramundane path, immediately severing all afflictions of the Three Realms, severing them separately according to their categories, and establishing only two fruits, namely the Stream-enterer (Srotapanna, 預流果) and the Arhat (阿羅漢果). It even extensively cites the Finger-Snap Sutra and others, as it says there. Relying on the Anagamin-dhyana: In Sanskrit, dhyana (禪那), here it is called 'quiet contemplation' (靜慮), because through this stillness, one can contemplate thoroughly. That is, relying on the Anagamin-dhyana to generate non-outflow wisdom, severing the eighty-one categories of afflictions in the nine grounds of the Three Realms. The remaining eight grounds, that is, the non-outflow path generated apart from this Anagamin-dhyana, is called intermediate dhyana. Because various dhyanas differ in terms of possessing or not possessing limbs, and in terms of the equality or inequality of cessation and contemplation. Question: If the nature of the mind being one-pointed is the essence of quiet contemplation, then based on what characteristics are the first, second, third, and fourth dhyanas established? Answer: The first dhyana has Vitarka (尋, initial application of thought), Vicara (伺, sustained application of thought), Prīti (喜, joy), and Sukha (樂, happiness). Afterwards, one gradually departs from the preceding limbs. That is, Vitarka, Vicara, Prīti, and Sukha are established as the first dhyana. Gradually departing from the preceding limbs, the second, third, and fourth dhyanas are established. Departing from Vicara, there are Prīti and Sukha, establishing the second dhyana. If one departs from Vicara and Prīti, there is only Sukha, establishing the third dhyana. If one departs from the preceding three, then the fourth dhyana is established. The same one-pointedness is divided into four types. Having already severed the afflictions of discrimination severed by the Path of Seeing, one further severs the co-arisen afflictions born from the Path of Cultivation, and thus attains the four fruits. The afflictions of Manas (末那, mind) have subtle characteristics. Both those who sever gradually and those who sever immediately, simultaneously and immediately sever the delusions of the Realm of Neither Perception Nor Non-Perception (非想地, Naivasamjnanasamjnayatana). The Realm of Neither Perception Nor Non-Perception is the fourth realm of the Formless Realm. The ignorance (Avidya, 無明) that constantly accompanies the seventh consciousness is completely exhausted only at the Buddha-ground. Therefore, the Yogacarabhumi-sastra says: 'The spontaneous afflictions corresponding to Manas are severed together only with the Realm of Neither Perception Nor Non-Perception.' Therefore, they are severed immediately and simultaneously, unlike other delusions that are severed gradually. Question: Why did the Hinayana (二乘, Small Vehicle) practitioners of the past not have immediate liberation, while it exists here? Answer: In order to show the inadequacy of the past, this surpasses the Hinayana practitioners, who do not have this superior wisdom, showing that their teachings are inferior. It is a gradual and expedient guidance, arousing their superior desire, causing them to abandon the small and follow the large. That is why it is said this way. As for the statement in the treatise that the destruction of the afflictions of Manas is not present in the Hinayana, this can also be inferred accordingly. This refers to the severance of the afflictive obscurations by the Two Vehicles. The Chai Xuan says: Question: Is it also permitted to attain the first fruit and then surpass the second fruit to attain the third fruit? Is it permitted to attain the second fruit and then surpass the third fruit to attain the fourth fruit? Answer: According to the Mahayana (大乘, Great Vehicle), it is also permitted.

此義今依小乘不爾為得初果已欲擬進斷三界修惑時必須依地九品次第而斷斷惑既有次第得果亦然末那此云染污意孔目引攝論云舉六過失證有末那一若無末那即意識與五識相似不成過等若有末那即有六德小乘但有六識即無末那顯彼教劣也。

其所知障諸趣寂者入無餘時一時皆斷唯此非擇滅也。

斷所知障故入無餘者揀異前三果有餘涅槃擇滅無餘諸趣寂者一時俱斷所知障故不同俱解脫人分有所斷非擇滅者入無餘時證非擇滅無為也。

其餘一切有斷不斷惠解脫人不斷俱解脫人分有所斷謂八解脫障不染無知修八勝解所對治故如瑜伽說。

惠解脫阿羅漢已解脫煩惱障未解脫定障俱分解脫阿羅漢已解脫煩惱障及解脫定障對法論惠解脫補特伽羅者謂已盡諸漏而未具證八解脫定唯斷煩惱障故俱分解脫補特伽羅者謂已斷諸漏及具證解脫定由煩惱障及定障俱得解脫故八解脫即所知障境解脫不染無知無知有二一染污無知能招生死故曰染污于境不了故曰無知二不染污無知不招生死故曰不染污於一切種冥然故曰無知即界內外迷事之惑修八勝解脫者孔目云八解脫亦名背舍解脫者謂一內有色外觀色二內無色外觀色三凈身證解脫處四空處五識處六無所有處七非想非非想處八想受滅身證位初三背煩惱名解脫次四背下地名解脫后一

【現代漢語翻譯】現代漢語譯本：現在根據小乘的觀點，如果不是這樣，那麼證得初果之後想要進一步斷除三界的修惑時，必須按照九品次第來斷除。斷除迷惑既然有次第，那麼證得果位也是如此。末那（Manas，意）在這裡被稱為染污意。孔目（可能是指某種註釋或論著）引用《攝論》說，列舉六種過失來證明末那的存在：如果沒有末那，那麼意識就與五識相似，不能構成過失等等；如果有末那，那麼就有六種功德。小乘只有六識，沒有末那，這顯示了他們的教義的不足。對於所知障，諸趣寂者（入無餘涅槃的人）在進入無餘涅槃時，一時全部斷除，這唯有非擇滅（Asamskrta，無為法的一種）才能做到。因為斷除了所知障而進入無餘涅槃，這與前面三種果位的有餘涅槃不同。擇滅（Pratisamkhya-nirodha，通過智慧抉擇而達到的滅）是有餘涅槃，而諸趣寂者是一時全部斷除所知障的，所以不同於俱解脫（Ubhayatobhaga，同時解脫煩惱障和定障）的人，他們是分階段斷除的。非擇滅是指進入無餘涅槃時所證得的非擇滅無為。其餘一切，有斷除的，也有不斷除的。慧解脫（Prajnavimukta，僅以智慧解脫煩惱障）的人不斷除定障，俱解脫的人分階段斷除定障，指的是八解脫障（定障的一種），不染污無知（定障的一種），以及修八勝解（八種殊勝的解脫方法）所對治的境界，正如《瑜伽師地論》所說。慧解脫阿羅漢已經解脫了煩惱障，但尚未解脫定障；俱分解脫阿羅漢已經解脫了煩惱障和定障。《對法論》說：慧解脫補特伽羅（Pudgala，人）是指已經斷盡了所有煩惱，但尚未完全證得八解脫定的人，他們只是斷除了煩惱障；俱分解脫補特伽羅是指已經斷盡了所有煩惱，並且完全證得了八解脫定的人，他們因為煩惱障和定障都得到了解脫。八解脫就是所知障的境界解脫，不染污無知。無知有兩種：一是染污無知，能夠招感生死，所以叫做染污，因為對境界不瞭解，所以叫做無知；二是不染污無知，不能招感生死，所以叫做不染污，因為對一切事物都冥然無知，所以叫做無知，也就是界內外迷惑事相的惑。修八勝解脫，孔目說八解脫也叫做背舍解脫，指的是：一、內有色想，外觀色；二、內無色想，外觀色；三、凈身證解脫處；四、空處；五、識處；六、無所有處；七、非想非非想處；八、想受滅身證位。最初三種背離煩惱叫做解脫，其次四種背離下地叫做解脫，最後一種

【English Translation】 English version: According to the Hinayana view now, if it is not so, then after attaining the first fruit (Srotapanna, stream-enterer), when one intends to further sever the afflictions of the three realms, one must sever them according to the nine grades. Since the severing of afflictions has an order, the attainment of fruits is also the same. Manas (mind) is here called defiled mind. Kongmu (possibly referring to a commentary or treatise) quotes the Samgraha-vākya saying that it lists six faults to prove the existence of Manas: if there is no Manas, then consciousness is similar to the five consciousnesses and cannot constitute faults, etc.; if there is Manas, then there are six virtues. Hinayana only has six consciousnesses and no Manas, which shows the inadequacy of their teachings. Regarding the jñeyāvarana (cognitive obscurations), those who enter nirupadhisesa-nirvana (nirvana without remainder) sever them all at once when entering nirupadhisesa-nirvana, and only asamskrta (unconditioned reality) can do this. Because one severs the jñeyāvarana and enters nirupadhisesa-nirvana, this is different from the three previous fruits' sopadhisesa-nirvana (nirvana with remainder). Pratisamkhya-nirodha (cessation through wisdom) is sopadhisesa-nirvana, while those who enter nirupadhisesa-nirvana sever all jñeyāvarana at once, so it is different from ubhayatobhaga (liberated in both ways, from both afflictive and cognitive obscurations) individuals, who sever them in stages. Asamskrta refers to the asamskrta attained when entering nirupadhisesa-nirvana. Everything else, some are severed, and some are not. Prajnavimukta (liberated by wisdom alone) individuals do not sever the samadhi-avarana (obscurations of concentration), while ubhayatobhaga individuals sever the samadhi-avarana in stages, referring to the eight vimoksha-avarana (obscurations of the eight liberations), non-defiled ignorance (a type of cognitive obscuration), and the objects of the eight vimoksha that are counteracted by cultivating the eight emancipations, as stated in the Yogacarabhumi-sastra. A prajnavimukta arhat has liberated from the kleshavarana (afflictive obscurations) but has not liberated from the samadhi-avarana; an ubhayatobhaga arhat has liberated from both the kleshavarana and the samadhi-avarana. The Abhidharma states: a prajnavimukta pudgala (person) refers to someone who has exhausted all defilements but has not fully attained the eight samadhi-vimoksha (liberations of concentration), they have only severed the kleshavarana; an ubhayatobhaga pudgala refers to someone who has exhausted all defilements and has fully attained the eight samadhi-vimoksha, they have attained liberation from both the kleshavarana and the samadhi-avarana. The eight vimoksha are the jñeyāvarana's realm of liberation, non-defiled ignorance. There are two types of ignorance: one is defiled ignorance, which can cause birth and death, so it is called defiled, because it does not understand the realm, so it is called ignorance; the other is non-defiled ignorance, which cannot cause birth and death, so it is called non-defiled, because it is completely ignorant of everything, so it is called ignorance, which is the delusion of phenomena within and outside the realms. Cultivating the eight emancipations, Kongmu says that the eight vimoksha are also called back-abandonment liberation, referring to: 1. Having internal form, seeing external form; 2. Having no internal form, seeing external form; 3. Pure body attaining the liberation place; 4. Sphere of emptiness; 5. Sphere of consciousness; 6. Sphere of nothingness; 7. Sphere of neither perception nor non-perception; 8. Cessation of perception and sensation attaining the position. The first three abandoning afflictions are called liberation, the next four abandoning lower realms are called liberation, and the last one

背有緣心名解脫又八解脫者今解不同小乘大乘經意觀色知空無礙成色是此文意初解脫舍染相色第二者舍色心第三者成色無礙第四者舍空心第五者舍取識想第六者去少識想第七者去取定想第八者去成定取捨不自在等。

又諸解脫由所知障解脫所顯由聲聞及緣覺等於所知障心得解脫故。

言所知障所知非障是障障所知故障是根本無明能障此理理體非障云心解脫惠解脫正明脫二障也解脫之言是虛語若不指心指惠何法解脫但云煩惱障解脫者未指的顯出所法體今云障心障惠令不解脫然二障約心約境雖分粗細之異二障種子俱至佛地方盡故得二俱互障也。

當知此始教為引愚法漸向大故安立此教深勝於彼故所知障亦許分斷。

然上所斷不同愚法以彼唯斷煩惱得故此則不爾斷種子故。

但揀大小乘異小乘則觀上下八諦苦法智忍等十六心八忍名無間道能斷八諦下迷理惑得此八忍不被惑得之所間隔故名無間謂惑體已不現行雖有惑得而無力用不為障礙八智名八解脫道能證八諦下無為理故謂此八智已離惑得故名解脫大乘即斷二障種子也。

直進菩薩斷惑者二障俱斷。

孔目云若經論中依十地位顯別無明不論粗細者皆初教中直進教攝何以故為順十地終心頓斷諸惑故。

又煩惱障中不同二乘約界

【現代漢語翻譯】現代漢語譯本：揹負有緣之心，名為解脫。又有八種解脫，現在所解釋的與小乘、大乘經義不同。觀色而知其空，沒有阻礙，成就色，這是此文的意義。第一種解脫是捨棄染污之相的色，第二種是捨棄色心，第三種是成就色而無阻礙，第四種是捨棄空心，第五種是捨棄取識想，第六種是去除微少的識想，第七種是去除取定想，第八種是去除成就定取捨的不自在等。又，各種解脫由所知障（對事物本質的認知障礙）的解脫所顯現，因為聲聞（聽聞佛法而悟道的修行者）及緣覺（通過觀察因緣而悟道的修行者）等對於所知障心得解脫的緣故。所知障，並非所知本身是障礙，而是障礙了對所知的認知。所以說障礙是根本無明（對事物真相的無知），能夠障礙此理。理體本身不是障礙。所謂心解脫、慧解脫，正是說明脫離二障（煩惱障和所知障）。解脫這個詞是虛泛的，如果不指明心和慧，那麼是什麼法解脫呢？只說煩惱障解脫，沒有明確指出所解脫的法體。現在說障礙心、障礙慧，使之不能解脫。然而二障約心約境，雖然有粗細的差別，但二障的種子都到佛地才能完全斷盡，所以說二者互相障礙。應當知道，此始教（佛法的初始教義）是爲了引導愚鈍之人逐漸趨向大法，所以安立此教義，其深勝之處超過彼教義，因此所知障也允許分階段斷除。然而上面所斷除的與愚法不同，因為他們僅僅斷除煩惱才能得到解脫，而這裡則不然，這裡斷除的是種子。只是區分大小乘的差異。小乘則是觀察上下八諦（苦、集、滅、道四聖諦的上下二界），苦法智忍（對苦諦的智慧忍耐）等十六心，八忍名為無間道（沒有間隔的道路），能夠斷除八諦下的迷惑之理的迷惑。得到這八忍，不被迷惑之所得所間隔，所以名為無間。意思是迷惑的本體已經不現行，雖然有迷惑之所得，但沒有力量作用，不成為障礙。八智名為八解脫道（通往解脫的道路），能夠證得八諦下的無為理，意思是這八智已經脫離迷惑之所得，所以名為解脫。大乘則是斷除二障的種子。直進菩薩（直接前進的菩薩）斷除迷惑，是二障都斷除。孔目（人名，或指某種註釋）說，如果在經論中依據十地位（菩薩修行的十個階段）來顯示無明的差別，不論粗細，都屬於初教中的直進教所攝。為什麼呢？爲了順應十地終心的頓斷諸惑的緣故。又，煩惱障中與二乘不同，是約界（指三界：欲界、色界、無色界）而論。

【English Translation】 English version: Bearing the mind connected to conditions is called liberation. There are also eight liberations, but the current explanation differs from the meanings in the Hinayana and Mahayana sutras. Observing form and knowing its emptiness, without obstruction, accomplishing form—this is the meaning of this passage. The first liberation is abandoning the form of defiled appearances; the second is abandoning form-mind; the third is accomplishing form without obstruction; the fourth is abandoning the empty mind; the fifth is abandoning grasping consciousness-thought; the sixth is removing slight consciousness-thought; the seventh is removing grasping fixed-thought; the eighth is removing the unfreedom of accomplishing fixed grasping and abandoning, and so on. Furthermore, various liberations are manifested by the liberation from the Jnana-avarana (cognitive obscurations), because Sravakas (listeners who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through observing conditions) and others attain liberation in their minds from the Jnana-avarana. Jnana-avarana, it is not that knowledge itself is the obstacle, but rather it obstructs the cognition of knowledge. Therefore, it is said that the obstacle is fundamental ignorance (Avidya), which can obstruct this principle. The essence of the principle itself is not an obstacle. The so-called mind liberation and wisdom liberation precisely explain the liberation from the two obscurations (Klesha-avarana and Jnana-avarana). The term 'liberation' is vague; if it does not specify mind and wisdom, then what Dharma is liberated? Merely saying 'liberation from Klesha-avarana' does not clearly point out the essence of the Dharma being liberated. Now it is said that it obstructs the mind and obstructs wisdom, preventing them from being liberated. However, although the two obscurations differ in coarseness and fineness in relation to mind and object, the seeds of the two obscurations are completely eradicated only at the stage of Buddhahood, so it is said that the two mutually obstruct each other. It should be known that this initial teaching (the initial teachings of Buddhism) is to guide the ignorant gradually towards the great Dharma, so this teaching is established, and its profundity surpasses those teachings. Therefore, Jnana-avarana is also allowed to be severed in stages. However, what is severed above is different from the ignorant Dharma, because they can only attain liberation by severing afflictions, but this is not the case here; here, it is severing the seeds. It merely distinguishes the differences between Hinayana and Mahayana. Hinayana observes the upper and lower eight truths (the upper and lower realms of the Four Noble Truths: suffering, accumulation, cessation, and path), the sixteen minds such as Kshanti (patience/forbearance) with regard to the knowledge of suffering, etc. The eight Kshantis are called the Anantarya-marga (path of immediate result), which can sever the delusion of the principle of delusion under the eight truths. Obtaining these eight Kshantis, one is not separated by what is obtained by delusion, so it is called Anantarya (without interval). It means that the essence of delusion is no longer manifest. Although there is what is obtained by delusion, it has no power and does not become an obstacle. The eight Jnanas are called the eight liberation paths, which can realize the unconditioned principle under the eight truths, meaning that these eight Jnanas have already separated from what is obtained by delusion, so it is called liberation. Mahayana severs the seeds of the two obscurations. Bodhisattvas who advance directly sever delusions, and both obscurations are severed. Kongmu (name of a person or a commentary) says that if the differences in ignorance are shown in the sutras and treatises according to the ten Bhumis (ten stages of Bodhisattva practice), regardless of coarseness or fineness, they all belong to the direct advancement teaching in the initial teaching. Why? It is to comply with the sudden severing of all delusions at the final mind of the tenth Bhumi. Furthermore, the Klesha-avarana differs from the two vehicles in that it is discussed in terms of realms (referring to the three realms: Kamadhatu, Rupadhatu, and Arupadhatu).

分品。

不同愚法小乘約三界九地別斷見修無明等。

但於二障分別起者地前伏現行初地真見道時一剎那中頓斷彼種。

謂地前資糧加行位中雙伏二障分別現行登地證真見道頓斷分別種子故。

其俱生中煩惱障初地以去自在能斷留故不斷何以故潤生攝化故不墮二乘地故為斷所知障故為得大菩提故。

如百論判分別我見見道斷俱生我見修道斷今留故不斷用斷所知等故。

是故攝論云由留惑至惑盡證佛一切智解云惑盡者是所知障盡即由留煩惱障起勝行故得至此位證佛果。

論云煩惱伏不起如毒咒所害留惑至惑盡證佛一切智孔目云諸菩薩留隨眠惑為助道分不同二乘速般涅槃由此事故修道究竟得習氣滅盡乃證圓智。

又梁攝論云既云留種子是故當知煩惱障種至金剛位。

以十地中煩惱障種未永斷故留彼種子用以受生。

其所知障行相細故正障菩薩道是故地地分斷要至佛地方得總盡。

地地分斷者初地斷異生性障二地斷邪行障等智障正障菩薩道故至金剛位究竟盡故。

由此即說二障修惑俱至佛地。

可知。

故對法論云又諸菩薩於十地修道位中唯修所知障對治道非斷煩惱障得菩提時頓斷煩惱障及所知障頓成羅漢及如來故。

菩薩

【現代漢語翻譯】現代漢語譯本：分品。

不同於愚法小乘基於三界九地來分別斷除見惑、修惑和無明等。

只是對於二障（煩惱障和所知障）中分別生起的部分，菩薩在登地之前可以伏藏其現行，初地證得真見道時，可以在一剎那間頓斷這些分別的種子。

也就是說，在登地前的資糧位和加行位中，同時伏藏二障分別的現行，登地證得真見道時，頓斷分別的種子。

至於俱生（與生俱來）的部分，煩惱障從初地開始，菩薩可以自在地斷除，但會保留一部分不斷。為什麼呢？因為要用它來潤生（繼續輪迴受生）和攝化（攝受教化眾生），所以不能墮入二乘（聲聞和緣覺）的境界，並且爲了斷除所知障，爲了獲得大菩提（無上正等正覺）。

就像《百論》所判定的，分別的我見在見道時斷除，俱生的我見在修道時斷除，現在因為要保留一部分，所以不斷除，而是爲了斷除所知障等。

因此，《攝大乘論》說，由於保留惑，才能達到惑盡，證得佛的一切智。解釋說，惑盡就是所知障盡，也就是由於保留煩惱障，才能發起殊勝的行，因此才能達到這個果位，證得佛果。

論中說，煩惱被伏藏而不起作用，就像被毒咒所害一樣。保留惑才能達到惑盡，證得佛的一切智。孔目（對《瑜伽師地論》的註釋）說，諸菩薩保留隨眠惑，是爲了幫助修道，不同於二乘快速進入涅槃。因為這個緣故，修道究竟才能滅盡習氣，最終證得圓滿的智慧。

另外，《梁攝論》說，既然說保留種子，那麼應當知道煩惱障的種子要到金剛位（第十地）才能斷除。

因為在十地中，煩惱障的種子還沒有永遠斷除，所以保留這些種子用來受生。

所知障的行相非常微細，真正障礙菩薩道，因此要地地分斷，要到佛地才能完全斷盡。

地地分斷是指，初地斷除異生性障，二地斷除邪行障等等。因為智障真正障礙菩薩道，所以要到金剛位才能究竟斷盡。

由此就可以說，二障（煩惱障和所知障）和修惑都要到佛地才能斷盡。

可知。

所以，《對法論》說，諸菩薩在十地修道位中，只是修習所知障的對治道，而不是斷除煩惱障。得到菩提時，頓斷煩惱障和所知障，頓成阿羅漢和如來。

菩薩

【English Translation】 English version: Section on Divisions.

Different from the Hinayana (Small Vehicle) of foolish teachings, which separately cuts off afflictions such as view-based and practice-based ignorance in the Three Realms and Nine Grounds.

Only regarding the afflictions that arise separately within the Two Obstructions (the Obstruction of Afflictions and the Obstruction of Knowledge), a Bodhisattva can subdue their manifest activity before reaching the Grounds, and upon attaining True Vision on the First Ground, can instantly sever their seeds in a single moment.

That is to say, in the Stages of Accumulation and Application before reaching the Grounds, one simultaneously subdues the manifest activity of the Two Obstructions, and upon ascending to the Grounds and attaining True Vision, one instantly severs the seeds of discrimination.

As for the co-arisen (innate) afflictions, from the First Ground onwards, a Bodhisattva can freely sever the Obstruction of Afflictions, but some are deliberately left unsevered. Why? Because they are used to moisten rebirth (continue the cycle of rebirth) and to gather and transform beings, so one must not fall into the realm of the Two Vehicles (Shravakas and Pratyekabuddhas), and also in order to sever the Obstruction of Knowledge, and to attain Great Bodhi (Unsurpassed Perfect Enlightenment).

Just as the Shatashastra (Hundred Treatise) judges, the discriminated view of self is severed at the Path of Seeing, and the co-arisen view of self is severed at the Path of Cultivation. Now, because some are deliberately left unsevered, they are not severed, but are used to sever the Obstruction of Knowledge, etc.

Therefore, the Mahāyānasaṃgraha (Compendium of the Mahayana) says, 'By leaving afflictions, one can reach the exhaustion of afflictions and attain the Omniscience of the Buddha.' It explains that the exhaustion of afflictions is the exhaustion of the Obstruction of Knowledge, that is, by leaving the Obstruction of Afflictions, one can initiate superior practices, and thus attain this position and realize Buddhahood.

The treatise says, 'Afflictions are subdued and do not arise, like being harmed by a poisonous mantra. Leaving afflictions allows one to reach the exhaustion of afflictions and attain the Omniscience of the Buddha.' Kongmu (commentary on the Yogacarabhumi-sastra) says, 'The Bodhisattvas leave latent afflictions to aid their path, unlike the Two Vehicles who quickly enter Nirvana. Because of this reason, the ultimate cultivation extinguishes habitual tendencies and ultimately attains perfect wisdom.'

Furthermore, the Liang She Lun (Commentary on the Compendium of the Mahayana by Paramartha) says, 'Since it is said that seeds are left, it should be known that the seeds of the Obstruction of Afflictions are severed at the Vajra Stage (Tenth Ground).'

Because in the Ten Grounds, the seeds of the Obstruction of Afflictions have not been permanently severed, these seeds are left to be used for rebirth.

The characteristics of the Obstruction of Knowledge are very subtle and truly obstruct the Bodhisattva path, therefore it must be severed ground by ground, and can only be completely exhausted at the Buddha Ground.

Severing ground by ground means that the First Ground severs the Obstruction of the Nature of Ordinary Beings, the Second Ground severs the Obstruction of Wrong Conduct, and so on. Because the Obstruction of Wisdom truly obstructs the Bodhisattva path, it can only be completely exhausted at the Vajra Stage.

From this, it can be said that both the Two Obstructions (the Obstruction of Afflictions and the Obstruction of Knowledge) and the afflictions to be cultivated are exhausted at the Buddha Ground.

It can be known.

Therefore, the Abhidharmasamuccaya (Compendium of Abhidharma) says, 'Also, the Bodhisattvas in the Ten Grounds of the Path of Cultivation only cultivate the antidotes to the Obstruction of Knowledge, and do not sever the Obstruction of Afflictions. When attaining Bodhi, they instantly sever the Obstruction of Afflictions and the Obstruction of Knowledge, and instantly become Arhats and Tathagatas.'

Bodhisattva

見道位修煩惱障對治為留惑故相隨至金剛定斷今約二障盡處說也。

其末那俱生行相細故亦同前至佛地盡也。

然末那即與我見我慢我愛無明四使相應同至佛地方盡也。

問其二障修惑諸識相應地上現行有何同異。

諸識者六七識相應地上同異如何。

答其煩惱障內第六識惑既盡故留彼是故現種皆以智御用成勝行不起過患猶如毒蛇以咒力御不令死無起過患而成余用菩薩善巧留惑亦爾。

論云諸惑已滅伏如毒咒所害釋云此偈明第十一滅惑其深諸惑謂見修煩惱于菩薩地中先已滅盡余心煩惱雖復未滅由念智所伏廢其功用譬如眾毒咒力所害無複本能心惑亦爾智念所守不能復生二惑染污。

故攝論云如毒咒所害等是故當知于彼煩惱或現或種皆得自在。

論云由惑至惑盡證佛一切智若不留此隨眠欲則同二乘涅槃若不除上心欲則與凡夫不異。

其第七識煩惱性非潤生故非所留行相細故七地已還有時暫現以觀智有間故。

初見道位即滅末那何以故障見無我理故無性攝論云轉染污末那得平等性智。

其所知障皆后地起或於前地起或現或種以地地分斷故。

如十地所斷之障在九地斷乃至初地障在地前除。

問若爾何故有處說七地已還起有漏心等耶。

【現代漢語翻譯】現代漢語譯本見道位（Darśanamārga）所修的煩惱障（Kleśa-āvaraṇa），因為要保留惑（Klesha）的緣故，所以相隨到金剛定（Vajrasamādhi）才斷除，現在是就二障（Dvi-āvaraṇa）都斷盡的地方來說的。其末那（Manas）俱生（Sahaja）的行相（Ākāra）很細微，所以也和前面一樣到佛地（Buddha-bhūmi）才斷盡。然而末那（Manas）即與我見（Satkāya-dṛṣṭi）、我慢（Ātmamāna）、我愛（Ātmaprema）、無明（Avidyā）四使（Caturvidhānuśaya）相應，一同到佛地（Buddha-bhūmi）方才斷盡。問：這二障（Dvi-āvaraṇa）中的修惑（Bhāvanā-klesha）與諸識（Vijñāna）相應，在地上（Bhūmi）的現行（Pravṛtti）有什麼相同和不同？諸識（Vijñāna）中，第六識（Manovijñāna）和第七識（Kliṣṭa-manas）相應，在地上（Bhūmi）的相同和不同之處又是什麼？答：其煩惱障（Kleśa-āvaraṇa）內，第六識（Manovijñāna）的惑（Klesha）既然已經斷盡，所以保留它。因此，現行（Pravṛtti）和種子（Bīja）都用智慧來駕馭，成就殊勝的行（Caryā），不起過患（Ādīnava），猶如毒蛇用咒力駕馭，不讓它死，沒有起過患而成就其餘的用處，菩薩（Bodhisattva）善巧地保留惑（Klesha）也是這樣。論中說：『諸惑（Klesha）已經滅除，伏藏起來就像被毒咒所害一樣。』解釋說：這偈頌說明第十一地滅惑（Klesha）的深奧。諸惑（Klesha）是指見惑（Darśana-klesha）和修惑（Bhāvanā-klesha），在菩薩地（Bodhisattva-bhūmi）中，先前已經滅盡。其餘心中的煩惱（Klesha）即使沒有滅除，由於念（Smṛti）和智（Jñāna）的伏藏，廢除了它的功用。譬如各種毒藥被咒力所害，沒有了原本的功能，心中的惑（Klesha）也是這樣，被智慧和念力所守護，不能再生起二惑（Dvi-klesha）的染污。所以《攝論》（Mahāyānasaṃgraha）說：『如毒咒所害等。』因此應當知道，對於那些煩惱（Klesha），或者現行（Pravṛtti）或者種子（Bīja），都能夠自在。論中說：『由惑（Klesha）到惑（Klesha）盡，證得佛（Buddha）的一切智（Sarvākārajñatā），如果不保留此隨眠（Anuśaya），就和二乘（Śrāvakayāna and Pratyekabuddhayāna）的涅槃（Nirvāṇa）相同；如果不除去上心（Adhicitta）的欲（Chanda），就和凡夫（Pṛthagjana）沒有差別。』其第七識（Kliṣṭa-manas）的煩惱性（Kleśasvabhāva）不是潤生（Punarbhava）的緣故，所以不是所保留的。行相（Ākāra）很細微的緣故，七地（Saptama-bhūmi）以後還有時暫時顯現，因為觀智（Vipaśyanā-jñāna）有間斷的緣故。初見道位（Darśanamārga）就滅除了末那（Manas），為什麼會障礙見無我（Nairātmyadarśana）的道理呢？因為無性《攝論》（Asaṃga's Mahāyānasaṃgraha）說：『轉染污末那（Kliṣṭa-manas）得平等性智（Samatājñāna）。』其所知障（Jñeyāvaraṇa）都是后地（Avara-bhūmi）才生起，或者在前地（Pūrva-bhūmi）生起，或者現行（Pravṛtti）或者種子（Bīja），因為地地（Bhūmi-bhūmi）分斷的緣故。如十地（Daśa-bhūmi）所斷的障（Āvaraṇa），在九地（Navama-bhūmi）斷除，乃至初地（Prathama-bhūmi）的障（Āvaraṇa）在地前除掉。問：如果這樣，為什麼有處說七地（Saptama-bhūmi）以後還生起有漏心（Sāsrava-citta）等呢？

【English Translation】 English version The afflictive obscurations (Kleśa-āvaraṇa) cultivated in the Path of Seeing (Darśanamārga) are accompanied until the Vajra Samādhi (Vajrasamādhi) because of the intention to retain afflictions (Klesha). Here, we are discussing the point where both obscurations (Dvi-āvaraṇa) are completely eliminated. The co-emergent (Sahaja) characteristics (Ākāra) of Manas (Manas) are subtle, so they are eliminated at the Buddha-ground (Buddha-bhūmi), just like before. However, Manas (Manas), along with the four tendencies (Caturvidhānuśaya) of self-view (Satkāya-dṛṣṭi), self-conceit (Ātmamāna), self-love (Ātmaprema), and ignorance (Avidyā), are all eliminated together at the Buddha-ground (Buddha-bhūmi). Question: What are the similarities and differences in the manifestation (Pravṛtti) on the grounds (Bhūmi) of the afflictive obscurations (Dvi-āvaraṇa), the afflictions to be abandoned by cultivation (Bhāvanā-klesha), and the corresponding consciousnesses (Vijñāna)? Among the consciousnesses (Vijñāna), what are the similarities and differences on the grounds (Bhūmi) corresponding to the sixth consciousness (Manovijñāna) and the seventh consciousness (Kliṣṭa-manas)? Answer: Within the afflictive obscurations (Kleśa-āvaraṇa), since the afflictions (Klesha) of the sixth consciousness (Manovijñāna) have been exhausted, it is retained. Therefore, both manifestation (Pravṛtti) and seeds (Bīja) are controlled by wisdom, accomplishing excellent conduct (Caryā) without arising faults (Ādīnava), just like a poisonous snake controlled by a mantra, not allowing it to die, without causing faults and accomplishing other uses. It is the same with a Bodhisattva (Bodhisattva) skillfully retaining afflictions (Klesha). The treatise says: 'The afflictions (Klesha) have been extinguished, hidden away as if harmed by a poisonous mantra.' The explanation says: This verse explains the profundity of extinguishing afflictions (Klesha) on the eleventh ground. The afflictions (Klesha) refer to the afflictions to be abandoned by seeing (Darśana-klesha) and the afflictions to be abandoned by cultivation (Bhāvanā-klesha), which have already been extinguished in the Bodhisattva grounds (Bodhisattva-bhūmi). Even if the remaining mental afflictions (Klesha) have not been extinguished, their function is abolished by the suppression of mindfulness (Smṛti) and wisdom (Jñāna). For example, various poisons are harmed by the power of mantras, losing their original function. It is the same with mental afflictions (Klesha), guarded by wisdom and mindfulness, unable to generate the defilement of the two afflictions (Dvi-klesha) again. Therefore, the Compendium of the Mahāyāna (Mahāyānasaṃgraha) says: 'Like being harmed by a poisonous mantra, etc.' Therefore, it should be known that one can be at ease with those afflictions (Klesha), whether in manifestation (Pravṛtti) or seeds (Bīja). The treatise says: 'From afflictions (Klesha) to the exhaustion of afflictions (Klesha), one attains the omniscient wisdom (Sarvākārajñatā) of the Buddha (Buddha). If this latent tendency (Anuśaya) is not retained, it would be the same as the Nirvāṇa (Nirvāṇa) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); if the desire (Chanda) for higher mind (Adhicitta) is not removed, it would be no different from ordinary beings (Pṛthagjana).' The afflicted nature (Kleśasvabhāva) of the seventh consciousness (Kliṣṭa-manas) is not life-producing (Punarbhava), so it is not retained. Because its characteristics (Ākāra) are very subtle, it still appears temporarily after the seventh ground (Saptama-bhūmi), because the wisdom of observation (Vipaśyanā-jñāna) is intermittent. The Manas (Manas) is eliminated at the initial Path of Seeing (Darśanamārga), so why does it obstruct the principle of seeing no-self (Nairātmyadarśana)? Because Asaṅga's Compendium of the Mahāyāna (Asaṃga's Mahāyānasaṃgraha) says: 'Transforming the defiled Manas (Kliṣṭa-manas) attains the wisdom of equality (Samatājñāna).' The cognitive obscurations (Jñeyāvaraṇa) all arise in the later grounds (Avara-bhūmi), or arise in the earlier grounds (Pūrva-bhūmi), either in manifestation (Pravṛtti) or seeds (Bīja), because they are severed ground by ground (Bhūmi-bhūmi). For example, the obscurations (Āvaraṇa) to be severed on the ten grounds (Daśa-bhūmi) are severed on the ninth ground (Navama-bhūmi), and even the obscurations (Āvaraṇa) of the first ground (Prathama-bhūmi) are removed before that ground. Question: If that is the case, why do some places say that defiled minds (Sāsrava-citta) and so on still arise after the seventh ground (Saptama-bhūmi)?

既云地地分斷何故下難相違。

答若約第六識中煩惱障為有漏者彼既留惑故即似有漏若約所知障為漏即實有漏此二通十地。

六識煩惱及所知障此二通十地但有似實之異俱至十地盡也。

若末那煩惱即實有漏至於七地有無不定以有時暫起有漏心故余義準知。

七地容有暫起觀智劣故八地無功用道任運不起。

又此教中惑滅智起分齊者惑種在滅相時智即在生相同時相返如昂即低低即昂等廣如對法論說。

論約四相前後問無間道正斷惑時為智先起惑后滅耶為惑先滅智後起耶為同時耶此三惑智各有兩失不成斷義謂智先起有自成無漏過(不因惑滅故)不能滅惑過(智起惑猶在故)惑有自滅過(前念智起而惑猶在故后滅時是自滅也)不障聖道過(令智先起故)智后及同時皆具此四過還於智上惑上各說二過過名同前義則順於智后及同時而說以意可知相兼總成十二過也若爾云何斷耶唯識云二真見道現在前時彼二障種必不成就(二真即二乘真及菩薩真故云二真)猶明與闇定不俱生如秤兩頭低昂時乖諸相違法理必應然是故二性無俱成失此但舉法相一邊亦不違余緣集斷義有本作押即筇筇即押等誤矣。

又此障法以依識無性故即空無分別是其障義如維摩經云五受陰洞達空無所起是苦義今此障

【現代漢語翻譯】現代漢語譯本：既然說地上地上分斷，為什麼下面各地的斷惑難易程度會互相違背呢？回答：如果從第六識中的煩惱障來說，因為是有漏的，那麼它因為還殘留著迷惑，所以就好像是有漏的。如果從所知障來說，它就是有漏的，這兩種障礙貫通十地。第六識的煩惱障和所知障，這兩種障礙貫通十地，只是有相似和真實的差別，都到十地才能斷盡。如果說末那識的煩惱，那就是真實的有漏，到第七地時，有漏無漏不定，因為有時會暫時生起有漏的心。其餘的道理可以類推得知。第七地容許有暫時生起的觀智，因為觀智的力量比較弱。第八地因為是無功用道，所以任運而不會生起有漏。另外，在這個教義中，迷惑消滅、智慧生起的分界是：迷惑的種子在消滅的相狀時，智慧就在生起的相狀。同時相反而行，就像昂起就低下，低下就昂起一樣。詳細的說明可以參考《對法論》的說法。《論》中根據四相的前後關係提問：在無間道（Anantarya-marga）正在斷惑的時候，是智慧先產生而迷惑后消滅呢？還是迷惑先消滅而智慧后產生呢？還是同時發生呢？這三種情況，迷惑和智慧各有兩種過失，不能成就斷惑的意義。意思是說，如果智慧先產生，就會有自己成就無漏的過失（不是因為迷惑消滅的緣故），不能消滅迷惑的過失（智慧生起而迷惑仍然存在）。迷惑有自己消滅的過失（前一念智慧生起而迷惑仍然存在，所以在後面消滅的時候是自己消滅的），不障礙聖道的過失（讓智慧先產生）。智慧后產生以及同時產生，都具備這四種過失。反過來在智慧和迷惑上各說兩種過失，過失的名稱和前面相同，意義則是順著智慧后產生以及同時產生的情況來說的，用意是可以理解的。相兼總共形成十二種過失。如果這樣，那麼如何斷惑呢？唯識宗說：當二真見道（Darsana-marga）現在前的時候，這兩種障礙的種子必定不會成就（二真指的是二乘的真見道以及菩薩的真見道，所以說是二真）。就像光明和黑暗必定不會同時存在一樣，就像天平的兩頭，低下和昂起的時間不一致一樣，各種相違背的法理必定應該是這樣。因此，兩種性質不可能同時成就，這只是舉出法相的一方面，也不違背其他因緣集合而斷惑的意義。有版本寫作『押即筇筇即押』等，是錯誤的。另外，這種障礙法，因為依靠識而沒有自性，所以就是空無分別，這就是它的障礙意義。就像《維摩經》（Vimalakirti Sutra）所說：『五受陰（Panca-skandha）洞達空無所起，這就是苦的意義。』現在這種障礙

【English Translation】 English version: Since it is said that the severance occurs at each ground, why do the difficulties in severing afflictions in the lower grounds contradict each other? Answer: If we consider the afflictive obscuration (Klesa-avarana) in the sixth consciousness (Vijnana) as being with outflows (Sasrava), then because it still retains delusion, it appears to be with outflows. If we consider the cognitive obscuration (Jneya-avarana) as outflowing, then it is truly with outflows. These two encompass the ten grounds (Bhumi). The afflictive and cognitive obscurations of the sixth consciousness both encompass the ten grounds, but there is a difference between seeming and real. Both are exhausted only at the tenth ground. If we speak of the afflictions of the Manas consciousness, then they are truly with outflows. As for the seventh ground, whether they are with or without outflows is uncertain, because sometimes a mind with outflows temporarily arises. The remaining meanings can be inferred accordingly. The seventh ground allows for the temporary arising of contemplative wisdom (Jnana), because the power of contemplation is weak. In the eighth ground, because it is the path of no effort (Anabhoga-marga), it naturally does not give rise to outflows. Furthermore, in this teaching, the boundary between the extinction of delusion and the arising of wisdom is: when the seed of delusion is in the state of extinction, wisdom is in the state of arising. They occur simultaneously and in reverse, like when something is raised, it is lowered, and when something is lowered, it is raised. Detailed explanations can be found in the Abhidharma treatises. The treatise asks, based on the sequence of the four characteristics (Laksana): When the path of immediate consequence (Anantarya-marga) is in the process of severing afflictions, does wisdom arise first and then delusion cease, or does delusion cease first and then wisdom arise, or do they occur simultaneously? In these three cases, both delusion and wisdom each have two faults, and the meaning of severing afflictions cannot be accomplished. That is to say, if wisdom arises first, there is the fault of self-accomplishing outflowlessness (not because delusion is extinguished), and the fault of not being able to extinguish delusion (wisdom arises but delusion still exists). Delusion has the fault of self-extinguishing (wisdom arises in the previous moment and delusion still exists, so when it extinguishes later, it is self-extinguishing), and the fault of not obstructing the noble path (allowing wisdom to arise first). The arising of wisdom later and simultaneously both possess these four faults. Conversely, two faults are described for each of wisdom and delusion. The names of the faults are the same as before, but the meaning follows the cases where wisdom arises later and simultaneously, and the intention can be understood. Combining them, a total of twelve faults are formed. If so, how are afflictions severed? The Vijnanavada school says: When the two true paths of seeing (Darsana-marga) are present, the seeds of these two obscurations will definitely not be accomplished (the two true paths refer to the true paths of seeing of the two vehicles (Sravakayana and Pratyekabuddhayana) and the Bodhisattva vehicle, hence the term 'two true'). Just as light and darkness definitely do not coexist, just as the two ends of a scale, lowering and raising, do not occur at the same time, the principles of various contradictory dharmas must be so. Therefore, two natures cannot be accomplished simultaneously. This only cites one aspect of the Dharma characteristics and does not contradict the meaning of severing afflictions through the gathering of other conditions. Some versions write '押即筇筇即押' etc., which are incorrect. Furthermore, this Dharma of obscuration, because it relies on consciousness and has no self-nature, is therefore empty and without discrimination. This is its meaning of obscuration. Just as the Vimalakirti Sutra says: 'The five aggregates (Panca-skandha) are thoroughly understood as empty and without arising, this is the meaning of suffering.' Now this obscuration

義亦準彼知之。

以始教空宗顯識等空故楞伽云心如工伎兒意如和伎者五識如伴侶妄想觀伎眾據此經文雖知是識由不免戲論引迦旃延章證今障義苦性即空是真苦義始教之終門也。

若依終教諸聲聞于煩惱障尚不能斷但能折伏何況能斷所知障。

大乘終教深細而說不許出界但伏煩惱現行未除種子況斷所知耶。

故彌勒所問經論云一切聲聞辟支佛人不能如實修四無量不能究竟斷諸煩惱但能折伏一切煩惱等楞伽經文亦如上說。

謂二乘行果非真不如實修行不真也不究竟斷果不真也楞伽云味著三昧樂安住無漏界譬如昏醉人酒消然後覺言諸二乘得涅槃者非究竟也。

問此說何故與前教不同耶。

以始教有宗說彼愚法出界總斷煩惱分斷所知今實教尚未斷煩惱況斷所知耶二教不同故興問也。

答彼為引二乘故未深說故是故以上就下說煩惱障同彼二乘至佛地智方盡又以下同上亦許二乘全斷惑障分斷所知障今此就實以愚法二乘無廣大心故不究竟斷煩惱障。

始教菩薩亦說煩惱須十地終心頓斷又許聲聞全斷惑障等今此就實深細而說並不名究竟出三界斷煩惱有謂終教不見有二乘斷惑行相然教有粗細則前機粗故須似小此教深勝不假似彼法華火宅喻三車引諸子豈非實教三乘行相耶。

又亦可前約三乘中聲聞此中約愚法故不同也。

以前二教俱約愚法說今此二教以始教約三中二乘此終教約愚法二乘若終教約三乘說聲聞者亦如諸論若始教約愚法義同法華則二教互出也。

其菩薩人於二障中不分俱生及分別但有正使及習氣地前伏使現初地斷使種地上除習氣佛地究竟清凈。

言使者如世公使隨遂其人得使繫縛故云使也此通二障言習氣者熏習氣分孔目云大分有二一種子熏習二上心熏習。

然彼地前三賢位中初不墮二乘地中於煩惱障自在能斷留故不斷為除所知障等故。

地前雖伏正使現行留彼種子故不墮二乘地也。

是故梁攝論云十解以去得出世凈心又云十解心以上名聖人不墮二乘地故仁王經云地前得人空而不取證等又起信論見少分得法身作八相等皆此義也。

可知。

以此菩薩唯怖智障故修唯識真如等觀伏斷彼障然于煩惱障非但不怖不修對治亦乃故留助成勝行初地以上斷于所知障一分粗故於煩惱障不復更留是故二障不分見修。

智障障成菩提修唯識真如等觀對治唯識觀事真如觀理然于煩惱留故為成勝用。

至初地時正使俱盡。

二障正使初地俱盡習氣地地漸次微薄至金剛際究竟方盡。

故彌勒所問經論云問曰若聲聞人先斷

【現代漢語翻譯】現代漢語譯本此外，也可以用之前所說的三乘（Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana）中的聲聞乘（Sravaka-yana）來解釋，但這裡因為是針對愚法（無知之法）的緣故，所以有所不同。之前的二教（始教和終教）都是針對愚法而說的，現在這兩個教，始教是針對三乘中的二乘（聲聞乘和緣覺乘），而終教是針對愚法的二乘。如果終教是針對三乘來說聲聞乘，也就像各種論典中所說的那樣。如果始教是針對愚法，那麼其意義就和《法華經》相同，這樣二教就互相出入了。菩薩對於二障（煩惱障和所知障），不區分俱生（與生俱來的）和分別（後天產生的），只有正使（根本煩惱）和習氣（煩惱的殘餘）。菩薩在登地（初地）之前只是伏住正使，使其不現行；初地時斷除正使的種子；在菩薩的修行階位上逐漸去除習氣，直到佛地才能究竟清凈。所謂『使』，就像世間的公差，隨順其人，被『使』所束縛，所以稱為『使』。這裡是通指二障而言。所謂『習氣』，是指熏習的氣分。《孔目》中說，大體上有兩種：一種是種子熏習，另一種是上心熏習。然而，菩薩在登地之前的三個賢位（十住、十行、十回向）中，一開始就不會墮入二乘的境界中，因為菩薩對於煩惱障能夠自在地斷除，故意留下一些不斷除，是爲了去除所知障等等。菩薩在登地之前，雖然伏住了正使，使其不現行，但仍然保留著正使的種子，所以不會墮入二乘的境界。因此，《梁攝論》中說，十解（菩薩十種勝解行）之後，就能得到出世的清凈心。又說，十解心以上，就稱為聖人，不會墮入二乘的境界。所以《仁王經》中說，菩薩在登地之前，證悟人空（對自我的空性認知）而不取證（不證入涅槃）等等。又如《起信論》中說，見到少分法身，示現八相成道等等，都是這個意思。可知。因為菩薩只畏懼智障（所知障），所以修習唯識（唯有識）和真如（事物本性）等觀行，來伏斷這個障礙。然而，對於煩惱障，菩薩非但不畏懼，不修對治，反而故意留下一些，以幫助成就殊勝的修行。初地以上，斷除所知障的一部分粗重的部分，對於煩惱障不再保留。因此，二障不區分見道位和修道位。智障障礙成就菩提（覺悟），修習唯識觀和真如觀等觀行來對治。唯識觀是觀事，真如觀是觀理。然而，因為保留煩惱，是爲了成就殊勝的作用。到初地的時候，正使全部斷盡。二障的正使在初地時全部斷盡，習氣隨著菩薩的修行階位逐漸微薄，直到金剛際（最後階段）才能究竟斷盡。所以，《彌勒所問經論》中說：『問：如果聲聞人先斷』

【English Translation】 English version Furthermore, it can also be explained using the Sravaka-yana (Disciples' Vehicle) among the previously mentioned Three Vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana), but it differs here because it is specifically addressing ignorant dharmas (uninformed teachings). The previous two teachings (Initial Teaching and Ultimate Teaching) both spoke in terms of ignorant dharmas. Now, in these two teachings, the Initial Teaching addresses the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) within the Three Vehicles, while the Ultimate Teaching addresses the Two Vehicles in terms of ignorant dharmas. If the Ultimate Teaching speaks of the Sravaka-yana within the Three Vehicles, it is as discussed in various treatises. If the Initial Teaching addresses ignorant dharmas, its meaning is the same as in the Lotus Sutra, and thus the two teachings mutually overlap. Bodhisattvas, with regard to the two obscurations (klesha-avarana (afflictive obscurations) and jneya-avarana (cognitive obscurations)), do not distinguish between innate (sahaja) and acquired (parikalpita) ones, but only have fundamental afflictions (anusaya) and habitual tendencies (vasana). Before reaching the bhumis (stages), Bodhisattvas only subdue the fundamental afflictions, preventing them from manifesting. At the first bhumi, they sever the seeds of the fundamental afflictions. On the bhumis, they gradually remove the habitual tendencies, until they are completely purified at the Buddha-bhumi. The term 'anusaya' (fundamental affliction) is like a public messenger in the world, who follows the person and is bound by the 'messenger,' hence the name. This refers to both obscurations in general. The term 'vasana' (habitual tendency) refers to the traces of habituation. The 'Kongmu' states that there are broadly two types: one is the habituation of seeds, and the other is the habituation of the higher mind. However, in the three virtuous stages (ten abodes, ten practices, ten dedications) before reaching the bhumis, Bodhisattvas initially do not fall into the realm of the Two Vehicles, because they are able to freely sever the afflictive obscurations, deliberately leaving some unsevered in order to remove the cognitive obscurations, etc. Although Bodhisattvas subdue the fundamental afflictions before reaching the bhumis, preventing them from manifesting, they still retain the seeds of these afflictions, and therefore do not fall into the realm of the Two Vehicles. Therefore, the Liang Commentary on the Compendium of Abhidharma states that after the ten understandings (ten kinds of superior understanding practices of a Bodhisattva), one can attain a pure mind that transcends the world. It also states that above the mind of the ten understandings, one is called a sage and does not fall into the realm of the Two Vehicles. Therefore, the Renwang Sutra (Sutra of Humane Kings) states that before reaching the bhumis, one attains the emptiness of self (realization of the emptiness of self) but does not take realization (does not enter nirvana), etc. Furthermore, as the Awakening of Faith states, seeing a small portion of the Dharmakaya (Dharma Body) and manifesting the eight aspects of enlightenment, etc., all have this meaning. It is knowable. Because Bodhisattvas only fear the cognitive obscurations (jneya-avarana), they cultivate the views of Vijnanavada (Consciousness-Only) and Tathata (Suchness), etc., to subdue and sever this obscuration. However, with regard to the afflictive obscurations (klesha-avarana), Bodhisattvas not only do not fear them and do not cultivate antidotes, but deliberately leave some unsevered in order to help accomplish superior practices. From the first bhumi onwards, they sever a portion of the grosser aspects of the cognitive obscurations, and no longer retain any of the afflictive obscurations. Therefore, the two obscurations are not distinguished in terms of the path of seeing and the path of cultivation. Cognitive obscurations obstruct the attainment of Bodhi (enlightenment). Cultivating the views of Vijnanavada and Tathata, etc., serves as an antidote. The view of Vijnanavada is the view of phenomena, and the view of Tathata is the view of principle. However, because afflictions are retained, it is in order to accomplish superior functions. At the time of the first bhumi, all fundamental afflictions are exhausted. The fundamental afflictions of the two obscurations are all exhausted at the first bhumi. The habitual tendencies gradually diminish with the Bodhisattva's stages of practice, until they are completely exhausted at the Vajra-like Samadhi (final stage). Therefore, the Maitreya-pariprccha-sutra-tika (Commentary on the Sutra of Questions of Maitreya) states: 'Question: If a Sravaka first severs'

見道所斷煩惱然後漸斷修道煩惱何故菩薩不同聲聞答曰菩薩之人無量世來為諸眾生作利益事後見真如甘露法界觀彼一切諸眾生身而實不異我所求處是故菩薩見修道中一切煩惱能障利益眾生行故即見道中一切俱斷此文為證。

問終教自言正使習氣何以引見修等惑為證耶答但二教惑障名字雖異而惑體是同故得為證孔目使行稠林雲如是等文並屬初教攝今釋終教何以引此下文云義當熟教分亦得通初教中直進教說。

其末那煩惱亦初地斷粗后除殘習故無性攝論云轉染末那得平等性智初現觀時先已證得修道位中轉復清凈解云轉凈者除習氣也以正使先斷故后但云轉凈更不云斷也。

無性下見道初觀智現前先以證得修道位中為除習氣解云下知。

若云此是入真見道時暫不起非正斷者即不得言轉復清凈以總未斷何名轉凈若依始教容如彼說。

縱云見道伏惑非正斷者奪云不得言清凈以總未斷故若依前教容許此義。

是故當知此教地上但除習氣故寶性論云不凈者一切凡夫有煩惱障故有垢者以諸聲聞辟支佛等有智障故有黠者以諸菩薩摩訶薩等依彼二種習氣障故解云論釋云地上名摩訶薩故知但有習氣障也。

寶性論云不凈者以諸凡夫有惑障故有垢者以諸聲聞辟支佛等有智障故有點者污也以諸菩薩有二

【現代漢語翻譯】現代漢語譯本：問：為什麼見道所斷的煩惱之後，還要逐漸斷除修道所斷的煩惱？為什麼菩薩和聲聞（Sravaka，小乘佛教修行者）不同？答：菩薩（Bodhisattva，發願成佛的修行者）無量世以來為眾生做了許多利益的事情，之後見到真如（Tathata，事物的真實本性）、甘露（Amrita，不死之藥）法界（Dharmadhatu，一切法的總稱），觀察一切眾生的身，實際上和自己所求之處沒有差別。因此，菩薩見到修道中的一切煩惱能夠障礙利益眾生的行為，所以在見道中就全部斷除。這段經文可以作為證明。

問：終教（佛教的最終教義）自己說正使（根本煩惱）的習氣（Vasanas，殘餘的影響）為什麼能引生見惑（見道所斷的煩惱）和修惑（修道所斷的煩惱）？用什麼來證明呢？答：雖然二教（兩種不同的佛教教義）的惑障（煩惱的障礙）名字不同，但是惑的本體是相同的，所以可以作為證明。《孔目章》（可能是指某部論書）說，像這樣的經文都屬於初教（佛教的初始教義）所攝。現在解釋終教，為什麼引用這些？下文說，義理應當屬於熟教（佛教的成熟教義）的部分，也可以通於初教中的直進教（一種直接進步的教義）。

末那（Manas，意識）的煩惱也是初地（菩薩修行階位的第一個階段）斷除粗重的，之後去除殘餘的習氣。所以無性（Asanga，印度佛教瑜伽行派創始人之一）的《攝大乘論》（Mahāyānasaṃgraha）說，轉變染污的末那，得到平等性智（Samatajnana，一種智慧），在初現觀（Abhisamaya，對真理的最初體驗）時就已經證得，在修道位中轉變得更加清凈。解釋說，『轉凈』就是去除習氣。因為正使先斷除了，所以後面只說『轉凈』，不再說『斷』了。

無性（Asanga）的論中說，見道初觀智現前，先以證得，修道位中爲了去除習氣。解釋說，下文可知。

如果說這是進入真見道（真實見道的階段）時暫時不生起，不是真正斷除，那就不能說『轉復清凈』，因為總的來說還沒有斷除，怎麼能叫『轉凈』呢？如果按照始教（佛教的初始教義），可以像那樣說。

即使說見道只是伏惑（降伏煩惱），不是真正斷除，也可以反駁說不能說清凈，因為總的來說還沒有斷除。如果按照前教（之前的教義），可以允許這種說法。

所以應當知道，此教（指終教）在地上（指菩薩的各個修行階段）只是去除習氣。所以《寶性論》（Ratnagotravibhāga）說，『不凈』是指一切凡夫（普通人）有煩惱障（Klesavarana，煩惱的障礙）；『有垢』是指諸聲聞（Sravaka，小乘佛教修行者）、辟支佛（Pratyekabuddha，緣覺，獨自悟道的修行者）等有智障（Jneyavarana，智慧的障礙）；『有黠』是指諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等，因為他們有那兩種習氣障（Vasanavarana，習氣的障礙）。解釋說，論中解釋說，地上稱為摩訶薩（Mahasattva，大士），所以知道只有習氣障。

《寶性論》（Ratnagotravibhāga）說，『不凈』是指諸凡夫有惑障（煩惱的障礙）；『有垢』是指諸聲聞（Sravaka，小乘佛教修行者）、辟支佛（Pratyekabuddha，緣覺，獨自悟道的修行者）等有智障（智慧的障礙）；『有點』，點是污垢的意思，是指諸菩薩（Bodhisattva，發願成佛的修行者）有兩種……

English version: Question: Why, after the afflictions severed in the Path of Seeing (Darshana-marga), are the afflictions severed in the Path of Cultivation (Bhavana-marga) gradually eliminated? Why are Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood) different from Sravakas (Sravaka, disciples who listen to the Buddha's teachings)? Answer: Bodhisattvas (Bodhisattva) have performed countless deeds of benefit for all beings over immeasurable lifetimes. Subsequently, upon realizing Suchness (Tathata, the true nature of reality) and perceiving the Dharmadhatu (Dharmadhatu, the realm of all phenomena) as nectar (Amrita, the drink of immortality), they observe all beings and recognize that they are not different from where they themselves seek to attain enlightenment. Therefore, Bodhisattvas, seeing that all afflictions in the Path of Cultivation can obstruct the practice of benefiting beings, sever them all in the Path of Seeing. This passage serves as evidence.

Question: The Final Teaching (the ultimate Buddhist doctrine) itself states that the residual influences (Vasanas, habitual tendencies) of fundamental afflictions (Kleshas, root defilements) can give rise to afflictions of the Path of Seeing and the Path of Cultivation. What evidence supports this? Answer: Although the names of the afflictive obstructions (Klesavarana, hindrances caused by afflictions) in the two teachings (two different Buddhist doctrines) differ, the essence of the afflictions is the same, and therefore it can serve as evidence. The 'Kongmu Zhang' (possibly referring to a commentary) states that such passages are included within the Initial Teaching (the early Buddhist doctrines). Now, explaining the Final Teaching, why are these passages cited? The following text states that the meaning should belong to the part of the Mature Teaching (the developed Buddhist doctrines), and it can also be connected to the Direct Advancement Teaching (a doctrine of direct progress) within the Initial Teaching.

The afflictions of Manas (Manas, the mind) are also those where the grosser aspects are severed in the first Bhumi (Bhumi, the first stage of a Bodhisattva's path), and the remaining residual influences are removed later. Therefore, Asanga's (Asanga, one of the founders of the Yogacara school of Buddhism) 'Mahāyānasaṃgraha' (Mahāyānasaṃgraha, Compendium of the Mahayana) states that by transforming the defiled Manas, one attains the Wisdom of Equality (Samatajnana, wisdom of equanimity). This is initially realized during the first Abhisamaya (Abhisamaya, direct realization), and it becomes even purer in the Path of Cultivation. The explanation states that 'becoming pure' means removing the residual influences. Because the fundamental afflictions are severed first, it is only said later that it 'becomes pure,' and it is no longer said that it is 'severed.'

Asanga's text states that when the initial wisdom of the Path of Seeing manifests, it is first realized, and in the Path of Cultivation, it is for removing the residual influences. The explanation states that this is known below.

If it is said that this is a temporary non-arising when entering the True Path of Seeing (the stage of true seeing), and not a genuine severance, then it cannot be said that it 'becomes purer,' because it has not been severed in totality. How can it be called 'becoming pure'? If one follows the Initial Teaching, it can be said in that way.

Even if it is said that the Path of Seeing only subdues afflictions and does not genuinely sever them, it can be refuted that it cannot be said to be pure, because it has not been severed in totality. If one follows the previous teaching, this meaning can be allowed.

Therefore, it should be known that this teaching (referring to the Final Teaching) only removes residual influences on the Bhumis (Bhumis, the stages of a Bodhisattva's path). Therefore, the 'Ratnagotravibhāga' (Ratnagotravibhāga, Treatise on the Jewel Nature) states that 'impure' refers to all ordinary beings (ordinary people) who have afflictive obstructions (Klesavarana, hindrances caused by afflictions); 'defiled' refers to Sravakas (Sravaka, disciples who listen to the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, solitary realizers), and others who have intellectual obstructions (Jneyavarana, hindrances to knowledge); 'skilled' refers to Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) and others, because they have those two types of residual influence obstructions (Vasanavarana, hindrances caused by residual influences). The explanation states that the commentary explains that those on the Bhumis are called Mahasattvas (Mahasattva, great beings), so it is known that there are only residual influence obstructions.

The 'Ratnagotravibhāga' (Ratnagotravibhāga) states that 'impure' refers to ordinary beings who have afflictive obstructions (hindrances caused by afflictions); 'defiled' refers to Sravakas (disciples who listen to the Buddha's teachings), Pratyekabuddhas (solitary realizers), and others who have intellectual obstructions (hindrances to knowledge); 'spotted,' meaning stained, refers to Bodhisattvas (beings who aspire to Buddhahood) who have two types of...

【English Translation】 English version: Question: Why, after the afflictions severed in the Path of Seeing (Darshana-marga), are the afflictions severed in the Path of Cultivation (Bhavana-marga) gradually eliminated? Why are Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood) different from Sravakas (Sravaka, disciples who listen to the Buddha's teachings)? Answer: Bodhisattvas (Bodhisattva) have performed countless deeds of benefit for all beings over immeasurable lifetimes. Subsequently, upon realizing Suchness (Tathata, the true nature of reality) and perceiving the Dharmadhatu (Dharmadhatu, the realm of all phenomena) as nectar (Amrita, the drink of immortality), they observe all beings and recognize that they are not different from where they themselves seek to attain enlightenment. Therefore, Bodhisattvas, seeing that all afflictions in the Path of Cultivation can obstruct the practice of benefiting beings, sever them all in the Path of Seeing. This passage serves as evidence.

Question: The Final Teaching (the ultimate Buddhist doctrine) itself states that the residual influences (Vasanas, habitual tendencies) of fundamental afflictions (Kleshas, root defilements) can give rise to afflictions of the Path of Seeing and the Path of Cultivation. What evidence supports this? Answer: Although the names of the afflictive obstructions (Klesavarana, hindrances caused by afflictions) in the two teachings (two different Buddhist doctrines) differ, the essence of the afflictions is the same, and therefore it can serve as evidence. The 'Kongmu Zhang' (possibly referring to a commentary) states that such passages are included within the Initial Teaching (the early Buddhist doctrines). Now, explaining the Final Teaching, why are these passages cited? The following text states that the meaning should belong to the part of the Mature Teaching (the developed Buddhist doctrines), and it can also be connected to the Direct Advancement Teaching (a doctrine of direct progress) within the Initial Teaching.

The afflictions of Manas (Manas, the mind) are also those where the grosser aspects are severed in the first Bhumi (Bhumi, the first stage of a Bodhisattva's path), and the remaining residual influences are removed later. Therefore, Asanga's (Asanga, one of the founders of the Yogacara school of Buddhism) 'Mahāyānasaṃgraha' (Mahāyānasaṃgraha, Compendium of the Mahayana) states that by transforming the defiled Manas, one attains the Wisdom of Equality (Samatajnana, wisdom of equanimity). This is initially realized during the first Abhisamaya (Abhisamaya, direct realization), and it becomes even purer in the Path of Cultivation. The explanation states that 'becoming pure' means removing the residual influences. Because the fundamental afflictions are severed first, it is only said later that it 'becomes pure,' and it is no longer said that it is 'severed.'

Asanga's text states that when the initial wisdom of the Path of Seeing manifests, it is first realized, and in the Path of Cultivation, it is for removing the residual influences. The explanation states that this is known below.

If it is said that this is a temporary non-arising when entering the True Path of Seeing (the stage of true seeing), and not a genuine severance, then it cannot be said that it 'becomes purer,' because it has not been severed in totality. How can it be called 'becoming pure'? If one follows the Initial Teaching, it can be said in that way.

Even if it is said that the Path of Seeing only subdues afflictions and does not genuinely sever them, it can be refuted that it cannot be said to be pure, because it has not been severed in totality. If one follows the previous teaching, this meaning can be allowed.

Therefore, it should be known that this teaching (referring to the Final Teaching) only removes residual influences on the Bhumis (Bhumis, the stages of a Bodhisattva's path). Therefore, the 'Ratnagotravibhāga' (Ratnagotravibhāga, Treatise on the Jewel Nature) states that 'impure' refers to all ordinary beings (ordinary people) who have afflictive obstructions (Klesavarana, hindrances caused by afflictions); 'defiled' refers to Sravakas (Sravaka, disciples who listen to the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, solitary realizers), and others who have intellectual obstructions (Jneyavarana, hindrances to knowledge); 'skilled' refers to Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) and others, because they have those two types of residual influence obstructions (Vasanavarana, hindrances caused by residual influences). The explanation states that the commentary explains that those on the Bhumis are called Mahasattvas (Mahasattva, great beings), so it is known that there are only residual influence obstructions.

The 'Ratnagotravibhāga' (Ratnagotravibhāga) states that 'impure' refers to ordinary beings who have afflictive obstructions (hindrances caused by afflictions); 'defiled' refers to Sravakas (disciples who listen to the Buddha's teachings), Pratyekabuddhas (solitary realizers), and others who have intellectual obstructions (hindrances to knowledge); 'spotted,' meaning stained, refers to Bodhisattvas (beings who aspire to Buddhahood) who have two types of...

障習氣故今章云黠者恐刀筆之誤也。

此中習氣從斷正使種子無間方有習氣何以故未斷以前無微薄故種斷無間方有微薄故論說名無間生習氣。

地前斷彼使種粗重地上方除習氣孔目云習氣有三種一名言熏習識熏習二色識熏習識識熏習見識熏習三煩惱熏習業熏習果報熏習此等熏習皆通染凈及無記。

問云何地上煩惱使盡而得不墮二乘地耶。

始教留惑故不墮今終教煩惱種盡何不墮耶。

答智力勝故智障正使亦已斷除故。

今實教出二所以故不墮也。

如始教小乘頓出離人斷欲界惑六品盡時上二界六品亦同斷盡故猶尚不得彼一來果。

今舉三中小乘為例拆玄雲大乘中二乘有頓出離小乘則無見道斷分別八十八使進斷俱生六品修惑猶不證二果。

況此菩薩道力殊勝又況已斷智障使故若地前及始教容有彼失此中無也。

此中菩薩雙斷二障故不墮二乘地也。

又此教中正斷惑時智起惑滅非初非中后前中后取故云何滅如虛空本來清凈如是滅廣如十地論說。

十地品云非初非中後者探玄釋此文有二門一約相翻門二約相續門謂此地智生滅相續前中后三何時定能斷煩惱耶唯前不能斷以落謝故唯后不能斷以未起故中亦不能斷以不住故是故三時皆無斷義若爾云何斷

論云如燈焰非唯初中后前中后取故此即唯中等不可有斷前中后相續取可有斷義問既三時單取各不成斷縱此和合豈成斷耶如一沙無油多沙亦無雲何斷約罪性空故本凈故謂此實教斷惑必性相雙明也。

又此教中煩惱等法皆是真如隨緣所作是故不異真如是煩惱義如起信論說又經云一切法即如如等煩惱準此是故當知與前諸教施設不同宜應知之。

煩惱即真如者若始教諸業即空不可分別若終教即如一切法亦如也。

第二明寄惑顯位者謂聖教說略有一十八門。

寄惑顯位即孔目約位顯煩惱以諸教具明粗細惑品略列十八廣如使行稠林說。

一寄二障以顯二位謂分惑智二障以顯此證二位故梁攝論云地前漸除煩惱障地上漸除智障又云十解以去得出世凈心又云地前雖得人無我以法無我未凈故人無我亦不清凈又云其人我執前十解中已除今唯滅法我執又仁王經云習種性已入生空位得聖人性故本業經起信論亦同此說。

若實教中斷惑必性相雙明今以地前比智除惑障地上證智除智障則知寄顯非實斷也所引經論證成信位前得世間心三賢得出世間心地上得出出世心仁王習種性三賢位得人無我性種性地上得法無我故。

二寄皮等三惑顯三僧祇故梁攝論云初僧祇斷皮煩惱第二僧祇斷肉煩惱第三僧祇斷心煩惱。

【現代漢語翻譯】現代漢語譯本：論中說，就像燈焰一樣，不是僅僅在開始、中間、最後才取用，而是在前、中、后都取用，所以只能說是在中間等處斷滅，不可能有斷滅。如果前、中、后相續取用，則可能有斷滅的意義。問：既然三個時段單獨取用都不能構成斷滅，那麼這三者和合在一起，難道就能構成斷滅嗎？就像一粒沙子沒有油，再多的沙子也不會有油一樣。為什麼說斷滅是就罪性的空性而言，因為其本性清凈的緣故？這是說，實教中斷除迷惑，必須性相雙明才能做到。

又，在這個教義中，煩惱等法都是真如（tathata，事物的真實本性）隨緣所產生的，因此不異於真如，這就是煩惱的意義。如《起信論》（Awakening of Faith in the Mahayana）所說，又如經中所說，『一切法即如如』等，煩惱也應準此理解。因此，應當知道這與之前的各種教義的施設不同，應該瞭解這一點。

煩惱即真如，如果是始教，諸業即空，不可分別；如果是終教，即如一切法亦如。

第二，闡明寄惑顯位，聖教中略有十八門。

寄惑顯位，就是孔目（kongmu，綱要）根據位次來顯示煩惱，因為各種教義都詳細說明了粗細的迷惑品類，這裡略列十八種，詳細內容如《使行稠林》（Shi Xing Chou Lin）所說。

一，寄託二障來顯示二位，就是區分惑障和智障，來顯示證得的二個位次。所以《梁攝論》（She Lun）說，『地前漸除煩惱障，地上漸除智障』，又說『十解（shi jie，十種理解）以後，才能得出世凈心』，又說『地前雖然證得人無我（pudgala-nairatmya，對個體存在之無我的理解），但因為法無我（dharma-nairatmya，對現象之無我的理解）未凈，所以人無我也並不清凈』，又說『其人我執在前十解中已經去除，現在只是滅除法我執』。又《仁王經》（Ren Wang Jing）說，『習種性（xi zhong xing，習慣性的種子性質）已經進入生空位（sheng kong wei，證悟空性的階段），得到聖人性』，故《本業經》（Benye Jing）、《起信論》也同樣這樣說。

如果實教中斷除迷惑，必須性相雙明。現在用地前比智除惑障，地上證智除智障，就知道寄顯並非真正斷除。所引用的經論證明，信位前得到世間心，三賢（san xian，三個賢位）得出世間心，地上得出出世間心。《仁王經》說，習種性三賢位得到人無我，性種性地上得到法無我。

二，寄託皮等三種迷惑來顯示三僧祇（asamkhya，無數）的時間。所以《梁攝論》說，『初僧祇斷皮煩惱，第二僧祇斷肉煩惱，第三僧祇斷心煩惱』。

【English Translation】 English version: The treatise says that, like the flame of a lamp, it is not only taken at the beginning, middle, and end, but it is taken before, during, and after. Therefore, it can only be said that it is extinguished in the middle, etc., and there can be no extinction. If the front, middle, and back are taken continuously, then there may be a meaning of extinction. Question: Since taking each of the three periods separately does not constitute extinction, then how can the combination of these three constitute extinction? Just as one grain of sand has no oil, more sand will not have oil. Why is it said that extinction is in terms of the emptiness of the nature of sin, because its nature is pure? This means that in the Real Teaching, the elimination of delusion must be accomplished by clarifying both nature and appearance.

Moreover, in this teaching, afflictions (kleshas) and other dharmas are all produced by Suchness (tathata, the true nature of things) according to conditions, so they are not different from Suchness. This is the meaning of affliction. As the 'Awakening of Faith in the Mahayana' says, and as the sutra says, 'All dharmas are Suchness,' etc., afflictions should also be understood accordingly. Therefore, it should be known that this is different from the establishments of the previous teachings, and this should be understood.

Affliction is Suchness. If it is the Initial Teaching, all karmas are empty and cannot be distinguished. If it is the Final Teaching, then all dharmas are also Suchness.

Secondly, clarifying the manifestation of positions by relying on afflictions, the Holy Teaching briefly has eighteen doors.

Manifesting positions by relying on afflictions is Kongmu (kongmu, outline) using positions to reveal afflictions, because various teachings explain in detail the coarse and subtle categories of delusion. Here, eighteen types are briefly listed, and the details are as described in 'Shi Xing Chou Lin'.

First, relying on the two obscurations to reveal the two positions, which is to distinguish the obscuration of affliction and the obscuration of wisdom to reveal the two positions of attainment. Therefore, the 'She Lun' says, 'Before the ground, the obscuration of affliction is gradually removed; on the ground, the obscuration of wisdom is gradually removed.' It also says, 'After the ten understandings (shi jie, ten kinds of understanding), one can obtain pure supramundane mind.' It also says, 'Although one attains the non-self of persons (pudgala-nairatmya, understanding of the non-self of individual existence) before the ground, because the non-self of phenomena (dharma-nairatmya, understanding of the non-self of phenomena) is not purified, the non-self of persons is also not pure.' It also says, 'The ego-attachment of that person has been removed in the previous ten understandings, and now only the ego-attachment of phenomena is extinguished.' Also, the 'Ren Wang Jing' says, 'The habitual nature (xi zhong xing, habitual seed nature) has entered the stage of emptiness of existence (sheng kong wei, stage of realizing emptiness), and has obtained the nature of a sage.' Therefore, the 'Benye Jing' and the 'Awakening of Faith' also say the same.

If the elimination of delusion in the Real Teaching must be accomplished by clarifying both nature and appearance, now, using wisdom before the ground to remove the obscuration of affliction, and using wisdom of realization on the ground to remove the obscuration of wisdom, then it is known that relying on manifestation is not true elimination. The cited sutras and treatises prove that one obtains mundane mind before the stage of faith, supramundane mind in the Three Worthies (san xian, three worthy positions), and supramundane mind on the ground. The 'Ren Wang Jing' says that the habitual nature obtains the non-self of persons in the Three Worthies, and the nature of the nature obtains the non-self of phenomena on the ground.

Second, relying on the three afflictions such as skin to reveal the time of the three asamkhyas (asamkhya, countless). Therefore, the 'She Lun' says, 'In the first asamkhya, the affliction of skin is removed; in the second asamkhya, the affliction of flesh is removed; in the third asamkhya, the affliction of mind is removed.'

寄皮等者孔目云俱生惑修道斷者此將煩惱寄顯見修如皮肉心三煩惱初僧祇斷皮二僧祇斷肉等其義例同。

三以此三惑寄顯地地三心不同如梁攝論三十三僧祇中說地地之中入心除皮住心除完出心除心等。

言三十三僧祇者地前方便自有三僧祇十地有三十僧祇論云于地地各三僧祇謂入住出論釋云謂除皮煩惱障入初地為除肉煩惱障住初地為除心煩惱障出初地等。

四以二障粗細寄顯三位如地持云二障三處通謂地前地上及佛地。

地持以煩惱所知粗細寄三位斷二障粗惑地前起正障地上故於入地時斷二障細惑七地已還起正障八地已上故入八地時斷二障極細惑佛地已還起正障佛地入佛地時斷寄顯三位。

五以染心粗細寄於三位以顯三身如金光明經說依諸伏道起事心盡得顯化身依法斷道依根本心盡得顯應身依勝拔道根本心盡得顯法身。

合部金光明經諸凡夫人未能拔除於三心故遠離三身不能至故何者為三一起事心二依根本心即末那緣阿賴耶故三根本心即第八識心以六七八識寄於三位以顯三身。

有人解云伏道此是地前起事心是第六識法斷道是地上依根本心是末那以依緣賴耶識本心故勝拔道是金剛位根本心是賴耶識。

伏道斷地前第六識分別一切事心故法斷道地上證迷理惑斷

【現代漢語翻譯】現代漢語譯本關於『寄皮等者』，孔目（Kǒngmù，指《瑜伽師地論》的作者彌勒菩薩）說，俱生惑（jùshēnghuò，與生俱來的煩惱）通過修道來斷除。這是將煩惱寄託于顯現的見解，如同皮、肉、心這三種煩惱，初僧祇（chū sēngqí，第一個阿僧祇劫）斷除如皮的煩惱，二僧祇（èr sēngqí，第二個阿僧祇劫）斷除如肉的煩惱等等，其意義和例子相同。

三、用這三種迷惑寄託于顯現的各個地（dì，菩薩修行的不同階段），各個地的心也不同。如《梁攝論》（Liáng Shèlùn，《攝大乘論》的梁朝譯本）三十三僧祇（sānshísān sēngqí，三十三個阿僧祇劫）中說，各個地中，入心（rùxīn，進入該地的心）除皮，住心（zhùxīn，安住於該地的心）除肉，出心（chūxīn，離開該地的心）除心等等。

說到三十三個阿僧祇劫，地前方便（dìqián fāngbiàn，成佛前的準備階段）自有三個阿僧祇劫，十地（shídì，菩薩修行的十個階段）有三十個阿僧祇劫。《論》（lùn，指《瑜伽師地論》）中說，于各個地各有三個阿僧祇劫，即入住出。《論釋》（lùnshì，對《瑜伽師地論》的解釋）說，除皮煩惱障（chúpí fánnǎozhàng，去除如面板般的煩惱障礙）是進入初地（chūdì，菩薩修行的第一個階段），除肉煩惱障（chúròu fánnǎozhàng，去除如肌肉般的煩惱障礙）是安住于初地，除心煩惱障（chúxīn fánnǎozhàng，去除如心臟般的煩惱障礙）是離開初地等等。

四、用二障（èrzhàng，煩惱障和所知障）的粗細寄託于顯現的三位（sānwèi，三個階段），如《地持》（Dìchí，《菩薩地持經》）中說，二障在三處（sānchù，三個地方）普遍存在，即地前（dìqián，成佛前的階段）、地上（dìshàng，菩薩修行的階段）及佛地（fódì，佛的境界）。

《地持》（Dìchí，《菩薩地持經》）用煩惱所知（fánnǎosuǒzhī，煩惱和所知）的粗細寄託于顯現的三位，斷除二障。粗惑（cūhuò，粗重的迷惑）在地前生起，正障（zhèngzhàng，真正的障礙）在地上生起，所以在進入地（rùdì，進入菩薩修行的階段）時斷除二障。細惑（xìhuò，細微的迷惑）在七地（qīdì，菩薩修行的第七個階段）之前還會生起正障，八地（bādì，菩薩修行的第八個階段）之後就不會生起正障，所以在進入八地時斷除二障。極細惑（jíxìhuò，極其細微的迷惑）在佛地之前還會生起正障，佛地進入佛地時斷除，寄託于顯現的三位。

五、用染心（rǎnxīn，被污染的心）的粗細寄託于顯現的三位，以顯現三身（sānshēn，佛的三種身），如《金光明經》（Jīnguāngmíngjīng，Suvarṇaprabhāsa Sūtra）說，依靠諸伏道（zhūfúdào，各種降伏煩惱的修行方法）生起事心（shìxīn，處理事務的心），事心斷盡就能顯現化身（huàshēn，佛的化身）；依法斷道（yīfǎduàndào，依靠佛法斷除煩惱的修行方法）依靠根本心（gēnběnxīn，根本的心），根本心斷盡就能顯現應身（yìngshēn，佛的應身）；依靠勝拔道（shèngbádào，殊勝的拔除煩惱的修行方法）根本心斷盡就能顯現法身（fǎshēn，佛的法身）。

整部《金光明經》（Jīnguāngmíngjīng，Suvarṇaprabhāsa Sūtra）說，凡夫因為未能拔除這三種心，所以遠離三身，不能證得。哪三種心呢？一是起事心（qǐshìxīn，生起事務的心），二是依根本心（yīgēnběnxīn，依賴根本的心），即末那（mònà，末那識），緣阿賴耶（ālàiyé，阿賴耶識）的緣故，三是根本心（gēnběnxīn，根本的心），即第八識心（dìbāshìxīn，第八識的心）。用六七八識（liùqībāshì，第六、第七、第八識）寄託于顯現的三位，以顯現三身。

有人解釋說，伏道（fúdào，降伏煩惱的修行方法）這是地前（dìqián，成佛前的階段），起事心（qǐshìxīn，生起事務的心）是第六識（dìliùshì，第六識）；法斷道（fǎduàndào，依靠佛法斷除煩惱的修行方法）是地上（dìshàng，菩薩修行的階段），依根本心（yīgēnběnxīn，依賴根本的心）是末那（mònà，末那識），因為依賴緣賴耶識（yuán làiyéshì，緣于阿賴耶識）的本心；勝拔道（shèngbádào，殊勝的拔除煩惱的修行方法）是金剛位（jīngāngwèi，金剛乘的階段），根本心（gēnběnxīn，根本的心）是賴耶識（làiyéshì，阿賴耶識）。

伏道（fúdào，降伏煩惱的修行方法）斷除地前（dìqián，成佛前的階段）第六識（dìliùshì，第六識）分別一切事心（fēnbié yīqiè shìxīn，分別一切事務的心），所以法斷道（fǎduàndào，依靠佛法斷除煩惱的修行方法）在地上（dìshàng，菩薩修行的階段）證悟，迷惑的道理斷除。

【English Translation】 English version Regarding 『attaching to skin, etc.,』 Kongmu (Kǒngmù, referring to Maitreya Bodhisattva, the author of Yogācārabhūmi-śāstra) says that innate delusion (jùshēnghuò, afflictions that arise with birth) is severed through the path of cultivation. This is attaching afflictions to manifest views, like the three afflictions of skin, flesh, and heart. The first asaṃkhya-kalpa (chū sēngqí) severs afflictions like skin, the second asaṃkhya-kalpa (èr sēngqí) severs afflictions like flesh, and so on. The meaning and examples are the same.

Third, these three kinds of delusion are attached to the manifested stages (dì, different stages of a Bodhisattva's practice), and the minds of each stage are different. As the Liang She Lun (Liáng Shèlùn, the Liang Dynasty translation of the Mahāyānasaṃgraha) says in the thirty-three asaṃkhya-kalpas (sānshísān sēngqí), within each stage, entering the mind (rùxīn) removes skin, abiding in the mind (zhùxīn) removes flesh, exiting the mind (chūxīn) removes heart, and so on.

Speaking of the thirty-three asaṃkhya-kalpas, the preliminary practices before the stages (dìqián fāngbiàn) have three asaṃkhya-kalpas, and the ten stages (shídì, the ten stages of a Bodhisattva's practice) have thirty asaṃkhya-kalpas. The Treatise (lùn, referring to Yogācārabhūmi-śāstra) says that each stage has three asaṃkhya-kalpas, namely entering, abiding, and exiting. The Treatise Commentary (lùnshì, commentary on Yogācārabhūmi-śāstra) says that removing the affliction-obstacle like skin (chúpí fánnǎozhàng) is entering the first stage (chūdì), removing the affliction-obstacle like flesh (chúròu fánnǎozhàng) is abiding in the first stage, removing the affliction-obstacle like heart (chúxīn fánnǎozhàng) is exiting the first stage, and so on.

Fourth, the coarseness and fineness of the two obstacles (èrzhàng, the affliction-obstacle and the knowledge-obstacle) are attached to the manifested three positions (sānwèi, three stages), as the Bodhisattva-bhūmi (Dìchí) says, the two obstacles are universally present in three places (sānchù), namely before the stages (dìqián), on the stages (dìshàng), and in the Buddha-stage (fódì).

The Bodhisattva-bhūmi (Dìchí) uses the coarseness and fineness of afflictions and knowledge (fánnǎosuǒzhī) to attach to the manifested three positions, severing the two obstacles. Coarse delusions (cūhuò) arise before the stages, and true obstacles (zhèngzhàng) arise on the stages, so the two obstacles are severed when entering the stages (rùdì). Fine delusions (xìhuò) still give rise to true obstacles before the seventh stage (qīdì), but no longer give rise to true obstacles after the eighth stage (bādì), so the two obstacles are severed when entering the eighth stage. Extremely fine delusions (jíxìhuò) still give rise to true obstacles before the Buddha-stage, and are severed when entering the Buddha-stage, attaching to the manifested three positions.

Fifth, the coarseness and fineness of the defiled mind (rǎnxīn) are attached to the manifested three positions, to manifest the three bodies (sānshēn, the three bodies of the Buddha), as the Golden Light Sutra (Jīnguāngmíngjīng, Suvarṇaprabhāsa Sūtra) says, relying on the various subduing paths (zhūfúdào) to give rise to the mind of affairs (shìxīn), and when the mind of affairs is exhausted, the Nirmāṇakāya (huàshēn, the transformation body of the Buddha) is manifested; relying on the path of Dharma-severance (yīfǎduàndào) and relying on the fundamental mind (gēnběnxīn), and when the fundamental mind is exhausted, the Sambhogakāya (yìngshēn, the enjoyment body of the Buddha) is manifested; relying on the path of supreme extraction (shèngbádào) and when the fundamental mind is exhausted, the Dharmakāya (fǎshēn, the Dharma body of the Buddha) is manifested.

The entire Golden Light Sutra (Jīnguāngmíngjīng, Suvarṇaprabhāsa Sūtra) says that ordinary people, because they have not been able to extract these three minds, are far from the three bodies and cannot attain them. What are the three minds? First, the mind of arising affairs (qǐshìxīn), second, the mind relying on the fundamental (yīgēnběnxīn), which is the manas (mònà, the manas-vijñāna), because it conditions the ālaya (ālàiyé, the ālaya-vijñāna), and third, the fundamental mind (gēnběnxīn), which is the mind of the eighth consciousness (dìbāshìxīn). The sixth, seventh, and eighth consciousnesses (liùqībāshì) are attached to the manifested three positions, to manifest the three bodies.

Some explain that the subduing path (fúdào) is before the stages (dìqián), the mind of arising affairs (qǐshìxīn) is the sixth consciousness (dìliùshì); the path of Dharma-severance (fǎduàndào) is on the stages (dìshàng), the mind relying on the fundamental (yīgēnběnxīn) is the manas (mònà), because it relies on the fundamental mind that conditions the ālaya-vijñāna (yuán làiyéshì); the path of supreme extraction (shèngbádào) is the vajra stage (jīngāngwèi), and the fundamental mind (gēnběnxīn) is the ālaya-vijñāna (làiyéshì).

The subduing path (fúdào) severs the mind of the sixth consciousness (dìliùshì) that discriminates all affairs (fēnbié yīqiè shìxīn) before the stages (dìqián), so the path of Dharma-severance (fǎduàndào) is realized on the stages (dìshàng), and the deluded principle is severed.

諸煩惱故勝拔道除微細惑盡故。

六寄於三障直顯三身故彼經云煩惱障清凈能現應身業障清凈能顯化身智障清凈能顯法身。

彼經即前金光明經云是法身者煩惱清凈故能現應身者業障清凈故能現化身者智障清凈故譬如依空出電依電出光等與章不同。

七以迷三性所起煩惱寄顯三身故彼經云一切凡夫為三相故有縛有障遠離三身不至三身何者為三一者思惟分別相二者依他起相三者成就相如是三相不能解故不能滅故不能凈故是故不得至三身如是三相能解能滅能凈是故諸佛至於三身解云能解者是所執性俱應知解故能滅者染分依他起性應斷滅故能凈者在纏真如修令凈故。

言三無性者唯識云即依此三性立彼三無性初即相無性次無自然性後由遠離前所執我法性彼經亦即金光明經清涼釋云謂依遍計所執性立相無自性性由彼體相畢竟非有猶如空花繩上蛇故依他起性立生無自性性此如幻事托眾緣生無始妄執自然性故依圓成實性立勝義無自性性謂即勝義由遠離前遍計所執我法性故今迷此三無性故起諸煩惱不至三身反此能至也解云下破遍計性故依他有二一凈分同圓成二染分同遍計能滅染分依他故顯出圓成實性故。

八寄四障以顯四位此有二義。

此有二義者謂正使習氣地前地上二義不同故。

一

【現代漢語翻譯】因各種煩惱，勝拔道（勝妙的菩提道）得以去除微細的迷惑，直至完全斷盡。

六、將煩惱寄託於三障，直接彰顯三身（法身、報身、應身）。因此，《金光明經》中說：『煩惱障清凈，能顯現應身；業障清凈，能顯現化身；智障清凈，能顯現法身。』

這裡的『彼經』即指前面的《金光明經》，經中說：『法身是煩惱清凈所顯現；應身是業障清凈所顯現；化身是智障清凈所顯現。』這就像依憑虛空出現閃電，依憑閃電出現光明一樣，與前面的章節有所不同。

七、以迷惑三自性（遍計所執性、依他起性、圓成實性）所產生的煩惱，來彰顯三身。因此，《金光明經》中說：『一切凡夫因為有三種相的緣故，所以有束縛和障礙，遠離三身，不能達到三身。哪三種相呢？一是思惟分別相（遍計所執性），二是依他起相（依他起性），三是成就相（圓成實性）。』因為不能理解這三種相，不能滅除這三種相，不能凈化這三種相，所以不能達到三身。如果能理解這三種相，能滅除這三種相，能凈化這三種相，那麼諸佛就能達到三身。理解的意思是，能理解的是所執之性，都應該知道理解；能滅除的意思是，染污的依他起性，應該斷滅；能凈化的意思是在纏的真如，通過修行使之清凈。

所說的『三無性』，唯識宗認為，就是依據這三種自性而建立的三種無自性。首先是相無自性，其次是無自然性，最後是由於遠離前面所執著的我法之性。《金光明經》中，清涼澄觀法師解釋說：『依據遍計所執性，建立相無自性性，因為它的體相畢竟不存在，就像虛空中的花朵，繩子上的蛇一樣。依據依他起性，建立生無自性性，這就像幻化的事物，依靠各種因緣而生起，無始以來妄執為自然之性。依據圓成實性，建立勝義無自性性，就是說勝義諦由於遠離前面遍計所執的我法之性。』現在因為迷惑這三種無自性，所以產生各種煩惱，不能達到三身，反之就能達到。理解的意思是，破除遍計所執性，依他起性有兩種，一是清凈分，與圓成實性相同，二是染污分，與遍計所執性相同，能滅除染污的依他起性，就能顯現出圓成實性。

八、寄託四障（煩惱障、所知障、業障、法障）來彰顯四位（凡夫位、資糧位、加行位、聖位），這有兩種含義。

這裡所說的『兩種含義』，是指正使（根本煩惱）和習氣，以及地前（菩薩十地之前）和地上（菩薩十地之上）兩種含義不同。

一

【English Translation】 Because of various kleshas (afflictions), the supreme path (the excellent Bodhi path) can remove subtle delusions until they are completely eradicated.

By entrusting afflictions to the three obstacles, the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are directly revealed. Therefore, the Suvarnaprabhasottama Sutra says: 'When the klesha obstacle is purified, the Nirmanakaya can be manifested; when the karma obstacle is purified, the transformation body can be manifested; when the jnana (knowledge) obstacle is purified, the Dharmakaya can be manifested.'

Here, 'that sutra' refers to the aforementioned Suvarnaprabhasottama Sutra, which states: 'The Dharmakaya is manifested by the purification of kleshas; the Nirmanakaya is manifested by the purification of karma obstacles; the transformation body is manifested by the purification of jnana obstacles.' This is like lightning appearing dependent on space, and light appearing dependent on lightning, which differs from the previous chapters.

Using the afflictions arising from delusion about the three natures (Parikalpita, Paratantra, Parinispanna) to reveal the three bodies. Therefore, the Suvarnaprabhasottama Sutra says: 'All ordinary beings have bondage and obstacles because of the three aspects, and are far from the three bodies, unable to reach the three bodies. What are the three aspects? First, the aspect of conceptual discrimination (Parikalpita); second, the dependent arising aspect (Paratantra); third, the accomplished aspect (Parinispanna).' Because these three aspects cannot be understood, cannot be extinguished, and cannot be purified, they cannot reach the three bodies. If these three aspects can be understood, can be extinguished, and can be purified, then the Buddhas can reach the three bodies. Understanding means that what can be understood is the nature of what is grasped, and all should know understanding; extinguishing means that the defiled dependent arising nature should be extinguished; purifying means that the Tathagatagarbha (Buddha-nature) in bondage is purified through practice.

The 'three non-natures' are, according to the Vijnanavada (Yogacara) school, the three non-natures established based on these three natures. First is the non-nature of characteristics (lakshana-nihsvabhavata), second is the non-nature of inherent existence (utpatti-nihsvabhavata), and last is due to being far from the previously grasped nature of self and dharma. In the Suvarnaprabhasottama Sutra, Qingliang (澄觀) explains: 'Based on the Parikalpita, the non-nature of characteristics is established, because its substance and characteristics ultimately do not exist, like flowers in the sky or a snake on a rope. Based on the Paratantra, the non-nature of arising is established, like illusory things arising dependent on various conditions, falsely clinging to a natural nature since beginningless time. Based on the Parinispanna, the ultimate non-nature is established, which means that the ultimate truth is due to being far from the previously grasped nature of self and dharma.' Now, because of delusion about these three non-natures, various afflictions arise, and one cannot reach the three bodies; conversely, one can reach them. Understanding means eliminating the Parikalpita. The Paratantra has two aspects: one is the pure aspect, which is the same as the Parinispanna; the other is the defiled aspect, which is the same as the Parikalpita. By extinguishing the defiled Paratantra, the Parinispanna can be revealed.

Entrusting the four obstacles (klesha obstacle, jneya obstacle, karma obstacle, dharma obstacle) to reveal the four stages (ordinary being, accumulation stage, application stage, noble stage), which has two meanings.

The 'two meanings' here refer to the different meanings of the fundamental afflictions and habitual tendencies, as well as the stages before the ground (before the ten Bhumis of a Bodhisattva) and on the ground (on the ten Bhumis of a Bodhisattva).

1.

約正使寄顯地前四位四行四因四報何者為四一謂以闡提不信障使滅已翻顯十信之位成信樂大乘行為凈德因及鐵輪王報二以外道執我寄以顯十解位成般若行為我德因銅輪王報三聲聞畏苦障寄顯十行位成破虛空定器三昧行為樂德因銀輪王報四獨覺舍大悲障寄顯十回向位成大悲行為常德因金輪王報。

二障正使地前四位等何者徴一謂下別釋四障等清涼云梁攝論佛性論皆云地前修四種行謂十信修信樂大乘行十解修般若十行修三昧行十回向修大悲行如其次第即是四位又為除四類障正使故即此四位謂初除闡提不信障二除外道我執障三除聲聞畏苦障四除獨覺舍大悲障又信成凈德因種解成我德因種行成樂德因種迴向成常德因種又仁王經寄四輪王謂鐵銅銀金四報故知十信亦成位也若終教十信但是十住方便自無別位前九門約終教者就多分說。

又翻前四障所得四行即為佛子四義翻初障成信樂大乘種子為因即如父也二般若為緣即如母也三顯虛空定離小乘執令法身堅固如胎也四大悲益生如乳母具四緣故得從地前生在初地以上諸佛家故名佛子也。

地前翻破四障成四種行得入初地生如來家紹隆佛種名為佛子。

又此四種和合如車輪能運能轉至解脫處如聖王輪備有四事謂轂輞輻軸如其次第四義應知。

言聖輪者一住

如法國土二依善知識三調伏自身四宿植善根如聖王輪備有四物所謂轂輞輻軸若無此四輪則不成。

第二以四障習氣寄顯地上四位四定四德四報一初二三地滅闡提不信習即顯此一位相同世間又得大乘光明三昧成於凈德除同緣生死變易報二四五六地滅外道我執習顯此一位相同二乘得集福德王三昧成於我德除方便生死三七八九地滅聲聞畏苦習顯此一位相同大乘得賢護三昧成於樂德除有有生死四十地至佛地已還滅獨覺舍大悲習顯此一位因圓果滿得首楞嚴三昧成於常德無有生死四德圓故生死永盡故云無有也此上義廣如無上依經本業經佛性論寶性論梁攝論等說。

清涼引佛性第二略示名相一方便生死謂生死緣即無明住地惑能生新無漏業譬如界內無明生行以惑生智非同類故名為方便二因緣生死謂生死因即上無明所生無漏有分別業譬如無明所生行業但感同類故名因緣三有有生死即由前因緣感得變易異熟有果如三界內以有漏業感六趣身言有有者未來生有更有一生故如上流般阿那含第二生般涅槃故亦云有此有果故名有有四無有生死即改變易脫譬如生為緣有老死等過患一期報謝更無有有故名無有章先舉因緣生死者恐刀筆誤初二三地唯識云一大乘光明定謂此能發照了大乘教理行果智光明故梁論云此定能破一闡提習氣即是方便生死障

{ "translations": [ "現代漢語譯本：", "就像法國土一樣，二依善知識，三調伏自身，四宿植善根，如同聖王之輪具備四種要素，即轂（gǔ，車輪中心）、輞（wǎng，車輪外圈）、輻（fú，連線車輪中心和外圈的支撐）、軸（zhóu，連線車輪的中心桿），如果沒有這四者，車輪就無法形成。", "", "第二，以四種障礙習氣對應顯現在地上四位、四定、四德、四報上：一，初地、二地、三地滅除闡提（chǎntí，斷善根的人）不信的習氣，就顯現出這一位，與世間相同，又得到大乘光明三昧（sānmèi，禪定），成就清凈的功德，去除與緣相關的生死變易之報；二，四地、五地、六地滅除外道我執的習氣，顯現出這一位與二乘（聲聞乘和緣覺乘）相同，得到集福德王三昧，成就我的功德，去除方便生死；三，七地、八地、九地滅除聲聞畏懼痛苦的習氣，顯現出這一位與大乘相同，得到賢護三昧，成就快樂的功德，去除有有的生死；四，十地到佛地，滅除獨覺捨棄大悲的習氣，顯現出這一位因圓果滿，得到首楞嚴三昧（shǒuléngyán sānmèi，一種高級禪定），成就常的功德，沒有生死。因為四德圓滿，所以生死永遠斷盡，因此說沒有生死。以上意義廣泛，如《無上依經》、《本業經》、《佛性論》、《寶性論》、《梁攝論》等所說。", "", "清涼引用《佛性》第二，簡略地揭示名相：一，方便生死，指生死的緣，即無明住地惑（wúmíng zhùdì huò，根本無明煩惱），能產生新的無漏業，譬如界內的無明產生行，以迷惑產生智慧，不是同類，所以名為方便；二，因緣生死，指生死的因，即上無明所生的無漏有分別業，譬如無明所生的行業，但感得同類，所以名為因緣；三，有有生死，即由前面的因緣感得變易異熟的有果，如三界內以有漏業感得六趣之身，說有有，是指未來生有，更有一生，所以如上流般阿那含（āluóhàn，三果阿羅漢）第二生般涅槃（bō nièpán，入滅），也說有此有果，所以名為有有；四，無有生死，即改變變易脫，譬如生為緣有老死等過患，一期報謝，更沒有有有，所以名為無有。章節先舉出因緣生死，是恐怕刀筆誤。初地、二地、三地唯識說，一大乘光明定，是指此定能發照大乘教理行果的智慧光明，所以《梁論》說此定能破一闡提的習氣，就是方便生死的障礙。", "", "", "english_translations": [ "English version:", "Just like French soil, two rely on good teachers, three subdue oneself, and four cultivate good roots from past lives. It's like the wheel of a sacred king, equipped with four elements: the hub (the center of the wheel), the rim (the outer edge of the wheel), the spokes (the supports connecting the hub and rim), and the axle (the central rod connecting the wheels). Without these four, a wheel cannot be formed.", "", "Secondly, the four obscuring habitual tendencies correspond to the manifestation of the four stages on the ground, the four samadhis, the four virtues, and the four retributions: 1. The first, second, and third Bhumis (stages) extinguish the habitual tendency of disbelief of the Icchantikas (those who have severed their roots of goodness), thus manifesting this stage, which is the same as the worldly. Furthermore, they attain the Mahayana Light Samadhi, accomplishing the virtue of purity, and removing the retribution of the change and variation of Samsara (cyclic existence) related to conditions. 2. The fourth, fifth, and sixth Bhumis extinguish the habitual tendency of the self-attachment of the heretics, manifesting this stage, which is the same as the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). They attain the King of Accumulated Merit Samadhi, accomplishing the virtue of self, and removing the expedient Samsara. 3. The seventh, eighth, and ninth Bhumis extinguish the habitual tendency of the Sravakas' fear of suffering, manifesting this stage, which is the same as the Mahayana. They attain the Worthy Protector Samadhi, accomplishing the virtue of happiness, and removing the Samsara of existence. 4. From the tenth Bhumi to the Buddha Bhumi, they extinguish the habitual tendency of the Pratyekabuddhas' abandonment of great compassion, manifesting this stage where the causes are complete and the fruits are fulfilled. They attain the Shurangama Samadhi, accomplishing the virtue of permanence, and there is no Samsara. Because the four virtues are complete, Samsara is forever exhausted, hence it is said there is no Samsara. The above meanings are extensive, as explained in the Anuttara-asraya Sutra, the Fundamental Karma Sutra, the Buddha-nature Treatise, the Ratnagotra Treatise, the Liang Compendium, etc.", "", "Qingliang quotes the second chapter of the Buddha-nature, briefly revealing the terms: 1. Expedient Samsara refers to the condition of Samsara, which is the ignorance dwelling-place delusion, capable of generating new undefiled karma. For example, within the realm, ignorance generates action, using delusion to generate wisdom, which is not of the same kind, hence it is called expedient. 2. Causal Samsara refers to the cause of Samsara, which is the undefiled differentiated karma generated by the above ignorance. For example, the actions generated by ignorance only result in the same kind, hence it is called causal. 3. Samsara of Existence refers to the impermanent and ripening fruits obtained from the previous causes and conditions, such as the bodies of the six realms obtained within the three realms through defiled karma. It is said 'of existence' because there is future existence, with another life. Therefore, like the Anagamin (Arhat of the third stage) who flows upwards and attains Parinirvana (entering extinction) in the second life, it is also said that there is this fruit of existence, hence it is called Samsara of Existence. 4. Samsara of Non-existence refers to the change and variation being escaped. For example, birth is the condition for suffering such as old age and death, and after a period of retribution, there is no more existence, hence it is called Samsara of Non-existence. The chapter first mentions causal Samsara for fear of scribal errors. The Consciousness-only school says that the first, second, and third Bhumis, the Great Vehicle Light Samadhi, refer to this samadhi's ability to illuminate the wisdom-light of the Great Vehicle's teachings, principles, practices, and fruits. Therefore, the Liang Treatise says that this samadhi can break the habitual tendencies of the Icchantikas, which is the obstacle of expedient Samsara." ] }

于大凈二四五六地唯識雲集福王定梁論云能破外道我見習氣即是因緣生死障于大我三七八九地唯識云賢守定梁論云能破聲聞怖畏習氣即是有有生死障于大樂四十地唯識名健行定梁論云此定是十地菩薩及佛所行能破獨覺自受習氣即是無有生死障于大常。

又此四中初二通二障后二唯智障正使地前除習氣地上凈此文亦成證也。

此四障寄顯四位初二通煩惱所知后二獨所知障指上經論為證也。

九於十地中為別相故三地終心已來斷二障修惑正使皆盡四地以去但有微習何以故前三地相同世間四地以去是出世故。

以十地寄別地相初三地已還斷見修粗惑故四地已去除修道微細習氣前三地寄三界相同世間四地已去寄聲聞義同出世間。

是故十地經三地末文云一切欲縛轉復微薄一切色縛轉復微薄一切有縛轉復微薄一切無明縛轉復微薄諸見縛者先已除斷地論釋云一切欲縛轉復微薄等者斷一切修道欲色無色所有煩惱及彼因同無明習氣皆悉微薄遠離故諸見縛者于初地見道已斷故。

先引經后示論。

解云及彼因者煩惱障種子也無明習氣者所知障種子也以二障種子同時遠離故云同也是故當知二障修惑正使種子此地皆盡上來多分約終教說。

清涼云謂煩惱障三縛現行及種故云彼因與當地所知

【現代漢語翻譯】現代漢語譯本：關於大凈二四五六地，唯識宗的《雲集福王定梁論》說，能夠破除外道的我見習氣，這就是因緣生死之障。關於大我三七八九地，唯識宗的《賢守定梁論》說，能夠破除聲聞的怖畏習氣，這就是有有生死之障。關於大樂四十地，唯識宗的《健行定梁論》說，此定是十地菩薩以及佛所修行的，能夠破除獨覺自受習氣，這就是無有生死之障。關於大常。而且這四種障礙中，前兩種通於兩種障礙（煩惱障和所知障），后兩種唯獨是智障。正使（根本煩惱）在地上之前去除，習氣在地上凈化，這段文字也可以作為證明。這四種障礙寄託顯示四種位次，前兩種通於煩惱障和所知障，后兩種單獨是所知障，指上面的經論作為證明。九、在十地中爲了區別地相，三地終結時已來，斷除二障（煩惱障和所知障），修惑（修所斷的煩惱）和正使（根本煩惱）都已斷盡，四地以後只有微細的習氣。為什麼呢？因為前三地與世間相同，四地以後是出世的緣故。用十地來寄託區別地相，初三地已經斷除了見惑（見道所斷的煩惱）和修惑（修道所斷的煩惱）的粗重煩惱，四地以後去除修道中的微細習氣。前三地與三界相同，屬於世間，四地以後與聲聞的意義相同，屬於出世間。因此，《十地經》三地末尾的經文說：『一切欲縛轉復微薄，一切色縛轉復微薄，一切有縛轉復微薄，一切無明縛轉復微薄，諸見縛者先已除斷。』《地論》解釋說：『一切欲縛轉復微薄』等，是說斷除一切修道中的欲界、色界、無色界所有煩惱以及它們的因，連同無明習氣都全部微薄遠離的緣故。諸見縛者，在初地見道時已經斷除的緣故。先引用經文，后展示論典。解釋說：『以及它們的因』，指的是煩惱障的種子。『無明習氣』，指的是所知障的種子。因為兩種障礙的種子同時遠離，所以說『同』。因此應當知道，二障（煩惱障和所知障）的修惑（修道所斷的煩惱）、正使（根本煩惱）的種子，在此地都已斷盡。以上大多是約終教（華嚴宗）所說。清涼澄觀大師說：『所謂煩惱障的三縛（欲縛、色縛、有縛）的現行和種子，所以說是它們的因，與當地的所知障。』

【English Translation】 English version: Regarding the Great Pure Second, Fourth, Fifth, and Sixth Bhumis (Stages), the Vijnanavada (Consciousness-only school) text 'Yun Ji Fu Wang Ding Liang Lun' states that being able to destroy the heretical habit-energies of self-view is the obstacle of conditioned arising and death. Regarding the Great Self Third, Seventh, Eighth, and Ninth Bhumis, the Vijnanavada text 'Xian Shou Ding Liang Lun' states that being able to destroy the habit-energies of fear of the Sravakas (Hearers) is the obstacle of existence and non-existence, birth and death. Regarding the Great Bliss Tenth Bhumi, the Vijnanavada text 'Jian Xing Ding Liang Lun' states that this samadhi (meditative absorption) is practiced by the Bodhisattvas of the Ten Bhumis and the Buddhas, and is able to destroy the habit-energies of self-enjoyment of the Pratyekabuddhas (Solitary Buddhas), which is the obstacle of non-existence and death. Regarding the Great Constant. Moreover, among these four obstacles, the first two are common to the two obstacles (klesavarana (afflictive obscurations) and jneyavarana (cognitive obscurations)), while the latter two are solely cognitive obscurations. The fundamental afflictions are removed before the Bhumis, and the habit-energies are purified on the Bhumis; this passage can also serve as proof. These four obstacles are used to indicate four stages. The first two are common to the afflictive obscurations and cognitive obscurations, while the latter two are solely cognitive obscurations, referring to the above sutras and treatises as proof. Nine, within the Ten Bhumis, in order to distinguish the characteristics of the Bhumis, from the end of the Third Bhumi onwards, the two obstacles (afflictive obscurations and cognitive obscurations) are severed, and the afflictions to be abandoned through cultivation (bhavana-heya klesa) and the fundamental afflictions are all completely exhausted. From the Fourth Bhumi onwards, there are only subtle habit-energies. Why? Because the first three Bhumis are the same as the mundane world, while the Fourth Bhumi onwards is transcendent. The Ten Bhumis are used to distinguish the characteristics of the Bhumis. The first three Bhumis have already severed the gross afflictions of the afflictions to be abandoned through seeing (darshana-heya klesa) and the afflictions to be abandoned through cultivation. The Fourth Bhumi onwards removes the subtle habit-energies in the path of cultivation. The first three Bhumis are the same as the Three Realms, belonging to the mundane world, while the Fourth Bhumi onwards is the same in meaning as the Sravakas, belonging to the transcendent. Therefore, the sutra text at the end of the Third Bhumi of the 'Dasabhumika Sutra' (Ten Bhumi Sutra) states: 'All bonds of desire become increasingly thin, all bonds of form become increasingly thin, all bonds of existence become increasingly thin, all bonds of ignorance become increasingly thin, and the bonds of views have already been severed.' The 'Dasabhumika-sastra' (Treatise on the Ten Bhumis) explains: 'All bonds of desire become increasingly thin,' etc., means severing all afflictions in the desire realm, form realm, and formless realm that are to be abandoned through cultivation, as well as their causes, along with the habit-energies of ignorance, all of which become thin and are distanced. The bonds of views have already been severed in the path of seeing on the First Bhumi. First, the sutra text is cited, and then the treatise is shown. The explanation says: 'And their causes' refers to the seeds of the afflictive obscurations. 'Habit-energies of ignorance' refers to the seeds of the cognitive obscurations. Because the seeds of the two obstacles are simultaneously distanced, it is said to be 'the same.' Therefore, it should be known that the seeds of the afflictions to be abandoned through cultivation and the fundamental afflictions of the two obstacles are all exhausted on this Bhumi. The above is mostly discussed according to the Final Teaching (Huayan School). Qingliang (Master Chengguan) says: 'The manifest activity and seeds of the three bonds (bonds of desire, bonds of form, bonds of existence) of the afflictive obscurations are what is meant by 'their causes,' along with the cognitive obscurations of that particular Bhumi.'

障種同滅今云同時遠離也上如下通結九門。

十又於十地別相中寄顯世間二乘菩薩三位別故仁王經說前之三地斷三界中色煩惱四五六地斷三界中心煩惱七八九地斷三界中色習煩惱第十地及佛地斷三界中心習煩惱。

寄顯世出世出出世三位別故仁王信忍菩薩于歡喜地垢地發光地能斷三障色煩惱縛順忍菩薩于焰惠地難勝地現前地能斷三障心煩惱縛無生忍菩薩于遠行地不動地善惠地能斷三障色心習氣十地至佛地斷三障心習無明。

解云以三地終位得上界定極至四空定離下地色故云斷色惑也以四地以去得二乘無漏出世間位於世間色心俱盡也七地已去是菩薩位漸細於前故寄滅於色心習氣以顯彼位也。

仁王經分四位今章寄顯三位色心合說。

十一於此菩薩位中為顯自在及未自在二位別故七地已還寄滅三界色心煩惱及彼果報八地以去寄滅色心二習無明故本業經云七地以還滅三界色心二習果報滅無遺餘八地色習無明盡九地心習無明已滅除十地二習無明滅盡。

於此七地已還未自在故八地已去顯自在故或名煩惱或名習氣或名無明皆惑業總名經論互舉。

十二依三無性論寄滅二性以顯見修二位差別故彼論云由見道故分別性即無故言不得由修道依他性即滅故言不見。

二性即遍計依他二

皆無性故云不得不見。

十三依雜集論等以分別俱生二種煩惱寄顯見修二位差別。

以分別惑寄顯見道位斷俱生惑寄修道位斷煩惱粗細二位別故。

何以得知但是寄位非實斷者如分別我見籍三緣生謂邪師邪教及邪思惟妄計即蘊離蘊等我如佛弟子雖居凡位然依正師正教正思惟故非直不起即蘊等執亦乃愿樂於無我性此人豈斷已入見道耶若言雖無現行然有種故非入見者既無現行則應入資糧加行。

以前約位滅惑中始教分別俱生正約實斷今何云寄如分別下先立難顯寄所以如佛下正設難若言下縱救奪破。

義既不爾是故當知為顯見道無我理故寄彼橫計顛倒粗惑返以顯之又以任運所起煩惱細難斷故翻顯修位漸增差別如實義者但一煩惱有粗有細見位斷粗修位斷細。

以始教約分別俱生見修二位斷者乃機粗教淺且約見道斷分別惑修道斷俱生惑粗細以顯差別然煩惱所知至究竟位余殘習氣方盡故知寄對以立其名非實斷也。

如末那煩惱通二位斷之如無相論云第二執識及相應法至羅蓮位究竟滅盡若見諦肉煩惱識及心法得出世道十六心時畢竟斷滅余殘未盡但屬思惟是名第二識無性攝論亦同此說如上所引故得知也。

末那煩惱通見修二位斷之孔目云若說滅時初見道位即滅末那何以故障見無我理

【現代漢語翻譯】現代漢語譯本因為一切法都沒有自性，所以說『不得不見』。

第十三，依據《雜集論》等，用分別生起和俱生兩種煩惱來寄託顯示見道位和修道位的差別。

用分別惑寄託顯示見道位斷，用俱生惑寄託顯示修道位斷，這是因為煩惱有粗細兩種位次的差別。

憑什麼得知這只是寄託位次，而不是真實斷除呢？比如分別我見，憑藉三種因緣而生起，即邪師、邪教以及邪思惟，從而妄計五蘊、離蘊等為我。如同佛陀的弟子，雖然處於凡夫位，然而依靠正師、正教、正思惟，因此不僅不會生起即蘊等執著，而且還樂於無我之性。這樣的人難道已經斷除了煩惱，進入見道位了嗎？如果說雖然沒有現行，但還有種子，所以沒有進入見道，那麼既然沒有現行，就應該進入資糧位或加行位。

前面是就位次滅惑而言，始教認為分別惑和俱生惑是真正斷除的，現在為什麼說是寄託呢？如同『分別下』先提出疑問，是爲了顯示寄託的緣由。如同『如佛下』正式提出疑問。『若言下』是假設救護並加以駁斥。

如果義理不是這樣，那麼應當知道，這是爲了顯示見道無我的道理，所以寄託那些橫計的顛倒粗惑，反過來用以顯明無我之理。又因為任運生起的煩惱細微難以斷除，所以反過來顯示修道位漸增的差別。就真實義而言，只是一個煩惱有粗有細，見道位斷除粗的，修道位斷除細的。

始教依據分別惑和俱生惑，見道位和修道位斷除煩惱，這是因為根機粗鈍，教法淺顯，所以只說見道斷除分別惑，修道斷除俱生惑的粗分，以此來顯示差別。然而煩惱和所知障，直到究竟位，剩餘的習氣才能完全斷盡，所以知道這是寄託對應而立名，並非真實斷除。

例如末那（manas，意）煩惱，貫通見道位和修道位斷除。如同《無相論》所說：『第二執識以及相應的法，到羅漢（arhat，阿羅漢）位才究竟滅盡。』如果見諦肉煩惱識以及心法，得出世道十六心時，畢竟斷滅，剩餘未盡的，只是屬於思惟，這叫做第二識。《無性攝論》也同樣這樣說，如同上面所引用的，所以可以得知。

末那（manas，意）煩惱貫通見道位和修道位斷除。《孔目》說：『如果說滅除的時候，初見道位就滅除了末那（manas，意），為什麼會障礙證見無我的道理呢？』

【English Translation】 English version Because all dharmas are without inherent existence, it is said that 'one cannot but see'.

Thirteenth, based on the Yogācārabhūmi-śāstra (雜集論) and other texts, the two types of afflictions, conceptually arisen and co-emergent, are used to represent the difference between the stages of seeing and cultivation.

Conceptual afflictions are used to represent the stage of the path of seeing where they are severed, and co-emergent afflictions are used to represent the stage of the path of cultivation where they are severed. This is because afflictions have two different stages: coarse and subtle.

How do we know that this is merely a representation of stages and not an actual severing? For example, the conceptually arisen view of self arises from three conditions: bad teachers, bad teachings, and wrong thinking, thus falsely conceiving the aggregates, separate from the aggregates, etc., as self. Like the Buddha's disciples, although they are in the position of ordinary beings, they rely on good teachers, good teachings, and right thinking, so not only do they not arise with clinging to the aggregates, etc., but they also rejoice in the nature of no-self. Has such a person already severed afflictions and entered the path of seeing? If it is said that although there is no manifestation, there is still a seed, so they have not entered the path of seeing, then since there is no manifestation, they should have entered the stages of accumulation or application.

Previously, it was discussed that the initial teaching (始教) considered the severing of afflictions in terms of stages, believing that conceptually arisen and co-emergent afflictions are truly severed. Why is it now said to be a representation? The 'conceptually arisen below' first raises a question to show the reason for the representation. The 'like the Buddha below' formally raises a question. The 'if it is said below' is a hypothetical defense that is refuted.

If the meaning is not like this, then it should be known that this is to show the principle of no-self in the path of seeing, so those coarse afflictions of falsely conceived inversions are used to represent it, and in turn, to reveal the principle of no-self. Also, because the afflictions that arise spontaneously are subtle and difficult to sever, they in turn show the gradual increase in differences in the stage of cultivation. In terms of the true meaning, there is only one affliction that has coarse and subtle aspects. The coarse aspects are severed in the path of seeing, and the subtle aspects are severed in the path of cultivation.

The initial teaching (始教) relies on conceptually arisen and co-emergent afflictions, and the severing of afflictions in the stages of seeing and cultivation. This is because the faculties are coarse and the teachings are shallow, so it is only said that the conceptually arisen afflictions are severed in the path of seeing, and the coarse aspects of co-emergent afflictions are severed in the path of cultivation, in order to show the difference. However, afflictions and the obscurations of knowledge, until the ultimate stage, the remaining habitual tendencies can be completely exhausted. Therefore, it is known that this is a representation established in correspondence, and not an actual severing.

For example, manas (末那, mind) afflictions are severed in both the stages of seeing and cultivation. As the Treatise on No-Image (Wuxiang Lun 無相論) says: 'The second consciousness of clinging and its corresponding dharmas are completely extinguished only at the stage of arhat (羅漢, worthy one).' If the afflictions of the flesh, consciousness, and mental dharmas of seeing the truth are able to attain the path of liberation in the sixteen moments of the supramundane path, they are completely severed. The remaining unexhausted aspects belong only to thought. This is called the second consciousness. The Compendium on Non-Self (Wu Xing She Lun 無性攝論) also says the same thing, as quoted above, so it can be known.

Manas (末那, mind) afflictions are severed in both the stages of seeing and cultivation. The Kongmu (孔目) says: 'If it is said that when they are extinguished, manas (末那, mind) is extinguished in the initial stage of the path of seeing, why would it obstruct the realization of the principle of no-self?'

故故無性攝論云轉染污末那故得平等性智初現觀時先已證得於修道位轉復清凈轉清凈者即滅習氣無相下第二執識者即末那識第一識者即阿賴耶相應法者孔目云末那一起相續不廢與我見我慢我愛無明四使相應八忍八智前十五心唯斷煩惱惑得十六心斷煩惱微細種子俱盡引無性攝論例同無相論說。

十四于分別惑所籍三緣寄顯地前三賢位別謂十解等除邪師等如次應知此約直進說又以邪師邪教所起寄資糧位伏以行相粗故邪思惟所起寄加行位伏以行相細故此約迴心二乘說。

地前不立十信成位以信但是行非位故不開四加行者異小乘故約直進說地前開資糧加行為七方便者同小乘故約迴心說。

十五于俱生內六七識惑七地已來寄有現行八地以去永伏不起此為寄顯入觀有間無間位異故作此說。

七地已還觀心有間容有現行八地已去觀心無間永伏不起故分二位。

十六又以六識煩惱寄至四地末那煩惱寄至七地八地已去唯有所知障此亦為顯世間二乘菩薩故作此說也。

六識煩惱寄四地斷相同世間末那煩惱寄七地斷同彼二乘八地已去寄菩薩位斷所知故。

十七為顯十地至佛地各差別故以十一無明返寄顯之。

二位別故寄惑返顯位相差別也。

十八為顯地地真俗二智故以二十二無明寄

【現代漢語翻譯】現代漢語譯本：因此，《無性攝論》說，爲了轉變染污的末那（Manas，意為『意』，是第七識）識，從而獲得平等性智，在初現觀的時候，就已經證得了。在修道位上，這種轉變變得更加清凈。所謂『轉清凈』，就是滅除了習氣。『無相下第二執識』指的是末那識，『第一識』指的是阿賴耶（Ālaya，意為『藏識』，是第八識）識。相應的法，如孔目所說，末那識一旦生起，就會相續不斷，與我見、我慢、我愛、無明四種煩惱相應。在八忍八智之前的十五心中，僅僅斷除了煩惱惑，在第十六心中，斷除了煩惱的微細種子，全部滅盡。這可以參照《無性攝論》的例子，與《無相論》的說法相同。

十四、對於分別惑所依賴的三種緣，寄託于顯現地前三賢位的差別，即十解等，去除邪師等，應該依次瞭解。這是就直進的情況來說的。另外，由邪師邪教所引起的，寄託于資糧位，因為其行相粗糙；由邪思惟所引起的，寄託于加行位，因為其行相細微。這是就回心二乘的情況來說的。

地前不設立十信的位次，因為信只是行，而不是位。不開啟四加行，是因為與小乘不同。就直進的情況來說，地前開啟資糧位和加行位作為七方便，是因為與小乘相同。這是就回心的情況來說的。

十五、在俱生惑中，第六識和第七識的惑，從七地以來，寄託于有現行；八地以後，永遠降伏不起。這是爲了寄託顯現入觀的有間和無間位次的差別，所以這樣說。

七地及以前，觀心有間斷，容許有現行；八地以後，觀心無間斷，永遠降伏不起，所以分為兩個位次。

十六、另外，將第六識的煩惱寄託到四地，末那識的煩惱寄託到七地，八地以後只有所知障。這也是爲了顯現世間二乘菩薩的差別，所以這樣說。

第六識的煩惱寄託在四地斷除，與世間相同；末那識的煩惱寄託在七地斷除，與二乘相同；八地以後寄託在菩薩位斷除所知障。

十七、爲了顯現十地到佛地的各種差別，用十一無明反過來寄託顯現。

因為位次不同，所以用惑來反過來顯現位次的差別。

十八、爲了顯現地地的真俗二智，用二十二無明寄託顯現。

【English Translation】 English version: Therefore, the Treatise on the Absence of Nature states that in order to transform the defiled Manas (the seventh consciousness, meaning 'mind'), thereby attaining the Wisdom of Equality, it is already realized at the time of the initial direct perception. In the stage of cultivation, this transformation becomes even purer. 'Becoming purer' means eradicating habitual tendencies. 'The second grasping consciousness below the absence of characteristics' refers to the Manas consciousness, and 'the first consciousness' refers to the Ālaya (the eighth consciousness, meaning 'storehouse consciousness'). Corresponding dharmas, as Kongmu says, once the Manas consciousness arises, it continues uninterruptedly, corresponding to the four afflictions of self-view, self-conceit, self-love, and ignorance. In the fifteen minds before the Eight Acceptances and Eight Wisdoms, only the afflictions of delusion are severed; in the sixteenth mind, the subtle seeds of affliction are severed, completely extinguished. This can be referenced to the example in the Treatise on the Absence of Nature, which is the same as the statement in the Treatise on the Absence of Characteristics.

Regarding the three conditions upon which the afflictions of discrimination rely, they are entrusted to manifest the differences in the three worthy stages before the ground, namely the ten understandings, etc., removing evil teachers, etc., which should be understood in order. This is in terms of direct progress. Furthermore, what is caused by evil teachers and heretical teachings is entrusted to the stage of accumulation, because its characteristics are coarse; what is caused by evil thoughts is entrusted to the stage of application, because its characteristics are subtle. This is in terms of the two vehicles of turning back.

The ten stages of faith are not established before the ground, because faith is only practice, not a stage. The four applications are not opened because they are different from the Hinayana. In terms of direct progress, the stages of accumulation and application are opened before the ground as the seven expedients, because they are the same as the Hinayana. This is in terms of turning back.

Among the co-arisen afflictions, the afflictions of the sixth and seventh consciousnesses, from the seventh ground onwards, are entrusted to having present activity; from the eighth ground onwards, they are permanently subdued and do not arise. This is to entrust and manifest the differences between the intermittent and non-intermittent stages of entering contemplation, hence this statement.

In the seventh ground and before, contemplation of the mind is intermittent, allowing for present activity; from the eighth ground onwards, contemplation of the mind is non-intermittent, permanently subduing and not arising, hence the division into two stages.

Furthermore, the afflictions of the sixth consciousness are entrusted to the fourth ground, the afflictions of the Manas consciousness are entrusted to the seventh ground, and from the eighth ground onwards, there is only the obstacle of what is knowable. This is also to manifest the differences between the worldly two vehicles and Bodhisattvas, hence this statement.

The afflictions of the sixth consciousness are entrusted to being severed in the fourth ground, the same as in the world; the afflictions of the Manas consciousness are entrusted to being severed in the seventh ground, the same as in the two vehicles; from the eighth ground onwards, they are entrusted to the Bodhisattva stage to sever the obstacle of what is knowable.

In order to manifest the various differences from the ten grounds to the Buddha ground, the eleven ignorances are used to entrust and manifest them in reverse.

Because the stages are different, afflictions are used to manifest the differences in stages in reverse.

In order to manifest the two wisdoms of truth and convention in each ground, the twenty-two ignorances are used to entrust and manifest them.

以顯之如深密經云由此二十二種愚癡品及十一粗重安立諸地故既雲安立故知寄顯也此諸義廣如瑜伽對法唯識攝論等說上來多分約始教說。

地地皆用根本智證真后得智達俗解深密經有二十二種愚十一種粗重一極喜地斷異生障破執著我法愚惡趣雜染愚二離垢地斷邪行障破微細誤犯愚種種惡趣愚三發光地斷闇鈍障破欲貪愚聞持愚四焰惠地斷現行煩惱障破等至愛愚法愛愚五難勝地斷下乘般涅槃障破乘背生死愚趣向涅槃愚六現行地斷粗相障破觀察流轉愚無相現行愚七遠行地斷細相現行障破流轉生死愚生滅愚八不動地斷無相加行障破加行愚自在愚九善惠地斷利他不欲行障破義詞總持愚辨才自在愚十法雲地斷未得自在障破大神通愚悟入微細愚十一斷如來地第一障破所知著愚微細礙愚此諸下總指前九門廣如諸論上來下結后九門。

已上諸門並是阿含門寄惑返顯位相差別何以故為護十地故為令眾生於十地中離慢執故位相甚深極難了知寄惑顯位生凈信故余義準思可見。

孔目云如此等法差別相者為護十地故隨方便門作種種說令諸眾生於十地中離增上慢寄惑顯位令眾生於此十地生敬信故。

若依頓教一切煩惱本來自離不可說斷及與不斷如法界體性經云佛告文殊師利云何教諸善男子發菩提心文殊言我發我見心何以故

【現代漢語翻譯】現代漢語譯本：如《解深密經》（Samdhinirmocana Sutra）所說，通過這二十二種愚癡品和十一種粗重，安立諸地（Bhumi，菩薩修行的階段）。既然說是『安立』，就知道是藉由這些來顯現諸地。這些意義廣泛，如《瑜伽師地論》（Yogacarabhumi-sastra）、《對法論》（Abhidharma）、《唯識論》（Vijnaptimatrata-sastra）、《攝大乘論》（Mahayana-samgraha）等所說。以上大部分是依據始教（早期佛教教義）而說。地地都用根本智（Jnana，根本智慧）證悟真如，后得智（Prsthalabdha-jnana，證悟后獲得的智慧）通達世俗。《解深密經》中有二十二種愚癡和十一種粗重：一、極喜地（Pramudita-bhumi）斷異生障，破執著我法愚和惡趣雜染愚；二、離垢地（Vimala-bhumi）斷邪行障，破微細誤犯愚和種種惡趣愚；三、發光地（Prabhakari-bhumi）斷闇鈍障，破欲貪愚和聞持愚；四、焰慧地（Arcismati-bhumi）斷現行煩惱障，破等至愛愚和法愛愚；五、難勝地（Sudurjaya-bhumi）斷下乘般涅槃障，破乘背生死愚和趣向涅槃愚；六、現前地（Abhimukhi-bhumi）斷粗相障，破觀察流轉愚和無相現行愚；七、遠行地（Duramgama-bhumi）斷細相現行障，破流轉生死愚和生滅愚；八、不動地（Acala-bhumi）斷無相加行障，破加行愚和自在愚；九、善慧地（Sadhumati-bhumi）斷利他不欲行障，破義詞總持愚和辯才自在愚；十、法雲地（Dharmamegha-bhumi）斷未得自在障，破大神通愚和悟入微細愚；十一、斷如來地第一障，破所知著愚和微細礙愚。這些『下』總指前九地，詳細內容見於各種論著。以上是總結后九地。以上各門都是阿含門（Agama，原始佛教經典）藉由迷惑來反顯位相的差別。為什麼呢？爲了守護十地，爲了讓眾生在十地中遠離慢心和執著。位相非常深奧，極難了知，所以藉由迷惑來顯現地位，從而生起清凈的信心。其餘的意義可以類推。《孔目》（Kongmu，佛教目錄）說：『如此等法差別相，是爲了守護十地，隨順方便之門，作種種說法，令諸眾生於十地中遠離增上慢，藉由迷惑來顯現地位，令眾生於此十地生起敬信。』若依據頓教（頓悟的教義），一切煩惱本來自離，不可說斷及與不斷。如《法界體性經》（Dharmadhatusvabhava-sutra）所說：『佛告文殊師利（Manjusri，文殊菩薩）：云何教諸善男子發菩提心？』文殊言：『我發我見心。』為什麼呢？

【English Translation】 English version: As stated in the Samdhinirmocana Sutra (解深密經), the various Bhumis (地, stages of practice for Bodhisattvas) are established through these twenty-two types of foolishness and eleven types of coarseness. Since it is said to be 'established', it is known that it is manifested through these. These meanings are extensive, as explained in the Yogacarabhumi-sastra (瑜伽師地論), Abhidharma (對法論), Vijnaptimatrata-sastra (唯識論), Mahayana-samgraha (攝大乘論), etc. The above is mostly based on the early teachings (始教). Each Bhumi uses Fundamental Wisdom (Jnana, 根本智) to realize Suchness, and Subsequent Wisdom (Prsthalabdha-jnana, 后得智) to understand the mundane. In the Samdhinirmocana Sutra, there are twenty-two types of foolishness and eleven types of coarseness: 1. Pramudita-bhumi (極喜地) severs the obstruction of ordinary beings, breaking the foolishness of attachment to self and dharma, and the foolishness of defilement in evil realms; 2. Vimala-bhumi (離垢地) severs the obstruction of wrong conduct, breaking the foolishness of subtle misdeeds and the foolishness of various evil realms; 3. Prabhakari-bhumi (發光地) severs the obstruction of darkness and dullness, breaking the foolishness of desire and greed, and the foolishness of retaining what is heard; 4. Arcismati-bhumi (焰慧地) severs the obstruction of manifest afflictions, breaking the foolishness of love for samadhi and the foolishness of love for the Dharma; 5. Sudurjaya-bhumi (難勝地) severs the obstruction of Hinayana Nirvana, breaking the foolishness of turning away from birth and death and the foolishness of inclining towards Nirvana; 6. Abhimukhi-bhumi (現前地) severs the obstruction of coarse appearances, breaking the foolishness of observing transmigration and the foolishness of the manifestation of non-appearance; 7. Duramgama-bhumi (遠行地) severs the obstruction of the manifestation of subtle appearances, breaking the foolishness of the transmigration of birth and death and the foolishness of arising and ceasing; 8. Acala-bhumi (不動地) severs the obstruction of non-appearance effort, breaking the foolishness of effort and the foolishness of freedom; 9. Sadhumati-bhumi (善慧地) severs the obstruction of unwillingness to benefit others, breaking the foolishness of comprehensive retention of meaning and words and the foolishness of eloquence; 10. Dharmamegha-bhumi (法雲地) severs the obstruction of not attaining freedom, breaking the foolishness of great supernatural powers and the foolishness of penetrating subtle things; 11. Severing the first obstruction of the Tathagata-bhumi, breaking the foolishness of attachment to what is known and the foolishness of subtle hindrances. These 'lower' ones generally refer to the first nine Bhumis, and the details can be found in various treatises. The above is a summary of the last nine Bhumis. All the above gates are Agama (阿含, early Buddhist scriptures) gates, using delusion to reveal the differences in position. Why? To protect the ten Bhumis, and to enable sentient beings to be free from arrogance and attachment in the ten Bhumis. The positions are very profound and extremely difficult to understand, so they are revealed through delusion, thereby generating pure faith. The remaining meanings can be inferred by analogy. The Kongmu (孔目, Buddhist catalog) says: 'Such differences in the characteristics of the Dharma are to protect the ten Bhumis, and various explanations are made according to the expedient means, so that sentient beings in the ten Bhumis are free from increased arrogance, and the positions are revealed through delusion, so that sentient beings generate reverence and faith in these ten Bhumis.' If based on the sudden teaching (頓教, doctrine of sudden enlightenment), all afflictions are originally separate, and it cannot be said whether they are severed or not severed. As stated in the Dharmadhatusvabhava-sutra (法界體性經): 'The Buddha said to Manjusri (文殊師利, Manjusri Bodhisattva): How should I teach good men to arouse the Bodhi mind?' Manjusri said: 'I arouse the mind of my view.' Why?

我見際即是菩提故此文證準知。

引法界體性經證一切煩惱體性自離經云佛告文殊汝云何男子等說法文殊言我于彼諸男子所教發我見即是為其說法與無差別疏引同與今文少異。

若依圓教一切煩惱不可說其體性但約其用即甚深廣大以所障法一即一切具足主伴等故彼能障惑亦如是也是故不分使習種現但如法界一得一切得故是故煩惱亦一斷一切斷也故普賢品明一障一切障小相品明一斷一切斷者是此義也。

孔目云若約滅惑分齊論者依普賢品說一障一切障依小相品說斷惑分齊一斷一切斷由彼華嚴經文云內外各有五百煩惱及八萬四千煩惱普滅非別故得知也。

又此斷惑分齊準上下經文有四種一約證謂十地中斷二約位謂十住已去斷三約行謂十信終心斷四約實謂無可斷以本來清凈故廣如經說。

約證當知即順十地終心頓斷惑義約位同三乘終教在三賢位斷約行在十信終心自分已還使習俱斷約實無可斷自體凈故。

又前三乘等諸門斷惑若一障一切障一斷一切斷即入此教若隨門前後是三乘等此約別教言。

諸門斷惑要問云普賢品內據普賢法極深廣大又云若依小乘論使纏垢乃至兼在終教等已上諸惑一惑一切障一斷一切斷此屬一乘教若隨下揀前此約下結屬。

若約攝方便前諸教所明併入此

【現代漢語翻譯】現代漢語譯本：我見到實際的邊界就是菩提（Bodhi，覺悟），因此這段經文可以作為證明，應當知曉。

引用法界體性經來證明一切煩惱的體性自然遠離。經中說：『佛告訴文殊（Manjushri，智慧的象徵）：你如何為男子等人說法？』文殊回答說：『我對於那些男子所教導的，啓發他們認識到我見就是為他們說法，與沒有差別。』疏鈔的引用與此相同，與現在的經文略有不同。

如果依照圓教的觀點，一切煩惱的體性不可說，只能就其作用而言，是甚深廣大的。因為所障礙的法一即一切，具足主伴等關係，所以能障礙的迷惑也是如此。因此，不區分使、習、種、現，但如法界一樣，一得一切得，所以煩惱也是一斷一切斷。因此，普賢品中說明一障一切障，小相品中說明一斷一切斷，就是這個意思。

孔目說：『如果就滅惑的界限來討論，依照普賢品所說，一障一切障；依照小相品所說，斷惑的界限是一斷一切斷。』因為《華嚴經》（Avatamsaka Sutra）經文說：『內外各有五百煩惱及八萬四千煩惱，全部滅除，沒有分別。』因此可以得知。

此外，這斷惑的界限，根據上下經文，有四種：一是約證，指十地（Ten Bhumis）中斷；二是約位，指十住（Ten Abodes）以後斷；三是約行，指十信（Ten Faiths）終心斷；四是約實，指無可斷，因為本來清凈，詳細內容如經中所說。

約證來說，應當知道就是順著十地終心頓斷惑的意義；約位來說，同於三乘終教，在三賢位斷；約行來說，在十信終心，自分已還，使習俱斷；約實來說，無可斷，因為自體清凈。

此外，前面三乘等諸門斷惑，如果一障一切障，一斷一切斷，就進入此教；如果隨門前後，就是三乘等，這是就別教而言。

諸門斷惑，要問：普賢品內根據普賢法極深廣大，又說如果依照小乘論，使纏垢乃至兼在終教等已上諸惑，一惑一切障，一斷一切斷，這屬於一乘教；如果隨下揀前，這是就下結屬。

如果就攝方便來說，前面諸教所闡明的都併入此。

【English Translation】 English version: My seeing the boundary of reality is Bodhi (覺悟, Enlightenment), hence this passage serves as proof, and it should be known.

It cites the Dharmadhatu-nature Sutra to prove that the nature of all afflictions is naturally detached. The sutra says: 'The Buddha told Manjushri (智慧的象徵, symbol of wisdom): How do you preach to men and others?' Manjushri replied: 'What I teach to those men, inspiring them to realize that my view is preaching to them, is no different from not preaching.' The commentary's citation is the same, with slight differences from the current text.

If according to the perspective of the Perfect Teaching, the nature of all afflictions cannot be spoken of, but only in terms of its function, it is profoundly vast. Because the dharma that is obstructed, one is all, fully possessing the relationship of principal and attendant, so the delusions that can obstruct are also like this. Therefore, there is no distinction between latent tendencies, habits, seeds, and manifestations, but like the Dharmadhatu, one attainment is all attainments, so afflictions are also one severance is all severances. Therefore, the Universal Worthy Chapter explains that one obstruction is all obstructions, and the Minor Characteristics Chapter explains that one severance is all severances, which is this meaning.

Kongmu said: 'If discussing the boundary of eradicating delusion, according to the Universal Worthy Chapter, one obstruction is all obstructions; according to the Minor Characteristics Chapter, the boundary of severing delusion is one severance is all severances.' Because the Avatamsaka Sutra (華嚴經) text says: 'Internally and externally, there are five hundred afflictions and eighty-four thousand afflictions, all completely eradicated, without distinction.' Therefore, it can be known.

Furthermore, this boundary of severing delusion, according to the upper and lower sutra texts, has four types: First, according to realization, referring to severance in the Ten Bhumis (十地); second, according to position, referring to severance after the Ten Abodes (十住); third, according to practice, referring to severance at the final mind of the Ten Faiths (十信); fourth, according to reality, referring to no severance, because it is originally pure, as extensively explained in the sutra.

In terms of realization, it should be known that it follows the meaning of sudden severance of delusion at the final mind of the Ten Bhumis; in terms of position, it is the same as the final teaching of the Three Vehicles, severing at the position of the Three Sages; in terms of practice, at the final mind of the Ten Faiths, from oneself onwards, latent tendencies and habits are severed together; in terms of reality, there is no severance, because the self-nature is pure.

Furthermore, the severance of delusion in the various approaches such as the preceding Three Vehicles, if one obstruction is all obstructions, one severance is all severances, then it enters this teaching; if following the order of the approaches, it is the Three Vehicles, etc., this is in terms of the Distinct Teaching.

Regarding the severance of delusion in the various approaches, it must be asked: Within the Universal Worthy Chapter, according to the extremely profound and vast Dharma of Universal Worthy, and also saying that if according to the Hinayana treatises, the defilements of attachment, and even including the delusions above the Final Teaching, one delusion is all obstructions, one severance is all severances, this belongs to the One Vehicle Teaching; if selecting the preceding based on the following, this is concluding affiliation based on the lower.

If in terms of embracing expedient means, the explanations of the preceding teachings are all incorporated into this.

中以是此方便及所流所目故余義準之斷惑門竟。

攝前諸教即全收諸教宗同教緣起義清涼曰圓必攝四孔目云若橫依方便進趣法門即有二義通說一乘與彼究竟圓一乘為方便故故說一乘非即圓通自在義也斷惑分齊竟。

華嚴一乘教義分齊章復古記卷第二(之下) 卍新續藏第 58 冊 No. 0998 華嚴一乘教義分齊章復古記

華嚴一乘教義分齊章復古記卷第三(之上)

蠡澤沙門　善熹　述

第七二乘迴心者有六種說。

迴心者孔目云迴心義者大分有二一據未入佛法以明迴心二據入佛法無流之際解脫分善以辨迴心初據未入者謂其一闡提位相似修行作普敬認惡法會彼闡提令入一乘其法具如問答中辨。

一或一切二乘皆無迴心以更無餘求故如小乘中說。

以小乘不知有大故孔目云若約聲聞自不退位已后不回。

二或一切二乘皆迴心以悉有佛性力為內薰因故如來大悲力外緣不捨故根本無明猶未盡故小乘涅槃不究竟故是故一切無不迴心向大菩提也此約終教說。

一切俱回以如來藏是一切諸佛菩薩聲聞緣覺乃至六道眾生等體又云佛性者亦法喻並說佛性者是一切凡聖因一切凡聖皆從佛性而得生長喻說者如乳是酪因一切酪皆因於乳而得生長是故下孔目云若約

【現代漢語翻譯】中以是此方便及所流所目故，其餘意義可以依此準則類推。斷惑門到此結束。

攝取之前的各種教義，就是完全收納各種教義的宗旨，共同教導緣起之義。清涼（指清涼澄觀）說：『圓教必定攝取四孔目』，又說：『如果橫向依據方便進趣的法門，就有兩種意義：通說一乘，與那究竟圓滿的一乘作為方便。』因此說一乘並非就是圓通自在的意義。斷惑的分界到此結束。

《華嚴一乘教義分齊章復古記》卷第二（之下）卍新續藏第58冊 No. 0998 《華嚴一乘教義分齊章復古記》

《華嚴一乘教義分齊章復古記》卷第三（之上）

蠡澤沙門善熹述

第七，關於二乘（聲聞乘和緣覺乘）迴心（改變志向，轉向大乘）者，有六種說法。

關於迴心，孔目（《華嚴孔目》）說：『迴心的意義，大體上有二：一是根據未進入佛法的情況來說明迴心；二是根據進入佛法無漏之際，解脫分善的情況來辨別迴心。』首先根據未進入佛法的情況來說，就是說一闡提（斷絕一切善根的人）的地位，相似的修行，作為普遍的恭敬，認為惡法會使那些一闡提進入一乘，其中的道理具體如問答中所辨析。

第一種說法是，或者一切二乘都沒有迴心，因為他們不再有其他的追求，如小乘中所說。

因為小乘不知道有大乘的緣故。孔目說：『如果按照聲聞自不退轉位之後，就不會迴心。』

第二種說法是，或者一切二乘都會迴心，因為他們都具有佛性（如來藏性），佛性的力量作為內在的熏習之因；如來大悲的力量作為外在的因緣不捨棄；根本無明（對事物真相的迷惑）還沒有窮盡；小乘的涅槃（寂滅）不究竟。因此，一切沒有不迴心向大菩提（無上智慧）的。這是約終教（華嚴宗判教的第五時）來說的。

一切都回心，因為如來藏（一切眾生皆具的成佛的可能性）是一切諸佛、菩薩、聲聞、緣覺乃至六道眾生等的本體。又說佛性，也是法喻並說。佛性是一切凡夫聖人的因，一切凡夫聖人都是從佛性而得以生長。譬喻來說，如乳是酪的因，一切酪都是因為乳而得以生長。所以下面的孔目說：『如果按照……』

【English Translation】 This is the convenience and the source and purpose of it, so the remaining meanings can be inferred by analogy. The section on severing delusions ends here.

Embracing the previous teachings is to fully incorporate the tenets of all teachings, commonly teaching the meaning of dependent origination. Qingliang (referring to Qingliang Chengguan) said: 'The perfect teaching must encompass the four key points,' and also said: 'If horizontally relying on the expedient means to advance into the Dharma gate, there are two meanings: generally speaking of the One Vehicle, with that ultimate and perfect One Vehicle as the expedient.' Therefore, it is said that the One Vehicle is not the meaning of perfect and unhindered freedom. The demarcation of severing delusions ends here.

Continuation of the Records of the Chapter on the Divisions and Boundaries of the Teachings and Meanings of the One Vehicle of the Avatamsaka Sutra, Volume Two (Part Two) Supplement to the New Buddhist Canon, Volume 58, No. 0998, Continuation of the Records of the Chapter on the Divisions and Boundaries of the Teachings and Meanings of the One Vehicle of the Avatamsaka Sutra

Continuation of the Records of the Chapter on the Divisions and Boundaries of the Teachings and Meanings of the One Vehicle of the Avatamsaka Sutra, Volume Three (Part One)

By Shramana Shanxi of Leize

Seventh, regarding those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who turn their minds (change their aspirations and turn to the Mahāyāna), there are six views.

Regarding turning the mind, the 'Kongmu' ('Avatamsaka Kongmu') says: 'The meaning of turning the mind, broadly speaking, has two aspects: first, explaining turning the mind based on the situation of not having entered the Buddha Dharma; second, distinguishing turning the mind based on the good of liberation at the time of entering the Buddha Dharma without outflows.' First, based on the situation of not having entered the Buddha Dharma, it refers to the position of the 'icchantika' (one who has severed all roots of goodness), similar practices, acting as universal reverence, believing that evil dharmas will cause those 'icchantikas' to enter the One Vehicle, the specific reasons for which are explained in the questions and answers.

The first view is that perhaps all of the Two Vehicles do not turn their minds, because they no longer have other pursuits, as said in the Śrāvakayāna.

Because the Śrāvakayāna does not know that there is the Mahāyāna. The 'Kongmu' says: 'If according to the Śrāvakas, after the stage of non-retrogression, they will not turn their minds.'

The second view is that perhaps all of the Two Vehicles will turn their minds, because they all possess Buddha-nature (Tathāgatagarbha), the power of Buddha-nature acting as an internal cause of cultivation; the power of the Tathāgata's great compassion as an external condition is not abandoned; fundamental ignorance (delusion about the true nature of things) has not yet been exhausted; the Nirvāṇa (cessation) of the Śrāvakayāna is not ultimate. Therefore, there is none who does not turn their mind towards the Great Bodhi (supreme wisdom). This is said in relation to the Final Teaching (the fifth period of the Huayan School's classification of teachings).

All turn their minds, because the Tathāgatagarbha (the potential for Buddhahood possessed by all beings) is the essence of all Buddhas, Bodhisattvas, Śrāvakas, Pratyekabuddhas, and even beings in the six realms. It is also said that Buddha-nature is explained both by Dharma and metaphor. Buddha-nature is the cause of all ordinary and noble beings, and all ordinary and noble beings grow from Buddha-nature. Metaphorically speaking, just as milk is the cause of cheese, and all cheese grows from milk. Therefore, the following 'Kongmu' says: 'If according to...'

終教一切俱回。

問如瑜伽顯揚論說諸識成就不成就中四句內聲聞獨覺入無餘依涅槃者阿賴耶識及諸轉識俱不成就既本識轉識皆滅無餘後生心以何為因無因而生不應理故。

孔目云辨成就不成就者若約成就有二義一相中辨成就義二約理體辨成就初相成就者依顯揚聖教論問若成就阿賴耶識亦成就轉識耶應作四句謂或成就阿賴耶識非轉識謂無心睡眠者無心悶絕者入無想定者入滅盡定者生無想天者或成就轉識非阿賴耶謂住有心位阿羅漢獨覺不退轉菩薩及與如來或俱成就謂所餘住有心位者或有俱不成就謂阿羅漢獨覺不退轉菩薩及與如來入滅盡定若處無餘依涅槃界難云既本識等滅後生心以何為因等。

答彼論依始教門引小乘故所立賴耶行相粗顯不從真起故說有滅又為順小乘故亦許彼涅槃非不究竟故說入已不復起也。

故說有滅者梁攝論云四德圓時本識都盡今言滅者楞伽經云唯心相滅非心體滅解云心相即空故無所滅是名為滅順小乘者以聲聞自不退位已后不回今大乘順彼說入滅后不復起也。

今約終教中就實而說既以根本無明熏如來藏成梨耶識彼二乘人於此二法既俱未斷證何因得滅阿賴耶識又由於彼無斷證故所得涅槃豈為究竟化城同喻應便有失又由上四因故得生心也。

論云依如來藏故有生滅

【現代漢語翻譯】現代漢語譯本終教一切都回歸到如來藏。

問：如《瑜伽師地論》和《顯揚聖教論》所說，諸識的成就與不成就中，四句之內，聲聞（Śrāvaka，聽聞佛法而證悟者）和獨覺（Pratyekabuddha，無師自悟者）進入無餘依涅槃（nirvāṇa，沒有煩惱殘餘的涅槃）時，阿賴耶識（Ālaya-vijñāna，藏識）及諸轉識（pravṛtti-vijñāna，眼識等）都不成就。既然本識和轉識都已滅盡，那麼無餘涅槃后產生的「心」以什麼為因？沒有原因而產生是不合邏輯的。

孔目（對《瑜伽師地論》和《顯揚聖教論》的註釋）說：辨別成就與不成就，如果從成就的角度來說，有兩種含義：一是相上的成就義，二是理體上的成就。首先說相上的成就，依據《顯揚聖教論》的問答：如果成就阿賴耶識，是否也成就轉識？應該作四句回答：或者成就阿賴耶識而非轉識，比如無心睡眠者、無心悶絕者、進入無想定者、進入滅盡定者、生於無想天者；或者成就轉識而非阿賴耶識，比如住在有心位的阿羅漢（Arhat，斷盡煩惱者）、獨覺、不退轉菩薩（Bodhisattva，發菩提心者）以及如來（Tathāgata，佛）；或者俱成就，比如其餘住在有心位者；或者有俱不成就，比如阿羅漢、獨覺、不退轉菩薩以及如來進入滅盡定。如果處於無餘依涅槃界，難點在於既然本識等都已滅盡，那麼後生的「心」以什麼為因等等。

答：那個論典依據始教（早期教法）的門徑，引用小乘（Hīnayāna，聲聞乘）的觀點，所以所立的阿賴耶識的行相粗淺顯露，不是從真如（Tathātā，事物的真實本性）生起，所以說有滅。又爲了順應小乘的觀點，也允許他們的涅槃並非究竟，所以說進入之後不再生起。

「故說有滅者」，梁朝的《攝大乘論》說，四德圓滿時，本識完全滅盡。現在說的「滅」，《楞伽經》（Laṅkāvatāra Sūtra）說，唯有心相滅，而非心體滅。解釋說，心相即是空，所以沒有什麼可以滅的，這稱為滅。「順小乘者」，因為聲聞從不退轉位之後就不再回心轉意，現在大乘順應他們，說進入滅后不再生起。

現在從終教（最終教法）中就真實而說，既然以根本無明（無知）薰染如來藏（Tathāgatagarbha，如來藏識），成為阿賴耶識，那麼二乘之人（聲聞和獨覺）對於這兩種法既然都沒有斷除，憑什麼得以滅掉阿賴耶識？又由於他們沒有斷除和證悟，所以得到的涅槃怎麼能是究竟的？如同化城（虛幻的城市）的比喻，應該會有過失。又由於以上四個原因，所以能夠產生「心」。

論典說：依靠如來藏，所以有生滅。

【English Translation】 English version Ultimately, all teachings return to the Tathāgatagarbha (the womb of the Tathāgata).

Question: As stated in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) and the Asaṅga's Yogācārabhūmi-śāstra (Compendium of Determinations), regarding the accomplishment and non-accomplishment of the various consciousnesses, within the fourfold classification, when Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) enter Nirvāṇa (cessation) without remainder, the Ālaya-vijñāna (storehouse consciousness) and the various pravṛtti-vijñānas (active consciousnesses) are all unaccomplished. Since both the fundamental consciousness and the active consciousnesses have ceased, what is the cause for the arising of 'mind' after Nirvāṇa without remainder? Arising without a cause is illogical.

Commentary: Discriminating accomplishment and non-accomplishment, if viewed from the perspective of accomplishment, there are two meanings: first, accomplishment in terms of characteristics; second, accomplishment in terms of the principle of essence. First, regarding accomplishment in terms of characteristics, based on the questions and answers in the Asaṅga's Yogācārabhūmi-śāstra: If the Ālaya-vijñāna is accomplished, are the active consciousnesses also accomplished? A fourfold answer should be given: either the Ālaya-vijñāna is accomplished but not the active consciousnesses, such as those in mindless sleep, those in mindless stupor, those who have entered the state of non-perception, those who have entered the cessation attainment, or those born in the realm of non-perception; or the active consciousnesses are accomplished but not the Ālaya-vijñāna, such as Arhats (worthy ones) in the state of mind, Pratyekabuddhas, non-retrogressing Bodhisattvas (enlightenment beings), and Tathāgatas (Buddhas); or both are accomplished, such as the remaining ones in the state of mind; or neither is accomplished, such as Arhats, Pratyekabuddhas, non-retrogressing Bodhisattvas, and Tathāgatas who have entered the cessation attainment. If one is in the realm of Nirvāṇa without remainder, the difficulty lies in that since the fundamental consciousness and others have ceased, what is the cause for the subsequent arising of 'mind,' and so on.

Answer: That treatise relies on the gateway of the initial teachings, quoting the views of the Hīnayāna (Smaller Vehicle), so the characteristics of the Ālaya-vijñāna it establishes are coarse and apparent, not arising from Suchness (true nature), so it speaks of cessation. Furthermore, to accord with the views of the Hīnayāna, it also allows that their Nirvāṇa is not ultimate, so it says that after entering, one does not arise again.

'Therefore, it speaks of cessation.' The Mahāyānasaṃgraha (Compendium of Mahāyāna) of Liang states that when the four virtues are perfected, the fundamental consciousness is completely exhausted. The 'cessation' now spoken of, the Laṅkāvatāra Sūtra (Descent into Lanka Sutra) says, only the characteristics of the mind cease, not the essence of the mind. The explanation is that the characteristics of the mind are emptiness, so there is nothing to cease, and this is called cessation. 'To accord with the Hīnayāna' because Śrāvakas, from the stage of non-retrogression onward, no longer turn back their minds. Now, the Mahāyāna accords with them, saying that after entering cessation, one does not arise again.

Now, from the perspective of the ultimate teachings, speaking truthfully, since fundamental ignorance (lack of knowledge) taints the Tathāgatagarbha, becoming the Ālaya-vijñāna, then since these two types of beings (Śrāvakas and Pratyekabuddhas) have not severed these two dharmas (teachings), by what means can they extinguish the Ālaya-vijñāna? Furthermore, because they have not severed and realized, how can the Nirvāṇa they attain be ultimate? Like the analogy of the phantom city, there should be a fault. Furthermore, due to the above four reasons, 'mind' can arise.

The treatise says: Relying on the Tathāgatagarbha, therefore there is arising and ceasing.

生滅即無明也所謂不生不滅與生滅和合非一非異名阿梨耶識良由真心不守自性隨熏和合成阿梨耶今此二乘未斷無明未證真如何因得滅阿賴耶識既無斷證所得非真同彼化城權令止息聖言無失四因即上正釋中佛性大悲無明涅槃故得生心迴向也。

問如生心迴向時分齊云何。

孔目云仍迴心分齊多種不等或有從闡提入聲聞者從聲聞迴向緣覺及初教者或有聲聞迴向直進及終教者或有迴心向頓教及一乘者如是之義準之可解。

答由根不等故去有遲疾遲者逕劫乃起楞伽云味著三昧樂安住無漏界無有究竟趣亦復不退還得諸三昧身乃至劫不覺譬如昏醉人酒消然後覺彼覺法亦然得佛無上身解云此文但總相說。

引楞伽由根不等者回心法對彼五乘機性上下不同迴心亦別故楞伽下總證。

若差別說者隨其利鈍各別逕時皆到阿耨菩提心位如涅槃經雲鬚陀洹人亦復不定故逕八萬劫則能得到阿耨菩提心乃至云獨覺逕十千劫得到阿耨菩提之心解云此明最鈍須陀洹人受七生已方入涅槃滅心心法如入滅定復逕八萬劫乃得生心受佛教化即發菩提心若於一身得第二果受二生已即入涅槃經六萬劫即能發心若於一身得第三果不還欲界即入涅槃經四萬劫能得發心若於一身得阿羅漢即現入滅定經二萬劫即能發心若獨覺利經一萬劫便能發

【現代漢語翻譯】現代漢語譯本生滅即是無明（avidyā，對事物真相的迷惑）的體現。所謂『不生不滅』與『生滅』和合，非一非異，名為阿梨耶識（ālayavijñāna，又稱藏識，儲存一切種子識的根本識）。這是因為真心（本性）不能守護自性，隨順熏習而和合成為阿梨耶識。現在這些二乘（聲聞乘和緣覺乘）之人，尚未斷除無明，未證得真如，又如何能夠滅除阿賴耶識呢？既然沒有斷除和證得，那麼所得的就不是真實的，如同虛幻的化城，權且讓他們在此止息。聖人的言語不會有錯失，『四因』就是上面所正確解釋的，即佛性、大悲、無明、涅槃，因此才能生起迴向之心。

問：如生起迴向之心時，它的分際（階段）是怎樣的呢？

孔目（對提問者的尊稱）說：仍然有多種不同的迴心分際，或者有從闡提（icchantika，斷善根的人）進入聲聞乘的，從聲聞乘迴向緣覺乘以及初教（三乘教）的，或者有聲聞乘迴向直進（大乘）以及終教（一乘教）的，或者有迴心向頓教（頓悟法門）以及一乘（唯一佛乘）的，這樣的意義可以依此類推理解。

答：由於根器不同，所以進趣有遲緩和快速。遲緩的要經過劫數才能生起迴向之心。《楞伽經》（Laṅkāvatāra Sūtra）說：『味著三昧（samādhi，禪定）之樂，安住在無漏界（anāsrava-dhātu，沒有煩惱的境界），沒有究竟的進趣，也不會退轉，還得諸三昧身，乃至劫數也不覺知。』譬如昏醉之人，酒醒之後才能覺悟，他們的覺悟之法也是這樣，得到佛的無上身（法身）。解釋說：這段經文只是總相地說明。

引用《楞伽經》『由根不等』，是因為迴心之法對應五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的根機性質上下不同，迴心也有差別，所以用《楞伽經》來總括證明。

如果差別地來說，隨著他們根性的利鈍，各自經過不同的時間，都能到達阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）的地位。如《涅槃經》（Mahāparinirvāṇa Sūtra）說：『須陀洹（srota-āpanna，入流果）人也並不一定，所以經過八萬劫才能得到阿耨多羅三藐三菩提心。』乃至說『獨覺（pratyekabuddha，辟支佛）經過一萬劫得到阿耨多羅三藐三菩提之心。』解釋說：這說明最遲鈍的須陀洹人，受七次生死之後才入涅槃，滅盡心和心法，如同進入滅盡定（nirodha-samāpatti），再經過八萬劫才生起心，接受佛教化，從而發起菩提心。如果在自身證得第二果（斯陀含，sakṛdāgāmin），受兩次生死之後就入涅槃，經過六萬劫就能發心。如果在自身證得第三果（阿那含，anāgāmin），不還欲界就入涅槃，經過四萬劫就能發起菩提心。如果在自身證得阿羅漢（arhat），就直接進入滅盡定，經過兩萬劫就能發起菩提心。如果獨覺根性銳利，經過一萬劫就能發起。

【English Translation】 English version Birth and extinction are the manifestation of ignorance (avidyā). The so-called 'neither birth nor extinction' combined with 'birth and extinction,' being neither one nor different, is called Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that stores all seed consciousnesses). This is because the true mind (true nature) cannot guard its own nature, and it combines with熏習(habitual influences) to become Ālaya-vijñāna. Now, these two vehicles (Śrāvakayāna and Pratyekabuddhayāna) have not yet severed ignorance and have not yet realized Suchness (真如), so how can they extinguish Ālaya-vijñāna? Since there is no severance or realization, what is obtained is not real, like an illusory city, temporarily allowing them to rest there. The words of the sages will not be mistaken; the 'four causes' are what was correctly explained above, namely Buddha-nature, great compassion, ignorance, and Nirvāṇa, so that the mind of dedication can arise.

Question: When the mind of dedication arises, what are its stages?

Kongmu (a respectful term for the questioner) said: There are still many different stages of turning the mind, or there are those who enter the Śrāvakayāna from icchantika (those who have severed their roots of goodness), those who turn from the Śrāvakayāna to the Pratyekabuddhayāna and the initial teachings (Three Vehicle teachings), or there are those who turn from the Śrāvakayāna to directly advance (Mahāyāna) and the final teachings (One Vehicle teachings), or there are those who turn their minds to the sudden teachings (sudden enlightenment teachings) and the One Vehicle (the only Buddha Vehicle). Such meanings can be understood by analogy.

Answer: Because the faculties are different, progress is slow or fast. Those who are slow take kalpas to arise the mind of dedication. The Laṅkāvatāra Sūtra says: 'Tasting the joy of samādhi (meditative absorption), dwelling in the anāsrava-dhātu (realm without outflows), there is no ultimate progress, nor will they regress, and they still obtain the body of samādhi, even for kalpas without realizing it.' It is like a drunken person who awakens after the alcohol wears off; their method of awakening is also like this, obtaining the unsurpassed body of the Buddha (Dharmakāya). Explanation: This passage only explains in general terms.

Quoting the Laṅkāvatāra Sūtra 'because the faculties are different' is because the method of turning the mind corresponds to the different natures of the five vehicles (human and deva vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Buddhahood) in terms of superiority and inferiority, and turning the mind is also different, so the Laṅkāvatāra Sūtra is used to prove it in general.

If speaking differently, according to their sharpness or dullness, each passes through different times, and all can reach the position of anuttarā-samyak-saṃbodhi-citta (unsurpassed perfect enlightenment mind). As the Mahāparinirvāṇa Sūtra says: 'Srota-āpanna (stream-enterer) people are also not certain, so after eighty thousand kalpas, they can obtain the anuttarā-samyak-saṃbodhi-citta.' And it says, 'Pratyekabuddha (solitary Buddha) obtains the anuttarā-samyak-saṃbodhi-citta after ten thousand kalpas.' Explanation: This explains that the slowest Srota-āpanna person, after receiving seven births and deaths, enters Nirvāṇa, extinguishing mind and mental phenomena, like entering nirodha-samāpatti (cessation attainment), and after eighty thousand kalpas, the mind arises, accepting Buddhist teachings, and thus arousing the Bodhi-citta. If one attains the second fruit (sakṛdāgāmin, once-returner) in this life, after receiving two births and deaths, they enter Nirvāṇa, and after sixty thousand kalpas, they can arouse the mind. If one attains the third fruit (anāgāmin, non-returner) in this life, not returning to the desire realm, they enter Nirvāṇa, and after forty thousand kalpas, they can arouse the Bodhi-citta. If one attains arhat (worthy one) in this life, they directly enter nirodha-samāpatti, and after twenty thousand kalpas, they can arouse the Bodhi-citta. If the Pratyekabuddha is sharp, they can arouse it after ten thousand kalpas.

心此五人發心之時即入十信菩薩位方名發阿耨菩提心又有義前五人從凡得小果入涅槃後起迴心修十信行信滿心已堪入十住初發心住已來隨根利鈍各經彼劫未必一向在涅槃中經爾許劫也如直往人既經一萬劫修行滿足堪能發心彼獨覺人根最利故亦似直往人經一萬劫餘四鈍根又差別故時多別也上來明遲者。

引涅槃二初正釋涅槃說根有利鈍智有先後須陀洹極遲經八萬劫起滅盡定受佛教化即能發心得證初果乃至獨覺人經十千劫已發菩提心證得彼果最鈍極遲者經爾許劫根疾不定此上五人發心即入大乘成十信位又有下二別義由前五人在涅槃中定經爾許劫今從過去往劫已來從闡提位入聲聞乘直至迴心入十住方經彼劫涅槃迴心二義不同也。

若極疾者如法華經云我滅度后復有弟子不聞是經不知不覺菩薩所行自於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度之想入于涅槃而於彼土求佛智慧聞得此經唯以佛乘而得滅度更無餘乘除諸如來方便說法此上並約終教說。

余國者即天臺四土中方便有餘土也但法華唯以佛乘而得滅度又云十方佛土中唯有一乘法余國得聞是經者則知不必定經爾許劫也。

三或一切二乘亦回亦不回謂決定種性者趣寂不回不定種性者並回向大如瑜伽聲聞抉擇中說此約始教引二乘說

【現代漢語翻譯】現代漢語譯本：心此五人發心之時，即入十信菩薩位，方才名為發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。又有另一種解釋，前五人從凡夫得小乘果位入涅槃（Nirvana，寂滅），之後生起回小向大的心，修十信行，信行圓滿后，堪能進入十住位的初發心住。從初發心住開始，根據根器的利鈍，各自經歷不同的劫數，未必一直都在涅槃中經歷那麼多的劫數。如同直往菩薩，已經經歷一萬劫的修行，滿足了發心的條件。而獨覺之人根器最為銳利，也類似於直往菩薩，經歷一萬劫。其餘四種鈍根之人，因為根器差別，所經歷的時間也多有不同。以上說明的是遲緩的情況。引用《涅槃經》的兩種說法，首先是正面解釋。《涅槃經》說根器有利鈍，智慧有先後。須陀洹（Srotapanna，入流果）最遲要經歷八萬劫，從滅盡定（Nirodha-samāpatti，滅盡定）中醒來，接受佛教化，才能發起菩提心，證得初果。乃至獨覺之人，經歷一萬劫后，發起菩提心，證得獨覺果位。最鈍最遲的人，要經歷那麼多的劫數，根器快慢不定。以上五人發心，立即進入大乘，成就十信位。還有下面兩種不同的解釋，因為前五人在涅槃中必定經歷那麼多的劫數，現在是從過去往劫以來，從闡提（Icchantika，斷善根者）位進入聲聞乘，直到回小向大進入十住位，才經歷那麼多的劫數。涅槃和回小向大兩種解釋不同。如果根器非常快的人，如《法華經》所說：『我滅度后，復有弟子，不聞是經，不知不覺菩薩所行，自於所得功德，生滅度想，當入涅槃。我于余國作佛，更有異名。』這些人雖然生起滅度的想法，進入涅槃，但在其他國土求佛智慧，聽聞此經，唯獨以佛乘而得滅度，更沒有其他乘，除非諸如來方便說法。以上都是就終教而說。『余國』，就是天臺宗四土中的方便有餘土。但《法華經》說唯獨以佛乘而得滅度，又說十方佛土中唯有一乘法，在其他國土能夠聽聞此經，那麼就知道不必一定經歷那麼多的劫數。第三種說法，或者一切二乘既有回小向大的，也有不回小向大的。所謂決定種性的人，趣向寂滅，不再回小向大；不定種性的人，都回小向大，如《瑜伽師地論·聲聞地》中所說。這是就始教而引用二乘的說法。

【English Translation】 English version: When these five types of individuals generate the aspiration for enlightenment (bodhicitta), they immediately enter the stage of the Ten Faiths (dasa-sraddha) of a Bodhisattva. Only then can it be truly called generating the Anuttara-samyak-sambodhi-citta (supreme, perfect enlightenment mind). Another interpretation is that the first five types of individuals attain the lesser fruit of Arhatship from being ordinary beings and enter Nirvana (extinction of suffering). Afterwards, they arouse the mind to turn from the Hinayana (small vehicle) to the Mahayana (great vehicle), cultivate the practices of the Ten Faiths, and only when the faith is complete are they capable of entering the initial stage of the Ten Abodes (dasa-vihara), the stage of initial aspiration. From the stage of initial aspiration onwards, depending on the sharpness or dullness of their faculties, each goes through different kalpas (eons), and they may not necessarily remain in Nirvana for so many kalpas. It is like the direct-path Bodhisattva who, having undergone ten thousand kalpas of practice, is qualified to generate the aspiration. The Pratyekabuddha (Solitary Buddha) has the sharpest faculties and is similar to the direct-path Bodhisattva, undergoing ten thousand kalpas. The remaining four types of individuals with dull faculties differ, so the time they take also varies greatly. The above describes the slower cases. Two interpretations are cited from the Nirvana Sutra. The first is a direct explanation. The Nirvana Sutra says that faculties have sharpness and dullness, and wisdom has precedence and sequence. The Srotapanna (stream-enterer), at the latest, must go through eighty thousand kalpas, awaken from the Nirodha-samāpatti (cessation of perception and sensation), receive Buddhist teachings, and then be able to generate the aspiration for enlightenment and attain the first fruit. Even the Pratyekabuddha, after ten thousand kalpas, generates the aspiration for enlightenment and attains the Pratyekabuddha fruit. The dullest and slowest person must go through so many kalpas, and the speed of their faculties is uncertain. When the above five types of individuals generate the aspiration, they immediately enter the Mahayana and attain the Ten Faiths stage. There are also two different interpretations below, because the first five types of individuals must experience so many kalpas in Nirvana. Now, from past kalpas, they enter the Sravaka (hearer) vehicle from the Icchantika (one who lacks the potential for enlightenment) position, and only when they turn from the Hinayana to the Mahayana and enter the Ten Abodes do they experience so many kalpas. The two interpretations of Nirvana and turning from the Hinayana to the Mahayana are different. If someone has very sharp faculties, as the Lotus Sutra says: 'After my extinction, there will be disciples who do not hear this sutra, unknowingly practice the Bodhisattva path, and generate the thought of extinction from the merits they have attained, and will enter Nirvana. I will become a Buddha in another land with a different name.' Although these people generate the thought of extinction and enter Nirvana, they seek the wisdom of the Buddha in other lands, hear this sutra, and attain extinction only through the Buddha vehicle, and there is no other vehicle, except for the expedient teachings of the Tathagatas (Thus Come Ones). The above is all based on the complete teaching. 'Another land' refers to the Land of Expedient Residue in the Four Lands of the Tiantai school. However, the Lotus Sutra says that extinction is attained only through the Buddha vehicle, and it also says that there is only one vehicle in the Buddha lands of the ten directions. If one can hear this sutra in another land, then it is known that it is not necessary to experience so many kalpas. The third view is that some Sravakas of the Two Vehicles turn from the Hinayana to the Mahayana, while others do not. Those of the determined nature tend towards quiescence and do not turn from the Hinayana to the Mahayana; those of the undetermined nature all turn from the Hinayana to the Mahayana, as stated in the Yogacarabhumi-sastra, Sravakabhumi. This is a citation of the Two Vehicles from the initial teaching.

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聲聞有四種一決定二增上慢三退菩提心四應化決定者約彼長時趣寂滅故增上慢人以世間有漏三昧三摩䟦提實無涅槃而生涅槃想如是顛倒退菩提心者即如身子二萬佛所已曾教化今還令汝等憶念本願所行道故應化者如富樓那內秘菩薩行外現是聲聞又阿難方便為侍者羅睺羅蜜行皆應化聲聞也約決定揀非餘三不定者遇熏而未至自位故。

四或非回非不回以離相故如文殊般若等說此約頓教說。

經云文殊白佛言世尊佛法菩薩法聲聞法緣覺法乃至凡夫法皆不可得何以故畢竟空故。

五或合具前四說以是大法方便故此約一乘攝方便說。

一乘攝方便者則攝前四教為同教矣孔目云與彼究竟圓一乘為方便故故說一乘非即圓通自在義也。

六或俱絕前五此有二種一一切二乘悉無所回以望一乘皆即空無可回也如經中如聾如盲者是。

以二乘不知一故故云悉皆即空故。

二一切二乘等並已回竟更不復回如經中以普賢眼見一切眾生皆已究竟者是此並約一乘別教說。

普賢等機具獲十眼見一切眾生本來究竟皆盡毗盧遮那能化分齊故此並下結上二義皆約別教說。

問如一乘攝方便中迴心與三乘中迴心所得法門分齊云何答若三乘中迴心即入十信已去修行菩提心及大悲等法門次第而去

【現代漢語翻譯】現代漢語譯本

聲聞有四種：一、決定；二、增上慢；三、退菩提心；四、應化。決定者，因為他們長久以來趨向寂滅的緣故。增上慢的人，以世間有漏的三昧（Samadhi，禪定）為三摩跋提（Samapatti，等至），實際上沒有涅槃（Nirvana，寂滅），卻產生涅槃的想法，這是顛倒。退菩提心者，就像身子（舍利弗，Sariputra），在兩萬個佛所已經受到教化，現在還讓你們憶念本願所行的道路的緣故。應化者，如富樓那（Purna），內心隱藏菩薩的修行，外表顯現為聲聞。又如阿難（Ananda）方便地作為侍者，羅睺羅（Rahula）秘密地修行，都是應化聲聞。說『決定』是爲了揀擇不是其餘三種，因為不確定的人遇到熏習而還未到達自己的位置的緣故。

四、或者非回非不回，因為遠離相的緣故，如《文殊般若經》等所說，這是從頓教的角度來說的。

經中說：文殊（Manjusri）對佛說：『世尊，佛法、菩薩法、聲聞法、緣覺法乃至凡夫法，都是不可得的。為什麼呢？因為畢竟空的緣故。』

五、或者合起來具備前面四種說法，因為這是大法的方便的緣故，這是從一乘攝方便的角度來說的。

一乘攝方便，就是把前面四教攝為同教了。孔目說：『因為與那究竟圓滿的一乘作為方便的緣故，所以說一乘，不是說就是圓通自在的意義。』

六、或者全部超越前面五種，這有兩種：一、一切二乘全部沒有所回，因為從一乘的角度來看，全部都是空，沒有什麼可以回的，如經中所說的如聾如盲就是這樣。

因為二乘不知道一乘的緣故，所以說全部都是空。

二、一切二乘等都已經迴向完畢，不再回向，如經中所說的以普賢（Samantabhadra）的眼睛看見一切眾生都已經究竟就是這樣，這都是從一乘別教的角度來說的。

普賢等根機具備，獲得十眼，看見一切眾生本來究竟，都是毗盧遮那佛（Vairocana）能教化的範圍的緣故，這都是總結上面兩種意義，都是從別教的角度來說的。

問：如在一乘攝方便中，迴心與三乘中迴心，所得法門的分界如何？答：如果三乘中迴心，就進入十信以後，修行菩提心及大悲等法門，次第而去。 English version

There are four types of Sravakas (hearers): 1. Determined; 2. Arrogant; 3. Retreating Bodhicitta (the mind of enlightenment); 4. Manifested. The 'determined' are so because they have long been heading towards quietude and extinction. The 'arrogant' take the worldly, defiled Samadhi (禪定, concentration) as Samapatti (等至, attainment), actually having no Nirvana (寂滅, liberation), yet generating the thought of Nirvana; this is inverted. Those 'retreating Bodhicitta' are like Sariputra (舍利弗), who had already been taught by twenty thousand Buddhas, and now are reminded of the path of their original vows. The 'manifested' are like Purna (富樓那), who inwardly conceals the practice of a Bodhisattva, while outwardly appearing as a Sravaka. Also, Ananda (阿難) conveniently acting as an attendant, and Rahula (羅睺羅) secretly practicing, are all manifested Sravakas. 'Determined' is mentioned to distinguish them from the other three uncertain ones, because the uncertain ones encounter influence but have not yet reached their own position.

4. Or neither turning nor not turning, because of being apart from characteristics, as said in the Manjusri Prajna Sutra (文殊般若經) and others; this is spoken from the perspective of the Sudden Teaching.

The Sutra says: Manjusri (文殊) said to the Buddha, 'World Honored One, the Dharma of the Buddha, the Dharma of the Bodhisattva, the Dharma of the Sravaka, the Dharma of the Pratyekabuddha, and even the Dharma of ordinary beings, are all unattainable. Why? Because they are ultimately empty.'

5. Or combining and possessing the previous four, because this is a skillful means of the Great Dharma; this is spoken from the perspective of the One Vehicle embracing skillful means.

The One Vehicle embracing skillful means is to include the previous four teachings as the same teaching. The Kongmu (孔目) says, 'Because it takes that ultimate and complete One Vehicle as a skillful means, therefore it speaks of the One Vehicle, not meaning it is the meaning of perfect penetration and freedom.'

6. Or completely transcending the previous five; this has two aspects: 1. All Two Vehicles have no turning at all, because from the perspective of the One Vehicle, all are empty and there is nothing to turn from, as the Sutra says, 'like the deaf and the blind.'

Because the Two Vehicles do not know the One Vehicle, therefore it is said that all are empty.

2. All Two Vehicles and others have already completed their turning and will not turn again, as the Sutra says, 'seeing all sentient beings as already ultimately complete with the eyes of Samantabhadra (普賢),' this is all spoken from the perspective of the Distinct Teaching of the One Vehicle.

Those with the capacity of Samantabhadra (普賢) and others, possessing the ten eyes, see all sentient beings as originally ultimately complete, all within the scope of what Vairocana Buddha (毗盧遮那佛) can transform; this summarizes the above two meanings and is all spoken from the perspective of the Distinct Teaching.

Question: How does the boundary of the Dharma attained by turning the mind in the One Vehicle embracing skillful means differ from turning the mind in the Three Vehicles? Answer: If turning the mind in the Three Vehicles, one enters after the Ten Faiths, practicing the Bodhicitta and Great Compassion and other Dharma gates, proceeding in order.

【English Translation】 English version

There are four types of Sravakas (hearers): 1. Determined; 2. Arrogant; 3. Retreating Bodhicitta (the mind of enlightenment); 4. Manifested. The 'determined' are so because they have long been heading towards quietude and extinction. The 'arrogant' take the worldly, defiled Samadhi (禪定, concentration) as Samapatti (等至, attainment), actually having no Nirvana (寂滅, liberation), yet generating the thought of Nirvana; this is inverted. Those 'retreating Bodhicitta' are like Sariputra (舍利弗), who had already been taught by twenty thousand Buddhas, and now are reminded of the path of their original vows. The 'manifested' are like Purna (富樓那), who inwardly conceals the practice of a Bodhisattva, while outwardly appearing as a Sravaka. Also, Ananda (阿難) conveniently acting as an attendant, and Rahula (羅睺羅) secretly practicing, are all manifested Sravakas. 'Determined' is mentioned to distinguish them from the other three uncertain ones, because the uncertain ones encounter influence but have not yet reached their own position.

Or neither turning nor not turning, because of being apart from characteristics, as said in the Manjusri Prajna Sutra (文殊般若經) and others; this is spoken from the perspective of the Sudden Teaching.

The Sutra says: Manjusri (文殊) said to the Buddha, 'World Honored One, the Dharma of the Buddha, the Dharma of the Bodhisattva, the Dharma of the Sravaka, the Dharma of the Pratyekabuddha, and even the Dharma of ordinary beings, are all unattainable. Why? Because they are ultimately empty.'

Or combining and possessing the previous four, because this is a skillful means of the Great Dharma; this is spoken from the perspective of the One Vehicle embracing skillful means.

The One Vehicle embracing skillful means is to include the previous four teachings as the same teaching. The Kongmu (孔目) says, 'Because it takes that ultimate and complete One Vehicle as a skillful means, therefore it speaks of the One Vehicle, not meaning it is the meaning of perfect penetration and freedom.'

Or completely transcending the previous five; this has two aspects: 1. All Two Vehicles have no turning at all, because from the perspective of the One Vehicle, all are empty and there is nothing to turn from, as the Sutra says, 'like the deaf and the blind.'

Because the Two Vehicles do not know the One Vehicle, therefore it is said that all are empty.

All Two Vehicles and others have already completed their turning and will not turn again, as the Sutra says, 'seeing all sentient beings as already ultimately complete with the eyes of Samantabhadra (普賢),' this is all spoken from the perspective of the Distinct Teaching of the One Vehicle.

Those with the capacity of Samantabhadra (普賢) and others, possessing the ten eyes, see all sentient beings as originally ultimately complete, all within the scope of what Vairocana Buddha (毗盧遮那佛) can transform; this summarizes the above two meanings and is all spoken from the perspective of the Distinct Teaching.

Question: How does the boundary of the Dharma attained by turning the mind in the One Vehicle embracing skillful means differ from turning the mind in the Three Vehicles? Answer: If turning the mind in the Three Vehicles, one enters after the Ten Faiths, practicing the Bodhicitta and Great Compassion and other Dharma gates, proceeding in order.

若一乘中如下文舍利弗及因陀羅慧比丘等六千人于文殊師利邊迴心即得十大法門及十眼十耳等境界義當即是解行身遍於五位法也余義如別所說。

一乘同教迴心與三乘迴心所得云何三乘下孔目據入佛法無流際解脫分善者如來善巧設二門則一約始門謂依法華經窮子喻等義當是愚法聲聞文判為辛苦窮也仍窮子身本是長者富有之子義當法性實相如來之藏不染而染分后若迴心義當契其法性其理即合染而不染名王種貴也一乘下二約終義大智舍利弗與五百比丘身在佛法中義當聰明位當回之時即得十種大法等見聞解行證入今當解行身也若欲識華嚴經無盡教義者當依六相因陀羅微細智知余義如孔目章。

第八佛果義相者于中有二先明常無常義后明相好差別。

就果德以顯佛身相貌不同故分二種。

前中若小乘佛果唯是無常以不說本性功德故如佛性論云小乘以無性得佛性但有修得也。

孔目云先須知教立其佛意若小乘但有二佛一生身佛二化身佛小乘三十二相八十種好屬其生身人天中佛亦同報身但有我無我別以不說本有法身功德但說修生所顯。

若三乘始教法身是常以自性故亦無常以離不離故修生功德是無常以從因緣生故是有為無漏故亦得是常以無間斷故相續起故。

問答云依三乘佛亦常亦無

【現代漢語翻譯】現代漢語譯本：如果在一乘（Ekayana，唯一佛乘）中，如下文所說的舍利弗（Sariputra，智慧第一的佛陀弟子）以及因陀羅慧（Indra's wisdom）比丘等六千人在文殊師利（Manjusri，智慧的象徵）處回心轉意，立即獲得十大法門以及十眼十耳等境界，那麼這就可以說是解行之身遍佈於五位法。其餘的意義如同其他地方所說。

一乘同教的迴心與三乘的迴心所得有什麼不同？三乘以下，孔目（Kongmu，註釋的名稱）根據進入佛法無流際解脫分善者，如來（Tathagata，佛陀的稱號）善巧地設立二門。第一是約始門，依據《法華經》（Lotus Sutra）中的窮子喻等意義，這可以認為是愚法聲聞（Sravaka，聲聞乘的修行者）被判為辛苦窮困。然而，窮子本身原本是長者富有之子，這象徵著法性實相如來之藏（Tathagatagarbha，如來藏），不染而染。如果回心轉意，就意味著契合法性，其理即是染而不染，名為王種貴族。第二是約終義，大智舍利弗與五百比丘身在佛法中，象徵著聰明位。當迴心之時，立即獲得十種大法等見聞解行證入，現在就是解行之身。如果想要了解《華嚴經》（Avatamsaka Sutra）無盡的教義，應當依靠六相因陀羅微細智來了解，其餘的意義如同孔目章。

第八，佛果義相，其中有二：首先闡明常與無常的意義，然後闡明相好差別。

就果德來顯示佛身相貌的不同，所以分為兩種。

在前一部分中，如果小乘佛果僅僅是無常，因為沒有說明本性功德。如同《佛性論》（Buddha Nature Treatise）所說，小乘以無性而得佛性，但只有修得。

孔目說，首先要知道教義，確立佛的意圖。如果小乘只有二佛：一生身佛和二化身佛。小乘的三十二相八十種好屬於其生身，人天中的佛也同樣是報身，但有我與無我的區別。因為沒有說明本有的法身功德，只說了修生所顯。

如果三乘始教的法身是常，因為是自性故；也無常，因為離不離故。修生功德是無常，因為是從因緣生故，是有為無漏故，也可以是常，因為沒有間斷，相續生起故。

問答說，依據三乘，佛也是常也是無常。

【English Translation】 English version: If, within the Ekayana (One Vehicle), as mentioned below, Sariputra (foremost in wisdom among the Buddha's disciples) and the six thousand Bhikshus (monks) such as Indra's wisdom Bhikshu, turn their minds towards Manjusri (symbol of wisdom), they immediately attain the ten great Dharmas and the realms of the ten eyes and ten ears. Then, it can be said that the body of understanding and practice pervades the five positions of Dharma. The remaining meanings are as explained elsewhere.

What is the difference between the turning of the mind in the shared teaching of the One Vehicle and the turning of the mind in the Three Vehicles? Below the Three Vehicles, Kongmu (name of a commentary) states, based on entering the Dharma without the flow of the boundary of liberation, the Tathagata (title of the Buddha) skillfully establishes two doors. The first is the initial door, based on the meaning of the Parable of the Prodigal Son in the Lotus Sutra, which can be considered the Sravaka (hearer-vehicle practitioner) of foolish Dharma being judged as toiling and impoverished. However, the prodigal son himself was originally the wealthy son of an elder, symbolizing the Tathagatagarbha (Buddha-nature), which is the reality of Dharma-nature, undefiled yet defiled. If one turns the mind, it means conforming to the Dharma-nature, and the principle is that it is defiled yet undefiled, called the noble of royal lineage. The second is the final meaning, the greatly wise Sariputra and the five hundred Bhikshus being in the Buddha-Dharma, symbolizing the position of intelligence. When they turn their minds, they immediately attain the ten great Dharmas, etc., seeing, hearing, understanding, practicing, realizing, and entering. Now, it is the body of understanding and practice. If one wants to understand the endless teachings of the Avatamsaka Sutra (Flower Garland Sutra), one should rely on the subtle wisdom of the six aspects of Indra to understand. The remaining meanings are as in the Kongmu chapter.

Eighth, the meaning of the Buddha-fruit aspect, within which there are two: first, clarifying the meaning of permanence and impermanence; then, clarifying the differences in marks and characteristics.

Based on the virtues of the fruit, the differences in the appearance of the Buddha's body are shown, so it is divided into two types.

In the first part, if the Hinayana (Small Vehicle) Buddha-fruit is only impermanent, because it does not explain the inherent virtues. As the Buddha Nature Treatise says, the Hinayana attains Buddha-nature through non-nature, but only through cultivation.

Kongmu says, first one must know the teachings and establish the Buddha's intention. If the Hinayana only has two Buddhas: a Buddha of the life-body and a Buddha of the manifested body. The thirty-two marks and eighty minor characteristics of the Hinayana belong to its life-body. The Buddha in the human and heavenly realms is also the reward-body, but there is a distinction between self and non-self. Because it does not explain the inherent Dharma-body virtues, it only speaks of what is manifested through cultivation.

If the Dharma-body of the initial teaching of the Three Vehicles is permanent, because it is self-nature; it is also impermanent, because of separation and non-separation. The virtues of cultivation are impermanent, because they arise from conditions, so they are conditioned and unconditioned. They can also be permanent, because there is no interruption, and they arise continuously.

The question and answer say, according to the Three Vehicles, the Buddha is both permanent and impermanent.

常法身佛究竟故常離不離故無常也應身一證究竟故常隨對下位聲聞凡夫得見增減故是無常化身如火有處然有處滅故是無常化德相續故說常也。

莊嚴論云自性無間相續三佛俱常住等。

論云常有三種一本性常謂自性身本來性常住故二不斷常謂受用身恒受法樂無間斷故三相續常謂變化身沒已復現化無盡故云說三佛俱常住等。

若依終教有二義先別明後總說。

可知。

別中修生功德是無常以修生故亦即是常一得已后同真如故何以故本從真流故無明已盡還歸真體故。

修生者信等善根先未現前賴緣始發故說修生是無常亦即是常者其如來藏性隱在諸纏今得無分別智始顯法身出纏成凈何以下出二所以故。

梁攝論云無不從此法身流無不還證此法身等寶性論起信論等盛立此義如彼應知。

一切染凈等法皆從真如流出還歸真如故寶性論正釋如來藏經成立此義等。

又智論云薩波若不與三世合何以故過去世等是虛妄是生滅薩波若是實法非生滅故解云薩波若此云一切智即佛地圓智同真如故非生滅也。

佛智同真如者良以真如染凈之所不虧始終之所不易是故不與三世合。

又攝論云猶如虛空遍滿一切色際無生滅變異等如來智亦爾遍一切所知無倒無變異等是故當知非

【現代漢語翻譯】現代漢語譯本：常法身佛（Dharmakāya Buddha，法身佛）究竟是常，因為常離於不離，所以是無常。應身（Nirmāṇakāya，應身）一旦證得究竟，就是常。但隨順下位聲聞（Śrāvaka，聲聞）、凡夫的根器，所見有增減，所以是無常。化身（transformation body）就像火，有的地方燃燒，有的地方熄滅，所以是無常。化德相續不斷，所以說是常。

《莊嚴論》說：『自性無間相續，三佛（Trikāya，三身）俱常住』等等。

論中說常有三種：一是本性常，指自性身（Svābhāvikakāya，自性身）本來就是常住的；二是不斷常，指受用身（Saṃbhogakāya，報身）恒常享受法樂，沒有間斷；三是相續常，指變化身（Nirmāṇakāya，化身）滅后又出現，教化無窮盡。所以說三佛俱常住等等。

如果依據終教的觀點，有二重含義：先分別說明，后總括來說。

可知。

在分別說明中，修生功德是無常的，因為是修生所得。但也即是常，一旦獲得，之後就等同於真如（Tathatā，真如）。為什麼呢？因為本來是從真如流出的，無明（Avidyā，無明）已經斷盡，最終還是迴歸真如本體。

修生，指的是信等善根，先前沒有顯現，依賴於因緣才開始生髮，所以說修生是無常的。但也即是常，就像如來藏性（Tathāgatagarbha，如來藏性）隱藏在各種煩惱纏縛之中，現在得到無分別智（Nirvikalpajñāna，無分別智），才開始顯現法身（Dharmakāya，法身），脫離纏縛而成就清凈。下面闡述兩個原因。

《梁攝論》說：『沒有不是從此法身流出的，沒有不是還證此法身的』等等。《寶性論》、《起信論》等盛大地闡立這個義理，應當像它們所說的那樣去理解。

一切染凈等法，都是從真如流出，最終迴歸真如，所以《寶性論》正確地解釋《如來藏經》，成立這個義理等等。

另外，《智論》說：『薩波若（Sarvajña，一切智）不與三世（過去、現在、未來）相合。為什麼呢？因為過去世等是虛妄的，是生滅的，薩波若是實法，不是生滅的。』解釋說，薩波若，這裡翻譯為一切智，就是佛地圓滿的智慧，等同於真如，所以不是生滅的。

佛智等同於真如，是因為真如不會因為染凈而有所虧損，始終不會改變，所以不與三世相合。

另外，《攝論》說：『猶如虛空，遍滿一切色際，沒有生滅變異等等，如來智也是這樣，遍一切所知，沒有顛倒沒有變異等等。』所以應當知道不是……

【English Translation】 English version: The ultimate Dharmakāya Buddha (常法身佛) is permanent because it is constantly separate from non-separation, hence it is impermanent. Once the Nirmāṇakāya (應身) is ultimately realized, it is permanent. However, in accordance with the capacities of lower-level Śrāvakas (聲聞) and ordinary beings, what is seen increases or decreases, hence it is impermanent. The transformation body (化身) is like fire, burning in some places and extinguished in others, hence it is impermanent. The continuous succession of transformative virtues is why it is said to be permanent.

The Treatise on Ornamentation says: 'The intrinsic nature is uninterrupted and continuous, the three bodies (三佛) all abide permanently,' and so on.

The treatise says that there are three types of permanence: first, intrinsic permanence, referring to the Svābhāvikakāya (自性身), whose intrinsic nature is originally permanent; second, uninterrupted permanence, referring to the Saṃbhogakāya (受用身), which constantly enjoys the bliss of Dharma without interruption; third, continuous permanence, referring to the Nirmāṇakāya (變化身), which appears again after disappearing, with endless transformations. Therefore, it is said that the three bodies all abide permanently, and so on.

If based on the final teaching, there are two meanings: first, explain separately, then summarize.

It can be understood.

In the separate explanations, the merits arising from cultivation are impermanent because they arise from cultivation. But they are also permanent, because once attained, they are the same as Tathatā (真如). Why? Because they originally flow from Tathatā, and when Avidyā (無明) is exhausted, they return to the essence of Tathatā.

'Arising from cultivation' refers to wholesome roots such as faith, which were not manifest before but are now initially developed due to conditions, hence it is said that arising from cultivation is impermanent. But it is also permanent, like the Tathāgatagarbha (如來藏性) hidden within various entanglements, now that non-discriminating wisdom (無分別智) is attained, the Dharmakāya (法身) begins to manifest, freed from entanglements and becoming pure. The following explains the two reasons.

The Liang Commentary on the Saṃgraha says: 'There is nothing that does not flow from this Dharmakāya, and nothing that does not return to realize this Dharmakāya,' and so on. The Ratnagotravibhāga, the Awakening of Faith*, and other treatises extensively establish this meaning, and it should be understood as they explain it.

All defiled and pure dharmas flow from Tathatā and ultimately return to Tathatā, hence the Ratnagotravibhāga correctly explains the Tathāgatagarbha Sūtra, establishing this meaning, and so on.

Furthermore, the Mahāprajñāpāramitopadeśa says: 'Sarvajña (薩波若) does not combine with the three times (past, present, and future). Why? Because the past, etc., are illusory and subject to arising and ceasing, while Sarvajña is a real dharma and not subject to arising and ceasing.' The explanation is that Sarvajña, here translated as 'all-knowing,' is the perfect wisdom of the Buddha-ground, equal to Tathatā, hence it is not subject to arising and ceasing.

Buddha-wisdom is equal to Tathatā because Tathatā is not diminished by defilement or purity, and it does not change from beginning to end, hence it does not combine with the three times.

Furthermore, the Saṃgraha says: 'Just like space, pervading all realms of form, without arising, ceasing, or change, so too is the wisdom of the Tathāgata, pervading all that is knowable, without inversion or change.' Therefore, it should be known that it is not...

直無間斷故以為常亦則同真如不變異常也。

虛空遍一切處而不與色合佛果圓極亦遍一切色無色邊際而無變易故名為常。

法身是常以隨緣時不變緣自性故亦即無常以隨染緣起故何以故以諸功德既並同是真是故起用唯是真作。

法身者無性攝論無垢無礙智名為法身金光明經名大圓鏡智為法身等以法身隨緣雖作諸法而不失自性故十方齊應多機頓感故屬無常以諸功德依真而起攝用歸真故得為常。

故起信論中釋報化二身屬真如用大攝又論云眾生心凈法身影現等又云複次本覺隨染分別生二種相與彼本覺不相舍離謂一者智凈相二者不思議業相乃至廣說。

起信用大中辨佛報化二身以彼用大依體相起會用歸體故眾生心若有垢法身不現眾生心凈自然顯現又云下既在隨染門中故云生二種相生已不離覺體故知凈相者明本覺隨染還凈之相不思議者明還凈本覺業用之相等。

二總說者由此法身隨緣義故是故功德差別得成由不變故是故功德無不即真如舉體隨緣全相不變二義镕融無障礙故是故佛果即常即無常具足四句或非四句隨義應知。

由不變隨緣二義相資故得佛身即常即無常等又二義融镕無障無礙故得非常非無常等。

問若爾何故得說非一非異也。

既镕融無礙何故復說非一非異

【現代漢語翻譯】現代漢語譯本因為直接而沒有間斷，所以認為是常，這也等同於真如（Tathata，如實、真如本性）的不變異。

虛空（Śūnyatā，空性）遍佈一切處，但不與色（Rūpa，物質、形態）相合。佛果（Buddha-phala，佛的果位）圓滿至極，也遍佈一切色界和無色界（Arūpadhātu，無色界）的邊際，而沒有變易，所以名為常。

法身（Dharmakāya，佛的法身）是常，因為它隨順因緣時，不改變緣起的自性。它也即是無常，因為它隨順染污的因緣而生起。為什麼這樣說呢？因為諸多的功德既都共同是真實的，所以生起作用時，唯是真如的運作。

法身，在《無性攝論》（Asaṅga's Compendium of Determinations）中，無垢無礙的智慧被稱為法身。《金光明經》（Suvarṇaprabhāsa Sūtra）中，大圓鏡智（Ādarśa-jñāna，如鏡子般反映一切的智慧）被稱為法身等。因為法身隨順因緣，雖然顯現諸法，但不失去自性，所以十方世界同時相應，眾多的根機同時得到感應。因為諸多的功德依真如而生起，攝用歸於真如，所以可以稱為常。

所以，《起信論》（Awakening of Faith in the Mahāyāna）中解釋報身（Saṃbhogakāya，報身）和化身（Nirmāṇakāya，化身）二身屬於真如的功用。該論又說，『眾生心清凈，法身影像顯現』等等。又說，『其次，本覺（mūla-buddhi，原始覺悟）隨順染污的分別，產生兩種相，與那本覺不相舍離，一是智凈相，二是不可思議業相』，乃至廣說。

《起信論》用『大』來辨別佛的報身和化身二身，因為那功用依體相而生起，會合功用歸於本體。所以眾生的心如果有垢染，法身就不顯現；眾生的心清凈，自然顯現。又說，下面既然是在隨順染污的門中，所以說『生兩種相』，生起后不離開覺悟的本體。所以知道清凈相，是說明本覺隨順染污而還歸清凈之相；不可思議，是說明還歸清凈的本覺的業用等等。

第二，總的來說，由於法身隨順因緣的意義，所以功德的差別得以成就；由於不變的緣故，所以功德沒有不即是真如的。舉整體隨順因緣、全相不變這兩種意義，镕融而沒有障礙，所以佛果即是常又是無常，具足四句（四種可能性）或者非四句，隨順意義應當知道。

由於不變和隨緣這兩種意義相互資助，所以得到佛身即是常又是無常等等。又因為兩種意義镕融而沒有障礙，所以得到非常非無常等等。

問：如果這樣，為什麼可以說非一非異呢？

既然镕融而沒有障礙，為什麼又說非一非異呢？

【English Translation】 English version Because it is direct and without interruption, it is considered constant, which is also the same as the immutability of Tathata (suchness, the true nature of reality).

Śūnyatā (emptiness) pervades all places, but does not combine with Rūpa (form, matter). Buddha-phala (the fruit of Buddhahood) is perfectly complete and also pervades the boundaries of all the Rūpadhātu (form realm) and Arūpadhātu (formless realm), without change, so it is called constant.

The Dharmakāya (Dharma body of the Buddha) is constant because when it follows conditions, it does not change the nature of the arising of conditions. It is also impermanent because it arises following defiled conditions. Why is this so? Because the many merits are all truly the same, so when they arise in function, it is only the operation of Suchness.

The Dharmakāya, in Asaṅga's Compendium of Determinations, is called the Dharmakāya as immaculate and unobstructed wisdom. In the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), Ādarśa-jñāna (mirror-like wisdom) is called the Dharmakāya, etc. Because the Dharmakāya follows conditions, although it manifests all dharmas, it does not lose its own nature, so the ten directions respond simultaneously, and many capacities are simultaneously sensed. Because the many merits arise based on Suchness, and the function of gathering returns to Suchness, it can be called constant.

Therefore, in the Awakening of Faith in the Mahāyāna, the Saṃbhogakāya (enjoyment body) and Nirmāṇakāya (emanation body) are explained as belonging to the function of Suchness. The treatise also says, 'When the minds of sentient beings are pure, the image of the Dharmakāya appears,' and so on. It also says, 'Secondly, original enlightenment (mūla-buddhi) follows the discriminations of defilement and produces two aspects that are inseparable from that original enlightenment: one is the aspect of pure wisdom, and the other is the aspect of inconceivable karma,' and so on.

The Awakening of Faith in the Mahāyāna uses 'great' to distinguish the Saṃbhogakāya and Nirmāṇakāya of the Buddha, because that function arises based on the body and form, and the gathering of function returns to the substance. Therefore, if the minds of sentient beings have defilements, the Dharmakāya will not appear; if the minds of sentient beings are pure, it will naturally appear. It also says that since it is in the gate of following defilement, it says 'produces two aspects,' and after arising, it does not leave the body of enlightenment. Therefore, knowing the aspect of purity is explaining the aspect of original enlightenment following defilement and returning to purity; inconceivable is explaining the karma and function of the original enlightenment that returns to purity, and so on.

Secondly, generally speaking, because of the meaning of the Dharmakāya following conditions, the differences in merit are accomplished; because of immutability, there is no merit that is not identical to Suchness. Taking the two meanings of the whole body following conditions and the whole aspect not changing, melting together without obstruction, the fruit of Buddhahood is therefore both constant and impermanent, possessing the four possibilities or non-four possibilities, according to the meaning that should be known.

Because the two meanings of immutability and following conditions assist each other, the Buddha's body is obtained as both constant and impermanent, and so on. Also, because the two meanings melt together without obstruction, non-constant and non-impermanent, and so on, are obtained.

Question: If so, why can it be said to be neither one nor different?

Since it melts together without obstruction, why is it said to be neither one nor different?

耶。

答若始教中以真如遍故智證真如故非異也有為無為不同故非一也。

真如是所證智為能證能所泯合故非異理是無為智乃有為有為無為二義不同故非一也。

若終教中功德有二義一緣起現前義以三無數劫功德不虛故二無自性義以離真如無自體故。

以法身隨緣顯義差別功德不虛故以法身不變湛然常存體無變易故但舉體隨緣而成不變由不變故方能隨緣是故要在緣中方顯無性。

此中初義與法身隨緣后義與法身不變是非異門以舉體全取故又此初義與不變后義與隨緣是非一門以義差別故是即不動非異明非一也思之可見。

由緣起義故與法身隨緣由無性義故與法身不變是非異門又緣起故即不變又無性故即隨緣是非一門也是故即不壞非異而成非一也。

若依頓教以相盡離念故唯一實性身平等平等不可說有功德差別所不可說常與無常。

若依頓教即一切佛身相貌皆不可說以無相故。

若寄言顯者如經云吾今此身即是法身又經云一切諸佛身唯是一法身等如是準之。

涅槃經文即化顯法故清涼引此用釋終教云吾今此身即是常身恐人謂言但是不斷常非凝然常凝然常者即法身也又經等者一心一智慧力無畏亦然即問明品也孔目云此據三乘方便說。

若依圓教佛果常

【現代漢語翻譯】現代漢語譯本耶。

答：若在始教（佛教的初始教義）中，因為真如（Tathata，事物的真實本性）是普遍存在的，並且智慧證悟了真如，所以說『非異』（不是不同的）。又因為有為（conditioned phenomena，因緣和合的事物）和無為（unconditioned phenomena，非因緣和合的事物）不同，所以說『非一』（不是相同的）。

真如是所證悟的境界，智慧是能證悟的能力。能證悟的和所證悟的相互融合，所以說『非異』。理體是無為的，智慧是有為的，有為和無為這兩種意義不同，所以說『非一』。

若在終教（佛教的最終教義）中，功德有兩種含義：一是緣起現前義，因為經過無數劫的功德積累不會是虛假的；二是無自性義，因為離開了真如就沒有獨立的自體。

因為法身（Dharmakaya，佛的法性之身）隨順因緣而顯現出意義上的差別，所以功德不會是虛假的。又因為法身不變，湛然常存，本體沒有變易，所以只是整體隨順因緣而成就，因為不變的緣故才能隨順因緣，因此必須在因緣之中才能顯現無自性。

這裡，第一個含義（緣起現前義）與法身隨緣相應，第二個含義（無自性義）與法身不變相應，這是『非異』之門，因為是整體完全取用的緣故。另外，第一個含義與不變相應，第二個含義與隨緣相應，這是『非一』之門，因為意義上有差別。這就是『即不動非異』，表明『非一』。仔細思考就可以明白。

由於緣起的意義，所以與法身隨緣相應；由於無自性的意義，所以與法身不變相應，這是『非異』之門。又因為緣起，所以就是不變；又因為無自性，所以就是隨緣，這是『非一』之門。因此，就是『即不壞非異』而成就『非一』。

若依據頓教（佛教的頓悟教義），因為相已經窮盡，遠離了念頭，所以只有唯一真實的自性身，平等平等，不可說有功德的差別，也不可說常與無常。

若依據頓教，那麼一切佛的身相貌都是不可說的，因為沒有相的緣故。

如果借用言語來顯明，就像經中所說：『我現在這個身就是法身。』又如經中所說：『一切諸佛的身，唯一是一個法身。』等等，像這樣來類推。

《涅槃經》的經文是化身顯現法身，所以清涼用這個來解釋終教，說：『我現在這個身就是常身。』恐怕有人說這只是不斷滅的常，而不是凝然不變的常，凝然不變的常就是法身。又如經等所說，一心、一智慧、力、無畏也是這樣，就是《問明品》。孔目說：『這是根據三乘（聲聞乘、緣覺乘、菩薩乘）的方便說法。』

若依據圓教（佛教的圓滿教義），佛果是常

【English Translation】 English version Yea.

Answer: If in the Initial Teaching (the initial doctrines of Buddhism), because Tathata (the true nature of things) is pervasive, and wisdom realizes Tathata, therefore it is said 'non-different' (not different). Also, because conditioned phenomena (arising from causes and conditions) and unconditioned phenomena (not arising from causes and conditions) are different, therefore it is said 'non-one' (not the same).

Tathata is the realm to be realized, and wisdom is the ability to realize. The realizable and the ability to realize merge together, therefore it is said 'non-different'. The principle is unconditioned, and wisdom is conditioned. The two meanings of conditioned and unconditioned are different, therefore it is said 'non-one'.

If in the Final Teaching (the ultimate doctrines of Buddhism), merit has two meanings: first, the meaning of arising from conditions and manifesting presently, because the accumulation of merit over countless kalpas (aeons) will not be false; second, the meaning of no self-nature, because without Tathata there is no independent self-essence.

Because the Dharmakaya (the Dharma-body of the Buddha) manifests differences in meaning according to conditions, merit will not be false. Also, because the Dharmakaya is unchanging, serene, and eternally existent, its essence has no alteration, so it is only the whole manifesting according to conditions, and because of its unchanging nature, it can accord with conditions. Therefore, it must be within conditions that no self-nature can be revealed.

Here, the first meaning (arising from conditions and manifesting presently) corresponds to the Dharmakaya according with conditions, and the second meaning (no self-nature) corresponds to the Dharmakaya being unchanging. This is the gate of 'non-difference', because it is the whole being completely taken. In addition, the first meaning corresponds to unchanging, and the second meaning corresponds to according with conditions. This is the gate of 'non-one', because there are differences in meaning. This is 'immediately unmoving, non-different', indicating 'non-one'. Careful consideration will make it clear.

Due to the meaning of arising from conditions, it corresponds to the Dharmakaya according with conditions; due to the meaning of no self-nature, it corresponds to the Dharmakaya being unchanging. This is the gate of 'non-difference'. Also, because of arising from conditions, it is immediately unchanging; and because of no self-nature, it is immediately according with conditions. This is the gate of 'non-one'. Therefore, it is 'immediately indestructible, non-different', thus accomplishing 'non-one'.

If according to the Sudden Teaching (the sudden enlightenment doctrines of Buddhism), because phenomena are exhausted and thoughts are abandoned, there is only the one true self-nature body, equal and equal, and it cannot be said to have differences in merit, nor can it be said to be permanent or impermanent.

If according to the Sudden Teaching, then the forms and appearances of all Buddhas are unspeakable, because there is no form.

If using words to reveal it, as the sutra says: 'This body of mine now is the Dharmakaya.' And as the sutra says: 'The bodies of all Buddhas are only one Dharmakaya.' And so on, inferring in this way.

The text of the Nirvana Sutra is the transformation body revealing the Dharma-body, so Qingliang uses this to explain the Final Teaching, saying: 'This body of mine now is the permanent body.' Fearing that people would say that this is only a constant that is not extinguished, and not a still and unchanging constant, the still and unchanging constant is the Dharmakaya. Also, as the sutra says, one mind, one wisdom, power, fearlessness are also like this, which is the 'Questioning and Clarifying Chapter'. Kongmu says: 'This is based on the expedient teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana).'

If according to the Perfect Teaching (the complete doctrines of Buddhism), the Buddha-fruit is constant

等義有三說。

圓教一乘佛故說二種十身融三世間十身及佛身自具十身今約體相用三義說。

一約用佛果既通三世間等一切法是故具有常等四句。

一乘十佛是常是無常等四句義則是一乘圓教從共教說。

二約德佛果即具四義謂一修生二本有三本有修生四修生本有圓融無礙備無邊德是故亦通常等四句上二四句義思之可見。

至相云依一乘教本有及本有修生及修生本有是故具恒沙性德即同教義若一乘依行分說不分修生及本有義故。

三約體亦通四句謂此經中以不可說為顯故是常與阿含相應故是無常二義無礙故俱有隨緣起際故俱非。

要問云一乘十佛是常是無常非常非無常用不說為說故佛是常與阿含相應故是無常隨緣起際故非常非無常也。

此上三義若體即俱體乃至用即俱用以融攝無礙故皆有常等無礙思之。

此上三義總明緣起本法互攝無礙竟。

二明相好差別者若依小乘有三十二相八十種好是實法也。

要問云依小乘教見色身佛三十二相等則是實見名為見佛。

若三乘中或所但說三十二相八十種好是化身之相仍即空是相義如金剛般若經對法論等說此約始教引小乘說也。

又云若依三乘見佛實色身等三十二相不名見佛由與分別遍計合故

【現代漢語翻譯】現代漢語譯本：『等義』有三種說法。

圓教一乘（Ekayana，唯一佛乘）認為佛具有兩種十身，融合了三世間（Three Realms）的十身以及佛自身所具的十身。現在從體、相、用三個方面來解釋。

第一，從『用』的角度來說，佛的果位既然貫通三世間等一切法，因此具有『常』、『無常』等四句。

一乘十佛是『常』，是『無常』等四句，其意義是從共教（Shared Teachings）來說的一乘圓教。

第二，從『德』的角度來說，佛的果位具備四種意義，即一、修生（cultivation-born），二、本有（inherent），三、本有修生，四、修生本有。圓融無礙，具備無邊的功德，因此也貫通『常』、『無常』等四句。以上兩種四句的意義可以仔細思考。

《至相》中說，依據一乘教義，有本有以及本有修生和修生本有，因此具備恒河沙數般的性德，這與同教（Same Teaching）的意義相同。如果一乘依據修行階段來劃分，就不區分修生和本有的意義了。

第三，從『體』的角度來說，也貫通四句，即此經中以不可說為顯，所以是『常』；與阿含經相應，所以是『無常』；兩種意義沒有衝突，所以是『俱有』；隨緣而起，所以是『俱非』。

《要問》中說，一乘十佛是『常』，是『無常』，『非常非無常』。不用說來表達，所以佛是『常』；與阿含經相應，所以是『無常』；隨緣而起，所以是『非常非無常』。

以上三種意義，如果是『體』，就都是『體』；乃至『用』，就都是『用』。因為融合攝取沒有障礙，所以都具有『常』等，仔細思考就沒有障礙。

以上三種意義總的說明了緣起（dependent origination）、本法（fundamental dharma）互相攝取沒有障礙。

第二，說明相好（physical characteristics）的差別。如果依據小乘（Hinayana），三十二相（32 marks of a Buddha）、八十種好（80 minor marks of a Buddha）是實法。

《要問》中說，依據小乘教義，見到色身佛（Rupakaya Buddha）的三十二相等，就是真實的見，稱為見佛。

如果三乘（Three Vehicles）中，或者只是說三十二相、八十種好是化身（Nirmanakaya，emanation body）之相，仍然是空，這是相的意義，如《金剛般若經》（Diamond Sutra）、《對法論》（Abhidharma）等所說。這是從始教（Beginning Teaching）引用小乘的說法。

又說，如果依據三乘，見到佛真實的色身等三十二相，不稱為見佛，因為與分別遍計（conceptual proliferation）結合的緣故。

【English Translation】 English version: There are three explanations of 'equal meaning'.

The perfect teaching of the Ekayana (One Vehicle) states that the Buddha has two sets of ten bodies, merging the ten bodies of the three realms (past, present, and future) and the ten bodies inherent in the Buddha himself. Now, we explain it from the three aspects of essence, form, and function.

First, from the perspective of 'function', since the Buddha's fruition penetrates all dharmas of the three realms, it possesses the four statements of 'permanent', 'impermanent', etc.

The ten Buddhas of the One Vehicle are 'permanent', 'impermanent', etc., these four statements. The meaning is the perfect teaching of the One Vehicle from the perspective of the shared teachings.

Second, from the perspective of 'virtue', the Buddha's fruition possesses four meanings: 1. cultivation-born, 2. inherent, 3. inherent cultivation-born, and 4. cultivation-born inherent. Perfectly integrated and unobstructed, possessing boundless merits, therefore it also penetrates the four statements of 'permanent', 'impermanent', etc. The meaning of the above two sets of four statements can be carefully considered.

The 'Essential Characteristics' states that according to the teachings of the One Vehicle, there are inherent, inherent cultivation-born, and cultivation-born inherent, therefore possessing countless inherent virtues like the sands of the Ganges River, which is the same meaning as the Same Teaching. If the One Vehicle is divided according to the stages of practice, it does not distinguish between the meanings of cultivation-born and inherent.

Third, from the perspective of 'essence', it also penetrates the four statements, that is, in this sutra, the unspeakable is used to reveal, so it is 'permanent'; it corresponds to the Agamas, so it is 'impermanent'; the two meanings are not in conflict, so it is 'both existent'; arising according to conditions, so it is 'neither existent'.

The 'Essential Questions' states that the ten Buddhas of the One Vehicle are 'permanent', 'impermanent', 'neither permanent nor impermanent'. It is expressed without speaking, so the Buddha is 'permanent'; it corresponds to the Agamas, so it is 'impermanent'; arising according to conditions, so it is 'neither permanent nor impermanent'.

The above three meanings, if it is 'essence', then it is all 'essence'; even 'function', then it is all 'function'. Because the integration and absorption are unobstructed, they all possess 'permanence', etc. Consider carefully and there will be no obstruction.

The above three meanings generally explain that dependent origination and fundamental dharma mutually absorb each other without obstruction.

Second, explaining the differences in physical characteristics. If according to the Hinayana (Small Vehicle), the thirty-two marks (32 marks of a Buddha) and eighty minor marks (80 minor marks of a Buddha) are real dharmas.

The 'Essential Questions' states that according to the Hinayana teachings, seeing the thirty-two marks, etc., of the Rupakaya Buddha (form body), is true seeing, and is called seeing the Buddha.

If in the Three Vehicles (Triyana), or only the thirty-two marks and eighty minor marks are mentioned as the marks of the Nirmanakaya (emanation body), it is still emptiness, which is the meaning of form, as stated in the Diamond Sutra (Vajracchedika Prajnaparamita Sutra), Abhidharma, etc. This is quoting the Hinayana perspective from the Beginning Teaching.

It is also said that if according to the Three Vehicles, seeing the real Rupakaya (form body), etc., of the Buddha with the thirty-two marks, it is not called seeing the Buddha, because it is combined with conceptual proliferation.

假使見可似之相即是謂似亦非見佛若知無性無來去相是名見佛如金剛下如來說三十二相即非三十二相等此約始教似小乘說也。

或約報身說八萬四千相併是實德此約直進及終教等說。

實德下以修生本有並皆實德始教直進及終教等唯一真如故。

問何故智論等於此化身辨金鏘馬麥等往業所致三十二相等各出因耶。

智論說佛化身有九惱苦事一六年苦行二孫陀利謗三金鏘四馬麥五琉璃王殺釋種如來頭痛六入婆羅門國乞食空缽而還七旃遮女覆缽謗八調達推山九寒風索衣馬麥金鏘興起行經備出既往業出因何云即空。

答為引二乘同下而說現業果不亡故聖道斷惑非滅報故如羅漢餐沙金鏘等亦爾小乘以為實始教即空說以是方便知大乘方便經說。

大乘為引少乘說業果不亡又以聖智斷惑非滅業報孔目每章皆云初教門染凈即空愚法小乘苦諦之教所詮實法有為無為等宗並不同義理各別也。

其相好出因其二義一亦是方便為引二乘即於此身示勝因果以實報身非彼所見故二此等亦即是實報相垂在此中顯示現故得出因也。

于彼化身出因有二所以一為引二乘就下說以實報非彼見故二示以實報就化身說故。

問何故攝論中說三十二相等入法身功德攝也。

前以化濫報尚為所問今

【現代漢語翻譯】現代漢語譯本如果認為所見之相與佛的相貌相似，那麼這種『相似』也並非真正的見佛。如果了知諸法無自性，沒有來去之相，這才是真正的見佛。如同《金剛經》所說，如來說的三十二相，即非三十二相，這是從始教的角度，類似於小乘的說法。

或者從報身佛的角度來說，佛有八萬四千相，這些都是真實的功德。這是從直進教和終教等角度來說的。

『實德』是指修習而生和本自具有的功德都是真實的功德。始教、直進教和終教等都認為只有一個真如。

問：為什麼《大智度論》等經典中，對於化身佛，要辨析金鏘（Jinqiang，一種刑罰）和馬麥（Mamai，一種食物）等是往昔業力所導致的，並分別說明三十二相的成因呢？

《大智度論》說佛的化身有九種惱苦之事：一是六年苦行，二是孫陀利（Sundali，人名）的誹謗，三是金鏘，四是馬麥，五是琉璃王（King Liuli）殺釋迦族，如來頭痛，六是進入婆羅門國乞食卻空缽而回，七是旃遮女（Canchanu，人名）用覆盆誹謗，八是提婆達多（Devadatta）推山，九是寒風索衣。馬麥和金鏘的興起，在佛經中都有詳細記載，既然是往昔的業力所致，為什麼又說是空呢？

答：這是爲了引導二乘人，就低層次的說法，表明現世的業果不會消失，所以聖道斷除煩惱，並非消滅業報。如同阿羅漢吃沙子、受金鏘之苦等也是如此。小乘認為是真實的，始教則說是空，這是一種方便說法，可以從《大乘方便經》中得知。

大乘爲了引導小乘，說業果不會消失，又說聖智斷除煩惱，並非消滅業報。《孔目章》每章都說，初教門中染凈即是空，愚法小乘的苦諦之教所詮釋的實法，有為法和無為法等宗派，其義理各不相同。

關於佛的相好所由來的兩種解釋：一是方便說法，爲了引導二乘，在此化身上示現殊勝的因果，因為真實的報身佛不是他們所能見到的；二是這些相好也是真實報身的顯現，在此化身中顯示出來，所以可以說明其成因。

在化身佛上說明其成因有兩個原因：一是為引導二乘，就低層次的化身佛來說，因為真實的報身佛不是他們所能見到的；二是顯示真實的報身佛，就化身佛來說。

問：為什麼《攝大乘論》中說三十二相等屬於法身功德所攝呢？

之前因為化身容易與報身混淆，所以才會有這樣的提問，現在...

【English Translation】 English version If one sees a likeness and thinks it is the true form of the Buddha, then that 'likeness' is not truly seeing the Buddha. If one understands that all dharmas are without inherent nature, without coming or going, that is called seeing the Buddha. As the Diamond Sutra says, the thirty-two marks of the Buddha, are not the thirty-two marks. This is from the perspective of the Initial Teaching, similar to the Hinayana teachings.

Or, from the perspective of the Reward Body Buddha (Sambhogakaya), the Buddha has eighty-four thousand marks, all of which are real virtues. This is from the perspective of the Direct Teaching and the Ultimate Teaching.

'Real virtues' refer to both virtues cultivated and those inherently possessed, all of which are real virtues. The Initial Teaching, Direct Teaching, and Ultimate Teaching all believe in only one True Thusness (Tathata).

Question: Why do treatises like the Mahaprajnaparamita Shastra (Great Wisdom Treatise) analyze the retribution of the Transformation Body (Nirmanakaya) of the Buddha, such as the iron yoke (Jinqiang) and horse fodder (Mamai), as results of past karma, and explain the causes of the thirty-two marks?

The Mahaprajnaparamita Shastra says that the Transformation Body of the Buddha experienced nine afflictions: (1) six years of ascetic practice, (2) slander by Sundali, (3) iron yoke, (4) horse fodder, (5) King Liuli's massacre of the Shakya clan, causing the Buddha's headache, (6) begging for food in the Brahmin country and returning with an empty bowl, (7) Canchanu's slander with an overturned bowl, (8) Devadatta pushing a mountain, and (9) being cold and asking for clothes. The arising of horse fodder and the iron yoke are detailed in the sutras. Since they are caused by past karma, why are they said to be empty?

Answer: This is to guide the Two Vehicles (Shravakas and Pratyekabuddhas) by speaking on a lower level, showing that the results of present karma do not vanish. Therefore, the Holy Path cuts off afflictions, but does not eliminate karmic retribution. It is the same for Arhats eating sand and suffering the iron yoke. The Hinayana believes it to be real, while the Initial Teaching says it is empty. This is a skillful means, as can be seen in the Great Vehicle Skillful Means Sutra.

The Mahayana, in order to guide the Hinayana, says that karmic results do not vanish, and that holy wisdom cuts off afflictions but does not eliminate karmic retribution. The Kongmu Zhang (Chapter Headings) says in each chapter that in the Initial Teaching, defilement and purity are empty. The teachings of the Suffering Truth in the ignorant Hinayana explain real dharmas, the schools of conditioned and unconditioned dharmas have different meanings.

Regarding the two explanations for the origin of the Buddha's marks and characteristics: One is a skillful means to guide the Two Vehicles, showing superior causes and effects in this Transformation Body, because the real Reward Body is not what they can see. Two, these marks and characteristics are also manifestations of the real Reward Body, displayed in this Transformation Body, so their causes can be explained.

There are two reasons for explaining the causes in the Transformation Body: One is to guide the Two Vehicles by speaking about the lower Transformation Body, because the real Reward Body is not what they can see. Two, to show the real Reward Body by speaking about the Transformation Body.

Question: Why does the Mahayana-samgraha (Compendium of the Mahayana) say that the thirty-two marks are included in the merits of the Dharma Body?

Previously, because the Transformation Body is easily confused with the Reward Body, this question was asked. Now...

何以化濫法耶。

答此亦有二義一為回二乘方便漸說真實法身恐彼難信故以此功德說為法身令易信受以現見故二彼以功德為法身故攝在彼中也此上並約始教。

若依小乘二佛生身佛化身佛今始教於三十二相寄顯法身方便誘引令易信受又以實報功德為法身攝在相中也。

又三十二相等即無性無性故亦即是真如法身此約終教說。

要問云若知無性無來去相則色是空非色滅空等此約實教說。

若依一乘有十蓮華藏世界海微塵數相彼一一相皆遍法界業用亦爾所以說十者欲顯無盡故如相海品說。

此經佛染凈圓融帝網無盡蓮華藏中依正渾融具三世間微塵數相是德是相是非德是非相由緣起理具足逆順德相業用皆無盡故。

又觀佛三昧經中約此三宗分佛相好以為三段。

言約此三乘宗者有謂彼經是三乘教故此言非也三乘宗者小乘三乘一乘為三宗也。

故彼經云略中略者我今為此時會大眾及凈飯王略說相好佛生人間示同人事同人相故說三十二相勝諸天故說八十種好為諸菩薩說八萬四千諸妙相好佛實相好我初成道摩伽陀國寂滅道場為普賢賢首等諸大菩薩于雜華經已廣分別。

同人相者要問云依小乘教以人相為佛一切智等則屬於法余文可知。

解云此中三十二相等當

【現代漢語翻譯】現代漢語譯本如何化解對濫法的執著呢？

回答：這其中也有兩種含義：一是為引導二乘（聲聞乘和緣覺乘）之人，方便地逐漸宣說真實的法身（Dharmakāya，佛的法性之身），恐怕他們難以相信，所以用功德來解說為法身，使他們容易相信和接受，因為這是可以親眼見到的。二是他們以功德為法身，所以（將法身）攝在功德之中。以上都是依據始教（華嚴宗五教判釋的第一教，即小乘教）而說的。

如果依據小乘（Hinayana），有佛的生身（physical body）、佛的化身（Nirmāṇakāya，佛為度化眾生而示現的應化之身）。現在始教（華嚴宗五教判釋的第一教，即小乘教）將三十二相（Thirty-two Marks of a Great Man，佛所具有的三十二種殊勝的身體特徵）寄託來顯現法身，方便誘導眾生，使他們容易相信和接受。又以實報（真實果報）的功德作為法身，攝在（三十二）相中。

再者，三十二相等等，即是無自性（Niḥsvabhāva，沒有獨立的、不變的實體），因為無自性，所以也就是真如法身（Tathatā-Dharmakāya，與真如理體相應的法身）。這是依據終教（華嚴宗五教判釋的第四教，即頓教）而說的。

如果要問：如果知道（一切法）無自性，沒有來去之相，那麼色（Rūpa，物質現象）就是空（Śūnyatā，空性），而不是色滅之後才是空等等。這是依據實教（華嚴宗五教判釋的第五教，即圓教）而說的。

如果依據一乘（Ekāyana，唯一佛乘），有十蓮華藏世界海（Ten Lotus Treasury World Seas）微塵數（innumerable）的相（characteristics），那一一相都遍佈法界（Dharmadhātu，宇宙萬有），業用（karmic function）也是如此。所以說『十』，是爲了顯示無盡的緣故，如《相海品》（Chapter on the Ocean of Characteristics）所說。

此經（《華嚴經》）中，佛的染凈（defilement and purity）圓融（perfectly harmonized），如帝釋天宮的因陀羅網（Indra's net）般無盡，在蓮華藏世界（Lotus Treasury World）中，依報（environment）和正報（sentient beings）渾然融合，具足三世間（Three Realms）微塵數（innumerable）的相，是功德，是（佛）相，又不是功德，又不是（佛）相，由於緣起（dependent origination）之理具足，逆順（順逆）的功德、相、業用都無有窮盡的緣故。

另外，《觀佛三昧經》（Sūtra on the Samadhi of Visualizing the Buddha）中，依據這三種宗派（小乘、三乘、一乘），劃分佛的相好（physical marks and characteristics）為三個部分。

說『依據這三乘宗』，有人說那部經（《觀佛三昧經》）是三乘教（教導聲聞、緣覺、菩薩的教法）的緣故。這種說法是不對的。『三乘宗』是指小乘（Hinayana）、三乘（Three Vehicles）、一乘（Ekāyana）這三種宗派。

所以那部經（《觀佛三昧經》）說：『略中之略，我現在為此時此地的大眾以及凈飯王（Śuddhodana，釋迦牟尼佛的父親）略說（佛的）相好。佛生在人間，示現與人相同的事，與人相同的相貌，所以說三十二相（Thirty-two Marks of a Great Man）勝過諸天（Devas），所以說八十種好（Eighty Minor Marks）是為諸菩薩（Bodhisattvas）說的，八萬四千諸妙相好（Eighty-four Thousand Excellent Characteristics）是佛的真實相好，我最初成道時，在摩伽陀國（Magadha）寂滅道場（Bodhimanda，菩提樹下），為普賢（Samantabhadra）、賢首（Gandarva）等諸大菩薩，在《雜華經》（Avataṃsaka Sūtra，即《華嚴經》）中已經廣為分別解說了。』

『與人相同的相貌』，如果要問：依據小乘教（Hinayana），以人相（human characteristics）為佛（Buddha），一切智（Omniscience）等則屬於法（Dharma），其餘的文字可以知道。

解釋說：這其中三十二相等等，應當

【English Translation】 English version How can one resolve attachment to the abuse of laws?

Answer: There are two meanings to this. First, to guide those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), conveniently and gradually expounding the true Dharmakāya (the Dharma-nature body of the Buddha), fearing they might not believe it. Therefore, merit is used to explain it as the Dharmakāya, making it easier for them to believe and accept, because it can be seen directly. Second, they consider merit as the Dharmakāya, so (the Dharmakāya) is included within merit. The above is all based on the Beginning Teaching (the first teaching in the Huayan School's fivefold classification, i.e., the Hinayana teaching).

If based on the Hinayana (Small Vehicle), there are the Buddha's physical body and the Buddha's Nirmāṇakāya (the emanation body of the Buddha manifested to liberate sentient beings). Now, the Beginning Teaching (the first teaching in the Huayan School's fivefold classification, i.e., the Hinayana teaching) relies on the Thirty-two Marks of a Great Man (the thirty-two auspicious physical characteristics of a Buddha) to reveal the Dharmakāya, conveniently guiding sentient beings, making it easier for them to believe and accept. Furthermore, the merit of the Real Reward (true retribution) is taken as the Dharmakāya, included within the (thirty-two) marks.

Moreover, the Thirty-two Marks, etc., are without self-nature (Niḥsvabhāva, without an independent, unchanging entity). Because they are without self-nature, they are also the Tathatā-Dharmakāya (the Dharmakāya corresponding to the principle of Suchness). This is according to the Final Teaching (the fourth teaching in the Huayan School's fivefold classification, i.e., the Sudden Teaching).

If one were to ask: If one knows that (all dharmas) are without self-nature and without the appearance of coming and going, then form (Rūpa, material phenomena) is emptiness (Śūnyatā, emptiness), and it is not that emptiness exists only after the cessation of form, etc. This is according to the Real Teaching (the fifth teaching in the Huayan School's fivefold classification, i.e., the Perfect Teaching).

If based on the One Vehicle (Ekāyana, the single Buddha Vehicle), there are as many characteristics (lakshanas) as dust motes in the Ten Lotus Treasury World Seas (Ten Lotus Treasury World Seas), each and every characteristic pervading the Dharmadhātu (the universe and all its phenomena), and the karmic function (karmic function) is also like this. The reason for saying 'ten' is to show that it is endless, as stated in the 'Chapter on the Ocean of Characteristics'.

In this sutra (the Avataṃsaka Sūtra), the Buddha's defilement and purity are perfectly harmonized, like Indra's net in the palace of Indra, endless. In the Lotus Treasury World (Lotus Treasury World), the environment (environment) and sentient beings (sentient beings) are perfectly integrated, possessing as many characteristics as dust motes in the Three Realms (Three Realms). It is merit, it is a (Buddha's) characteristic, and it is not merit, and it is not a (Buddha's) characteristic. Because the principle of dependent origination (dependent origination) is complete, the merits, characteristics, and karmic functions of both favorable and unfavorable (favorable and unfavorable) conditions are all endless.

Furthermore, in the Sūtra on the Samadhi of Visualizing the Buddha (Sūtra on the Samadhi of Visualizing the Buddha), the Buddha's physical marks and characteristics (physical marks and characteristics) are divided into three parts based on these three schools (Hinayana, Three Vehicles, One Vehicle).

Regarding the statement 'based on these three vehicle schools', some say that that sutra (the Sūtra on the Samadhi of Visualizing the Buddha) is a Three Vehicle teaching (teachings that guide Śrāvakas, Pratyekabuddhas, and Bodhisattvas). This statement is incorrect. 'Three Vehicle schools' refers to the three schools of Hinayana (Hinayana), Three Vehicles (Three Vehicles), and One Vehicle (Ekāyana).

Therefore, that sutra (the Sūtra on the Samadhi of Visualizing the Buddha) says: 'The briefest of the brief, I will now briefly explain (the Buddha's) marks and characteristics to the assembly here and to King Śuddhodana (Śuddhodana, the father of Shakyamuni Buddha). The Buddha was born in the human realm, manifesting the same affairs as humans, and the same appearance as humans. Therefore, the Thirty-two Marks of a Great Man (Thirty-two Marks of a Great Man) are said to be superior to the devas (Devas), so the Eighty Minor Marks (Eighty Minor Marks) are said for the Bodhisattvas (Bodhisattvas), and the Eighty-four Thousand Excellent Characteristics (Eighty-four Thousand Excellent Characteristics) are the Buddha's true marks and characteristics. When I first attained enlightenment, in the Bodhimanda (Bodhimanda, the place under the Bodhi tree) of Magadha (Magadha), for Samantabhadra (Samantabhadra), Gandarva (Gandarva), and other great Bodhisattvas, I have already extensively explained them in the Avataṃsaka Sūtra (Avataṃsaka Sūtra, i.e., the Huayan Sūtra).'

'The same appearance as humans', if one were to ask: According to the Hinayana (Hinayana) teaching, human characteristics (human characteristics) are taken as the Buddha (Buddha), and omniscience (Omniscience), etc., belong to the Dharma (Dharma). The remaining text can be understood.

Explanation: The Thirty-two Marks, etc., in this context should

略中之略為人天二乘等即當初也八萬四千等義當但是略為三乘菩薩等當次也佛實相好如雜華說者義當廣說即是指此華嚴相海品說此一乘別教相即異終也以雜華即是華嚴故余義可知。

即華嚴十身相海品列九十七大人相結十蓮華藏世界海微塵數相皆遍法界等。

第九明攝化分齊者。

若依小乘中唯此娑婆雜穢處是佛報土于中此閻浮是報佛所依余百億等是化境分齊也。

娑婆探玄翻云堪忍閻浮提此云勝金唯此閻浮釋迦實報所依處也百億即三千大千世界皆是攝化境界也。

若三乘中法性土及自受用土今此不說。

三乘中土有三種一法性土二實報土三變化土或說四土實報中開自他受用也今此下揀前二土。

其釋迦佛隨他受用實報凈土或有說在摩醯首羅天化身充滿百億閻浮提是所化分齊如梵網經及對法論等說當知此約始教說。

梵網經報身在首羅天宮清涼云周匝千華上覆現千釋迦即大化也一華百億國一國一釋迦即小化也小化唯一四洲大化總該百億梵網疏云若入大乘論說摩醯首羅天上有一實報成佛以一大千世界為所緣境化作百億釋迦一時成佛。

何以故為二乘教以釋迦身為實報今即翻彼顯其是化故於彼天別立實報又恐二乘不信界外有實凈土故寄界內最勝處說其化身但充滿

【現代漢語翻譯】現代漢語譯本略中之略是指為人天二乘（人道和天道的兩種修行者）所說的教義，相當於最初級的教義。八萬四千等說法，應當理解為是對三乘（聲聞乘、緣覺乘、菩薩乘）菩薩等教義的簡略概括，是比二乘更高的層次。佛的真實相好，就像《雜華經》所說的那樣，應當廣為宣說，這裡指的是《華嚴經·相海品》。《華嚴經》所說的「一乘別教相」是最終的教義，因為《雜華經》就是《華嚴經》，其他的含義可以依此類推。

《華嚴經·十身相海品》列舉了九種***人相，總結為十蓮華藏世界海微塵數相，這些相遍佈法界等等。

第九部分說明了攝化（攝受教化）的範圍。

如果按照小乘的觀點，只有這個娑婆世界（充滿缺陷和污穢的世界）才是佛的報土（佛報身所依止的國土），其中只有閻浮提（南贍部洲）是報佛（報身佛）所依止的地方，其餘的百億世界等都是化境（佛的化身所教化的境界）。

「娑婆」，探玄翻譯為「堪忍」；「閻浮提」，這裡翻譯為「勝金」，只有這個閻浮提是釋迦牟尼佛的實報所依處。百億世界，即三千大千世界，都是佛攝受教化的境界。

如果按照三乘的觀點，法性土（法性身佛所依止的國土）以及自受用土（佛為自己享受法樂所依止的國土），這裡暫且不討論。

三乘中的國土有三種：一、法性土；二、實報土；三、變化土。或者說有四種國土，在實報土中又分為自受用土和他受用土。這裡要排除前面兩種國土（法性土和自受用土）。

釋迦牟尼佛隨他受用實報凈土，或者有人說在摩醯首羅天（大自在天），化身充滿百億閻浮提，這是佛所教化的範圍，如《梵網經》和《對法論》等所說，應當知道這是約始教（最初的教義）而說的。

《梵網經》說報身佛在首羅天宮（摩醯首羅天宮），清涼澄觀大師說，在周匝千華之上，又顯現千釋迦，這是大化。一華代表百億國土，一國土有一釋迦，這是小化。小化只有四洲，大化總括百億。《梵網經疏》說，如果按照大乘的論述，摩醯首羅天上有一實報成佛，以一大千世界為所緣境，化作百億釋迦一時成佛。

為什麼這麼說呢？因為二乘教義認為釋迦牟尼佛的身是實報身，現在要推翻這種觀點，顯示釋迦牟尼佛的身是化身，所以在摩醯首羅天另外設立實報土。又因為恐怕二乘不相信界外有真實的凈土，所以就在界內最殊勝的地方，說釋迦牟尼佛的化身只充滿

【English Translation】 English version The 'briefest of the brief' refers to the teachings for humans and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) (the two types of practitioners in the human and heavenly realms), equivalent to the most basic teachings. The 'eighty-four thousand' and other such expressions should be understood as a brief summary of the teachings for the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) Bodhisattvas, etc., which is a higher level than the two vehicles. The Buddha's true excellent qualities, as described in the Avataṃsaka Sūtra, should be widely proclaimed. This refers to the Appearance of the Sea of Characteristics chapter of the Avataṃsaka Sūtra. The 'unique characteristic of the distinct teaching of the One Vehicle' described in the Avataṃsaka Sūtra is the ultimate teaching, because the Avataṃsaka Sūtra is the Avataṃsaka Sūtra, and other meanings can be inferred by analogy.

The Appearance of the Sea of Characteristics of the Ten Bodies chapter of the Avataṃsaka Sūtra lists nine types of *** human characteristics, summarized as the number of dust motes in the sea of worlds of the ten lotus treasuries, which pervade the entire Dharma realm, etc.

The ninth section explains the scope of conversion and transformation (receiving and transforming through teaching).

According to the view of the Śrāvakayāna, only this Sahā world (a world full of flaws and impurities) is the Buddha's reward land (the land where the Buddha's reward body resides). Among them, only Jambudvīpa (the Southern Continent) is the place where the reward Buddha (the reward body Buddha) resides, and the remaining hundreds of millions of worlds are all transformation realms (the realms taught by the Buddha's transformation body).

'Sahā' is translated as 'endurable' in Tantric Profundities; 'Jambudvīpa' is translated here as 'Victorious Gold'. Only this Jambudvīpa is the place where Śākyamuni Buddha's actual reward resides. Hundreds of millions of worlds, that is, the three thousand great thousand worlds, are all realms converted and transformed by the Buddha.

According to the view of the three vehicles, the Dharma-nature land (the land where the Dharma-nature body Buddha resides) and the self-enjoyment land (the land where the Buddha enjoys the Dharma bliss for himself) will not be discussed here for the time being.

There are three types of lands in the three vehicles: 1. Dharma-nature land; 2. Actual reward land; 3. Transformation land. Or there are four types of lands, and the actual reward land is further divided into self-enjoyment land and other-enjoyment land. Here, the first two lands (Dharma-nature land and self-enjoyment land) are to be excluded.

Śākyamuni Buddha's actual reward pure land for others' enjoyment, or some say that it is in the Maheśvara Heaven (the Great自在Heaven), and the transformation body fills hundreds of millions of Jambudvīpas. This is the scope of the Buddha's teaching, as stated in the Brahmajāla Sūtra and the Abhidharmakośa, etc. It should be known that this is said in terms of the initial teaching (the initial teachings).

The Brahmajāla Sūtra says that the reward body Buddha is in the Śuddhavāsa Heaven Palace (Maheśvara Heaven Palace). The Venerable Qingliang Chengguan said that on the surrounding thousand lotuses, a thousand Śākyas appear again, which is a great transformation. One lotus represents hundreds of millions of lands, and one land has one Śākya, which is a small transformation. The small transformation only has the four continents, and the great transformation encompasses hundreds of millions. The Brahmajāla Sūtra Commentary says that according to the Mahāyāna discourse, there is an actual reward Buddha who attains Buddhahood in the Maheśvara Heaven, taking a great thousand world as the object of his teaching, and transforming into hundreds of millions of Śākyas who attain Buddhahood at the same time.

Why is this said? Because the teachings of the two vehicles consider Śākyamuni Buddha's body to be the actual reward body, now this view is to be overturned to show that Śākyamuni Buddha's body is a transformation body. Therefore, an actual reward land is established separately in the Maheśvara Heaven. Also, because it is feared that the two vehicles do not believe that there is a real pure land outside the realm, the transformation body of Śākyamuni Buddha is said to only fill

百億等亦順彼說也。

色究竟處約攝報說為引二乘令生凈信以大乘初門多影似故。

或有說釋迦佛報土在三界外如涅槃經云西方去此三十二恒河沙佛土有世界名無勝是釋迦佛實報凈土此約終教說。

演義引涅槃經二十四高貴德王品西方去此四十二恒河沙諸佛國土彼有世界名曰無勝彼土何故名曰無勝其土所有莊嚴之事悉皆平等無有差別猶如西方安樂世界等今云去此三十二者恐傳寫之誤。

以不隨下說故為顯娑婆唯是化故是故當知色頂之身亦非實報。

今界內界外用分權實也。

或說化境非但百億如大智論中以三千大千界為一數數至恒河沙為一世界性又數此至恒河沙為一世界海數此又至無量恒河沙為一世界種數此又至無量十方恒沙為一佛世界所化分齊也此亦約終教說以攝化漸廣於前故。

要問云若三乘終教三千等同類世界現成佛者並是化佛今引智論證攝化分齊漸廣前約終教說。

又唯約須彌山世界說以局此界故未說樹形等世界故非一乘也。

但約一類世界說未說異類等界故非后教也。

或說釋迦報土在靈鷲山如法華云我常在靈山等法華論主釋為報身菩提也當知此約一乘同教說。

云等者及余諸住處眾生見劫盡大火所燒時我此土安穩天人常充滿天親釋

【現代漢語翻譯】現代漢語譯本：百億化身等也順應他們的說法。

色究竟處（Rūpāgrahatu，指色界頂端的天界）從應身佛的角度來說，是爲了引導二乘（聲聞乘和緣覺乘）產生清凈的信心，因為大乘的初級法門有很多相似之處。

或者有人說，釋迦佛（Śākyamuni Buddha）的報土（Sambhogakāya-kṣetra，報身佛所居住的凈土）在三界（Trailokya，欲界、色界、無色界）之外，如《涅槃經》（Nirvana Sutra）所說：『從西方到這裡，有三十二恒河沙（Gaṅgā-nadī-vālukā，數量極多的意思）佛土，有一個世界名叫無勝（Avijaya），那是釋迦佛的真實報土。』這是從終教（一種佛教教義分類）的角度來說的。

《演義》引用《涅槃經》第二十四卷《高貴德王品》：『從西方到這裡，有四十二恒河沙諸佛國土，那裡有一個世界名叫無勝。那個國土為什麼名叫無勝？因為那個國土所有的莊嚴之事都平等，沒有差別，猶如西方安樂世界（Sukhāvatī）。』現在說『去此三十二』，恐怕是傳抄的錯誤。

因為不隨順下文所說，爲了顯示娑婆世界（Sahā，指我們所居住的這個世界）只是化土（Nirmāṇakāya-kṣetra，化身佛所居住的國土），所以應當知道色界頂端的身也不是實報身。

現在用界內界外來區分權巧方便和真實。

或者說，化境不僅僅是百億，如《大智度論》（Mahāprajñāpāramitopadeśa）中，以三千大千世界（trisahasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界系統）為一個單位，數到恒河沙為一個世界性，又數這個到恒河沙為一個世界海，數這個又到無量恒河沙為一個世界種，數這個又到無量十方恒沙為一個佛世界所教化的範圍。這也是從終教的角度來說，因為攝受教化的範圍比之前更廣。

要問：如果三乘（聲聞乘、緣覺乘、菩薩乘）終教的三千大千世界等同類世界現在成佛的都是化佛，現在引用《智度論》來證明攝受教化的範圍逐漸擴大，之前是從終教的角度來說。

又僅僅從須彌山（Sumeru）世界來說，因為侷限於這個世界，所以沒有說樹形等世界，所以不是一乘（Ekayana，指唯一的成佛之道）。

但僅僅從一類世界來說，沒有說異類等世界，所以不是后教。

或者說，釋迦佛的報土在靈鷲山（Gṛdhrakūṭa），如《法華經》（Lotus Sutra）所說：『我常在靈山等。』《法華論》（Upadeśa on the Lotus Sutra）的作者天親（Vasubandhu）解釋為報身菩提（Sambhogakāya-bodhi）。應當知道這是從一乘同教的角度來說。

『等』字包括其餘的住所。眾生看見劫盡（kalpa-kṣaya，宇宙毀滅的時期）的大火所燃燒時，我這個國土安穩，天人常常充滿。天親解釋。

【English Translation】 English version: The hundreds of millions of emanations also accord with their teachings.

The Realm of the Peak of Form (Rūpāgrahatu), speaking from the perspective of the Reward Body (Sambhogakāya), is to guide the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to generate pure faith, because the initial gateways of the Mahayana (Great Vehicle) have many similarities.

Or some say that the Reward Land (Sambhogakāya-kṣetra) of Śākyamuni Buddha is outside the Three Realms (Trailokya), as the Nirvana Sutra says: 'From the West to here, there are thirty-two Ganges sands (Gaṅgā-nadī-vālukā) of Buddha lands, there is a world called Avijaya (Unsurpassed), which is the true Reward Land of Śākyamuni Buddha.' This is spoken from the perspective of the Consummate Teaching (a classification of Buddhist teachings).

The 'Elucidation' quotes the twenty-fourth chapter, 'King of High Virtue,' of the Nirvana Sutra: 'From the West to here, there are forty-two Ganges sands of Buddha lands, there is a world called Avijaya. Why is that land called Avijaya? Because all the adornments of that land are equal, without any difference, like the Western Land of Bliss (Sukhāvatī).' Now saying 'thirty-two from here' is probably a mistake in transcription.

Because it does not follow what is said below, to show that the Sahā world is only a Transformation Land (Nirmāṇakāya-kṣetra), therefore it should be known that the body at the peak of the Form Realm is also not a true Reward Body.

Now, using within and without the realm to distinguish between expedient means and reality.

Or it is said that the realm of transformation is not only hundreds of millions, as in the Mahāprajñāpāramitopadeśa, the three thousand great thousand worlds (trisahasra-mahāsāhasra-lokadhātu) are taken as one unit, counting to Ganges sands as one world-nature, and counting this to Ganges sands as one world-sea, counting this again to countless Ganges sands as one world-seed, counting this again to countless ten-direction Ganges sands as the boundary of a Buddha world's transformation. This is also spoken from the perspective of the Consummate Teaching, because the scope of embracing and transforming is broader than before.

It must be asked: If the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the three thousand great thousand worlds of the Consummate Teaching are the same kind of world, and those who are now becoming Buddhas are all Transformation Buddhas, now quoting the Mahāprajñāpāramitopadeśa to prove that the scope of embracing and transforming is gradually expanding, previously it was spoken from the perspective of the Consummate Teaching.

Also, it only speaks of the Mount Sumeru (Sumeru) world, because it is limited to this world, so it does not speak of tree-shaped worlds, etc., so it is not the One Vehicle (Ekayana).

But it only speaks of one type of world, it does not speak of different types of worlds, etc., so it is not the Later Teaching.

Or it is said that Śākyamuni Buddha's Reward Land is on Vulture Peak (Gṛdhrakūṭa), as the Lotus Sutra says: 'I am always on Vulture Peak, etc.' Vasubandhu, the author of the Upadeśa on the Lotus Sutra, explains it as the Reward Body Bodhi (Sambhogakāya-bodhi). It should be known that this is spoken from the perspective of the Common Teaching of the One Vehicle.

The word 'etc.' includes other abodes. When sentient beings see the great fire of the kalpa-kṣaya burning, my land is peaceful, and gods and humans are always full. Vasubandhu explains.

為報身菩提此即化以顯報也。

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。

法華所顯一乘即同華嚴故。

如菩提樹下說華嚴處即為蓮華藏十身境界法華亦爾漸同此故是同教也。

如華嚴在穢土說居摩竭提國即蓮華藏世界海具足主伴通因陀羅網等法華亦爾即染以顯凈漸同華嚴故云同教。

然未說彼處即為十蓮華藏及因陀羅等故非別教也。

但法華雖說即染歸凈縱說一乘之義主伴不具然由未說十蓮華藏等揀非別教也。

或有說此釋迦身即為實報受用之身如佛地經初說此釋迦佛即具二十一種實報功德彼論釋為受用身也此亦約同教說。

佛地經指釋迦即具二十一種殊勝功德親光菩薩釋為報身菩提。

何以故此釋迦佛若三乘中但為化身若別教一乘以為究竟十佛之身。

釋迦何以釋為報身耶若在三乘以為化若在別教即為十身今即化以顯報則當同教義也。

今此方便勸彼三乘顯釋迦身非但是化恐難信受故彼經中為約說佛果深功德處明佛身隨教即權歸實說為報身。

今以三乘參於一乘故於彼經顯教深細故說佛身即權歸實。

即方便顯說華嚴一乘法時此釋迦身亦隨彼教即究竟十佛法界身也是故以此為同教攝也。

如說

【現代漢語翻譯】現代漢語譯本：爲了報身（Sambhogakāya）菩提，這是以化身來顯現報身。

為什麼這麼說呢？因為在《法華經》（Lotus Sūtra）中也顯現了一乘（Ekayana）的教義，所以在那裡隨著教義，從染污迴歸清凈，因此宣說《法華經》的地方就是真實。

《法華經》所顯現的一乘教義與《華嚴經》（Avataṃsaka Sūtra）相同。

例如在菩提樹下宣說《華嚴經》的地方，就是蓮華藏世界（Lotus Treasury World）十身境界，《法華經》也是這樣，逐漸趨同於此，所以是同教。

例如《華嚴經》在穢土宣說，位於摩竭提國（Magadha），即蓮華藏世界海具足主伴，通因陀羅網（Indra's net）等，《法華經》也是這樣，即從染污來顯現清凈，逐漸趨同于《華嚴經》，所以說是同教。

然而，因為沒有說那個地方就是十蓮華藏以及因陀羅網等，所以不是別教。

但是，《法華經》雖然說從染污迴歸清凈，縱然說了一乘的意義，主伴並不完備，然而由於沒有說十蓮華藏等，所以揀擇為非別教。

或者有人說，此釋迦（Śākyamuni）身就是實報受用之身，如《佛地經》（Buddhabhūmi Sūtra）最初所說，此釋迦佛就具有二十一種實報功德，那部論典解釋為受用身，這也是約同教來說的。

《佛地經》指出釋迦具有二十一種殊勝功德，親光菩薩（Prajñāgupta）解釋為報身菩提。

為什麼這麼說呢？此釋迦佛如果在三乘（Triyāna）中只是化身，如果在別教一乘中就認為是究竟十佛之身。

釋迦為什麼解釋為報身呢？如果在三乘中認為是化身，如果在別教中就認為是十身，現在以化身來顯現報身，那麼就應當是同教的意義。

現在用這種方便來勸導三乘，顯現釋迦身不僅僅是化身，恐怕難以信受，所以那部經中爲了約略宣說佛果深刻功德之處，說明佛身隨著教義，從權巧迴歸真實，說是報身。

現在因為用三乘來參與一乘，所以在那個經中顯現教義深刻細微，所以說佛身從權巧迴歸真實。

即方便顯說《華嚴經》一乘法時，此釋迦身也隨著那個教義，就是究竟十佛法界身，所以用這個作為同教來攝受。

如說

【English Translation】 English version: For the Sambhogakāya (reward body) Bodhi, this is to manifest the reward body through the transformation body (Nirmāṇakāya).

Why is this so? Because the Ekayana (one vehicle) doctrine is also revealed in the Lotus Sūtra, so there, following the teachings, one returns from defilement to purity, therefore the place where the Lotus Sūtra is preached is reality.

The Ekayana doctrine revealed in the Lotus Sūtra is the same as that in the Avataṃsaka Sūtra.

For example, the place where the Avataṃsaka Sūtra is preached under the Bodhi tree is the realm of the ten bodies of the Lotus Treasury World; the Lotus Sūtra is also like this, gradually converging towards it, so it is the same teaching.

For example, the Avataṃsaka Sūtra is preached in the impure land, located in Magadha, which is the Lotus Treasury World Sea complete with host and companions, and the net of Indra, etc.; the Lotus Sūtra is also like this, that is, manifesting purity from defilement, gradually converging towards the Avataṃsaka Sūtra, so it is said to be the same teaching.

However, because it is not said that that place is the ten Lotus Treasuries and the net of Indra, etc., it is not a distinct teaching (Separate Teaching).

However, although the Lotus Sūtra says to return from defilement to purity, even if it speaks of the meaning of the One Vehicle, the host and companions are not complete, yet because it does not speak of the ten Lotus Treasuries, etc., it is distinguished as not being a distinct teaching.

Or some say that this Śākyamuni body is the reward body of enjoyment, as the Buddhabhūmi Sūtra initially says, this Śākyamuni Buddha possesses twenty-one kinds of reward body merits, and that treatise explains it as the enjoyment body; this is also spoken of in terms of the common teaching.

The Buddhabhūmi Sūtra points out that Śākyamuni possesses twenty-one kinds of excellent merits, and Prajñāgupta explains it as the reward body Bodhi.

Why is this so? This Śākyamuni Buddha, if in the Three Vehicles (Triyāna), is only a transformation body; if in the distinct teaching of the One Vehicle, it is considered the ultimate body of the ten Buddhas.

Why is Śākyamuni explained as the reward body? If in the Three Vehicles, it is considered a transformation body; if in the distinct teaching, it is considered the ten bodies; now, using the transformation body to manifest the reward body, then it should be the meaning of the common teaching.

Now, using this expedient to encourage the Three Vehicles, revealing that the Śākyamuni body is not only a transformation body, fearing that it would be difficult to believe, so in that sutra, in order to briefly explain the profound merits of the Buddha's fruit, it explains that the Buddha's body, following the teachings, returns from the provisional to the real, and is said to be the reward body.

Now, because the Three Vehicles are used to participate in the One Vehicle, the teachings revealed in that sutra are profound and subtle, so it is said that the Buddha's body returns from the provisional to the real.

That is, when expediently revealing and speaking of the One Vehicle Dharma of the Avataṃsaka Sūtra, this Śākyamuni body also follows that teaching, which is the ultimate Dharma-realm body of the ten Buddhas, so this is used as the common teaching to be included.

As said

華嚴法時縱說釋迦亦即十身今以即權歸實故然由未顯無盡身故揀非別教也問同教冊引清涼一性一相等云此示能同即別教中彰其無礙也以華嚴為能同今何異耶答彼以後三為一乘自分能所今約能所似義與彼不同也。

或有說此釋迦身即是法身如經云吾今此身即是法身此約頓教寄言而說心相盡離念故。

文顯可知問頓教是一乘耶三乘耶若云一乘何以今章前後皆曰三乘若云三乘何以今科在一乘中耶答因說佛身報體通終教及同教說終教之後連次同教故言一乘今頓教居后寄入此科以少從多非以頓教為一乘去情思之。

若別教一乘此釋迦牟尼身非但三身亦即是十身以顯無盡。

十身此有二種一融三世間十身二佛身自具十身。

然彼十佛境界所依有二。

十佛者要問云一無著佛安住世間成正覺故二愿佛出生故三業報佛信故四持佛隨順故五涅槃佛永度故六法界佛無處不至故七心佛安住故八三昧佛無量無著故九性佛決定故十如意佛普覆故攝化境界有其二種。

一國土海圓融自在當不可說若寄法顯示如第二會初說。

諸佛如來所依國土重重無盡如海深廣若寄法顯示如普光明殿會如來名號品初說。

二世界海有三類一蓮華藏莊嚴世界海具足主伴通因陀羅等當是十佛等境界二於三千界外

【現代漢語翻譯】現代漢語譯本：在《華嚴經》講法時，縱然說釋迦牟尼佛也是十身（Dashakaya），現在因為要歸權顯實，所以這樣說。然而，因為尚未顯現無盡身（Anantakaya），所以要區分它不是別教（Prithagjana）。有人問：同教的冊子引用清涼澄觀的『一性一相等』，說這顯示了能同於別教中彰顯其無礙。以《華嚴經》為能同，現在有什麼不同呢？回答：他們以後三位為一乘的自分能所，現在從能所相似的意義來說，與他們不同。或者有人說，這個釋迦牟尼佛的身就是法身（Dharmakaya），如經文所說：『我如今這個身就是法身』。這是從頓教（Sudden Teaching）的角度，借用言語來說，因為心相完全脫離了念頭。文句顯明，可以理解。有人問：頓教是一乘（Ekayana）還是三乘（Triyana）？如果說是一乘，為什麼現在這一章前後都說是三乘？如果說是三乘，為什麼現在這一科歸在一乘中？回答：因為說佛身報體，貫通終教（Concluding Teaching）和同教（Common Teaching），在說終教之後緊接著說同教，所以說一乘。現在頓教放在後面，寄託于這一科，以少從多，不是以頓教為一乘，去除情思的執著。如果是別教的一乘，這個釋迦牟尼佛的身，不僅是三身（Trikaya），也就是十身，以此來顯現無盡。十身有兩種：一是融三世間（Trailokya）的十身，二是佛身自身具有的十身。這十佛（Ten Buddhas）境界所依之處有兩種。十佛是：一、要問：無著佛（Anavarana Buddha），安住世間成就正覺的緣故；二、愿佛（Pranidhana Buddha），出生的緣故；三、業報佛（Karma-vipaka Buddha），信的緣故；四、持佛（Dharana Buddha），隨順的緣故；五、涅槃佛（Nirvana Buddha），永遠度化的緣故；六、法界佛（Dharmadhatu Buddha），無處不至的緣故；七、心佛（Citta Buddha），安住的緣故；八、三昧佛（Samadhi Buddha），無量無著的緣故；九、性佛（Svabhava Buddha），決定的緣故；十、如意佛（Manoratha Buddha），普遍覆蓋的緣故。攝受教化的境界有兩種。一是國土海（Buddha-land ocean）圓融自在，難以言說。如果借用法來顯示，就像第二次法會最初所說的那樣。諸佛如來所依的國土重重無盡，如大海般深廣。如果借用法來顯示，就像普光明殿會（Universal Light Hall Assembly）的如來名號品（Tathagata Names Chapter）最初所說的那樣。二是世界海（World-system ocean）有三類：一是蓮華藏莊嚴世界海（Lotus Treasury World-system ocean），具足主伴，貫通因陀羅網（Indra's net）等，應當是十佛等的境界；二、在三千大千世界（Trisahasra-Mahasahasra-lokadhatu）之外

【English Translation】 English version: When expounding the Dharma of the Avatamsaka Sutra, even if Shakyamuni Buddha is said to be the Ten Bodies (Dashakaya), it is said so now because of returning to the provisional to reveal the real. However, because the Endless Body (Anantakaya) has not yet been manifested, it is distinguished as not being the Separate Teaching (Prithagjana). Someone asks: The booklet of the Common Teaching quotes Qingliang Chengguan's 'One Nature, One Equality,' saying that this shows the ability to be the same in the Separate Teaching, highlighting its unobstructedness. Taking the Avatamsaka Sutra as the ability to be the same, what is the difference now? The answer is: They take the latter three as the self-division of the One Vehicle's ability and what is able to be, but now, from the meaning of similar abilities and what is able to be, it is different from them. Or some may say that this body of Shakyamuni Buddha is the Dharmakaya (Dharmakaya), as the scripture says: 'This body of mine now is the Dharmakaya.' This is from the perspective of the Sudden Teaching (Sudden Teaching), borrowing words to say, because the mind-aspect is completely detached from thoughts. The sentences are clear and understandable. Someone asks: Is the Sudden Teaching the One Vehicle (Ekayana) or the Three Vehicles (Triyana)? If it is said to be the One Vehicle, why does this chapter now say Three Vehicles both before and after? If it is said to be the Three Vehicles, why is this section now classified within the One Vehicle? The answer is: Because speaking of the Buddha's body of retribution, it connects the Concluding Teaching (Concluding Teaching) and the Common Teaching (Common Teaching), and after speaking of the Concluding Teaching, it immediately speaks of the Common Teaching, so it is said to be the One Vehicle. Now the Sudden Teaching is placed at the end, entrusted to this section, taking the minority as following the majority, not taking the Sudden Teaching as the One Vehicle, removing the attachment of emotional thoughts. If it is the One Vehicle of the Separate Teaching, this body of Shakyamuni Buddha is not only the Three Bodies (Trikaya), but also the Ten Bodies, to manifest the endless. There are two types of Ten Bodies: one is the Ten Bodies that merge the Three Worlds (Trailokya), and the other is the Ten Bodies that the Buddha's body itself possesses. The places where these Ten Buddhas (Ten Buddhas) rely on their realms are of two kinds. The Ten Buddhas are: First, it must be asked: the Unobstructed Buddha (Anavarana Buddha), because of dwelling in the world and attaining perfect enlightenment; second, the Vow Buddha (Pranidhana Buddha), because of birth; third, the Karma-vipaka Buddha (Karma-vipaka Buddha), because of faith; fourth, the Holding Buddha (Dharana Buddha), because of compliance; fifth, the Nirvana Buddha (Nirvana Buddha), because of eternal deliverance; sixth, the Dharmadhatu Buddha (Dharmadhatu Buddha), because of being present everywhere; seventh, the Mind Buddha (Citta Buddha), because of dwelling; eighth, the Samadhi Buddha (Samadhi Buddha), because of immeasurable unobstructiveness; ninth, the Nature Buddha (Svabhava Buddha), because of determination; tenth, the Wish-fulfilling Buddha (Manoratha Buddha), because of universal coverage. There are two kinds of realms of embracing and transforming. One is the Buddha-land ocean (Buddha-land ocean), perfectly integrated and free, difficult to describe. If using the Dharma to display, it is like what was first said in the second assembly. The Buddha-lands on which all Buddhas and Tathagatas rely are endlessly layered, as deep and vast as the ocean. If using the Dharma to display, it is like what was first said in the Tathagata Names Chapter (Tathagata Names Chapter) of the Universal Light Hall Assembly (Universal Light Hall Assembly). Second, the World-system ocean (World-system ocean) has three categories: one is the Lotus Treasury World-system ocean (Lotus Treasury World-system ocean), fully equipped with host and companions, connecting Indra's net (Indra's net), etc., which should be the realms of the Ten Buddhas, etc.; second, outside the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu)

有十重世界海一世界性二世界海三世界輪四世界圓滿五世界分別六世界旋七世界轉八世界蓮華九世界須彌十世界相此等當是萬子已上論王境界三無量雜類世界皆遍法界如一類須彌樓山世界數量邊畔即盡虛空遍法界又如一類樹形世界乃至一切眾生形等悉亦如是皆遍法界互不相礙。

孔目十世界章云今此世界海上下淺深略有三種一從三千大千世界已去乃至一切眾生形類等界以為一類二如瞿夷所居成化之處十世界等為第二類三蓮華藏世界海等已去盡佛境界為第三類如是等類世界海有十種事去來今佛之所演說與今章第一為第三第三為第一。

此上三位並是一盧舍那十身攝化之處仍此三位本來圓融相收無礙何以故隨一世界即約粗細有此三故。

皆毗盧遮那攝化分齊處仍此下但為引機淺深不同遂有三別華藏世界為本餘二為末本末镕融無有障礙何以下徴世界海中隨舉一界具此三種粗細異故。

當知與三乘全別不同也。

與三乘小乘並皆不同義理各別也。

第十佛身開合者有二先義后數。

經有相海品孔目有相海章廣顯佛身一多開合先義后數也。

義中先約法身或唯真境界為法身如佛地論五種法攝本覺地清凈法界攝法身四智攝余身此約始教說。

先約下或說三身一法身佛二報

【現代漢語翻譯】現代漢語譯本有十重世界海：一、世界性，二、世界海，三、世界輪，四、世界圓滿，五、世界分別，六、世界旋，七、世界轉，八、世界蓮華，九、世界須彌（Sumeru，山名），十、世界相。這些應當是萬子已上論王境界。三無量雜類世界都遍佈法界（Dharmadhatu，宇宙萬有），如一類須彌樓山世界，數量邊畔即盡虛空，遍法界。又如一類樹形世界，乃至一切眾生形等，悉亦如是，皆遍法界，互不相礙。

孔目十世界章說：『現在這個世界海，上下淺深略有三種：一、從三千大千世界已去，乃至一切眾生形類等界，以為一類；二、如瞿夷（Geyi，人名）所居成化之處十世界等，為第二類；三、蓮華藏世界海等已去，盡佛境界，為第三類。』如此等類世界海有十種事，過去、現在、未來佛所演說，與現在這一章，第一為第三，第三為第一。

以上三位都是一盧舍那（Vairocana，佛名）十身攝化之處，而且這三位本來圓融相收，無有障礙。為什麼呢？隨一世界，即約粗細有此三故。

都是毗盧遮那（Vairocana，佛名）攝化分齊處，而且這裡只是爲了引導根機深淺不同，所以有三種區別。華藏世界為本，其餘二者為末，本末镕融，沒有障礙。為什麼以下要徵引世界海中隨便舉一個界，就具備這三種粗細不同呢？

應當知道與三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）完全不同。

與三乘小乘（Hinayana，小乘佛教）並皆不同，義理各自不同。

第十佛身開合者有二：先義后數。

經有相海品，孔目有相海章，廣顯佛身一多開合，先義后數。

義中先約法身（Dharmakaya，佛的法身），或唯真境界為法身，如佛地論五種法攝本覺地清凈法界攝法身，四智攝余身，這是約始教說。

先約下，或說三身一法身佛，二報

【English Translation】 English version There are ten layers of world-seas: 1. World-nature, 2. World-sea, 3. World-wheel, 4. World-perfection, 5. World-distinction, 6. World-rotation, 7. World-turning, 8. World-lotus, 9. World-Sumeru (Sumeru, name of a mountain), 10. World-aspect. These should be the realm of the kings of discourse above ten thousand sons. The three immeasurable mixed worlds all pervade the Dharmadhatu (Dharmadhatu, the totality of all phenomena), like a type of Sumeru mountain world, whose number and boundaries exhaust empty space and pervade the Dharmadhatu. Also, like a type of tree-shaped world, and even the forms of all sentient beings, are all like this, all pervading the Dharmadhatu, without obstructing each other.

The 'Chapter on Ten Worlds' in the Kongmu says: 'Now, this world-sea has roughly three kinds of depths: 1. From the three thousand great thousand worlds onwards, to the realms of all sentient beings' forms and types, is considered one kind; 2. Like the ten worlds in the place of transformation where Geyi (Geyi, name of a person) dwells, is the second kind; 3. From the lotus-store world-sea onwards, to the end of the Buddha's realm, is the third kind.' Such kinds of world-seas have ten kinds of affairs, spoken by the Buddhas of the past, present, and future, and in this chapter, the first is the third, and the third is the first.

The above three positions are all places where Vairocana (Vairocana, name of a Buddha)'s ten bodies transform and teach, and these three positions are originally perfectly integrated and mutually inclusive without obstruction. Why? Because in any one world, according to its coarseness or fineness, there are these three.

All are places within the scope of Vairocana (Vairocana, name of a Buddha)'s transformation and teaching, and here it is only to guide beings of different capacities, so there are three distinctions. The lotus-store world is the root, and the other two are the branches. The root and branches are fused together without obstruction. Why is it that below, when citing any one realm in the world-sea, it possesses these three kinds of coarseness and fineness?

It should be known that it is completely different from the Three Vehicles (Three Vehicles, Sravakayana, Pratyekabuddhayana, Bodhisattvayana).

It is different from the Three Vehicles and the Hinayana (Hinayana, Theravada Buddhism), and the meanings and principles are different.

The opening and closing of the tenth Buddha-body has two aspects: first meaning, then number.

The sutra has the 'Chapter on the Sea of Marks,' and the Kongmu has the 'Chapter on the Sea of Marks,' which extensively reveals the Buddha's body as one and many, opening and closing, first meaning, then number.

In meaning, first, it refers to the Dharmakaya (Dharmakaya, the body of the Dharma), or only the true realm as the Dharmakaya, such as the five kinds of Dharma in the Yogacarabhumi-sastra, which include the pure Dharmadhatu of the original enlightenment ground, which includes the Dharmakaya, and the four wisdoms include the other bodies. This is according to the initial teaching.

First, regarding the lower, or speaking of the three bodies: one, the Dharmakaya Buddha; two, the reward

身佛三化身佛此之一義當迴心教何以故由小乘人不立法身此依攝論文法身有二種二十一句功德等或屬應身或屬法身或說四佛謂自性身法身應身化身此義當直進教等何以故為欲顯法身是差別德自性身是通一體故若望二身即俱是法身等佛地五種法者清凈法界大圓鏡智平等性智妙妙觀察智成所作智佛具三種身一者自性二者受用三者變化清凈法界攝法身大圓鏡智攝自性身平等性智妙觀察智攝受用身成所作智攝變化身。

或唯妙智為法身以本覺智故修智同本覺故如攝論無掛礙智為法身金光明中四智攝三身以鏡智攝法身故。

以妙智合本覺理故妙觀察智即修生智也大圓鏡智即本覺智也今以修生同本覺故亦攝法身引攝論為據次引金光明遮難則經論異出也孔目云或立二佛謂自性法身佛應化法身佛此義當終教何以故俱是法身故。

或境智合為法身以境智相如故如梁攝論云唯如如及如如智獨存名為法身。

以智證理理智冥合引梁論證。

此上二句約終教說。

或境智俱泯為法身如經云如來法身非心非境此約頓教說。

孔目云若依三乘或一佛謂頓教佛。

或合具前四句以具德故或俱絕前五以圓融無礙故此二句如性起品說此約一乘辨。

就一乘中目分同別若攝前諸教為此經方便則圓中

【現代漢語翻譯】現代漢語譯本：關於身佛的三種化身佛，這種說法應該歸於迴心教（指從小乘轉向大乘的教義）。為什麼呢？因為小乘佛教不設立法身（Dharmakaya，佛的真身）的概念。這裡依據《攝大乘論》（Mahāyānasaṃgraha）的說法，法身有兩種，二十一種功德等，或者屬於應身（Nirmāṇakāya，佛的化身），或者屬於法身。或者說有四佛，即自性身（Svābhāvikakāya，佛的自性身）、法身、應身、化身（化身）。這種說法應該歸於直進教（直接闡述佛法真理的教義）等。為什麼呢？爲了顯示法身是差別之德，自性身是通於一體的。如果從二身的角度來看，那麼兩者都是法身等。佛地的五種法是：清凈法界（Dharmadhātu，一切法的本源）、大圓鏡智（Ādarśa-jñāna，如鏡子般反映一切事物的智慧）、平等性智（Samatā-jñāna，認識到一切事物平等性的智慧）、妙觀察智（Pratyavekṣaṇa-jñāna，能夠精妙觀察一切事物的智慧）、成所作智（Kṛtyānuṣṭhāna-jñāna，成就一切應作之事的智慧）。佛具有三種身：一是自性身，二是受用身（Saṃbhogakāya，佛的報身），三是變化身。清凈法界統攝法身，大圓鏡智統攝自性身，平等性智和妙觀察智統攝受用身，成所作智統攝變化身。

或者僅僅以妙智作為法身，因為它是本覺智（Prajñā，根本的覺悟）的緣故，修習的智慧與本覺相同。如《攝大乘論》所說，無掛礙智（Asaṅga-jñāna，沒有阻礙的智慧）為法身。《金光明經》（Suvarṇaprabhāsa Sūtra）中，四智統攝三身，因為鏡智統攝法身的緣故。

因為妙智與本覺之理相合，所以妙觀察智就是修生智（通過修行而產生的智慧），大圓鏡智就是本覺智。現在因為修生智與本覺智相同，所以也統攝法身。引用《攝大乘論》作為依據，接著引用《金光明經》來遮難，這是因為經論的說法不同。孔目（對經文的註釋）說，或者設立二佛，即自性法身佛和應化法身佛，這種說法應該歸於終教（最終的教義）。為什麼呢？因為兩者都是法身。

或者將境（客觀世界）和智（主觀智慧）合為法身，因為境和智的體性是相同的。如梁朝的《攝論》所說，唯有如如（Tathatā，真如實性）以及如如智（Tathatā-jñāna，證悟真如的智慧）獨自存在，這被稱為法身。

以智慧來證悟真理，真理與智慧冥合，引用梁朝的《攝論》來證明。

以上兩句是約終教來說的。

或者境和智都泯滅，這才是法身。如經中所說，如來的法身非心非境，這是約頓教（頓悟的教義）來說的。

孔目說，如果依據三乘（聲聞乘、緣覺乘、菩薩乘），或者說有一佛，即頓教佛。

或者合具前面的四句，因為具備一切功德的緣故。或者全部超越前面的五句，因為圓融無礙的緣故。這兩句如《性起品》（關於事物本性的章節）所說，這是約一乘（唯一佛乘）來辨析的。

在一乘中，區分相同和不同。如果將前面的各種教義都攝入此經中作為方便，那麼就是圓融的。

English version: Regarding the three Nirmāṇakāyas (manifestation bodies) of the Dharma body, this meaning should be attributed to the turning-back doctrine (referring to the doctrine of turning from Hinayana to Mahayana). Why? Because Hinayana Buddhism does not establish the concept of Dharmakaya (the true body of the Buddha). According to the Mahāyānasaṃgraha (Compendium of the Mahayana), the Dharmakaya has two aspects, twenty-one kinds of merits, etc., which either belong to the Nirmāṇakāya (transformation body of the Buddha) or to the Dharmakaya. Or it is said that there are four Buddhas, namely Svābhāvikakāya (the self-nature body of the Buddha), Dharmakaya, Nirmāṇakāya, and transformation body. This meaning should be attributed to the direct-advancement doctrine (the doctrine that directly expounds the truth of the Dharma), etc. Why? In order to show that the Dharmakaya is a differentiated virtue, and the Svābhāvikakāya is common to the whole. If viewed from the perspective of the two bodies, then both are Dharmakaya, etc. The five kinds of Dharmas of the Buddhahood are: Dharmadhātu (the source of all Dharmas), Ādarśa-jñāna (mirror-like wisdom that reflects all things), Samatā-jñāna (wisdom that recognizes the equality of all things), Pratyavekṣaṇa-jñāna (wisdom that can exquisitely observe all things), and Kṛtyānuṣṭhāna-jñāna (wisdom that accomplishes all that should be done). The Buddha has three bodies: first, the Svābhāvikakāya; second, the Saṃbhogakāya (enjoyment body of the Buddha); and third, the transformation body. The Dharmadhātu encompasses the Dharmakaya, the Ādarśa-jñāna encompasses the Svābhāvikakāya, the Samatā-jñāna and Pratyavekṣaṇa-jñāna encompass the Saṃbhogakāya, and the Kṛtyānuṣṭhāna-jñāna encompasses the transformation body.

Or only the wonderful wisdom is taken as the Dharmakaya, because it is the Prajñā (fundamental enlightenment), and the wisdom cultivated is the same as the original enlightenment. As the Mahāyānasaṃgraha says, Asaṅga-jñāna (unobstructed wisdom) is the Dharmakaya. In the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), the four wisdoms encompass the three bodies, because the mirror-like wisdom encompasses the Dharmakaya.

Because the wonderful wisdom is combined with the principle of original enlightenment, the Pratyavekṣaṇa-jñāna is the wisdom born from cultivation, and the Ādarśa-jñāna is the original enlightenment. Now, because the wisdom born from cultivation is the same as the original enlightenment, it also encompasses the Dharmakaya. The Mahāyānasaṃgraha is cited as the basis, and then the Suvarṇaprabhāsa Sūtra is cited to refute, because the scriptures and treatises have different statements. The commentary says that either two Buddhas are established, namely the Svābhāvikakāya Buddha and the Nirmāṇakāya Buddha, and this meaning should be attributed to the final doctrine. Why? Because both are Dharmakaya.

Or the realm (objective world) and wisdom (subjective wisdom) are combined as the Dharmakaya, because the nature of the realm and wisdom is the same. As the Compendium of the Mahayana of the Liang Dynasty says, only Tathatā (suchness) and Tathatā-jñāna (wisdom of realizing suchness) exist alone, and this is called the Dharmakaya.

Using wisdom to realize the truth, the truth and wisdom merge, citing the Compendium of the Liang Dynasty to prove it.

The above two sentences are about the final doctrine.

Or the realm and wisdom are both extinguished, and this is the Dharmakaya. As the scripture says, the Dharmakaya of the Tathagata is neither mind nor realm, and this is about the sudden doctrine.

The commentary says that if based on the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), or there is one Buddha, namely the Buddha of the sudden doctrine.

Or it combines the previous four sentences, because it possesses all merits. Or it completely transcends the previous five sentences, because it is perfectly integrated and unobstructed. These two sentences are as stated in the chapter on the nature of things, and this is to distinguish based on the One Vehicle (Ekayāna).

In the One Vehicle, distinguish between the same and the different. If all the previous doctrines are incorporated into this scripture as a means, then it is perfectly integrated.

【English Translation】 English version: Regarding the three Nirmāṇakāyas (manifestation bodies) of the Dharma body, this meaning should be attributed to the turning-back doctrine (referring to the doctrine of turning from Hinayana to Mahayana). Why? Because Hinayana Buddhism does not establish the concept of Dharmakaya (the true body of the Buddha). According to the Mahāyānasaṃgraha (Compendium of the Mahayana), the Dharmakaya has two aspects, twenty-one kinds of merits, etc., which either belong to the Nirmāṇakāya (transformation body of the Buddha) or to the Dharmakaya. Or it is said that there are four Buddhas, namely Svābhāvikakāya (the self-nature body of the Buddha), Dharmakaya, Nirmāṇakāya, and transformation body. This meaning should be attributed to the direct-advancement doctrine (the doctrine that directly expounds the truth of the Dharma), etc. Why? In order to show that the Dharmakaya is a differentiated virtue, and the Svābhāvikakāya is common to the whole. If viewed from the perspective of the two bodies, then both are Dharmakaya, etc. The five kinds of Dharmas of the Buddhahood are: Dharmadhātu (the source of all Dharmas), Ādarśa-jñāna (mirror-like wisdom that reflects all things), Samatā-jñāna (wisdom that recognizes the equality of all things), Pratyavekṣaṇa-jñāna (wisdom that can exquisitely observe all things), and Kṛtyānuṣṭhāna-jñāna (wisdom that accomplishes all that should be done). The Buddha has three bodies: first, the Svābhāvikakāya; second, the Saṃbhogakāya (enjoyment body of the Buddha); and third, the transformation body. The Dharmadhātu encompasses the Dharmakaya, the Ādarśa-jñāna encompasses the Svābhāvikakāya, the Samatā-jñāna and Pratyavekṣaṇa-jñāna encompass the Saṃbhogakāya, and the Kṛtyānuṣṭhāna-jñāna encompasses the transformation body.

Or only the wonderful wisdom is taken as the Dharmakaya, because it is the Prajñā (fundamental enlightenment), and the wisdom cultivated is the same as the original enlightenment. As the Mahāyānasaṃgraha says, Asaṅga-jñāna (unobstructed wisdom) is the Dharmakaya. In the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), the four wisdoms encompass the three bodies, because the mirror-like wisdom encompasses the Dharmakaya.

Because the wonderful wisdom is combined with the principle of original enlightenment, the Pratyavekṣaṇa-jñāna is the wisdom born from cultivation, and the Ādarśa-jñāna is the original enlightenment. Now, because the wisdom born from cultivation is the same as the original enlightenment, it also encompasses the Dharmakaya. The Mahāyānasaṃgraha is cited as the basis, and then the Suvarṇaprabhāsa Sūtra is cited to refute, because the scriptures and treatises have different statements. The commentary says that either two Buddhas are established, namely the Svābhāvikakāya Buddha and the Nirmāṇakāya Buddha, and this meaning should be attributed to the final doctrine. Why? Because both are Dharmakaya.

Or the realm (objective world) and wisdom (subjective wisdom) are combined as the Dharmakaya, because the nature of the realm and wisdom is the same. As the Compendium of the Mahayana of the Liang Dynasty says, only Tathatā (suchness) and Tathatā-jñāna (wisdom of realizing suchness) exist alone, and this is called the Dharmakaya.

Using wisdom to realize the truth, the truth and wisdom merge, citing the Compendium of the Liang Dynasty to prove it.

The above two sentences are about the final doctrine.

Or the realm and wisdom are both extinguished, and this is the Dharmakaya. As the scripture says, the Dharmakaya of the Tathagata is neither mind nor realm, and this is about the sudden doctrine.

The commentary says that if based on the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), or there is one Buddha, namely the Buddha of the sudden doctrine.

Or it combines the previous four sentences, because it possesses all merits. Or it completely transcends the previous five sentences, because it is perfectly integrated and unobstructed. These two sentences are as stated in the chapter on the nature of things, and this is to distinguish based on the One Vehicle (Ekayāna).

In the One Vehicle, distinguish between the same and the different. If all the previous doctrines are incorporated into this scripture as a means, then it is perfectly integrated.

同教義也若絕下則六相圓融唯屬圓教之別教義也。

次別約釋迦身明者。

此釋迦身或是化非法報如始教說。

以王宮所生為化身居色究竟天為報身約界內最勝處顯如梵網經對法論說。

或有是報非法化如同教一乘及小乘說但深淺為異也。

若依一乘三十二相是其德義如法華云我常在靈山等論主釋為報身菩提也若依小乘三十二相八十種好屬其生身人天中佛云同報身淺深不同也。

或是法非報化如頓教說。

以顯真如理故。

或亦法亦報化總如三乘等說。

要問曰三乘佛有三一法身佛二報身佛三化身佛。

或非法非報化如別教一乘是十佛故也。

一乘以應十數見其十佛故。

數開合者或立一佛謂一實性佛也此約頓教。

唯一無分別實性即是佛也。

或立二佛此有三種一生身化身此約小乘說。

可知。

二生身法身謂他受用與化身合名生身自受用與法身合名法身如佛地論此約始教說。

約本有修生說修生約他受用與化身合本有約自受用與法身合。

三自性法身應化法身如本業經說此約終教說。

孔目云謂自性法身佛應化法身佛此義當終教何以故俱是法身故。

或立三身佛如常所說通始終二

【現代漢語翻譯】現代漢語譯本同教義，如果斷絕下行，那麼六相圓融就只屬於圓教中的別教教義。

其次，分別就釋迦牟尼佛的身來闡明：

這釋迦牟尼佛的身，或許是應化身，不是法身或報身，如始教所說。

以在王宮出生為應化身，居住在色究竟天為報身，這是就界內最殊勝之處來顯現，如《梵網經》和《對法論》所說。

或者有的是報身，不是應化身，不是法身，如同教一乘以及小乘所說，只是深淺有所不同。

如果依照一乘，三十二相是其德行的體現，如《法華經》所說『我常在靈鷲山』等，論師解釋為報身菩提；如果依照小乘，三十二相和八十種好屬於其生身，在人天之中成佛，這被稱為同報身，只是深淺不同。

或者有的是法身，不是報身或應化身，如頓教所說。

這是爲了彰顯真如理。

或者既是法身，又是報身和應化身，總的來說如同三乘等所說。

要問：三乘佛有三種，一是法身佛，二是報身佛，三是應化身佛。

或者不是法身，不是報身，也不是應化身，如別教一乘，是十佛的緣故。

一乘以應十數，見到其十佛的緣故。

就數量的開合來說，或者立一佛，說是一實性佛，這是就頓教來說。

唯一沒有分別的實性就是佛。

或者立二佛，這有三種：一是生身和應化身，這是就小乘來說。

可知。

二是生身和法身，即他受用身與應化身合稱為生身，自受用身與法身合稱為法身，如《佛地論》，這是就始教來說。

就本有和修生來說，修生約他受用身與應化身合，本有約自受用身與法身合。

三是自性法身和應化法身，如《本業經》所說，這是就終教來說。

孔目說：所謂自性法身佛和應化法身佛，這個意義屬於終教，為什麼呢？因為都是法身的緣故。

或者立三身佛，如常所說，貫通始終二教。

【English Translation】 English version If the same doctrine severs the lower, then the perfect harmony of the six characteristics belongs only to the distinctive teaching within the perfect teaching.

Next, explaining specifically in relation to the body of Shakyamuni (釋迦牟尼, the founder of Buddhism):

This body of Shakyamuni may be a manifested body (化身, Huashen, a body of transformation), not a Dharma body (法身, Fashen, the body of truth) or a reward body (報身, Baoshen, a body of recompense), as the initial teaching (始教, Shijiao) says.

Taking birth in the royal palace as a manifested body, residing in the Akanistha Heaven (色究竟天, Sekujing Tian) as a reward body, this is manifested in terms of the most excellent place within the realm, as the Brahma Net Sutra (梵網經, Fanwang Jing) and the Abhidharma-samuccaya (對法論, Duifa Lun) say.

Or some are reward bodies, not manifested bodies, not Dharma bodies, like the one vehicle (一乘, Yicheng) of the same teaching and the Small Vehicle (小乘, Xiaosheng), but with differences in depth.

If according to the One Vehicle, the thirty-two marks (三十二相, Sanshier Xiang) are the embodiment of its virtues, as the Lotus Sutra (法華經, Fahua Jing) says, 'I am always on Vulture Peak (靈鷲山, Lingjiu Shan),' etc. The commentators explain this as the reward body of Bodhi; if according to the Small Vehicle, the thirty-two marks and eighty minor characteristics (八十種好, Bashi Zhong Hao) belong to its birth body, becoming a Buddha among humans and gods, this is called the same reward body, but with differences in depth.

Or some are Dharma bodies, not reward bodies or manifested bodies, as the sudden teaching (頓教, Dun Jiao) says.

This is to reveal the principle of Suchness (真如, Zhenru).

Or it is both a Dharma body, a reward body, and a manifested body, generally as the Three Vehicles (三乘, Sancheng) etc. say.

It must be asked: the Buddhas of the Three Vehicles have three bodies: first, the Dharma body Buddha; second, the reward body Buddha; third, the manifested body Buddha.

Or it is not a Dharma body, not a reward body, and not a manifested body, like the distinctive teaching of the One Vehicle, which is the reason for the ten Buddhas.

The One Vehicle responds to the number ten, seeing its ten Buddhas.

In terms of the opening and closing of numbers, either one Buddha is established, saying it is the one reality-nature Buddha; this is in terms of the sudden teaching.

The only non-discriminating reality-nature is the Buddha.

Or two Buddhas are established; there are three types: first, the birth body and the manifested body; this is in terms of the Small Vehicle.

It can be known.

Second, the birth body and the Dharma body, namely, the other-enjoyment body combined with the manifested body is called the birth body, the self-enjoyment body combined with the Dharma body is called the Dharma body, as the Yogacarabhumi-sastra (佛地論, Fodijing Lun); this is in terms of the initial teaching.

In terms of inherent and cultivated, the cultivated is about the other-enjoyment body combined with the manifested body, the inherent is about the self-enjoyment body combined with the Dharma body.

Third, the self-nature Dharma body and the responsive-transformation Dharma body, as the Brahma-karma Sutra (本業經, Benye Jing) says; this is in terms of the final teaching (終教, Zhong Jiao).

Kongmu says: The so-called self-nature Dharma body Buddha and the responsive-transformation Dharma body Buddha, this meaning belongs to the final teaching. Why? Because they are both Dharma bodies.

Or three bodies of Buddha are established, as is commonly said, connecting the initial and final two teachings.

教說。

約即不即分二教也。

或立四佛此有二種一於三身中受用身內分自他二身故有四如佛地論說此約始教。

演義云佛地論中亦說有四一受用非變化謂自受用身二變化身非受用謂變化身化地前類三亦受用亦變化謂他受用身化十地菩薩四非受用非變化所謂法身。

二於三身外別立自性身為明法身是恒沙功德法故是故梁攝論云自性身與法身作依止故三亦于報身內福智分二故有四如楞伽經云一應化佛二功德佛三智慧佛四如如佛此約終教說。

謂自性身等四佛皆離四過成其四德自性身有約體德自性身無即離相德亦有亦無隨緣德非有非無離過德余身準之何以得知報身份二引楞伽證功德智慧二身別也。

或立十佛以顯無盡如離世間品說此約一乘圓教說。

孔目云今此華嚴有人判屬三身良恐未然此經無三身但有二種十身如前後說。

義理分齊第十有四門。

教海宏深包含無外色空交映德用重重語其橫收全收五教乃至人天總無不包方顯深廣等略分四門以顯無盡有謂三性同異因門六義是法相所宗吾祖點化等誤矣如孔目一一章皆結云上件法門攝下諸教通一乘三乘小乘等在一乘即圓融具德處三乘即一相孤門在小乘廢深論淺居凡有則唯事空文何云點化耶。

三性同異義一　

【現代漢語翻譯】教說。關於即與非即的區分，有兩種教義。或者建立四佛，這有兩種情況：一是在三身（Trikaya）中，受用身（Sambhogakaya）內又分為自受用身和他受用身，所以有四種，如《佛地論》（Buddhabhumi Sutra）所說，這指的是始教。演義中說，《佛地論》中也說有四種：一是受用而非變化，指自受用身；二是變化身而非受用，指變化身教化地上菩薩之前的眾生；三是既受用又變化，指他受用身教化十地（Dashabhumika）菩薩；四是非受用非變化，指法身（Dharmakaya）。二是在三身之外，另立自性身（Svabhavikakaya），爲了說明法身是恒河沙數功德之法，所以梁朝的《攝大乘論》（Mahayana-samgraha）說，自性身與法身作為依止。三是在報身（Sambhogakaya）內，福德和智慧分為兩種，所以有四種，如《楞伽經》（Lankavatara Sutra）所說：一應化佛，二功德佛，三智慧佛，四如如佛，這指的是終教的說法。意思是說，自性身等四佛都遠離四種過失，成就四種功德。自性身有約體之德，自性身無即離相之德，亦有亦無是隨緣之德，非有非無是離過之德，其餘身可以類推。如何得知報身份為兩種？引用《楞伽經》來證明功德和智慧二身是不同的。或者建立十佛，以顯示無盡，如《離世間品》（Vimoksha）所說，這指的是一乘圓教的說法。孔目說，現在《華嚴經》（Avatamsaka Sutra）有人判屬三身，恐怕不對。此經沒有三身，只有兩種十身，如前後所說。義理分齊第十有四門。教義的海洋宏大深邃，包含一切，沒有遺漏。色與空交相輝映，功德與作用重重疊疊。說到橫向涵蓋，完全涵蓋五教，乃至人天，總沒有不包括的，才顯示出深廣。姑且分為四門，以顯示無盡。有所謂三性同異因門六義，是法相宗所宗奉的。我的祖師點化等是錯誤的。如孔目每一章都總結說，以上法門攝下諸教，通一乘、三乘、小乘等。在一乘中，即圓融具德之處；在三乘中，即一相孤立之門；在小乘中，廢棄深奧的理論，只居於凡俗的空洞文字，怎麼能說是點化呢？三性同異義一

【English Translation】 Teachings. These are two teachings regarding the distinction between 'is' and 'is not'. Or establish four Buddhas, which has two cases: one is within the Trikaya (three bodies), the Sambhogakaya (enjoyment body) is further divided into self-enjoyment body and other-enjoyment body, so there are four, as stated in the Buddhabhumi Sutra (Buddha-land Treatise), which refers to the initial teaching. The commentary says that the Buddhabhumi Sutra also mentions four: one is enjoyment but not transformation, referring to the self-enjoyment body; two is transformation body but not enjoyment, referring to the transformation body that teaches beings before the tenth ground Bodhisattvas; three is both enjoyment and transformation, referring to the other-enjoyment body that teaches the tenth ground (Dashabhumika) Bodhisattvas; four is neither enjoyment nor transformation, referring to the Dharmakaya (Dharma body). Two is to separately establish the Svabhavikakaya (self-nature body) outside the Trikaya, in order to explain that the Dharmakaya is the Dharma of countless merits, so the Mahayana-samgraha (Compendium of Mahayana) of the Liang Dynasty says that the Svabhavikakaya and Dharmakaya serve as reliance. Three is within the Sambhogakaya, merit and wisdom are divided into two, so there are four, as stated in the Lankavatara Sutra (Descent to Lanka Sutra): one is the Nirmāṇakāya Buddha (transformation body Buddha), two is the merit Buddha, three is the wisdom Buddha, and four is the Tathata Buddha (Thusness Buddha), which refers to the final teaching. It means that the four Buddhas, such as the Svabhavikakaya, are all free from the four faults and accomplish the four virtues. The Svabhavikakaya has the virtue of essence, the Svabhavikakaya without is the virtue of detachment from form, both existence and non-existence is the virtue of following conditions, neither existence nor non-existence is the virtue of being free from faults, and the other bodies can be inferred by analogy. How do we know that the Sambhogakaya is divided into two? Quoting the Lankavatara Sutra to prove that the merit and wisdom bodies are different. Or establish ten Buddhas to show the inexhaustible, as stated in the Vimoksha (Liberation) chapter, which refers to the One Vehicle Perfect Teaching. Kongmu said that now some people in the Avatamsaka Sutra (Flower Garland Sutra) judge it to belong to the Trikaya, which I am afraid is not right. This sutra does not have the Trikaya, but only two kinds of ten bodies, as mentioned before and after. The tenth chapter on the divisions and limits of meaning and principle has four doors. The ocean of teachings is vast and profound, encompassing everything without omission. Form and emptiness reflect each other, and merits and functions overlap. Speaking of horizontal coverage, it completely covers the five teachings, and even humans and gods, without exception, to show its depth and breadth. Let's divide it into four doors to show the inexhaustible. There are so-called six meanings of the three natures of identity and difference, which are revered by the Faxiang School. My ancestor's enlightenment is wrong. As Kongmu concludes in each chapter, the above Dharma doors encompass the lower teachings, connecting the One Vehicle, Three Vehicles, Small Vehicle, etc. In the One Vehicle, it is the place of perfect integration and virtue; in the Three Vehicles, it is the door of isolated appearance; in the Small Vehicle, it abandons profound theories and only resides in the empty words of the mundane, how can it be said to be enlightenment? The first meaning of the three natures of identity and difference.

六義為因緣起二　十玄緣起無礙法三　六相圓融義四。

三性同異義第一。

初三性同異說有二門先別明後總說。

清涼有三釋一別釋二通釋三展轉釋今云總別。

別中亦二先直說后抉擇。

言三性者一遍計所性二依他起性三圓成實性故唯識云由彼彼遍計遍計種種物此遍計所執自性無所有依他起自性分別緣所生圓成實于彼常遠離前性此二頌初一釋遍計次二句辨依他后二句明圓成要問云三性法門本安意欲別法相知其解行理事教義分齊不同離其慢執故興斯教。

前中三性各有二義真中二義者一不變義二隨緣義依他二義者一似有義二無性義所執中二義者一情有義二理無義。

清涼云三性中各有三釋初一通就當性說二約當性二義說三對三無性說云何三性各二義耶遍計二者一情有二理無依他二者一緣生二無性圓成二者一性有二相無唯圓成二義小異今云不變隨緣耳。

由真中不變依他無性所執理無由此三義故三性一際同無異也此即不壞末而常本也。

真中不變者既不變故方能隨緣由隨緣故方知不變依他無性者緣生即無性無性即緣生若不推此無性安知無生所執理無者遍計無體如繩上蛇故無可生滅也。

經云眾生即涅槃不復更滅也。

即凈名經。

又約真

【現代漢語翻譯】六義為因緣起二，十玄緣起無礙法三，六相圓融義四。

三性同異義第一。

初三性同異說有二門：先別明，后總說。

清涼有三釋：一別釋，二通釋，三展轉釋。今云總別。

別中亦二：先直說，后抉擇。

言三性者：一遍計所執性（parikalpita-lakshana），二依他起性（paratantra-lakshana），三圓成實性（parinispanna-lakshana）。故唯識云：『由彼彼遍計，遍計種種物，此遍計所執，自性無所有。依他起自性，分別緣所生，圓成實于彼，常遠離前性。』此二頌初一釋遍計，次二句辨依他，后二句明圓成。要問云：三性法門本安意欲別法相，知其解行理事教義分齊不同，離其慢執故興斯教。

前中三性各有二義：真中二義者，一不變義，二隨緣義；依他二義者，一似有義，二無性義；所執中二義者，一情有義，二理無義。

清涼云：三性中各有三釋。初一通就當性說，二約當性二義說，三對三無性說。云何三性各二義耶？遍計二者：一情有，二理無；依他二者：一緣生，二無性；圓成二者：一性有，二相無。唯圓成二義小異，今云不變隨緣耳。

由真中不變，依他無性，所執理無，由此三義故，三性一際同無異也。此即不壞末而常本也。

真中不變者，既不變故，方能隨緣；由隨緣故，方知不變。依他無性者，緣生即無性，無性即緣生，若不推此無性，安知無生。所執理無者，遍計無體，如繩上蛇，故無可生滅也。

經云：『眾生即涅槃，不復更滅也。』

即凈名經。

又約真

【English Translation】 The six meanings are: first, the arising of conditions; second, the unobstructed Dharma of the Ten Profound Arisings; third, the meaning of the Six Characteristics of Perfect Harmony.

First, the meaning of the similarities and differences of the Three Natures (trisvabhāva).

Initially, there are two approaches to explaining the similarities and differences of the Three Natures: first, explain them separately; then, explain them collectively.

Qingliang (a Buddhist commentator) has three explanations: first, separate explanations; second, general explanations; third, explanations by mutual dependence. Now, we speak of general and separate.

Within the separate explanations, there are also two parts: first, direct explanation; then, decisive explanation.

Speaking of the Three Natures: first, the nature of complete conceptualization (parikalpita-lakshana); second, the nature of dependence on others (paratantra-lakshana); third, the nature of perfect accomplishment (parinispanna-lakshana). Therefore, the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-only) says: 'Due to various conceptualizations, various things are conceptualized. This nature of complete conceptualization is without any self-nature. The nature of dependence on others arises from discriminating conditions. The nature of perfect accomplishment is always separate from the previous nature.' The first verse explains complete conceptualization, the next two lines explain dependence on others, and the last two lines explain perfect accomplishment. The essential question is: The original intention of the Three Natures Dharma gate is to distinguish the characteristics of the Dharma, to know the differences in understanding, practice, principle, phenomena, teaching, and meaning, and to eliminate arrogance, hence this teaching arises.

Within the previous, each of the Three Natures has two meanings: In the True Nature, there are two meanings: first, unchanging meaning; second, conditioned meaning. In the Dependent Nature, there are two meanings: first, seemingly existent meaning; second, no-self-nature meaning. In the Conceptualized Nature, there are two meanings: first, existent in perception meaning; second, non-existent in principle meaning.

Qingliang says: Within the Three Natures, there are three explanations each. The first is a general explanation based on the nature itself; the second is an explanation based on the two meanings of the nature itself; the third is an explanation in contrast to the three no-self-natures. How do the Three Natures each have two meanings? The two of complete conceptualization are: first, existent in perception; second, non-existent in principle. The two of dependence on others are: first, arising from conditions; second, no-self-nature. The two of perfect accomplishment are: first, existent in nature; second, non-existent in characteristics. Only the two meanings of perfect accomplishment are slightly different; now, we say unchanging and conditioned.

Because of the unchanging nature of the True Nature, the no-self-nature of the Dependent Nature, and the non-existence in principle of the Conceptualized Nature, due to these three meanings, the Three Natures are the same and not different in one realm. This is to say that the root is constant without destroying the branches.

The unchanging nature of the True Nature means that because it is unchanging, it can adapt to conditions; because it adapts to conditions, one knows it is unchanging. The no-self-nature of the Dependent Nature means that arising from conditions is no-self-nature, and no-self-nature is arising from conditions. If one does not infer this no-self-nature, how can one know no arising? The non-existence in principle of the Conceptualized Nature means that complete conceptualization has no substance, like a snake on a rope, so there is no arising or ceasing.

The sutra says: 'Sentient beings are Nirvana, and there is no further extinction.'

This is from the Vimalakirti Sutra.

Furthermore, regarding the True

如隨緣依他似有所執情有由此三義亦無異也此即不動本而常末也。

真如隨緣者由隨緣不失自性方知不變依他似有者依他而起因緣所生無有生故所執情有者情有合是生理無體是滅今此情有即是理無正理無處方是情有也。

經云法身流轉五道名曰眾生也。

即法身經。

即由此三義與前三義是不一門也。

由不動本與不壞末二門異故。

是故真該妄末妄徹真源性相通融無障無礙。

由真妄融通一異無礙也。

問依他似有等豈同所執是情有耶答由二義故故無異也一以彼所執執似為實故無異法二若離所執似無起故真中隨緣當知亦爾以無所執無隨緣故。

問似有精有義豈同耶答下雖各一體而似二性以遍計所執實托緣生依他眾緣而得起故妄執定實有無一異若離妄情似無依故真如亦爾由不守自性而隨緣成一切法。

問如何三性各有二義不相違耶。

但三性迢然即法相宗意今約彼問云何無異耶。

答以此二義無異性故。

即法性宗二義無異但二宗即不即小有不同便成天隔。

何者無異且如圓成雖復隨緣成於染凈而恒不失自性清凈只由不失自性清凈故能隨緣成染凈也。

何者徴且如下出法性宗意然法相宗多成不即法性宗多成非異也。

【現代漢語翻譯】現代漢語譯本：如隨緣、依他、似有所執情有，由此三種意義也沒有不同。這即是不動根本而常處於末端的狀態。真如隨緣，因為隨緣而不失去自性，才能明白不變的道理。依他似有，是依他而生，因緣所生，沒有真正的生起。所執情有，情有合起來是生理，無體則是滅。現在這個情有，就是理無，只有正理不存在的地方，才是情有。經中說，『法身流轉於五道，名為眾生』。即《法身經》。即由此三種意義與前面的三種意義不是同一門徑。因為不動根本與不壞末端這兩門不同。所以，真如涵蓋虛妄的末端，虛妄徹悟真如的根源，自性與現象相互融通，沒有障礙。因為真妄融通，一與異沒有障礙。問：依他似有等，難道與所執的情有相同嗎？答：因為兩種意義，所以沒有不同。一是他們所執著的，把相似的當作真實的，所以與沒有實體的法沒有區別。二是如果離開所執著，相似的就不會生起，所以在真如中隨緣也應當知道是這樣，因為沒有所執著，就沒有隨緣。問：似有和精有的意義難道相同嗎？答：下面雖然各自一體，但相似於兩種性質，因為遍計所執實際上依託緣而生，依他眾緣才能生起，虛妄執著于確定真實的有無、一異。如果離開虛妄的情感，相似的就沒有依靠，真如也是這樣，因為不固守自性而隨緣成就一切法。問：為什麼三性各有兩種意義，卻不互相違背呢？只是三性迢然，這是法相宗的觀點。現在根據他們的提問，為什麼沒有不同呢？答：因為這兩種意義沒有自性的差異。即法性宗的兩種意義沒有差異，只是兩宗即不即，稍微有些不同，就成了天壤之別。什麼叫做沒有差異呢？比如圓成實性，即使隨緣成就染污和清凈，但始終不失去自性的清凈。正因為不失去自性的清凈，才能隨緣成就染污和清凈。什麼叫做征且呢？下面是闡述法性宗的觀點。然而法相宗大多認為是不即，法性宗大多認為不是異。

【English Translation】 English version: 'Like conditioned arising (Suiyuan) [隨緣 - following conditions], dependent origination (Yita) [依他 - dependent on others], and the seeming attachment to emotional existence (Suo Zhi Qing You) [似有所執情有 - seemingly attached to emotional existence], these three meanings are not different. This is the state of not moving from the fundamental while constantly being at the end.' 'The True Thusness (Zhenru) [真如 - True Thusness] follows conditions, because following conditions does not lose its self-nature, one can understand the principle of immutability. Dependent origination seems to exist, it arises dependently, born from causes and conditions, without true arising. Attachment to emotional existence, 'emotional existence' combined is physiological existence, without substance is extinction. Now this 'emotional existence' is the absence of principle, only where correct principle does not exist is there 'emotional existence'.' 'The sutra says, 'The Dharmakaya (Fashen) [法身 - Dharma body] transmigrates through the five paths, and is called sentient beings (Zhong Sheng) [眾生 - sentient beings].' 'That is, the Dharmakaya Sutra.' 'That is, these three meanings are not the same path as the previous three meanings.' 'Because the two doors of not moving from the fundamental and not destroying the end are different.' 'Therefore, the True encompasses the end of illusion, and illusion thoroughly understands the source of the True. Self-nature and phenomena interpenetrate, without obstruction.' 'Because the True and illusion interpenetrate, oneness and difference are without obstruction.' 'Question: Are dependent origination seeming to exist, etc., the same as the attached emotional existence? Answer: Because of two meanings, they are not different. First, what they are attached to, they take the seeming as real, so there is no difference from the Dharma without substance. Second, if separated from attachment, the seeming will not arise, so following conditions in True Thusness should also be known to be like this, because without attachment, there is no following conditions.' 'Question: Are the meanings of seeming existence and refined existence the same? Answer: Although each is one entity below, they are similar to two natures, because the completely conceptualized attachment actually relies on conditions to arise, dependent on various conditions to arise, falsely clinging to definite real existence or non-existence, oneness or difference. If separated from false emotions, the seeming has no reliance, True Thusness is also like this, because it does not adhere to its own nature but follows conditions to accomplish all Dharmas.' 'Question: How can the three natures each have two meanings without contradicting each other?' 'Only the three natures are far apart, this is the view of the Faxiang School [法相宗 - Yogācāra school]. Now, according to their question, why is there no difference?' 'Answer: Because these two meanings have no difference in self-nature.' 'That is, the two meanings of the Faxing School [法性宗 - Tattvasiddhi school] have no difference, but the two schools, being neither identical nor different, with slight differences, become worlds apart.' 'What is called no difference? For example, the Perfectly Accomplished Nature (Yuan Cheng Shi Xing) [圓成實性 - Pariniṣpanna], even if it follows conditions to accomplish defilement and purity, it always does not lose its self-nature of purity. Precisely because it does not lose its self-nature of purity, it can follow conditions to accomplish defilement and purity.' 'What is called a sign? Below is an explanation of the view of the Faxing School. However, the Faxiang School mostly considers it not identical, and the Faxing School mostly considers it not different.'

猶如明鏡現於染凈雖現染凈而恒不失鏡之明凈只由不失鏡明凈故方能現染凈之相以現染凈知鏡明凈以鏡明凈知現染凈是故二義唯是一性雖現凈法不增鏡明雖現染法不污鏡凈非直不污亦乃由此反顯鏡之明凈。

如鏡明凈能現穢物穢物現時反顯鏡凈豈此穢物能污鏡耶若不現染則無以顯其不染是故現染釋成不染義。

當知真如道理亦爾非直不動性凈成於染凈亦乃由成染凈方顯性凈非直不壞染凈明於性凈亦乃由性凈故方成染凈是故二義。

全體相收一性無二豈相違也。

以真如性凈故雖現染法非染所污非直現染之時非染所污亦乃由現染故反顯本凈是故二義互相包攝隨取無礙。

依他中雖復因緣似有顯現然此似有必無自性以諸緣生皆無性故。

由緣生無性即因緣故空無性緣生即因緣故有若無因緣不知無性。

若非無性即不藉緣不藉緣故即非似有似有若成必從眾緣從眾緣故必無自性。

可知。

是故由無自性得成似有由成似有是故無性。

二義相順。

智論云觀一切法從因緣生從因緣生即無自性無自性故則畢竟空畢竟空者是名般若波羅蜜此即由緣生故即顯無性也。

依他因緣而得有故從分別生即無自性。

中論云以有空義故一切法得成者

此即由無性故即明緣生也。

推之諸法不自生亦不從他生不共不無因是故知無生若不推此安知無生無生即無性也。

涅槃經云因緣故有無性故空此即無性即因緣因緣即無性是不二法門故也。

以緣生故得成有義以無性故得成空義既無自性所以從緣由從緣故所以無性二義無礙也。

非直二義性不相違亦乃全體相收畢竟無二也。

可知。

所執性中雖復當情稱執現有然于道理畢竟是無以于無處橫計有故。

即遍計但情執為有道理是無故云橫計。

如於木杌橫計有鬼然鬼于木畢竟是無如於其木鬼不無者即不得名橫計有鬼以于木有非由計故今既橫計明知理無由理無故得成橫計成橫計故方知理無是故無二唯一性也。

迷本見鬼如人夜行雲月朦朧見一杌木而生鬼想眾生亦爾行生死夜妄想浮雲蔽于慧月睹緣生法不了性空謂有定性如生鬼想若了知鬼因迷故有所執之法皆是妄情鬼喻遍計杌木喻依圓也。

當知所執道理亦爾上來直明竟。

第二問答抉擇者于中有三門第一護分別執第二示執之失第三顯示其義。

今章三門要問云菩薩修行觀如實因果成入道方便亦有三門一明護分別過二明其義三明違之成過但與今章二三上下。

初門護執者問真如是有耶答不

【現代漢語翻譯】現代漢語譯本：這就是因為沒有自性，所以才顯明緣起。

推論一切諸法，不是自己產生，也不是從他處產生，不是共同產生，也不是沒有原因地產生，因此知道沒有產生。如果不推論這些，怎麼知道沒有產生？沒有產生就是沒有自性。

《涅槃經》說，因為因緣的緣故而有，因為沒有自性的緣故而空。這就是沒有自性即是因緣，因緣即是沒有自性，是不二法門的緣故。

因為緣起，所以能夠成就有的意義；因為沒有自性，所以能夠成就空的意義。既然沒有自性，所以依從因緣；由於依從因緣，所以沒有自性。這兩種意義沒有妨礙。

不僅僅是兩種意義在性質上不相違背，而且是全體互相包含，畢竟沒有兩種。

可以知道。

所執著的自性中，即使符合當下的情意，稱合執著，好像是現有，但在道理上畢竟是沒有的，因為在沒有的地方橫加計度為有。

這就是遍計所執，只是情意執著為有，道理上是沒有的，所以說是橫加計度。

比如對於木樁，橫加計度認為有鬼，然而鬼對於木樁畢竟是沒有的。如果對於那木樁，鬼不是沒有的，就不能叫做橫加計度認為有鬼，因為在木樁上存在不是由於計度的緣故。現在既然是橫加計度，就明顯知道道理上是沒有的，由於道理上沒有，所以能夠成就橫加計度。成就橫加計度，才知曉道理上沒有。因此沒有兩種，只有一個自性。

迷惑根本而見到鬼，就像人夜裡行走，雲和月光朦朧，看見一個木樁而產生鬼的想像。眾生也是這樣，行走在生死長夜，妄想的浮雲遮蔽了智慧的月亮，看到緣起法，不瞭解自性空，認為有固定的自性，就像產生鬼的想像。如果瞭解鬼是因為迷惑的緣故，那麼所執著之法都是虛妄的情感。鬼比喻遍計所執，木樁比喻依他起和圓成實性。

應當知道所執著的道理也是這樣。以上直接闡明完畢。

第二部分是問答抉擇，其中有三個方面：第一，守護分別執著；第二，揭示執著的過失；第三，顯示其中的意義。

現在這一章有三個要點。提問：菩薩修行觀察如實的因果，成就進入佛道的方便，也有三個方面：一是闡明守護分別的過失，二是闡明其中的意義，三是闡明違背它的過失。但這與現在這一章的第二和第三點上下顛倒。

最初的守護執著方面，提問：真如（Tathata）是存在的嗎？回答：不是。

【English Translation】 English version: This is because of no self-nature (Svabhava) that the arising of conditions (Pratītyasamutpāda) is made clear.

Inferring from all dharmas, they are not self-arisen, nor do they arise from others, nor do they arise jointly, nor do they arise without a cause. Therefore, we know there is no arising. If we do not infer this, how can we know there is no arising? No arising is no self-nature.

The Nirvana Sutra says, 'Because of conditions, there is existence; because of no self-nature, there is emptiness.' This means no self-nature is conditions, and conditions are no self-nature. This is because it is a non-dual dharma gate.

Because of conditioned arising, the meaning of existence can be achieved; because of no self-nature, the meaning of emptiness can be achieved. Since there is no self-nature, it depends on conditions; because it depends on conditions, there is no self-nature. These two meanings are not contradictory.

It is not only that the two meanings are not contradictory in nature, but also that the whole encompasses each other, and there are ultimately no two.

It can be known.

In the self-nature that is clung to, even if it conforms to the current feelings and is called clinging to what seems to exist, in terms of reason, it is ultimately non-existent, because it is a horizontal calculation of existence in a place of non-existence.

This is the parikalpita (遍計所執), only emotional clinging to existence, but in reason, it is non-existent, so it is called horizontal calculation.

For example, towards a wooden stump, there is a horizontal calculation that there is a ghost, but the ghost is ultimately non-existent for the wooden stump. If for that wooden stump, the ghost is not non-existent, then it cannot be called a horizontal calculation that there is a ghost, because existence on the wooden stump is not due to calculation. Now that it is a horizontal calculation, it is clear that there is no reason. Because there is no reason, horizontal calculation can be achieved. Achieving horizontal calculation, it is then known that there is no reason. Therefore, there are no two, only one self-nature.

Being deluded about the root and seeing a ghost is like a person walking at night, the clouds and moonlight are hazy, seeing a wooden stump and having the imagination of a ghost. Sentient beings are also like this, walking in the long night of samsara, the floating clouds of delusion obscure the moon of wisdom, seeing conditioned arising dharmas, not understanding emptiness of self-nature, thinking there is a fixed self-nature, like having the imagination of a ghost. If one understands that the ghost is because of delusion, then all the dharmas that are clung to are false emotions. The ghost is a metaphor for parikalpita, the wooden stump is a metaphor for paratantra (依他起) and parinispanna (圓成實性).

It should be known that the reason for what is clung to is also like this. The above directly clarifies completely.

The second part is question and answer discernment, in which there are three aspects: first, guarding against discriminatory clinging; second, revealing the faults of clinging; third, revealing its meaning.

Now this chapter has three key points. Question: Bodhisattvas cultivate and observe the true cause and effect, achieving the means to enter the path of Buddhahood, also have three aspects: one is to clarify the faults of guarding against discrimination, two is to clarify its meaning, and three is to clarify the faults of violating it. But this is upside down with the second and third points of this chapter.

The initial aspect of guarding against clinging, question: Is Suchness (真如) existent? Answer: No.

也隨緣故問真如是無耶答不也不變故問亦有亦無耶答不也無二性故問非有非無耶答不也具德故。

要問云初護義者略依燈光及燋炷明之身心諸事準之可解問云燋炷生光炎耶答不也炷從炎生故又問炎生炷耶答不也炎從炷生故又問炎從炷生耶答不也炎能生炷故又問炷從炎生耶答不也炷能生炎故又問可是不生耶答不也去炷炎隨無故又問生不生俱耶答不也相違故又問非生非不生耶答不也違其因果如實生理故解第一門竟即今章圓成依他遍計三義也初圓成有五重四句初二四句顯真如具恒沙性德故。

又問有耶答不也不變故何以故由不變故隨緣顯示問無耶答不也隨緣故何以故由隨緣故不變常住也餘二句可知。

第三四二句離諸分別故非情識所謂增益損減也。

又問有耶答不也離所謂故下三句例然又問有耶答不也空真如故問無耶答不也不空真如故問亦有亦無耶答不也離相違故問非有非無耶答不也離戲論故又問有耶答不也離妄念故問無耶答不也聖智行處故余句準之。

后一四句約真如自體本離妄念真如乃聖智行處安得云無餘句皆聖智所行也。

依他性者問依他是有耶答不也緣起無性故問依他是無耶答不也無性緣起故問亦有亦無耶答不也無二性故問非有非無耶答不也有多義門故。

依他六重四

【現代漢語翻譯】現代漢語譯本：也隨緣故問：『真如（Tathata，事物的真實本性）是無嗎？』答：『不是的，因為它是不變的。』問：『是亦有亦無嗎？』答：『不是的，因為它沒有二元性。』問：『是非有非無嗎？』答：『不是的，因為它具足功德。』要問關於最初的護義者，可以略微依照燈光和燒焦的燈芯來明白。身心諸事可以依此準則來理解。問：『燒焦的燈芯會產生光和火焰嗎？』答：『不是的，燈芯是從火焰產生的。』又問：『火焰生燈芯嗎？』答：『不是的，火焰是從燈芯產生的。』又問：『火焰從燈芯生嗎？』答：『不是的，火焰能生燈芯。』又問：『燈芯從火焰生嗎？』答：『不是的，燈芯能生火焰。』又問：『可是不生嗎？』答：『不是的，去掉燈芯，火焰也隨之消失。』又問：『是生與不生同時嗎？』答：『不是的，因為它們是相互違背的。』又問：『是非生非不生嗎？』答：『不是的，這違背瞭如實的因果法則。』第一門解釋完畢，也就是本章所說的圓成實性（Parinispanna，圓滿成就的自性）、依他起性（Paratantra，依他而起的自性）和遍計所執性（Parikalpita，虛妄分別的自性）這三種意義。最初的圓成實性有五重四句，最初的兩個四句顯示真如具足恒河沙數般的性德。又問：『有嗎？』答：『不是的，因為它是不變的。』為什麼呢？因為由不變的緣故，隨緣顯示。問：『無嗎？』答：『不是的，因為它是隨緣的。』為什麼呢？因為由隨緣的緣故，它是不變常住的。』其餘兩句可以依此類推。第三個四句，是爲了遠離各種分別，不是情識所能理解的增益或損減。又問：『有嗎？』答：『不是的，因為它遠離了所謂的...』下面的三句可以依此類推。又問：『有嗎？』答：『不是的，因為它是空性的真如。』問：『無嗎？』答：『不是的，因為它是非空性的真如。』問：『是亦有亦無嗎？』答：『不是的，因為它遠離了相互違背。』問：『是非有非無嗎？』答：『不是的，因為它遠離了戲論。』又問：『有嗎？』答：『不是的，因為它遠離了妄念。』問：『無嗎？』答：『不是的，因為它是聖智所行之處。』其餘的句子可以依此準則來理解。后一個四句，是就真如的自體而言，它本來就遠離妄念，真如是聖智所行之處，怎麼能說是無呢？其餘的句子都是聖智所行的境界。依他起性方面，問：『依他起是有嗎？』答：『不是的，因為它是緣起無自性的。』問：『依他起是無嗎？』答：『不是的，因為它是無自性的緣起。』問：『是亦有亦無嗎？』答：『不是的，因為它沒有二元性。』問：『是非有非無嗎？』答：『是的，因為它有多重意義。』依他起性有六重四句...

【English Translation】 English version: Also, due to conditions, it is asked: 'Is Tathata (the true nature of things) non-existent?' The answer is: 'No, because it is immutable.' It is asked: 'Is it both existent and non-existent?' The answer is: 'No, because it has no duality.' It is asked: 'Is it neither existent nor non-existent?' The answer is: 'No, because it possesses virtues.' To inquire about the initial protector of meaning, one can briefly understand it by analogy to the light of a lamp and a charred wick. Matters of body and mind can be understood according to this principle. It is asked: 'Does a charred wick produce light and flame?' The answer is: 'No, the wick is produced from the flame.' It is asked again: 'Does the flame produce the wick?' The answer is: 'No, the flame is produced from the wick.' It is asked: 'Does the flame arise from the wick?' The answer is: 'No, the flame can produce the wick.' It is asked: 'Does the wick arise from the flame?' The answer is: 'No, the wick can produce the flame.' It is asked: 'Is it possible that it does not arise?' The answer is: 'No, if the wick is removed, the flame disappears with it.' It is asked: 'Is it both arising and not arising simultaneously?' The answer is: 'No, because they are contradictory.' It is asked: 'Is it neither arising nor not arising?' The answer is: 'No, this contradicts the true principle of cause and effect.' The explanation of the first gate is complete, which is the meaning of Parinispanna (the perfected nature), Paratantra (the dependently arisen nature), and Parikalpita (the imputed nature) in this chapter. The initial Parinispanna has five layers of four phrases; the first two sets of four phrases reveal that Tathata possesses virtues like the sands of the Ganges. It is asked again: 'Does it exist?' The answer is: 'No, because it is immutable.' Why? Because due to immutability, it manifests according to conditions. It is asked: 'Does it not exist?' The answer is: 'No, because it is conditioned.' Why? Because due to being conditioned, it is immutable and permanent.' The remaining two phrases can be understood similarly. The third set of four phrases is to be free from all discriminations, not the increase or decrease that can be understood by emotions and consciousness. It is asked again: 'Does it exist?' The answer is: 'No, because it is apart from what is called...' The following three phrases can be understood similarly. It is asked again: 'Does it exist?' The answer is: 'No, because it is the emptiness of Tathata.' It is asked: 'Does it not exist?' The answer is: 'No, because it is the non-emptiness of Tathata.' It is asked: 'Is it both existent and non-existent?' The answer is: 'No, because it is apart from mutual contradiction.' It is asked: 'Is it neither existent nor non-existent?' The answer is: 'No, because it is apart from conceptual proliferation.' It is asked again: 'Does it exist?' The answer is: 'No, because it is apart from deluded thoughts.' It is asked: 'Does it not exist?' The answer is: 'No, because it is the realm of activity of holy wisdom.' The remaining sentences can be understood according to this principle. The last set of four phrases refers to the self-nature of Tathata, which is originally free from deluded thoughts. Tathata is the realm of activity of holy wisdom; how can it be said to be non-existent? The remaining sentences are all the realm of activity of holy wisdom. Regarding Paratantra, it is asked: 'Does Paratantra exist?' The answer is: 'No, because it is dependently arisen and without inherent existence.' It is asked: 'Is Paratantra non-existent?' The answer is: 'No, because it is dependently arisen without inherent existence.' It is asked: 'Is it both existent and non-existent?' The answer is: 'No, because it has no duality.' It is asked: 'Is it neither existent nor non-existent?' The answer is: 'Yes, because it has multiple meanings.' Paratantra has six layers of four phrases...

句初四重四句以自體具德故依他真理而得顯現以緣起無性故。

又問有耶答不也緣起故何以故以諸緣起皆無性故問無耶答不也無性故何以故以無性故成緣起也餘二句可知又以緣起離於四句又以無性故亦離四句並可知矣。

以觀智所遣非真實有故以真理無生非定無故。

又問依他有耶答不也約觀遣故問無耶答不也能現無性故下二句離相違故離戲論故可知又問有耶答不也異圓成故又約遍計分故又離所謂故問無耶答不也異遍計故以圓成分故又智境故余句準之。

依他有二分凈分同圓成染分同遍計約染分異圓成故非有也又問無耶凈分同圓成故非無也是無生智所觀境故準上諸句。

遍計所執者問遍計是有耶答不也理無故問是無耶答不也情有故問亦有亦無耶答不也無二性故問非有非無耶答不也所執性故又問有耶答不也無道理故問無耶答不也無道理故余句準之又問有耶答不也執有故又問無耶不也執有故又亦有亦無耶不也執有故又非有非無耶不也執成故。

遍計有五重四句前三為自體后二顯勝用初重四句理無者如繩上蛇杌木見鬼繩因麻有鬼逐迷生情有者則知本無妄執謂有兩亦者無二性故雙非者迷悟異故二三四句可知但第三四句中雲執成者以第四句雙非故不言執有乃云執成是執所成故。

又

【現代漢語翻譯】現代漢語譯本：最初的四重四句，因為自體具備功德，所以依靠他性真理而得以顯現，這是因為緣起性空的緣故。

又問：『存在嗎？』回答：『不，不是。』因為是緣起。為什麼呢？因為一切緣起都是無自性的。』問：『不存在嗎？』回答：『不，不是。』因為是無自性。為什麼呢？因為無自性才能成就緣起。』其餘兩句可以類推得知。又因為緣起遠離四句，又因為無自性也遠離四句，這些都可以類推得知。

因為觀智所破斥的並非真實存在，因為真理無生並非一定不存在。

又問：『依他起存在嗎？』回答：『不，不是。』因為是觀智所破斥的。問：『不存在嗎？』回答：『不，不是。』因為能夠顯現無自性。』下面兩句因為遠離相違，因為遠離戲論，可以類推得知。又問：『存在嗎？』回答：『不，不是。』因為不同於圓成實性。又因為是周遍計度的緣故，又因為遠離所謂的（真實）。問：『不存在嗎？』回答：『不，不是。』因為不同於遍計所執，因為是圓成實性的緣故，又是智慧的境界。』其餘的句子可以依此類推。

依他起有兩部分：清凈的部分等同於圓成實性，染污的部分等同於遍計所執。因為就染污的部分來說，它不同於圓成實性，所以不是存在。又問：『不存在嗎？』清凈的部分等同於圓成實性，所以不是不存在。這是無生智慧所觀察的境界，可以參照上面的句子。

遍計所執性，問：『遍計所執是存在嗎？』回答：『不，不是。』因為道理上沒有。問：『是不存在嗎？』回答：『不，不是。』因為情識上有。問：『也是存在也是不存在嗎？』回答：『不，不是。』因為沒有二性。問：『既不是存在也不是不存在嗎？』回答：『不，不是。』因為是所執的自性。』又問：『存在嗎？』回答：『不，不是。』因為沒有道理。問：『不存在嗎？』回答：『不，不是。』因為沒有道理。』其餘的句子可以依此類推。又問：『存在嗎？』回答：『不，不是。』因為執著于存在。又問：『不存在嗎？』回答：『不，不是。』因為執著于存在。又問：『也是存在也是不存在嗎？』回答：『不，不是。』因為執著于存在。又問：『既不是存在也不是不存在嗎？』回答：『不，不是。』因為執著于成就。

遍計所執有五重四句，前三重是自體，后二重顯示殊勝的作用。第一重四句，『道理上沒有』，比如繩子上的蛇（rope-snake illusion），樹樁上的鬼（tree stump ghost）。繩子因為麻而存在，鬼隨著迷惑而產生情識上的有。情識上的有，就是知道本來沒有，卻妄加執著認為是有的。『兩亦者』，是沒有二性，『雙非者』，是迷惑和覺悟不同。第二、三、四句可以類推得知。但第三、四句中說『執成者』，因為第四句是雙重否定，所以不說執著于有，而是說執著于成就，是執著所成就的緣故。

又

【English Translation】 English version: The initial fourfold tetralemma appears through reliance on the truth of other-powered nature (paratantra-satya) because of its inherent virtues, due to the absence of inherent existence (svabhava) in dependent origination (pratītyasamutpāda).

Furthermore, if asked, 'Does it exist?' The answer is, 'No,' because of dependent origination. Why? Because all dependent origination is without inherent existence. If asked, 'Does it not exist?' The answer is, 'No,' because of the absence of inherent existence. Why? Because the absence of inherent existence makes dependent origination possible. The remaining two statements can be understood accordingly. Moreover, dependent origination is beyond the four statements, and the absence of inherent existence is also beyond the four statements, all of which can be understood.

Because what is refuted by wisdom is not truly existent, and because the unborn nature of truth does not necessarily mean non-existence.

Furthermore, if asked, 'Does the other-powered nature (paratantra) exist?' The answer is, 'No,' because it is refuted by observation. If asked, 'Does it not exist?' The answer is, 'No,' because it can manifest the absence of inherent existence. The following two statements can be understood because they are free from contradiction and free from conceptual elaboration. Furthermore, if asked, 'Does it exist?' The answer is, 'No,' because it is different from the perfectly established nature (parinispanna). Also, because it is related to the imputed nature (parikalpita), and because it is free from what is so-called (real). If asked, 'Does it not exist?' The answer is, 'No,' because it is different from the imputed nature, because it is the perfectly established nature, and because it is the object of wisdom. The remaining statements can be inferred accordingly.

The other-powered nature has two aspects: the pure aspect is similar to the perfectly established nature, and the impure aspect is similar to the imputed nature. Because, with respect to the impure aspect, it is different from the perfectly established nature, it is not existent. If asked, 'Does it not exist?' The pure aspect is similar to the perfectly established nature, so it is not non-existent. This is the object observed by unborn wisdom; refer to the above statements.

Regarding the imputed nature (parikalpita), if asked, 'Does the imputed nature exist?' The answer is, 'No,' because it is without reason. If asked, 'Does it not exist?' The answer is, 'No,' because it exists in perception. If asked, 'Does it both exist and not exist?' The answer is, 'No,' because it has no dual nature. If asked, 'Does it neither exist nor not exist?' The answer is, 'No,' because it is the nature of what is imputed.' Again, if asked, 'Does it exist?' The answer is, 'No,' because there is no reason. If asked, 'Does it not exist?' The answer is, 'No,' because there is no reason. The remaining statements can be inferred accordingly. Again, if asked, 'Does it exist?' The answer is, 'No,' because of clinging to existence. Again, if asked, 'Does it not exist?' The answer is, 'No,' because of clinging to existence. Again, if asked, 'Does it both exist and not exist?' The answer is, 'No,' because of clinging to existence. Again, if asked, 'Does it neither exist nor not exist?' The answer is, 'No,' because clinging is established.

The imputed nature has five sets of four statements. The first three are its own nature, and the last two reveal its superior function. In the first set of four statements, 'without reason' is like the snake on a rope (rope-snake illusion) or seeing a ghost on a tree stump (tree stump ghost). The rope exists because of the hemp, and the ghost arises with delusion, creating perceptual existence. Perceptual existence means knowing that it originally did not exist, but falsely clinging to it as if it does. 'Both' means there is no dual nature, and 'neither' means that delusion and enlightenment are different. The second, third, and fourth statements can be inferred accordingly. However, in the third and fourth statements, when it says 'clinging is established,' because the fourth statement is a double negative, it does not say clinging to existence, but rather says clinging to establishment, because it is what is established by clinging.

Again

有耶不也由無相故又無耶不也無相觀境故餘四準之又有耶不也無體故又無耶不也能曀真故余句準之。

無相者遍計乃橫有如繩上蛇本無其相觀境者以觀智所觀無相故余句離相違離戲論故又有下以遍計即分別性以分別無體又無下遍計離無體情執𪾼真如理故余句無體曀真準知也。

第二示執過者若計真如一向是有者有二過失。

即要問明違之成過若言炷因生果亦可恒生常能生炎果故增益故若言炷不生亦可恒不生炎果無因不有故損減故炎生炷如前可知若亦生不生相違故若言非生非不生戲論故余義準之今計三性有無各有常斷二過要問云問因生果何失答若生者亦可恒生亦可恒不生所以知之若生者則常生故又若生者現所有炎果是能生炷因則無所生故是斷也又問因不生果有何失答亦有二失若炷因不生者則光炎無因故是常也又若炷不生者既炎無自生因復不生不可得有故是斷也亦生不生非生非不生準以思之。

一常過謂不隨緣故在染非隱故不得了因故即墮常過。

有三所以即墮常也。

問諸聖教中並說真如為凝然常既不隨緣豈是過耶。

謂諸經論等皆說真如凝然不作諸法此諸經論豈墮常過耶。

答聖說真如為凝然者此是隨緣成染凈時恒作染凈而不失自體是即不異無常之常名不思議常。

【現代漢語翻譯】現代漢語譯本：問：『有』還是『非有』，『亦有亦非有』還是『非有非非有』？答：因為真如是無相的，所以既不是『有』也不是『非有』。因為觀照的對象是無相的，所以這樣說。其餘四句（『亦有亦非有』，『非有非非有』，『有非有』，『非有有』）可以類推。問：『有』還是『非有』？答：因為真如沒有自性，所以既不是『有』也不是『非有』。因為真如能夠遮止虛妄，顯現真實，所以這樣說。其餘各句可以類推。

『無相』是指遍計所執性是虛妄安立的，就像繩子上的蛇，本來就沒有蛇的相狀。『觀境』是指用觀智所觀照的境界是無相的。其餘各句都是爲了遠離互相矛盾和戲論。『又有下』是指遍計所執性即是分別性，因為分別性沒有自體。『又無下』是指遍計所執性遠離了執著無體的虛妄情識，從而顯現真如的真實理體。其餘各句都是指無體能夠遮止虛妄，顯現真實，可以類推得知。

第二，說明執著的過失：如果認為真如始終是『有』，就會有兩個過失。

即需要問明違背之處所造成的過失。如果說燈炷是產生火焰果的原因，那麼火焰就應該永遠產生，燈炷應該永遠能夠產生火焰果，這是增益的過失。如果說燈炷不能產生火焰，那麼火焰就應該永遠不能產生，因為沒有原因就不會有結果，這是損減的過失。火焰由燈炷產生，如前所述可以理解。如果說是『亦生亦不生』，那就是互相矛盾。如果說是『非生非不生』，那就是戲論。其餘的意義可以類推。現在如果認為三種自性（遍計所執性，依他起性，圓成實性）的『有』或『無』各有常和斷兩種過失，就需要提問：『以原因為果』有什麼過失？回答：如果說是『生』，那麼就可能永遠生，也可能永遠不生。為什麼這樣說呢？如果說是『生』，那麼就應該是常生。而且，如果說是『生』，那麼現在所有的火焰果如果是能生之燈炷因所生，那麼燈炷因就無所生，這是斷滅。又問：『以原因為果』有什麼過失？回答：也有兩個過失。如果燈炷因不能產生火焰，那麼光和火焰就沒有原因，這是常。而且如果燈炷不能產生火焰，既然火焰沒有自身產生的原因，又不是由燈炷產生，那麼火焰就不可能存在，這是斷滅。『亦生亦不生』，『非生非不生』，可以類推思考。

一種是常的過失，即不隨順因緣，在染污中不是隱沒的，因此不能成爲了因，即墮入常的過失。

有三種原因會墮入常的過失。

問：各種聖教中都說真如是凝然常住的，如果不隨順因緣，難道是過失嗎？

意思是說，各種經論等都說真如凝然不動，不造作諸法，這些經論難道會墮入常的過失嗎？

答：聖人說真如是凝然常住的，這是指真如隨順因緣成就染凈時，恒常地造作染凈而不失去自身本體，這就是不異於無常的常，名為不可思議常。

【English Translation】 English version: Question: Is it 'existent' or 'non-existent', 'both existent and non-existent' or 'neither existent nor non-existent'? Answer: Because the Suchness (Tathata) is without characteristics (Nirakara), it is neither 'existent' nor 'non-existent'. Because the object of contemplation is without characteristics, that's why it is said so. The remaining four phrases ('both existent and non-existent', 'neither existent nor non-existent', 'existent non-existent', 'non-existent existent') can be inferred accordingly. Question: Is it 'existent' or 'non-existent'? Answer: Because the Suchness has no inherent substance (Nihsvabhava), it is neither 'existent' nor 'non-existent'. Because the Suchness can suppress falsehood and reveal truth, that's why it is said so. The remaining phrases can be inferred accordingly.

'Without characteristics' means that the Parikalpita (completely imputed nature) is falsely established, like a snake on a rope, which originally has no snake's appearance. 'Contemplating the object' means that the object contemplated by the wisdom of contemplation is without characteristics. The remaining phrases are all for avoiding mutual contradiction and speculation. '又有下' means that the Parikalpita is the same as the Vikalpa (discrimination), because the Vikalpa has no substance. '又無下' means that the Parikalpita is far from the false consciousness that clings to the non-substantial, thus revealing the true nature of Suchness. The remaining phrases all mean that the non-substantial can suppress falsehood and reveal truth, which can be inferred.

Secondly, to illustrate the fault of clinging: If one thinks that the Suchness is always 'existent', there will be two faults.

That is, it is necessary to ask clearly about the fault caused by the violation. If it is said that the wick is the cause of producing the flame fruit, then the flame should always be produced, and the wick should always be able to produce the flame fruit, which is the fault of augmentation. If it is said that the wick cannot produce the flame, then the flame should never be produced, because there is no cause, there will be no result, which is the fault of diminution. The flame is produced by the wick, as can be understood as before. If it is said that it is 'both produced and not produced', then it is contradictory. If it is said that it is 'neither produced nor not produced', then it is speculation. The remaining meanings can be inferred. Now, if it is thought that the 'existence' or 'non-existence' of the three natures (Parikalpita, Paratantra, Parinispanna) each has two faults of permanence and annihilation, it is necessary to ask: What is the fault of 'taking the cause as the fruit'? Answer: If it is said to be 'produced', then it may be produced forever, or it may never be produced. Why is this said? If it is said to be 'produced', then it should be produced forever. Moreover, if it is said to be 'produced', then all the flame fruits that are present now are produced by the wick cause that can produce them, then the wick cause has nothing to produce, which is annihilation. Also ask: What is the fault of 'taking the cause as the fruit'? Answer: There are also two faults. If the wick cause cannot produce the flame, then the light and flame have no cause, which is permanence. Moreover, if the wick cannot produce the flame, since the flame has no cause of its own production, and it is not produced by the wick, then the flame cannot exist, which is annihilation. 'Both produced and not produced', 'neither produced nor not produced', can be inferred and thought about.

One is the fault of permanence, that is, not following the conditions, not being hidden in defilement, therefore not being able to become the complete cause, that is, falling into the fault of permanence.

There are three reasons for falling into the fault of permanence.

Question: In all the holy teachings, it is said that the Suchness is solidified and permanent. If it does not follow the conditions, is it a fault?

It means that all the sutras and treatises say that the Suchness is solidified and does not create all dharmas. Will these sutras and treatises fall into the fault of permanence?

Answer: The sage said that the Suchness is solidified and permanent, which means that when the Suchness follows the conditions to achieve defilement and purity, it constantly creates defilement and purity without losing its own body, which is the permanence that is not different from impermanence, and is called inconceivable permanence.

如經論說凝然常者是隨緣而不變自性即無常之常也。

非謂不作諸法如情所謂之凝然也若謂不作諸法而凝然者是情所計故即失真常。

良以妄境從妄心生情執為常今言常者真理隨緣而不失自性之常非情謂之常也。

以彼真常不異無常之常不異無常之常出於情外故名真常是故經云不染而染者明常作無常也染而不染者明作無常時不失常也。

真如全體動為諸法而恒不變真性故無常之常出於妄情所謂之有無是故下引勝鬘經證。

問教中既就不異無常之常故說真如為凝然常者何故不就不異常之無常故說真如為無常耶。

可知。

答教中亦說此義故經云如來藏受苦樂與因俱若生若滅論云自性清凈心因無明風動成染心等以此教理故知真如不異常之無常故隨緣隱體是非有也。

引楞伽起信證真如亦有無常義此乃隨緣而隱於真理如水因風成波而隱於濕性。

問真如是不生滅法既不異無常之常故說為常不異常之無常故得說無常者亦可依他是生滅法亦應得有不異常之無常不異無常之常義耶。

真如是不生滅尚有常無常義耶例顯依他是生滅亦應得有常無常義耶。

答亦得有也何者以諸緣起無常之法即無自性方成緣起是故不異常性而得無常故經云不生不滅是無常

【現代漢語翻譯】現代漢語譯本

如經論所說，『凝然常』是指隨順因緣而不變的自性，也就是無常之常。如果說不造作諸法而保持凝然不變，那是情識的計度，因此就失去了真正的常性。因為虛妄的境界是從虛妄的心識產生的，情識執著為常。現在所說的『常』，是真理隨順因緣而不失去自性的『常』，不是情識所認為的『常』。因為這個真常與無常的『常』沒有差別，不異於無常的『常』，出於情識之外，所以叫做真常。因此經中說『不染而染』，是說明常性作用為無常；『染而不染』，是說明在作用為無常的時候不失去常性。真如的全體顯現為諸法，而恒常不變其真性，所以無常之常超越了妄情所說的有無。因此下面引用《勝鬘經》來證明。問：教義中既然就『不異無常之常』的緣故，說真如為凝然常，為什麼不就『不異常之無常』的緣故，說真如為無常呢？可知。答：教義中也說了這個意義，所以經中說：『如來藏（Tathagatagarbha）受苦樂與因俱，若生若滅。』論中說：『自性清凈心因無明風動成染心』等。根據這些教理可知，真如不異於常的無常，所以隨順因緣而隱沒本體，是非有。引用《楞伽經》（Laṅkāvatāra Sūtra）和《起信論》（Awakening of Faith in the Mahayana）來證明真如也有無常的意義。這乃是隨順因緣而隱沒于真理，就像水因風而成為波浪，從而隱沒了水的濕性。問：真如是不生不滅的法，既然不異於無常之常，所以說為常；不異於常的無常，所以可以稱為無常。那麼也可以依據他法是生滅法，也應該有不異於常的無常，不異於無常之常的意義嗎？真如是不生不滅的，尚且有常與無常的意義，例如顯示依他是生滅的，也應該有常與無常的意義嗎？答：也可以有。為什麼呢？因為諸緣起無常的法，就是沒有自性，才能成就緣起。因此不異於常性而得到無常，所以經中說『不生不滅是無常』。

【English Translation】 English version

As the sutras and treatises say, 'Nirvikalpa-nitya' (凝然常) refers to the self-nature that remains unchanged while adapting to conditions, which is the impermanence within permanence (anitya-nitya). If it is said that one remains still and unchanging without creating any dharmas, that is a calculation of consciousness, and thus loses the true permanence. Because illusory realms arise from illusory minds, and consciousness clings to permanence. The 'permanence' now spoken of is the 'permanence' of truth that adapts to conditions without losing its self-nature, not the 'permanence' as conceived by consciousness. Because this true permanence is not different from the 'permanence' within impermanence, not different from the 'permanence' of impermanence, it is beyond the realm of consciousness, and therefore called true permanence. Thus, the sutra says, 'Being stained without being stained' indicates that permanence functions as impermanence; 'Being stained without being stained' indicates that permanence is not lost when functioning as impermanence. The entirety of Suchness (Tathata) manifests as all dharmas, yet constantly remains unchanged in its true nature, so the impermanence within permanence transcends the existence and non-existence spoken of by deluded emotions. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) is quoted below as proof. Question: Since the teachings, based on 'not being different from the permanence within impermanence,' describe Suchness as still and permanent, why not, based on 'not being different from the impermanence within permanence,' describe Suchness as impermanent? It can be known. Answer: The teachings also speak of this meaning, so the sutra says, 'The Tathagatagarbha (如來藏) experiences suffering and joy together with their causes, arising and ceasing.' The treatise says, 'The self-nature pure mind, moved by the wind of ignorance, becomes a defiled mind,' etc. Based on these teachings, it is known that Suchness is not different from the impermanence within permanence, so it conceals its essence while adapting to conditions, and is neither existent nor non-existent. The Laṅkāvatāra Sūtra (楞伽經) and the Awakening of Faith in the Mahayana (起信論) are cited to prove that Suchness also has the meaning of impermanence. This is because it adapts to conditions and conceals itself within the truth, just as water becomes waves due to the wind, thus concealing the wetness of the water. Question: Suchness is a dharma that neither arises nor ceases. Since it is not different from the permanence within impermanence, it is said to be permanent; not different from the impermanence within permanence, it can be called impermanent. Then, based on other-dependent dharmas, which are arising and ceasing dharmas, should there also be the meaning of not being different from the impermanence within permanence, and not being different from the permanence within impermanence? Suchness is neither arising nor ceasing, yet it has the meaning of permanence and impermanence. For example, does it show that other-dependent dharmas, which are arising and ceasing, should also have the meaning of permanence and impermanence? Answer: It can also have it. Why? Because all conditioned, impermanent dharmas are without self-nature, and only then can they be conditioned. Therefore, without being different from permanence, they attain impermanence, so the sutra says, 'Neither arising nor ceasing is impermanence.'

義此即不異於常成無常也。

以依他亦有二義徴釋可知經云下言無常者肇云小乘以生滅為無常大乘以不生滅為無常幽致超絕然亦不能明顯今說不異真常而得無常故不異常而成無常也則不生滅是無常顯然矣。

又以諸緣起即無自性非滅緣起方說無性是即不異無常之常也故經云色即是空非色滅空故又云眾生即涅槃不復更滅故等。

緣起之法依他而起因緣所生無有生故若無因緣不知無性不待滅緣生方為空故經云下即凈名經也。

此中二義與真中二義相配可知此即真俗雙融二而無二故智論云智障極盲闇謂真俗別執此之謂也。

依他二義與圓成二義文相可知以真奪俗俗盡而俗常存以俗容真真泯而真常存是故此二不二存泯同時也引論證成。

是故若執真如同情所謂而凝然常者即不隨緣隱其自體不假了因即墮常過又若不隨緣成於染凈染凈等法即無所依無依有法又墮常也以染凈法皆無自體賴真立故。

若執真如定常墮二過失。

二斷過者如情之有即非真有非真有故即斷真也又若有者即不墮染凈染凈諸法既無自體真又不墮不得有法亦是斷也。

一切妄法從緣無性即非真有非真有故成其斷有真如凝然不隨緣生緣生無故即成斷也。

第二執無者亦有二過失一常過者謂無真如生

【現代漢語翻譯】現代漢語譯本：因此，這種說法並不異於通常所說的常與無常。也就是說，如果認為『此』（指某種狀態或性質）與『常』（永恒不變）不同，那就和認為『成』（形成、產生）與『無常』（變化無常）不同一樣，都是錯誤的。

以依他起性（Paratantra-svabhava，依賴其他條件而生起的性質）也有兩種含義，通過解釋可以明白。《經》中說『無常』，鳩摩羅什（Kumarajiva）認為小乘佛教以生滅為無常，大乘佛教以不生滅為無常，這種理解非常深刻，但也未能完全明確。現在說『不異真常而得無常』，所以『不異常而成無常』，那麼不生滅就是無常，這非常明顯。

又因為諸法緣起（Pratītyasamutpāda，因緣和合而生起）即無自性（Nihsvabhava，沒有獨立不變的自體），並非滅了緣起才說無自性，這也就是『不異無常之常』。所以《經》中說『色即是空』（Rūpa śūnyatā，色蘊的本質就是空性），並非色滅了才是空。又說『眾生即涅槃』（Sattva nirvāṇa，眾生的本質就是涅槃），不必再經歷滅亡等等。

緣起之法，依他而起，因緣所生，本來就沒有生。如果沒有因緣，就不知道無自性，不必等待滅的因緣生起才是空。經中說，以下引自《維摩詰經》（Vimalakirti Sutra）。

這裡說的兩種含義與真諦中的兩種含義相對應，可以理解為這是真俗雙融，二者實則不二。所以《大智度論》（Mahāprajñāpāramitāśāstra）說，智慧的障礙是極度的盲昧和黑暗，就是指執著于真諦和俗諦的差別，說的就是這種情況。

依他起性的兩種含義與圓成實性（Pariniṣpanna-svabhāva，圓滿成就的性質）的兩種含義，可以通過文句的對應關係來理解。用真諦來否定俗諦，俗諦看似消失，但實際上仍然存在；用俗諦來包容真諦，真諦看似泯滅，但實際上仍然存在。因此，這二者不二，存與泯同時發生。這裡也引用論典來證明。

因此，如果執著于真如（Tathātā，如如、真如）如同有情眾生的情識那樣，凝固不變，不隨因緣而變化，隱藏其自體，不借助了因（知識之因），就會墮入常的過失。又如果真如不隨因緣而成就染凈等法，那麼染凈等法就沒有所依賴，沒有所依賴的有法，又會墮入常的過失。因為染凈等法都沒有自體，依賴於真如才能成立。

如果執著于真如是固定不變的，就會墮入兩種過失。

第二種是斷滅的過失，如同有情眾生的情識那樣，就不是真正的有，因為不是真正的有，就成了斷滅真如。又如果真如是有，就不會墮入染凈，染凈諸法既然沒有自體，真如又不墮入，就不得有法，這也是斷滅。

一切虛妄之法，從因緣而生，沒有自性，就不是真正的有，因為不是真正的有，就成了斷滅的有。真如凝固不變，不隨因緣而生，因緣生滅沒有了，也就成了斷滅。

第二種執著于『無』的觀點，也有兩種過失。第一種是常的過失，認為沒有真如生起。

【English Translation】 English version: Therefore, this statement is not different from the usual talk of permanence and impermanence. That is, if one thinks that 'this' (referring to a certain state or nature) is different from 'permanence' (eternal and unchanging), it is as wrong as thinking that 'becoming' (formation, arising) is different from 'impermanence' (changeable and transient).

Based on the dependent nature (Paratantra-svabhava, the nature that arises depending on other conditions), there are also two meanings, which can be understood through explanation. The Sutra says 'impermanence'. Kumarajiva (Kumarajiva) believed that Hinayana Buddhism takes arising and ceasing as impermanence, and Mahayana Buddhism takes non-arising and non-ceasing as impermanence. This understanding is very profound, but it has not been fully clarified. Now it is said that 'not different from true permanence and attaining impermanence', so 'not permanent and becoming impermanence', then non-arising and non-ceasing is impermanence, which is very obvious.

Also, because all dharmas arise from conditions (Pratītyasamutpāda, arising from the combination of causes and conditions) and are without self-nature (Nihsvabhava, without an independent and unchanging self), it is not that self-nature is spoken of only after the cessation of conditioned arising. This is 'the permanence that is not different from impermanence'. Therefore, the Sutra says 'form is emptiness' (Rūpa śūnyatā, the essence of form is emptiness), it is not that emptiness only exists after form ceases. It also says 'sentient beings are nirvana' (Sattva nirvāṇa, the essence of sentient beings is nirvana), there is no need to undergo extinction, and so on.

The dharma of conditioned arising arises dependently, born of causes and conditions, and originally has no birth. If there are no causes and conditions, one does not know no-self-nature, and it is not necessary to wait for the arising of the cause of cessation for it to be empty. The Sutra says, the following is quoted from the Vimalakirti Sutra (Vimalakirti Sutra).

The two meanings mentioned here correspond to the two meanings in true reality, which can be understood as the fusion of truth and convention, which are actually not two. Therefore, the Mahāprajñāpāramitāśāstra (Mahāprajñāpāramitāśāstra) says that the obstacle of wisdom is extreme blindness and darkness, which refers to clinging to the difference between true reality and conventional reality, which is what it is talking about.

The two meanings of dependent nature and the two meanings of perfect nature (Pariniṣpanna-svabhāva, the nature of perfect accomplishment) can be understood through the correspondence of sentences. Using true reality to negate conventional reality, conventional reality seems to disappear, but it actually still exists; using conventional reality to encompass true reality, true reality seems to be extinguished, but it actually still exists. Therefore, these two are not two, and existence and extinction occur simultaneously. Here, scriptures are also cited to prove it.

Therefore, if one clings to Suchness (Tathātā, Thusness, Suchness) as if it were the consciousness of sentient beings, solidified and unchanging, not changing according to conditions, hiding its self-nature, and not relying on the cause of knowledge, one will fall into the fault of permanence. Also, if Suchness does not accomplish defilement and purity and other dharmas according to conditions, then defilement and purity and other dharmas have nothing to rely on, and dharmas that have nothing to rely on will also fall into the fault of permanence. Because defilement and purity and other dharmas have no self-nature and depend on Suchness to be established.

If one clings to Suchness as fixed and unchanging, one will fall into two faults.

The second is the fault of annihilation, like the consciousness of sentient beings, it is not truly existent, because it is not truly existent, it becomes the annihilation of Suchness. Also, if Suchness is existent, it will not fall into defilement and purity, since defilement and purity dharmas have no self-nature, and Suchness does not fall into it, then there is no dharma, which is also annihilation.

All illusory dharmas arise from conditions and have no self-nature, so they are not truly existent, and because they are not truly existent, they become the annihilation of existence. Suchness is solidified and unchanging, not arising according to conditions, and the arising and ceasing of conditions is gone, so it becomes annihilation.

The second view of clinging to 'non-existence' also has two faults. The first is the fault of permanence, thinking that no Suchness arises.

死無依無依有法即是常也又無真如聖智無因亦即常也。

妄法無體托真而起若無真如生死何依無依自立即成常也又無下智依真發無真則智何所因無因成智亦即常也。

又無所依不得有法即是斷也又執真如是無亦即是斷也。

可知。

第三執亦有亦無者亦具上諸失謂真如無二而雙計有無以所計有無非稱于真失彼真理故是斷也。

執雙亦者具斷常二過真如無二者如理虛融平等不二心計有無失真如體即成斷也。

若謂如彼所計以為真者以無理有真是即常也。

若雙計有無執為真者以無理有真如依病眼妄見空華即墮常也。

第四非有非無者戲論于真是妄情故失於真理即是斷也。

當知真如自性離於戲論今謂雙非是真法者則同戲論即成斷也。

戲論非真而謂為真者理無有真故是常也。

妄情倒境故非真理強執為真即墮常也初二常過在先後二斷過居首但隨文便耳。

第二依他起中若執有者亦有二失一常過謂已有體不藉緣故無緣有法即是常也又由執有即不藉緣不藉緣故不得有法即是斷也。

依他無性由從緣生從緣生法即無自性若執有者則成二過。

問若說依他性是有義便有失者何故攝論等中說依他性以為有耶。

攝論等廣說依他是有

【現代漢語翻譯】現代漢語譯本：死後無所依，若說無所依即是法，那就是常。又說沒有真如（Tathata，事物的真實本性）聖智，沒有原因，那也是常。虛妄的法沒有實體，依託真如而生起。如果沒有真如，生死依靠什麼？無所依，自身立即成為常。又說沒有下等智慧，依靠真如而生髮。如果沒有真如，智慧依靠什麼原因？沒有原因而成就智慧，那也是常。又說沒有所依，就不能有法，那就是斷。又執著真如是無，那也是斷。可知。第三種執著，認為亦有亦無，也具備以上各種過失。因為真如不是二元對立的，卻雙重地計較有和無。因為所計較的有和無，不符合真如的真實，喪失了真理，所以是斷。執著雙重亦有者，具備斷和常兩種過失。真如不是二元對立的，如理虛融，平等不二。心中計較有和無，喪失了真如的本體，就成為斷。如果認為像他們所計較的那樣，認為是真，以無理而有真，那就是常。如果雙重計較有和無，執著認為是真，以無理而有真如，就像病眼妄見空花，就墮入常。第四種，認為非有非無，是戲論真如，是虛妄的情感，所以喪失了真理，那就是斷。應當知道，真如自性遠離戲論。現在說雙重否定是真法，那就等同於戲論，就成為斷。戲論不是真，卻認為是真，道理上沒有真，所以是常。虛妄的情感顛倒了境界，所以不是真理，強行執著認為是真，就墮入常。最初的兩個常的過失在於先後，兩個斷的過失居於首位，只是隨著文句的方便而已。第二，在依他起（Paratantra-svabhava，緣起性）中，如果執著為有，也有兩種過失。一種是常的過失，認為已經有了體性，不依靠因緣。沒有因緣而有法，那就是常。又因為執著為有，就不依靠因緣。不依靠因緣，就不能有法，那就是斷。依他無自性，由於從因緣而生。從因緣而生的法，就沒有自性。如果執著為有，就成為兩種過失。問：如果說依他性是有意義的，便有失誤，為什麼《攝大乘論》（Mahāyānasaṃgraha）等經論中說依他性為有呢？《攝大乘論》（Mahāyānasaṃgraha）等廣泛地說依他是有的。

【English Translation】 English version: After death, there is no reliance. If saying there is no reliance is the Dharma, then that is permanence (常). Furthermore, saying there is no True Thusness (Tathata, the true nature of things) and no sacred wisdom, and no cause, that is also permanence. Illusory dharmas have no substance, arising based on True Thusness. If there were no True Thusness, what would birth and death rely on? No reliance, self-immediately becomes permanence. Furthermore, saying there is no inferior wisdom, arising based on True Thusness. If there were no True Thusness, what cause would wisdom rely on? No cause and achieving wisdom, that is also permanence. Furthermore, saying there is no reliance, then there cannot be Dharma, that is severance (斷). Furthermore, clinging to True Thusness as non-existence, that is also severance. It can be known. The third clinging, considering both existence and non-existence, also possesses the above various faults. Because True Thusness is not dualistic, yet doubly calculating existence and non-existence. Because the calculated existence and non-existence do not conform to the truth of True Thusness, losing the truth, therefore it is severance. Clinging to doubly existing, possesses the two faults of severance and permanence. True Thusness is not dualistic, like principle, empty and harmonious, equal and non-dual. The mind calculating existence and non-existence, losing the substance of True Thusness, then becomes severance. If considering it to be true like they calculate, with no reason having truth, then that is permanence. If doubly calculating existence and non-existence, clinging to it as true, with no reason having True Thusness, like diseased eyes falsely seeing empty flowers, then falling into permanence. The fourth, considering neither existence nor non-existence, is conceptual proliferation (戲論) of True Thusness, is illusory emotion, therefore losing the truth, that is severance. It should be known that the self-nature of True Thusness is apart from conceptual proliferation. Now saying double negation is the true Dharma, then it is the same as conceptual proliferation, then becoming severance. Conceptual proliferation is not true, yet considering it to be true, in principle there is no truth, therefore it is permanence. Illusory emotion reverses the realm, therefore it is not the truth, forcibly clinging to it as true, then falling into permanence. The initial two faults of permanence are in sequence, the two faults of severance are in the first position, but just following the convenience of the text. Secondly, in dependent arising (Paratantra-svabhava, the nature of dependent origination), if clinging to existence, there are also two faults. One is the fault of permanence, considering it already has substance, not relying on conditions. Without conditions having Dharma, that is permanence. Furthermore, because clinging to existence, then not relying on conditions. Not relying on conditions, then cannot have Dharma, that is severance. Dependent on other, without self-nature, due to arising from conditions. Dharma arising from conditions, then has no self-nature. If clinging to existence, then becoming two faults. Question: If saying dependent nature has the meaning of existence, then there is fault, why in the Mahāyānasaṃgraha (Compendium of the Mahayana) and other sutras and treatises, is dependent nature said to be existence? The Mahāyānasaṃgraha (Compendium of the Mahayana) and others extensively say dependent is existence.

豈是過耶。

答聖說依他以為有者此即不異空之有何以故以從眾緣無體性故一一緣中無作者故由緣無作方得緣起是即非有之有名依他有是即聖者不動真際建立諸法。

聖說有者約彼幻有從緣無性如幻化人非無幻化人幻化人非真故云幻有以不有之有方為幻有何以故徴出所以從緣無體故要在緣中方顯空理是故即空之有方為具德之有是則下結聖說為有也。

若謂依他如言有者即緣起有性緣若有性即不相藉不相藉故即壞依他壞依他者良由執有。

如言有者情謂之有則壞緣生以從緣生必無自性猶如幻事不可言有若言有者則不從緣不從緣故則非緣起之法也壞緣起者良由定執為有。

是故汝意恐墮空斷勵力立有不謂不達緣所起法無自性故即壞緣起便墮空無斷依他故也。

以相宗說此緣生決定不空若此亦破則是斷滅惡趣空攝非正法故猛意立有非謂不達緣起無性即壞緣生便墮空見失依他法。

二若執無者亦有二失若謂依他是無法者即緣無所起無所起故不得有法即是斷也。

執無同前二失先舉斷過依他若無應非緣生如免角等緣起即滅不得有者即成斷見。

問若說緣生為空無故即墮斷者何故中論等內廣說緣生為畢竟空耶。

中論等下以三論宗立難若此不破不已故理非盡故。

【現代漢語翻譯】現代漢語譯本：難道是過失嗎？

回答：聖者說，依賴他法而認為存在的，這與空性的存在並沒有不同。為什麼呢？因為它由眾多因緣和合而成，沒有自體性。每一個因緣中都沒有作者。由於因緣沒有作者，才能成立緣起。這就是非有之有，依賴他法而有。這就是聖者在不動的真如實際中建立諸法。

聖者說「有」，是就那如幻的存在而言，從因緣而生，沒有自性，就像幻化的人。並非沒有幻化的人，但幻化的人不是真實的，所以說是幻有。以非有的存在才稱為幻有。為什麼呢？這是爲了說明，因為它從因緣而生，沒有自體性。必須在因緣中才能顯現空性的道理。因此，即是空性的存在，才是具有功德的存在。這裡總結了聖者所說的「有」。

如果說依賴他法就像言語所說的「有」，那麼緣起就有了自性。緣若有自性，就不互相依賴。不互相依賴，就破壞了依他性。破壞依他性，是因為執著于「有」。

如言語所說的「有」，情識認為它存在，就破壞了緣生。因為它從因緣而生，必定沒有自性，就像幻化的事物，不能說它存在。如果說它存在，那麼它就不從因緣而生。不從因緣而生，就不是緣起的法。破壞緣起，是因為執著地認為是「有」。

因此，你的意思是恐怕墮入空無斷滅，努力建立「有」。卻不知道不通達因緣所生的法沒有自性，就破壞了緣起，便墮入了空無斷滅，失去了依他性。

因為相宗說，這緣生決定不是空無。如果這也破斥，那就是斷滅惡趣空，不是正法。所以要努力建立「有」，卻不知道不通達緣起無自性，就破壞了緣生，便墮入了空見，失去了依他法。

二、如果執著于「無」，也有兩種過失。如果說依他法是沒有的，那麼緣就無所生起。無所生起，就不能有法，這就是斷滅。

執著于「無」與前面的兩種過失相同。先舉出斷滅的過失，依他法如果不存在，就不應該有緣生，就像兔角等。緣起如果滅絕，不能有法，就成了斷見。

問：如果說緣生是空無，因此就墮入斷滅，那麼為什麼《中論》等經典中廣泛地說緣生是畢竟空呢？

《中論》等以下用三論宗來提出疑問，如果這不破斥，道理就沒有窮盡。

【English Translation】 English version: Is this a fault?

Answer: The Holy One says that what is considered to exist by relying on others is not different from the existence of emptiness. Why? Because it arises from numerous causes and conditions and has no inherent nature. In each condition, there is no creator. Because conditions have no creator, dependent origination can be established. This is the existence of non-existence, existing by relying on others. This is how the Holy One establishes all dharmas in the immovable true reality (真際, zhenji).

The Holy One says 'existence' (有, you) refers to that illusory existence, arising from conditions and having no self-nature, like an illusionary person (幻化人, huanhua ren). It's not that there is no illusionary person, but the illusionary person is not real, so it is called illusory existence. Only the existence of non-existence is called illusory existence. Why? This is to explain that because it arises from conditions, it has no inherent nature. The principle of emptiness can only be revealed in conditions. Therefore, the existence that is emptiness is the existence with merit. This concludes what the Holy One said about 'existence'.

If it is said that dependent origination is like the 'existence' spoken of, then dependent origination would have self-nature. If conditions had self-nature, they would not rely on each other. If they did not rely on each other, it would destroy dependent nature. Destroying dependent nature is due to clinging to 'existence'.

Like the 'existence' spoken of, consciousness considers it to exist, which destroys dependent arising. Because it arises from conditions, it must have no self-nature, like an illusionary thing, which cannot be said to exist. If it is said to exist, then it does not arise from conditions. If it does not arise from conditions, then it is not a dharma of dependent origination. Destroying dependent origination is due to clinging to the fixed idea of 'existence'.

Therefore, your intention is to strive to establish 'existence' for fear of falling into nihilistic annihilation. But you do not understand that the dharmas arising from conditions have no self-nature, so you destroy dependent origination and fall into nihilistic annihilation, losing dependent nature.

Because the Consciousness-only school (相宗, xiangzong) says that this dependent origination is definitely not empty. If this is also refuted, then it is nihilistic annihilation and the realm of evil destinies (惡趣, equ) and not the true Dharma. Therefore, you strive to establish 'existence', but you do not understand that dependent origination has no self-nature, so you destroy dependent origination and fall into the view of emptiness, losing dependent nature.

Two, if you cling to 'non-existence' (無, wu), there are also two faults. If you say that dependent nature is non-existent, then conditions have nothing to arise from. If there is nothing to arise from, then there can be no dharma, which is annihilation.

Clinging to 'non-existence' has the same two faults as before. First, the fault of annihilation is raised. If dependent nature does not exist, there should be no dependent arising, like a rabbit's horn (免角, mianjiao). If dependent origination is extinguished and there can be no dharma, it becomes a view of annihilation.

Question: If it is said that dependent origination is empty, and therefore one falls into annihilation, then why do scriptures like the Madhyamaka-karika (中論, Zhonglun) extensively say that dependent origination is ultimately empty?

The Madhyamaka-karika and others use the Sanlun school (三論宗, Sanlun zong) to raise a question. If this is not refuted, the reasoning is not exhausted.

答聖說緣生以為空者此即不異有之空也何以故以法從緣生方說無性是故緣生有者方得為空若不爾者無緣生因以何所以而得言空是故不異有之空名緣生空此即聖者不動緣生說實相法也。

圭峰云以諸法無性即名真理如幻華無體即名太虛聖說空者由從緣生所以無性是故緣生無性是空所以既是從緣生法無性故空故曰真空不待壞彼差別法體然後方空是故其空未常不有即有以辨于空。

若謂緣生如言空者即無緣生緣生無故即無空理無空理者良由執空。

如情執所謂之空非是對妙有之真空乃是真空所破之病。

是故汝意恐墮有見猶勵立空不謂不達無性緣生故即失性空失性空故還墮情中惡趣空也。

以空宗所立從緣生法決無自性汰法師本無論云非有有即無非無無即無故曰真空彼謂真諦一向無物為真空此但有二論□分空義。

問若由依他有二義故是故前代諸論師各述一義融攝依他不相違者何故後代論師如清辨等各執一義互相破耶。

前代則彌勒無著文殊龍樹後代則清目清辨護法難陀。

答此乃相成非相破也。

聖意為立有故勵力破空為立空故猛意破有是故相破則相成也。

何者為末代有情根機漸鈍聞說依他是其有義不達彼是不異空之有故即執以為如謂之有也是故

【現代漢語翻譯】現代漢語譯本：

回答說聖者認為緣起性空，這實際上就是『不異有』的空。為什麼這麼說呢？因為諸法從因緣而生，才說它是無自性的。因此，緣起而有的事物，才能夠被認為是空。如果不是這樣，沒有緣起的因，又憑藉什麼來說它是空呢？所以，這種『不異有』的空，就叫做緣起性空。這正是聖者在不否定緣起的情況下，所說的真實相法。圭峰大師說，諸法沒有自性，就叫做真理。就像幻化的花朵沒有實體，就叫做太虛。聖者所說的空，是因為諸法從因緣而生，所以沒有自性。因此，緣起而無自性，就是空。所以，既然是從因緣而生的法，就沒有自性，所以是空，因此叫做真空。不是要破壞那些差別法的本體，然後才說是空。所以，這種空從來不曾不是有，即通過有來辨別空。如果認為緣起就像言語一樣是空洞的，那就沒有緣起了。沒有緣起，就沒有空的道理。沒有空的道理，是因為執著于空。就像情識執著所認為的空，不是針對妙有的真空，而是真空所要破除的病。所以，你的意思恐怕是落入有見，仍然努力地建立空，卻不知道無自性的緣起，因此就失去了性空。失去了性空，就又落入情識中的惡趣空了。空宗所建立的從緣而生的法，絕對沒有自性。汰法師的原本論中說，『非有有即無，非無無即無』，所以叫做真空。他們認為真諦完全沒有事物才是真空，這只是對空義的二論劃分。問：如果因為依他起有二種含義，所以前代的各位論師各自闡述一種含義，融合依他起而不互相違背。為什麼後代的論師，如清辨（Bhāviveka）等，各自執著一種含義，互相破斥呢？前代有彌勒（Maitreya）、無著（Asanga）、文殊（Manjusri）、龍樹（Nāgārjuna），後代有清目（Sthiramati）、清辨（Bhāviveka）、護法（Dharmapāla）、難陀（Nanda）。答：這實際上是互相成就，而不是互相破斥。聖者的意思是，爲了建立有，所以努力破除空；爲了建立空，所以猛烈地破除有。因此，互相破斥，實際上是互相成就。什麼是末法時代眾生根機逐漸遲鈍呢？聽到說依他起是有，卻不明白那是不異於空的有，因此就執著地認為那是真實的有。所以說……

【English Translation】 English version:

Answering that the Holy Ones consider dependent origination (pratītyasamutpāda) to be emptiness (śūnyatā), this is actually the emptiness that is 'not different from existence'. Why is this so? Because only when phenomena arise from conditions (hetupratyaya) is it said that they are without inherent existence (svabhāva). Therefore, only that which arises dependently can be considered empty. If it were not so, without the cause of dependent origination, by what means could it be said to be empty? Therefore, this emptiness that is 'not different from existence' is called the emptiness of dependent origination. This is precisely the true aspect of reality (tattva) that the Holy Ones speak of without denying dependent origination. Guifeng says that the absence of inherent existence in all phenomena is called truth (satya), just as the absence of substance in illusory flowers is called the great void (mahāśūnya). The emptiness spoken of by the Holy Ones is because phenomena arise from conditions, and therefore have no inherent existence. Therefore, dependent origination without inherent existence is emptiness. Thus, since it is a phenomenon arising from conditions, it has no inherent existence, and is therefore empty, hence it is called true emptiness (paramārtha-śūnyatā). It is not necessary to destroy the substance of those differentiated phenomena before saying it is empty. Therefore, this emptiness has never not been existence, that is, using existence to distinguish emptiness. If it is thought that dependent origination is empty like words, then there is no dependent origination. If there is no dependent origination, then there is no principle of emptiness. The absence of the principle of emptiness is due to clinging to emptiness. Like the emptiness that is clung to by emotional consciousness, it is not the true emptiness of wonderful existence (adbhuta-bhava), but rather the sickness that true emptiness seeks to eliminate. Therefore, your intention is perhaps to fall into the view of existence (bhava-dṛṣṭi), and you still strive to establish emptiness, but you do not understand that dependent origination is without inherent existence, and therefore you lose the emptiness of inherent existence (svabhāva-śūnyatā). Having lost the emptiness of inherent existence, you fall back into the evil realms of emptiness within emotional consciousness. The phenomena arising from conditions established by the emptiness school (śūnyatā-vāda) absolutely have no self-nature. Dharma Master Tai's original treatise says, 'Non-existence existing is non-existence, non-non-existence existing is non-existence,' therefore it is called true emptiness. They believe that the ultimate truth (paramārtha-satya) is completely without things, and this is only a two-fold division of the meaning of emptiness. Question: If it is because dependent origination (paratantra) has two meanings, and therefore the previous teachers each expounded one meaning, integrating dependent origination without contradicting each other, why do later teachers, such as Bhāviveka (清辨), each cling to one meaning and refute each other? The earlier ones are Maitreya (彌勒), Asanga (無著), Manjusri (文殊), Nāgārjuna (龍樹), and the later ones are Sthiramati (清目), Bhāviveka (清辨), Dharmapāla (護法), and Nanda (難陀). Answer: This is actually mutual accomplishment, not mutual refutation. The Holy One's intention is that in order to establish existence, they strive to refute emptiness; in order to establish emptiness, they vehemently refute existence. Therefore, mutual refutation is actually mutual accomplishment. What is the gradual dulling of the faculties of sentient beings in the degenerate age (matsya)? Hearing that dependent origination is existence, they do not understand that it is an existence that is not different from emptiness, and therefore they cling to it as if it were real existence. Therefore, it is said...

清辨等破依他有令至於無至畢竟無方乃得彼依他之有若不至此徹底性空即不得成依他之有是故為成有故破于有也。

然真空幻有各有二義真空二義即空與非空幻有二義即有與非有謂不異有之空成真空真空者由無性故空是空義緣生故空是空之所以即是因緣何以無性得成空義由從緣生所以無性是故緣生無性是空之所以既是從緣生法無性故空故曰真空清辦等為成有故破于有也。

又彼有情聞說依他畢竟性空不達彼是不異有之空故即執以為如謂之空是故護法等破彼謂空以存幻有幻有立故方乃得彼不異有之空以若有滅非真空是故為成空故破于空也。

謂不異空之有成幻有幻有者由緣生故有是有義無性故有是有之所以何以緣生得為有義特由無定性故方始從緣而成幻有是故無性是有之所以既是從緣無性之有則此有常無自性故護法等為成空故破于空也。

以色即是空清辨義立空即是色護法義存二義镕融舉體全攝若無後代論師以二理交徹全體相奪無由得顯甚深緣起依他性法是故相破反相成也。

即色之空為真空即空之色為妙色是則非有之有非空之空為具德之空有也非直二說互不相違亦乃二義相由全攝無二圓妙融通無有異相。

是故如情執無即是斷過又若說無法為依他者無法非緣非緣之法即墮常也。

【現代漢語翻譯】現代漢語譯本：清辨（Bhavaviveka）等人破斥『依他有』（paratantra-bhava，緣起有）是爲了達到『無』（空性），達到徹底的『無』，這樣才能獲得那『依他有』。如果不能達到這種徹底的『性空』（svabhava-sunyata，自性空），就不能成就『依他有』。因此，爲了成就『有』（bhava），才破斥『有』。

然而，『真空』（sunyata，空性）和『幻有』（maya-bhava，幻有）各有兩種含義。『真空』的兩種含義是『空』（sunya，空）與『非空』（asunya，非空），『幻有』的兩種含義是『有』（bhava，有）與『非有』（abhava，非有）。所謂不異於『有』的『空』，成就了『真空』。『真空』，是因為沒有自性所以為空，因為緣起而空，是『空』之所以為空的原因，也就是因緣。為什麼沒有自效能夠成就『空』的含義？因為是從因緣而生，所以沒有自性。因此，緣起無自性是『空』之所以為空的原因。既然是從緣而生的法，沒有自性所以為空，所以叫做『真空』。清辨等人爲了成就『有』，才破斥『有』。

此外，那些有情（sattva，眾生）聽聞『依他』畢竟性空，不理解那是不異於『有』的『空』，就執著地認為『空』就是什麼都沒有。因此，護法（Dharmapala）等人破斥他們所說的『空』，是爲了儲存『幻有』。『幻有』成立了，才能獲得那不異於『有』的『空』。如果『有』滅絕了，就沒有『真空』了。因此，爲了成就『空』，才破斥『空』。

所謂不異於『空』的『有』，成就了『幻有』。『幻有』，是因為緣起所以為『有』，『有』是『有』的含義，因為沒有自性所以『有』是『有』的原因。為什麼緣起能夠成為『有』的含義？特別是因為沒有定性，才能夠從因緣而成『幻有』。因此，沒有自性是『有』之所以為『有』的原因。既然是從緣而生的無自性的『有』，那麼這個『有』常常沒有自性。所以護法等人爲了成就『空』，才破斥『空』。

以『色即是空』（rupa sunyata，色即是空）是清辨的義理，『空即是色』（sunyata rupa，空即是色）是護法的義理，兩種義理融合在一起，整體完全包含。如果沒有後代的論師用這兩種道理互相交徹，全體互相奪取，就沒有辦法彰顯甚深的緣起依他性法。因此，互相破斥反而互相成就。

即『色』之『空』為『真空』，即『空』之『色』為『妙色』。這就是非『有』之『有』，非『空』之『空』，是具有功德的『空有』。不僅僅是兩種說法互相不違背，而且兩種義理互相依存，完全包含，沒有差別，圓滿融通，沒有不同的相狀。

因此，如果像情執那樣認為『無』，那就是斷滅的過失。又如果說『無法』是『依他』，那麼『無法』就不是緣起，不是緣起的法就墮入常恒。

【English Translation】 English version: Bhavaviveka and others refute 『paratantra-bhava』 (dependent origination) in order to reach 『non-existence』 (emptiness), to reach thorough 『non-existence』, so that they can obtain that 『paratantra-bhava』. If one cannot reach this thorough 『svabhava-sunyata』 (emptiness of inherent existence), one cannot accomplish 『paratantra-bhava』. Therefore, in order to accomplish 『existence』 (bhava), they refute 『existence』.

However, 『sunyata』 (emptiness) and 『maya-bhava』 (illusory existence) each have two meanings. The two meanings of 『sunyata』 are 『sunya』 (empty) and 『asunya』 (not empty), and the two meanings of 『maya-bhava』 are 『bhava』 (existence) and 『abhava』 (non-existence). The 『emptiness』 that is not different from 『existence』 accomplishes 『sunyata』. 『Sunyata』 is empty because it has no inherent existence; because it arises from dependent origination, it is empty. This is the reason why 『emptiness』 is empty, which is dependent origination. Why can the absence of inherent existence accomplish the meaning of 『emptiness』? Because it arises from dependent origination, it has no inherent existence. Therefore, dependent origination without inherent existence is the reason why 『emptiness』 is empty. Since it is a dharma arising from dependent origination, it is empty because it has no inherent existence, so it is called 『sunyata』. Bhavaviveka and others refute 『existence』 in order to accomplish 『existence』.

Furthermore, those sentient beings (sattva) who hear that 『paratantra』 is ultimately empty do not understand that it is 『emptiness』 that is not different from 『existence』, and they stubbornly believe that 『emptiness』 means nothing exists. Therefore, Dharmapala and others refute their so-called 『emptiness』 in order to preserve 『maya-bhava』. Only when 『maya-bhava』 is established can one obtain that 『emptiness』 that is not different from 『existence』. If 『existence』 is extinguished, there will be no 『sunyata』. Therefore, in order to accomplish 『emptiness』, they refute 『emptiness』.

The 『existence』 that is not different from 『emptiness』 accomplishes 『maya-bhava』. 『Maya-bhava』 is 『existence』 because of dependent origination; 『existence』 is the meaning of 『existence』, and because there is no inherent existence, 『existence』 is the reason for 『existence』. Why can dependent origination become the meaning of 『existence』? Especially because there is no fixed nature, it can become 『maya-bhava』 from dependent origination. Therefore, the absence of inherent existence is the reason why 『existence』 is 『existence』. Since it is 『existence』 without inherent existence arising from dependent origination, this 『existence』 always has no inherent existence. Therefore, Dharmapala and others refute 『emptiness』 in order to accomplish 『emptiness』.

『Form is emptiness』 (rupa sunyata) is the doctrine of Bhavaviveka, and 『emptiness is form』 (sunyata rupa) is the doctrine of Dharmapala. When the two doctrines are merged together, the whole is completely contained. If later scholars did not use these two principles to interpenetrate each other and completely seize each other, there would be no way to reveal the profound dependent origination of the paratantra nature. Therefore, mutual refutation instead accomplishes each other.

The 『emptiness』 of 『form』 is 『sunyata』, and the 『form』 of 『emptiness』 is 『wonderful form』. This is the 『existence』 of non-existence and the 『emptiness』 of non-emptiness, which is 『emptiness and existence』 with merit. Not only are the two statements not contradictory to each other, but the two meanings are interdependent, completely inclusive, without difference, perfectly harmonious, and without different appearances.

Therefore, if one clings to 『non-existence』 like emotional attachment, that is the fault of annihilation. Furthermore, if one says that 『non-existence』 is 『paratantra』, then 『non-existence』 is not dependent origination, and a dharma that is not dependent origination falls into permanence.

是故下結斷也又若下示常也。

第三亦有亦無者具上諸失可以準之。

問若據上來所說依他起情有無偏取此應不可雙取有無應契道理如何亦有具上失耶答依他起性中雖具彼有無之理然全體交徹空有俱融而如所計亦有亦無者即成相違具上失也。

各取有無此屬偏執今雙取空有如何亦具上失耶答下依他雖具有無非定性有無是故二諦俱融不失中道而計有無成其過失依他起性今本情字誤也。

第四非有非無者戲論緣起亦非理也何者以其執者于有無中所計不成故即以情謂非有非無為道理也此既非理亦具上失思以準之。

以前兩亦成失情立雙非為是此亦戲論緣起俱非理故。

第三遍計所執性中若計所執為有者有二過失謂若所執是其有者聖智所照理應不空即是常也若妄執遍計于理有者即失情有故是斷過也。

遍計之法妄情謂有道理是無今言有者即墮常過遍計于理實有者則非情有失情有者即墮斷過。

二若執遍計為情無者即凡夫迷倒不異於聖即是常也亦即無凡故是斷也又既無迷亦即無悟亦無悟故即無聖人亦是斷也。

定執無者聖人見空應是迷倒凡夫妄見則同聖智即墮常也匪唯同聖亦即無凡又既無凡即無于聖不見空華誰是病眼。

三亦有亦無者性既無二而謂有無

【現代漢語翻譯】現代漢語譯本

因此，下面總結了斷滅的觀點，而『又若下示常也』則揭示了常恒的觀點。第三種『亦有亦無』（既有又無）的觀點，包含了上述所有的錯誤，可以參照理解。問：如果按照上面所說的，依他起性（paratantra-svabhava，緣起性）在有和無之間有所偏頗，那麼不應該同時執取有和無，這應該符合道理。難道『亦有亦無』的觀點也包含上述的錯誤嗎？答：依他起性中雖然具有有和無的道理，但整體是交融貫通的，空和有相互融合。如果像所計那樣認為『亦有亦無』，那就構成了相互矛盾，包含了上述的錯誤。各自執取有和無，這屬於偏執。現在同時執取空和有，為什麼也包含上述的錯誤呢？答：依他起性雖然具有有和無，但並非是固定不變的有和無，因此二諦（satya-dvaya，真諦和俗諦）相互融合，不會失去中道。而執著于有和無，就構成了過失。這裡的『依他起性今本情字誤也』，指的是依他起性的『性』字，現在版本中的『情』字是錯誤的。第四種『非有非無』的觀點，是戲論的緣起，也是不合理的。為什麼呢？因為執著這種觀點的人，在有和無中所計度的都不能成立，就用情識認為『非有非無』才是道理。這種觀點既然不合理，也包含了上述的錯誤，可以思考並參照理解。以前兩種觀點都構成了錯誤，情識建立雙重否定（非有非無）認為是正確的，這也是戲論的緣起，都是不合理的。第三種遍計所執性（parikalpita-svabhava，虛妄分別性）中，如果認為所執著的事物是存在的，那麼有兩種過失：如果所執著的事物是真實存在的，那麼聖智所照見的道理就不應該是空無的，那就是常恒的；如果錯誤地認為遍計所執性在理上是存在的，那就失去了情有的性質，那就是斷滅的過失。遍計所執的法，是虛妄的情識認為存在的，道理上是不存在的。現在說它是存在的，就落入了常恒的過失。遍計所執性在理上是真實存在的，那就不是情有，失去了情有的性質，就落入了斷滅的過失。二、如果認為遍計所執性是情識上不存在的，那麼凡夫的迷惑顛倒就和聖人沒有區別了，那就是常恒的；也就沒有凡夫了，那就是斷滅的。而且既然沒有迷惑，也就沒有覺悟，沒有覺悟也就沒有聖人，這也是斷滅的。如果斷定遍計所執性是不存在的，那麼聖人所見到的空性就應該是迷惑顛倒，凡夫的妄見就等同於聖智，就落入了常恒的觀點。不僅僅是等同於聖智，也就沒有凡夫了。既然沒有凡夫，也就沒有聖人。如果不見空中的花朵，誰是患有眼病的人呢？三、『亦有亦無』的觀點，自性既然不是二元的，卻說它既有又無。

【English Translation】 English version

Therefore, the following concludes the view of annihilation, while '又若下示常也' reveals the view of permanence. The third view, 'both existent and nonexistent,' encompasses all the aforementioned errors, which can be understood by reference. Question: If, according to what has been said above, the paratantra-svabhava (dependent nature) is biased between existence and non-existence, then one should not simultaneously grasp existence and non-existence, which should accord with reason. Does the view of 'both existent and nonexistent' also contain the aforementioned errors? Answer: Although the paratantra-svabhava possesses the principle of existence and non-existence, the whole is interpenetrating, and emptiness and existence are mutually integrated. If, as conceived, it is considered 'both existent and nonexistent,' then it constitutes a contradiction and contains the aforementioned errors. Each grasping existence and non-existence belongs to partiality. Now, simultaneously grasping emptiness and existence, why does it also contain the aforementioned errors? Answer: Although the paratantra-svabhava possesses existence and non-existence, it is not a fixed existence and non-existence. Therefore, the two truths (satya-dvaya, conventional and ultimate truth) are mutually integrated without losing the Middle Way. However, clinging to existence and non-existence constitutes a fault. '依他起性今本情字誤也' refers to the character '性' (nature) in paratantra-svabhava, which is mistakenly written as '情' (emotion) in the current version. The fourth view, 'neither existent nor nonexistent,' is a frivolous origination and is also unreasonable. Why? Because those who cling to this view cannot establish what they conceive in existence and non-existence, and they use consciousness to consider 'neither existent nor nonexistent' as the truth. Since this view is unreasonable, it also contains the aforementioned errors, which can be contemplated and understood by reference. The previous two views both constitute errors, and consciousness establishes a double negation (neither existent nor nonexistent), considering it to be correct. This is also a frivolous origination and is unreasonable. In the third, the parikalpita-svabhava (imagined nature), if one considers the object of clinging to be existent, then there are two faults: if the object of clinging is truly existent, then the principle illuminated by the wisdom of the sages should not be empty, which is permanence; if one mistakenly believes that the parikalpita-svabhava is existent in principle, then it loses the nature of emotional existence, which is the fault of annihilation. The dharma of parikalpita is what deluded consciousness considers to be existent, but in principle, it is nonexistent. Now, saying that it is existent falls into the fault of permanence. If the parikalpita-svabhava is truly existent in principle, then it is not emotional existence, and losing the nature of emotional existence falls into the fault of annihilation. Two, if one considers the parikalpita-svabhava to be nonexistent in consciousness, then the delusion and inversion of ordinary beings are no different from those of the sages, which is permanence; and there are no ordinary beings, which is annihilation. Moreover, since there is no delusion, there is no enlightenment, and without enlightenment, there are no sages, which is also annihilation. If one definitively holds that the parikalpita-svabhava is nonexistent, then the emptiness seen by the sages should be delusion and inversion, and the false views of ordinary beings are the same as the wisdom of the sages, which falls into the view of permanence. Not only is it the same as the wisdom of the sages, but there are also no ordinary beings. Since there are no ordinary beings, there are no sages. If one does not see flowers in the sky, who is the one with diseased eyes? Three, the view of 'both existent and nonexistent,' since the nature is not dualistic, yet it is said to be both existent and nonexistent.

即相違故具上失也。

四非有非無者戲論遍計亦具上失準以知之第二執成過竟。

第二下結。

第三顯示其義者真如是有義以迷悟所依故又不空義故不可壞故余如上說又真如是空義以離相故隨緣故對染故余亦如上又真如是亦有亦無義以具德故違順自在故镕融故又是非有非無義以二不二故定取不得故余翻說準上知之。

此即要問三問中二明其義初約因明後約果論各有四義今約圓成依他遍計三性順顯真如是有義凡聖迷悟本故如實不空以有自體故性恒不變故空義謂離一切法差別虛妄相故隨緣無自性故如摩尼珠對染不染故雙亦義具足無漏性功德故空有無量故二義镕融故兩非義以真俗雙泯故互奪兩亡故余翻準上者如前護分別處說。

二依他是有義緣成故無性故余準前知依他是無義以緣生無性故亦準前知依他是亦有亦無義以緣成無性故準前依他是非有非無義以二不二故隨取一不得故準前。

以緣起法有四義一緣生故有二緣生故空三無性故有四無性故空。

三遍計是有約情故遍計是無約理故遍計是亦有亦無由是所執故是遍計非有非無由是所執故余準前思之上來明三性竟。

良由倒心妄境情有理無故上來下結別明竟。

第二總說者三性一際舉一全收真妄互融性無障礙。

【現代漢語翻譯】現代漢語譯本：『即相違故具上失也。』——因為這樣就自相矛盾，所以也具有上述的過失。

『四非有非無者戲論遍計亦具上失準以知之第二執成過竟。』——如果執著于『非有非無』，這種戲論性的遍計所執同樣具有上述的過失，可以參照前面的論述來理解。第二種執著（即『非有非無』）的過失論述完畢。

『第二下結。』——以下是第二部分的小結。

『第三顯示其義者真如是有義以迷悟所依故又不空義故不可壞故余如上說又真如是空義以離相故隨緣故對染故余亦如上又真如是亦有亦無義以具德故違順自在故镕融故又是非有非無義以二不二故定取不得故余翻說準上知之。』——第三部分是顯示真如的含義：真如具有『有』的含義，因為它是迷和悟的所依；又具有『不空』的含義，因為它不可被破壞，其餘的可以參照上面的論述。真如也具有『空』的含義，因為它遠離一切相，隨順因緣，對治染污，其餘的也可以參照上面的論述。真如也具有『亦有亦無』的含義，因為它具足功德，在違逆和順應之間自在，並且能夠融合。真如也具有『非有非無』的含義，因為它既不是『有』也不是『無』，無法固定地執取，其餘的可以參照上面的論述來理解。

『此即要問三問中二明其義初約因明後約果論各有四義今約圓成依他遍計三性順顯真如是有義凡聖迷悟本故如實不空以有自體故性恒不變故空義謂離一切法差別虛妄相故隨緣無自性故如摩尼珠（Mani Jewel）對染不染故雙亦義具足無漏性功德故空有無量故二義镕融故兩非義以真俗雙泯故互奪兩亡故余翻準上者如前護分別處說。』——這對應于要問中的三個問題中的第二個，即闡明真如的含義。首先從因的角度，然後從果的角度來論述，各有四種含義。現在從圓成實性、依他起性、遍計所執性這三種自性的角度，順著來顯示真如的『有』的含義，因為它是凡夫和聖人迷和悟的根本；如實而不空，因為它具有自體，其自性恒常不變。『空』的含義是指它遠離一切法的差別和虛妄之相，隨順因緣而沒有自性，就像摩尼珠（Mani Jewel）一樣，面對染污而不被染污。『亦有亦無』的含義是指它具足無漏的功德，空和有是無量的，這兩種含義能夠融合。『非有非無』的含義是指真諦和俗諦都泯滅，互相否定，兩種執著都消失。其餘的可以參照前面關於保護分別的論述來理解。

『二依他是有義緣成故無性故余準前知依他是無義以緣生無性故亦準前知依他是亦有亦無義以緣成無性故準前依他是非有非無義以二不二故隨取一不得故準前。』——第二，依他起性具有『有』的含義，因為它是因緣和合而成，沒有自性，其餘的可以參照前面的論述來理解。依他起性具有『無』的含義，因為它是因緣生起而沒有自性，也可以參照前面的論述來理解。依他起性具有『亦有亦無』的含義，因為它是因緣和合而成，沒有自性，參照前面的論述。依他起性具有『非有非無』的含義，因為它既不是『有』也不是『無』，隨便執取其中一個都不可以，參照前面的論述。

『以緣起法有四義一緣生故有二緣生故空三無性故有四無性故空。』——因為緣起法有四種含義：一是因緣生，所以有；二是因緣生，所以空；三是沒有自性，所以有；四是沒有自性，所以空。

『三遍計是有約情故遍計是無約理故遍計是亦有亦無由是所執故是遍計非有非無由是所執故余準前思之上來明三性竟。』——第三，遍計所執性具有『有』的含義，是從情識的角度來說的；遍計所執性具有『無』的含義，是從理性的角度來說的；遍計所執性具有『亦有亦無』的含義，是因為它是被執著的；遍計所執性具有『非有非無』的含義，也是因為它被執著。其餘的可以參照前面的思路。以上闡明了三種自性。

『良由倒心妄境情有理無故上來下結別明竟。』——因為顛倒的心和虛妄的境界，從情識的角度來說是『有』，從理性的角度來說是『無』。以上是分別闡明三種自性的結論。

『第二總說者三性一際舉一全收真妄互融性無障礙。』——第二部分是總的來說，三種自性在同一個界限內，舉出一個就全部包含，真和妄互相融合，其自性沒有障礙。

【English Translation】 English version: 『That is contradictory, hence possessing the aforementioned faults.』 – Because it is self-contradictory, it also possesses the aforementioned faults.

『The fourth, neither existent nor non-existent, the playful conceptualization also possesses the aforementioned faults, which can be understood by analogy. The second attachment is thus completed.』 – If one clings to 『neither existent nor non-existent,』 this playful conceptualization also possesses the aforementioned faults, which can be understood by referring to the previous discussions. The discussion of the faults of the second attachment (i.e., 『neither existent nor non-existent』) is completed.

『The second concludes below.』 – The following is a summary of the second part.

『The third, showing its meaning, the Suchness (Tathata) has the meaning of existence because it is the basis of delusion and enlightenment, and also has the meaning of non-emptiness because it is indestructible, the rest as said above. Also, Suchness is the meaning of emptiness because it is apart from characteristics, conditioned by circumstances, and counteracts defilement, the rest also as above. Also, Suchness is the meaning of both existence and non-existence because it possesses virtues, is free in accordance and opposition, and is harmonious. Also, it is the meaning of neither existence nor non-existence because it is neither one nor two, and cannot be definitely grasped, the rest can be inferred from the above.』 – The third part is to show the meaning of Suchness (Tathata): Suchness has the meaning of 『existence』 because it is the basis of delusion and enlightenment; it also has the meaning of 『non-emptiness』 because it cannot be destroyed, the rest can be referred to the above. Suchness also has the meaning of 『emptiness』 because it is apart from all characteristics, conditioned by circumstances, and counteracts defilement, the rest can also be referred to the above. Suchness also has the meaning of 『both existence and non-existence』 because it possesses virtues, is free in accordance and opposition, and is harmonious. Suchness also has the meaning of 『neither existence nor non-existence』 because it is neither 『existence』 nor 『non-existence,』 and cannot be fixedly grasped, the rest can be understood by referring to the above.

『This is the second of the three essential questions, clarifying its meaning. First, it is explained from the perspective of cause, then from the perspective of effect, each having four meanings. Now, from the perspective of the three natures – Perfected Nature (Parinispanna), Dependent Nature (Paratantra), and Imaginary Nature (Parikalpita) – the Suchness (Tathata) is shown to have the meaning of existence, because it is the basis of delusion and enlightenment for ordinary beings and sages; it is truly non-empty because it has its own substance, and its nature is constant and unchanging. The meaning of emptiness is that it is apart from all differences and false appearances of phenomena, conditioned by circumstances and without self-nature, like a Mani Jewel (Mani Jewel), which is undefiled by defilement. The meaning of both is that it is complete with unconditioned virtues, emptiness and existence are immeasurable, and the two meanings are harmonious. The meaning of neither is that the true and the conventional are both extinguished, and mutual negation causes both attachments to disappear. The rest can be inferred from the above, as said in the previous section on protecting distinctions.』 – This corresponds to the second of the three essential questions, which is to clarify the meaning of Suchness (Tathata). First, it is discussed from the perspective of cause, then from the perspective of effect, each having four meanings. Now, from the perspective of the three natures – Perfected Nature (Parinispanna), Dependent Nature (Paratantra), and Imaginary Nature (Parikalpita) – the Suchness (Tathata) is shown to have the meaning of 『existence,』 because it is the basis of delusion and enlightenment for ordinary beings and sages; it is truly non-empty because it has its own substance, and its nature is constant and unchanging. The meaning of 『emptiness』 is that it is apart from all differences and false appearances of phenomena, conditioned by circumstances and without self-nature, like a Mani Jewel (Mani Jewel), which is undefiled by defilement. The meaning of 『both』 is that it is complete with unconditioned virtues, emptiness and existence are immeasurable, and the two meanings are harmonious. The meaning of 『neither』 is that the true and the conventional are both extinguished, and mutual negation causes both attachments to disappear. The rest can be inferred from the above, as said in the previous section on protecting distinctions.

『Second, the Dependent Nature (Paratantra) has the meaning of existence because it is formed by conditions and is without self-nature, the rest can be understood by analogy. The Dependent Nature (Paratantra) is without meaning because it arises from conditions and is without self-nature, also by analogy. The Dependent Nature (Paratantra) is both existent and non-existent because it is formed by conditions and is without self-nature, by analogy. The Dependent Nature (Paratantra) is neither existent nor non-existent because it is neither one nor two, and one cannot arbitrarily grasp one, by analogy.』 – Second, the Dependent Nature (Paratantra) has the meaning of 『existence』 because it is formed by conditions and is without self-nature, the rest can be understood by analogy. The Dependent Nature (Paratantra) has the meaning of 『non-existence』 because it arises from conditions and is without self-nature, also by analogy. The Dependent Nature (Paratantra) has the meaning of 『both existent and non-existent』 because it is formed by conditions and is without self-nature, by analogy. The Dependent Nature (Paratantra) has the meaning of 『neither existent nor non-existent』 because it is neither 『existence』 nor 『non-existence,』 and one cannot arbitrarily grasp one, by analogy.

『Because conditioned phenomena have four meanings: first, because they arise from conditions, they exist; second, because they arise from conditions, they are empty; third, because they are without self-nature, they exist; fourth, because they are without self-nature, they are empty.』 – Because conditioned phenomena have four meanings: first, because they arise from conditions, they exist; second, because they arise from conditions, they are empty; third, because they are without self-nature, they exist; fourth, because they are without self-nature, they are empty.

『Third, the Imaginary Nature (Parikalpita) has existence from the perspective of emotion, the Imaginary Nature (Parikalpita) is without meaning from the perspective of reason, the Imaginary Nature (Parikalpita) is both existent and non-existent because it is what is clung to, the Imaginary Nature (Parikalpita) is neither existent nor non-existent because it is what is clung to, the rest can be thought of by analogy. The above clarifies the three natures.』 – Third, the Imaginary Nature (Parikalpita) has 『existence』 from the perspective of emotion, the Imaginary Nature (Parikalpita) has 『non-existence』 from the perspective of reason, the Imaginary Nature (Parikalpita) is 『both existent and non-existent』 because it is what is clung to, the Imaginary Nature (Parikalpita) is 『neither existent nor non-existent』 because it is what is clung to. The rest can be thought of by analogy. The above clarifies the three natures.

『Because of the inverted mind and false realm, there is emotion but no reason, the above concludes the separate clarification.』 – Because of the inverted mind and false realm, there is 『existence』 from the perspective of emotion, and 『non-existence』 from the perspective of reason. The above is the conclusion of the separate clarification of the three natures.

『The second, general statement, the three natures are one boundary, taking one includes all, the true and the false mutually merge, and the nature is without obstruction.』 – The second part is a general statement that the three natures are within the same boundary, taking one includes all, the true and the false mutually merge, and the nature is without obstruction.

然此三性非空非色能空能色如摩尼珠隨方各現故得幻色存亡無礙真空隱顯自在為圓通無礙之法也。

如攝論婆羅門問經中言世尊依何義說如是言如來不見生死不見涅槃于依他中分別性及真實性生死為涅槃依無差別義何以故此依他性由分別一分成生死由真實一分成涅槃。

要問明三性異相則為大軌初引毗佛略經明有三性二引婆羅門問經證有三性三引阿毗達摩修多羅證有三性四複次有處世尊說等引常無常等三法聖教證有三性今引二經用證三性。

釋曰依他性非生死由此性因真實成涅槃故此性非涅槃何以故此性由分別一分他是生死是故不可定說一分若見一分余分性不異是故不見生死亦不見涅槃由此意故如來答婆羅門如此。

三性中多就依他性說以顯諸宗立義不同諸教淺深迥異此論乃天親所造以依他性非生死非涅槃若說一分余義不少故云不見生死不見涅槃也。

又云阿毗達摩修多羅中世尊說法有三種一染污分二清凈分三染污清凈分依何義說此三分于依他性中分別性為染污分真實性為清凈分依他性為染污清凈分依此義說三分。

阿毗名對達摩名法修多羅名經為對法經此通指大乘經也一染污即遍計性二清凈即圓成性二染污清凈即依他性就依他義說三分也。

釋曰阿毗達摩修多羅中說

【現代漢語翻譯】現代漢語譯本：然而這三種自性（三性：遍計所執性、依他起性、圓成實性）並非空無，也並非實色，而是能空也能顯現實色，就像摩尼寶珠（摩尼珠：一種能發出寶光的寶珠）一樣，隨著所朝向的方位而顯現不同的顏色。因此，幻化的色相存在與消亡都沒有任何阻礙，真空的隱沒與顯現也自在無礙，這就是圓融通達、沒有阻礙的法理。

如《攝大乘論·婆羅門問經》中所說：世尊（世尊：佛的尊稱）依據什麼意義說出這樣的話：『如來（如來：佛的稱號）不見生死，也不見涅槃（涅槃：佛教用語，指解脫生死的狀態）』？于依他起性（依他起性：三性之一，指事物由因緣和合而生起）中，分別性（分別性：指遍計所執性，虛妄分別的自性）及真實性（真實性：指圓成實性，真實存在的自性），生死以涅槃為依據，沒有差別之義。為什麼呢？因為這依他起性，由分別性的一部分成為生死，由真實性的一部分成為涅槃。

如果要問明白三性的不同相狀，就要以大的準則來衡量。首先引用《毗佛略經》說明有三性，其次引用《婆羅門問經》證明有三性，再次引用《阿毗達摩修多羅》證明有三性，第四次又說在某些地方，世尊所說的等引（等引：指禪定）常無常等三種法，聖教（聖教：佛的教法）證明有三性。現在引用兩部經來證明三性的存在。

解釋說：依他起性並非生死，因為此自性依靠真實性而成就涅槃，所以此自性並非涅槃。為什麼呢？因為此自性由分別性的一部分而成為生死，所以不可斷定地說它就是一部分。如果只看到一部分，其餘部分的自性並沒有改變，因此不見生死，也不見涅槃。因為這個意思，如來這樣回答婆羅門。

三性之中，大多就依他起性來闡述，以此來顯示各個宗派所建立的義理不同，各種教法的深淺也迥然不同。這部論是天親（天親：佛教論師，又稱世親）所造，認為依他起性非生死也非涅槃。如果只說一部分，其餘的意義並沒有減少，所以說『不見生死，不見涅槃』。

又說，《阿毗達摩修多羅》中，世尊說法有三種：一、染污分，二、清凈分，三、染污清凈分。依據什麼意義說這三分呢？于依他起性中，分別性為染污分，真實性為清凈分，依他起性為染污清凈分。依據這個意義說三分。

阿毗（阿毗：梵文Abhi的音譯，意為『對』）名為『對』，達摩（達摩：梵文Dharma的音譯，意為『法』）名為『法』，修多羅（修多羅：梵文Sutra的音譯，意為『經』）名為『經』，合起來就是『對法經』。這裡泛指大乘經典。一、染污分即遍計所執性（遍計所執性：三性之一，指虛妄分別所執著的自性），二、清凈分即圓成實性（圓成實性：三性之一，指真實圓滿成就的自性），二、染污清凈分即依他起性。就依他起性的意義來說這三分。

解釋說，《阿毗達摩修多羅》中說

【English Translation】 English version: However, these three natures (three natures: Parikalpita, Paratantra, and Parinishpanna) are neither empty nor substantial, but can be both empty and manifest substance, just like a Mani jewel (Mani jewel: a jewel that emits precious light), which displays different colors depending on the direction it faces. Therefore, the existence and disappearance of illusory forms are unimpeded, and the concealment and manifestation of true emptiness are free and unobstructed. This is the principle of perfect fusion and unobstructedness.

As stated in the Mahāyānasaṃgraha, Brāhmaṇa Inquiry Sutra: 'According to what meaning did the World-Honored One (World-Honored One: an epithet of the Buddha) say, 'The Tathagata (Tathagata: an epithet of the Buddha) does not see birth and death, nor does he see Nirvana (Nirvana: the state of liberation from birth and death)'? Within the Paratantra nature (Paratantra: one of the three natures, referring to the nature of dependent origination), the Parikalpita nature (Parikalpita: referring to the nature of discrimination, the self-nature of false discrimination) and the Parinishpanna nature (Parinishpanna: referring to the nature of perfect reality, the self-nature of true existence), birth and death rely on Nirvana, without difference in meaning. Why? Because this Paratantra nature, a portion of it becomes birth and death due to the Parikalpita nature, and a portion of it becomes Nirvana due to the Parinishpanna nature.'

If one wants to understand the different aspects of the three natures, one must measure them with a great standard. First, the Vipulya Sutra is cited to show that there are three natures; second, the Brāhmaṇa Inquiry Sutra is cited to prove that there are three natures; third, the Abhidharma Sutra is cited to prove that there are three natures; and fourth, it is said that in some places, the three dharmas of Samadhi (Samadhi: referring to meditation), permanence, impermanence, etc., spoken by the World-Honored One, the Holy Teachings (Holy Teachings: the teachings of the Buddha) prove that there are three natures. Now, two sutras are cited to prove the existence of the three natures.

The explanation says: The Paratantra nature is not birth and death, because this self-nature relies on the Parinishpanna nature to achieve Nirvana, so this self-nature is not Nirvana. Why? Because this self-nature becomes birth and death due to a portion of the Parikalpita nature, so it cannot be definitively said that it is just one part. If only one part is seen, the self-nature of the remaining parts has not changed, so birth and death are not seen, nor is Nirvana seen. Because of this meaning, the Tathagata answered the Brāhmaṇa in this way.

Among the three natures, most of the discussion focuses on the Paratantra nature, in order to show that the doctrines established by the various schools are different, and the depths of the various teachings are also vastly different. This treatise was composed by Vasubandhu (Vasubandhu: a Buddhist philosopher, also known as Sechin), who believed that the Paratantra nature is neither birth and death nor Nirvana. If only one part is spoken of, the remaining meanings are not diminished, so it is said, 'Neither birth and death nor Nirvana are seen.'

It is also said that in the Abhidharma Sutra, the World-Honored One spoke of three parts: first, the defiled part; second, the pure part; and third, the defiled and pure part. According to what meaning are these three parts spoken of? Within the Paratantra nature, the Parikalpita nature is the defiled part, the Parinishpanna nature is the pure part, and the Paratantra nature is the defiled and pure part. According to this meaning, the three parts are spoken of.

Abhi (Abhi: transliteration of the Sanskrit word Abhi, meaning 'towards') is called 'towards', Dharma (Dharma: transliteration of the Sanskrit word Dharma, meaning 'law') is called 'law', and Sutra (Sutra: transliteration of the Sanskrit word Sutra, meaning 'scripture') is called 'scripture'. Together, they are called 'Abhidharma Sutra'. Here, it generally refers to the Mahayana scriptures. First, the defiled part is the Parikalpita nature (Parikalpita: one of the three natures, referring to the self-nature clung to by false discrimination); second, the pure part is the Parinishpanna nature (Parinishpanna: one of the three natures, referring to the self-nature of true and perfect accomplishment); and the defiled and pure part is the Paratantra nature. These three parts are discussed in terms of the meaning of the Paratantra nature.

The explanation says that in the Abhidharma Sutra, it is said

分別性以煩惱為性真實性以清凈分為性依他性由具兩分以二性為性故說法有三種一煩惱為分二清凈為分三二法為分依此義故作此說。

即天親論釋分別性即遍計性由彼彼遍計遍計種種物無始以來虛妄熏習執種種物定為實有故真實性即圓成性圓成實于彼常遠離前性圓滿成就諸法實性名圓成實顯此遍常體非虛謬依他性依他起自性分別緣所生依他眾緣而得起故凈分依他同圓成故染分依他同遍計故皆名分別能緣慮故染凈依他皆此攝故。

此上論文又明真該妄末無不稱真妄徹真源體無不寂真妄交徹二分雙融無礙全攝思之可見。

前標三性一際真妄互融后結真該妄末妄徹真源前後一際要問云此文在三乘亦通一乘用何以故由此法門應法界性無邊用故探玄雲約雙融者二有三無圓融無礙二相絕故俱離也。

緣起因門六義法第二。

將釋此義六門分別一釋相二建立三句數四開合五融攝六約教。

一切因有六種義具六義故方成緣起法欲釋此義先立六門。

第一門中有二初列名次釋相。

初列名者謂一切因皆有六義一空有力不待緣二空有力待緣三空無力待緣四有有力不待緣五有有力待緣六有無力待緣。

唯因得有六義果中唯空有二義故云因門六義法以有力無力待緣不待緣分異。

【現代漢語翻譯】現代漢語譯本：分別性以煩惱為特性，真實性以清凈為特性，依他性由於兼具兩部分，因此以兩種特性為特性，所以佛法說有三種特性：一是煩惱部分，二是清凈部分，三是兩種法的部分。依據這個意義，才這樣說。

天親菩薩的論釋說，分別性就是遍計所執性（Parikalpita，虛妄分別的自性），由於對種種事物進行虛妄的分別和執著，從無始以來，被虛妄的熏習所影響，執著種種事物必定是真實存在的。真實性就是圓成實性（Parinispanna，圓滿成就的自性），圓成實性常常遠離遍計所執性，圓滿成就諸法的真實體性，名為圓成實性，顯示這個體性普遍而恒常，不是虛假的錯誤。依他性（Paratantra，依他而起的自性）是依他而起的自性，由分別的因緣所生，依賴眾多的因緣才能生起，清凈部分的依他性與圓成實性相同，染污部分的依他性與遍計所執性相同，都叫做分別，因為能夠緣慮的緣故，染污和清凈的依他性都包含在這裡面。

以上論文又闡明了真實性涵蓋虛妄性的末端，沒有不符合真實的；虛妄性徹悟真實性的根源，其本體沒有不寂靜的。真實和虛妄交相輝映，兩部分雙重融合，沒有障礙，完全包含，仔細思考就可以明白。

前面標明了三種自性，在同一界限內，真實和虛妄相互融合；後面總結說，真實性涵蓋虛妄性的末端，虛妄性徹悟真實性的根源，前後都在同一界限內。如果有人問，這段文字在三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）和一乘（Ekayāna）中都通用，這是為什麼呢？因為這個法門應合法界的體性，具有無邊的作用。探玄法師說，關於雙重融合，二有和三無圓融無礙，兩種相狀都斷絕了，因此都離開了。

緣起因門六義法第二。

將要解釋這個意義，分為六個方面：一是解釋相狀，二是建立，三是句數，四是開合，五是融攝，六是關於教義。

一切因有六種意義，具備這六種意義，才能成就緣起法。想要解釋這個意義，先建立六個方面。

第一門中有兩個部分，首先是列出名稱，其次是解釋相狀。

首先列出名稱，就是說一切因都有六種意義：一是空有力不待緣，二是空有力待緣，三是空無力待緣，四是有有力不待緣，五是有有力待緣，六是有無力待緣。

只有因才能有六種意義，果中只有空兩種意義，所以叫做因門六義法，用有力無力、待緣不待緣來區分。

【English Translation】 English version: The characteristic of the Parikalpita (分別性) is affliction (煩惱), the characteristic of the Parinispanna (真實性) is purity (清凈), and the characteristic of the Paratantra (依他性) is having both parts, therefore it has two characteristics. So the Dharma says there are three characteristics: one is the affliction part, the second is the purity part, and the third is the part of the two dharmas. According to this meaning, this is said.

Vasubandhu's commentary says that the Parikalpita is the imagined nature (遍計所執性), because of the false discriminations and attachments to various things, influenced by false熏習 from beginningless time, clinging to the idea that various things must be real. The Parinispanna is the perfected nature (圓成實性), which is always far from the Parikalpita, perfectly accomplishing the real nature of all dharmas, called the Parinispanna, showing that this nature is universal and constant, not false and erroneous. The Paratantra is the dependent nature (依他性), which arises from dependent origination, relying on many causes and conditions to arise. The pure part of the Paratantra is the same as the Parinispanna, and the defiled part of the Paratantra is the same as the Parikalpita. Both are called discriminations because they can contemplate, so both defiled and pure Paratantra are included here.

The above thesis further clarifies that the truth encompasses the end of falsehood, and nothing does not conform to the truth; falsehood thoroughly understands the source of truth, and its essence is not without tranquility. Truth and falsehood reflect each other, and the two parts are doubly integrated, without obstacles, and completely inclusive. It can be understood by careful consideration.

The three natures are marked in the front, and the truth and falsehood are integrated in the same boundary; the back concludes that the truth encompasses the end of falsehood, and the falsehood thoroughly understands the source of truth, both before and after are in the same boundary. If someone asks, why is this text common to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Ekayāna)? Because this Dharma gate should conform to the nature of the Dharma Realm and has boundless functions. Dharma Master Tanxuan said that about the double integration, the two existences and the three non-existences are perfectly integrated without obstacles, and the two phases are cut off, so they are all separated.

The second Dharma of the Six Meanings of the Cause Door of Dependent Origination.

To explain this meaning, it is divided into six aspects: one is to explain the appearance, the second is to establish, the third is the number of sentences, the fourth is the opening and closing, the fifth is the integration, and the sixth is about the teachings.

All causes have six meanings, and only with these six meanings can the Dharma of Dependent Origination be achieved. To explain this meaning, first establish six aspects.

There are two parts in the first door, first listing the names, and then explaining the appearances.

First list the names, that is, all causes have six meanings: one is empty, powerful, and does not depend on conditions; the second is empty, powerful, and depends on conditions; the third is empty, powerless, and depends on conditions; the fourth is existent, powerful, and does not depend on conditions; the fifth is existent, powerful, and depends on conditions; and the sixth is existent, powerless, and depends on conditions.

Only causes can have six meanings, and only emptiness has two meanings in the result, so it is called the Dharma of the Six Meanings of the Cause Door, which is distinguished by powerful and powerless, dependent and independent conditions.

二釋相者初者是剎那滅義何以故由剎那滅故即顯無自性是空也由此滅故果法得生是有力也然是謝滅非由緣力故云不待緣也。

言剎那滅者搜玄雲一念念滅此滅是空有力不待外緣所以有力不待緣為同體未對緣事自遷動故。

二者是俱有義何以故由俱故方有即顯是不有是空義也俱故能成有是有力也俱故非孤是待緣也。

是俱有力故所以知者為得外緣唯顯體空俱成用力有力待緣非孤起也。

三者是待眾緣義何以故由無自性故是空也因不生緣不生故是無力也即由此義故是待緣也。

觀因緣是空無力待緣所以知者為得外緣唯顯親因非有無力能生果也要問云經云因因亦因因果果亦果果者簡別因果親疏有無力用分齊初因者親因也后因者緣因也亦因因者二因相由也因不生緣不生故章多不字。

四者決定義何以故由自類不改故是有義能自不改而生果故是有力義然此不改非由緣力故是不待緣義也。

自類不改如谷不生余果所以知者以外緣未至性不改自成故。

五者引自果義何以故由引現自果是有義雖待緣方生然不生緣果是有力義即由此故是待緣義也。

如引顯自果故所以知者得外緣時唯顯自因得自果故引現自果是有義章多力字。

六者是恒隨轉義何以故由隨他故不可無不

【現代漢語翻譯】現代漢語譯本二、解釋相：第一種是剎那滅義（ksana-bhanga，指事物瞬間生滅的性質）。為什麼這樣說呢？因為剎那生滅，就顯現了無自性（anatta，指事物沒有獨立不變的實體），這就是空（sunyata，指事物缺乏固有存在的性質）。由於這種生滅，果法（phala-dharma，指結果的法則）才能產生，所以是有力的。然而這種謝滅不是由緣（pratyaya，指產生結果的條件）的力量造成的，所以說是不待緣的。

說到剎那滅，搜玄中說，一念一念地滅去，這種滅是空，是有力的，不依賴外緣。所以說有力不待緣，是因為同體（samatva，指本體相同）在沒有遇到緣的時候，自己就會遷動。

第二種是俱有義（sahabhava，指事物同時存在的性質）。為什麼這樣說呢？因為俱有，才會有方（方位，空間），這就顯現了不有，是空義。俱有才能成就『有』，所以是有力的。俱有不是孤立的，所以是待緣的。

因為是俱有有力，所以知道獲得外緣（bahya-pratyaya，指外部條件）只是顯現了體空，俱成才有用力，有力是待緣的，不是孤立產生的。

第三種是待眾緣義（apeksha-pratitya-samutpada，指依賴眾多條件而生起的性質）。為什麼這樣說呢？因為沒有自性，所以是空。因（hetu，指直接原因）不生，緣不生，所以是無力的。正因為這個意義，所以是待緣的。

觀察因緣是空，無力，待緣。所以知道獲得外緣只是顯現了親因（nikata-hetu，指最直接的原因），不是有或無力就能產生結果的。如果要問經中說的『因因亦因，果果亦果』，這是爲了區分因果的親疏、有無力用和界限。初因是親因，后因是緣因。『亦因因』是指兩個因相互依賴。因不生，緣不生，所以章節中多用『不』字。

第四種是決定義（niyama，指事物性質決定的性質）。為什麼這樣說呢？因為自類（svajati，指自身種類）不改變，所以是有義。能夠自身不改變而產生結果，所以是有力義。然而這種不改變不是由緣的力量造成的，所以是不待緣義。

自類不改變，就像穀物不會生出其他果實。所以知道外緣沒有到來時，性質不會改變，自然成就。

第五種是引自果義（svaphala-akarshana，指引出自身結果的性質）。為什麼這樣說呢？因為引出現自身的結果是有義。雖然等待緣才能產生，但不產生緣的結果是有力義。正因為這樣，所以是待緣義。

就像引出顯現自身的結果，所以知道獲得外緣時，只是顯現了自身的原因，得到自身的結果。引出現自身的結果是有義。章節中多用『力』字。

第六種是恒隨轉義（nitya-anuvritta，指恒常相隨轉變的性質）。為什麼這樣說呢？因為跟隨其他，不可無不

【English Translation】 English version 2. Explanation of Characteristics: The first is the meaning of momentary cessation (ksana-bhanga, referring to the nature of things arising and ceasing in an instant). Why is this so? Because of momentary cessation, the absence of inherent existence (anatta, referring to the lack of an independent and unchanging entity in things) is revealed, which is emptiness (sunyata, referring to the lack of inherent existence in things). Because of this cessation, the fruit-dharma (phala-dharma, referring to the law of results) can arise, so it is powerful. However, this cessation is not caused by the power of conditions (pratyaya, referring to the conditions for producing a result), so it is said to be independent of conditions.

Speaking of momentary cessation, the Search for the Profound says that one thought after another ceases. This cessation is emptiness, is powerful, and does not rely on external conditions. The reason it is said to be powerful and independent of conditions is that the sameness (samatva, referring to the same essence) moves on its own before encountering conditions.

The second is the meaning of co-existence (sahabhava, referring to the nature of things existing simultaneously). Why is this so? Because of co-existence, there is direction (location, space), which reveals non-existence, the meaning of emptiness. Co-existence can accomplish 'existence', so it is powerful. Co-existence is not isolated, so it is dependent on conditions.

Because it is powerful in co-existence, it is known that obtaining external conditions (bahya-pratyaya, referring to external conditions) only reveals the emptiness of the essence. Co-accomplishment is useful, and being powerful is dependent on conditions, not arising in isolation.

The third is the meaning of dependence on numerous conditions (apeksha-pratitya-samutpada, referring to the nature of arising in dependence on numerous conditions). Why is this so? Because there is no inherent existence, it is emptiness. If the cause (hetu, referring to the direct cause) does not arise, the condition does not arise, so it is powerless. Precisely because of this meaning, it is dependent on conditions.

Observing that causes and conditions are empty, powerless, and dependent on conditions. It is known that obtaining external conditions only reveals the proximate cause (nikata-hetu, referring to the most direct cause), not that existence or powerlessness can produce a result. If one were to ask about the sutra saying 'cause-cause is also cause, result-result is also result', this is to distinguish the closeness and distance, existence and power, use and limits of causes and results. The initial cause is the proximate cause, and the subsequent cause is the conditional cause. 'Also cause-cause' refers to the mutual dependence of two causes. If the cause does not arise, the condition does not arise, so the chapter often uses the word 'not'.

The fourth is the meaning of definiteness (niyama, referring to the nature of things being determined). Why is this so? Because the self-nature (svajati, referring to one's own kind) does not change, so it is the meaning of existence. Being able to produce a result without changing oneself is the meaning of being powerful. However, this unchanging is not caused by the power of conditions, so it is the meaning of being independent of conditions.

The self-nature does not change, just as grain does not produce other fruits. It is known that when external conditions have not arrived, the nature does not change and is naturally accomplished.

The fifth is the meaning of attracting one's own result (svaphala-akarshana, referring to the nature of attracting one's own result). Why is this so? Because attracting the manifestation of one's own result is the meaning of existence. Although waiting for conditions to arise, not producing the result of conditions is the meaning of being powerful. Precisely because of this, it is the meaning of being dependent on conditions.

Just like attracting the manifestation of one's own result, it is known that when obtaining external conditions, only one's own cause is revealed, and one's own result is obtained. Attracting the manifestation of one's own result is the meaning of existence. The chapter often uses the word 'power'.

The sixth is the meaning of constant following and transformation (nitya-anuvritta, referring to the nature of constant following and transformation). Why is this so? Because of following others, it is impossible not to

能違緣故無力用即由此故是待緣也。

剎那轉故如根損益枝等同故所以知者為隨他故不可無不能違緣故無力也。

是故攝論為顯此六義而說偈言剎那滅俱有恒隨轉應知決定待眾緣唯能引自果。

無性攝論即無性菩薩所造今偈六義與前列不次章就空有各二義釋。

第二建立者。

問何以故定說六義不增至七不減至五耶答為正因對緣唯有三義一因有力不待緣全體生故不雜緣力故二因有力待緣相資發故三因無力待緣全不作故因歸緣故又由上三義因中各有二義謂空義有義二門各三合唯有六故不增減也。

何故定六義而無增減耶答為正因對緣故說三義因有三種約空有二門各具三義故合為六但全體能生自果故不雜緣力不生水土等故谷與水土互相資故藉緣生故因歸緣故章錯為雜因二字誤矣。

問何故不立第四句無力不待緣義耶答以彼非是因義故不立思之可見。

既自無力又不假緣即非因義今約親因能生自果故不立也。

問待緣者待何等緣答待因事之外增上等三緣不取自六義更互相待耳。

但云待緣待何等緣答待因事之外增上等三緣因事即因緣也此果上親因故親辦果體故增上等三緣者因緣雖能親辦果體要待三緣果法得成謂等無間緣所緣緣增上緣要問云未知待緣待何緣答

【現代漢語翻譯】現代漢語譯本：因為能夠違逆因緣，所以沒有力量作用，正因為如此，所以說是依賴因緣的。因為剎那間轉變，就像樹根受損或受益，枝條等也隨之相同，所以知道作為因的，是隨順其他的，不能沒有因緣，因為不能違逆因緣，所以沒有力量。因此，《攝大乘論》（She Da Cheng Lun）爲了闡明這六種含義，說了這樣的偈頌：『剎那滅，俱有，恒隨轉，應知決定待眾緣，唯能引自果。』無性《攝大乘論》（She Da Cheng Lun）即無性菩薩（Wu Xing Pu Sa）所造，現在偈頌中的六種含義與前面列出的不按順序的章節，就空和有各有兩個含義來解釋。第二，建立。問：為什麼一定要說六種含義，不多到七種，也不少到五種呢？答：爲了正因對緣，只有三種含義：一是因有力量，不依賴因緣，全體產生，所以不雜合因緣的力量；二是因有力量，依賴因緣互相資助而生髮；三是因沒有力量，依賴因緣完全不能起作用，所以因歸於緣。又因為以上三種含義，因中各有兩種含義，即空義和有義，兩門各有三種，合起來只有六種，所以不多也不少。為什麼一定要有六種含義，而不多不少呢？答：爲了正因對緣的緣故，所以說三種含義。因有三種，約空有二門，各具有三種含義，所以合起來是六種。但全體能夠產生自己的果，所以不雜合因緣的力量，不產生水土等；谷和水土互相資助，所以憑藉因緣而生；因歸於緣。章錯寫成了雜因，是二字寫錯了。問：為什麼不建立第四句『無力不待緣』的含義呢？答：因為那不是因的含義，所以不建立，思考一下就可以明白。既然自身沒有力量，又不憑藉因緣，就不是因的含義。現在是就親因能夠產生自己的果的緣故，所以不建立。問：依賴因緣，是依賴什麼樣的因緣呢？答：依賴因事之外的增上等三種因緣，不取自身六義互相依賴。只是說依賴因緣，是依賴什麼樣的因緣呢？答：依賴因事之外的增上等三種因緣。因事就是因緣。這是果上的親因，所以親自辦理果的本體。增上等三種因緣是，因緣雖然能夠親自辦理果的本體，要依賴三種因緣，果法才能成就，即等無間緣（Deng Wu Jian Yuan）、所緣緣（Suo Yuan Yuan）、增上緣（Zeng Shang Yuan）。要問說：『還不知道依賴因緣是依賴什麼因緣？』答

【English Translation】 English version: Because it can counteract conditions, it has no power to act; it is precisely because of this that it is said to be dependent on conditions. Because it changes in an instant, just as the roots of a tree are damaged or benefited, the branches and so on are similarly affected. Therefore, it is known that the cause is dependent on others; it cannot be without conditions. Because it cannot counteract conditions, it has no power. Therefore, the Mahāyānasaṃgraha (She Da Cheng Lun) states the following verse to clarify these six meanings: 'Momentary cessation, co-existence, constant following transformation, it should be known that it definitely depends on numerous conditions, and can only bring forth its own result.' The Mahāyānasaṃgraha (She Da Cheng Lun) by Asaṅga (Wu Xing Pu Sa), the six meanings in the current verse and the previously listed out-of-order chapters, are explained with two meanings each for emptiness and existence. Second, establishment. Question: Why is it that exactly six meanings are stated, not increased to seven, nor decreased to five? Answer: For the correct cause in relation to conditions, there are only three meanings: First, the cause has power, does not depend on conditions, and produces the whole, so it does not mix with the power of conditions; second, the cause has power, depends on conditions to mutually assist and arise; third, the cause has no power, depends on conditions and cannot act at all, so the cause returns to the conditions. Furthermore, because of the above three meanings, there are two meanings in each cause, namely the meaning of emptiness and the meaning of existence, each of the two aspects has three, combining to only six, so there is no increase or decrease. Why must there be six meanings, and no more or less? Answer: Because of the correct cause in relation to conditions, three meanings are stated. There are three types of causes, in terms of emptiness and existence, each has three meanings, so combined there are six. But the whole can produce its own result, so it does not mix with the power of conditions, and does not produce water and soil, etc.; grain and water and soil mutually assist, so it arises by relying on conditions; the cause returns to the conditions. The chapter is mistakenly written as 'mixed cause', the two characters are written incorrectly. Question: Why is the fourth phrase 'powerless and not dependent on conditions' not established? Answer: Because that is not the meaning of a cause, so it is not established. Think about it and you will understand. Since it has no power of its own and does not rely on conditions, it is not the meaning of a cause. Now it is because the direct cause can produce its own result, so it is not established. Question: Depending on conditions, what kind of conditions does it depend on? Answer: It depends on the three conditions of the augmenting condition (Zeng Shang Yuan) etc. outside of the causal event, and does not take its own six meanings to depend on each other. It only says depending on conditions, what kind of conditions does it depend on? Answer: It depends on the three conditions of the augmenting condition (Zeng Shang Yuan) etc. outside of the causal event. The causal event is the condition. This is the direct cause on the result, so it personally handles the substance of the result. The three conditions of the augmenting condition etc. are that although the condition can personally handle the substance of the result, it must rely on three conditions for the result to be accomplished, namely the immediately preceding condition (Deng Wu Jian Yuan), the object-condition (Suo Yuan Yuan), and the augmenting condition (Zeng Shang Yuan). If you ask: 'Still do not know what conditions it depends on?' Answer:

此待爐油水土等外緣不取因事及自六義也揀上因緣及空有各三義更互相待今取增上等也。

問因望緣得有六義未知緣對因亦有六義不答此有二義增上緣望自增上果得有六義以還是親因攝故望他果成疏緣故不具六親因望他亦爾。

因緣相例問也答中有二義唯許增上緣等得有六義今增上緣望增上果則為親因攝望等流異熟離系士用為疏緣親因望他果者四諦望聲聞為親因望緣覺還成疏緣亦不具六。

問果中有六義不答果中唯有空有二義謂從他生無體性故是空義酬因有故是有義若約互為因果義說即此一法為他因時具斯六義與他作果時即唯有二義是故六義唯在因中。

因果相例問也答中果無六義還作因時得具六義攝論云阿賴耶識與彼雜染諸法同時更互為因云何可見譬如明燈𦦨炷生燒同時更互又如束蘆互相依持釋曰譬如明燈於一時間燈炷𦦨生𦦨燒炷互為因果阿賴耶識與諸轉識於一時間互為因果其性亦爾。

問若爾現行為種子因豈得有六義。

謂現行七轉識為種熏阿賴耶豈有六義。

答隨勝緣不具如論說種子有六義此約初教。

隨勝緣不具者前七識現行皆隨強勝緣轉非親因也要問云成唯識論因緣謂有為法親辦自果此體有二一種子二現行種子者謂本識中善染無記諸界地等功德差別能引

【現代漢語翻譯】現代漢語譯本：至於火爐、油、水、土等外在條件，不取其作為『因』，是因為它們涉及自身和六種意義。選擇上等『因緣』以及『空』和『有』各自的三種意義，更互相依賴。現在取增上緣等。

問：『因』憑藉『緣』而產生六種意義，但不知『緣』對於『因』是否也有六種意義？答：這有兩種意義。增上緣對於自身的增上果，可以有六種意義，因為它還是親因所攝。對於他果來說，則成為疏緣，所以不具備六種意義。親因對於他果也是如此。

『因』和『緣』相互比較，這是提問。回答中有兩種意義，只允許增上緣等具有六種意義。現在增上緣對於增上果，則為親因所攝；對於等流、異熟、離系、士用來說，則為疏緣。親因對於他果，例如四諦（苦、集、滅、道）對於聲聞（Śrāvaka）來說是親因，對於緣覺（Pratyekabuddha）來說則成為疏緣，也不具備六種意義。

問：『果』中有六種意義嗎？答：『果』中只有『空』和『有』兩種意義。因為從他而生，沒有自體性，所以是『空』義；酬答『因』而產生，所以是『有』義。如果按照互為因果的意義來說，那麼這一個法作為他因時，具備這六種意義；作為他果時，就只有兩種意義。所以六種意義只在『因』中。

『因』和『果』相互比較，這是提問。回答中，『果』沒有六種意義，但當它作為『因』時，就可以具備六種意義。《攝大乘論》（Mahāyānasaṃgraha）說：『阿賴耶識（Ālaya-vijñāna）與那些雜染諸法同時更互為因，如何可見？』譬如明燈，燈芯和火焰的產生和燃燒同時更互；又如捆在一起的蘆葦，互相依靠支撐。解釋說：譬如明燈，在一個時間裡，燈芯和火焰的產生和燃燒，燈芯和火焰互為因果。阿賴耶識與諸轉識（pravṛtti-vijñāna）在一個時間裡互為因果，其性質也是如此。

問：如果這樣，現行作為種子因，怎麼會有六種意義呢？

意思是說，現行的七轉識（sapta-pravṛtti-vijñāna）作為種子熏習阿賴耶識，怎麼會有六種意義呢？

答：隨順殊勝的『緣』，就不具備六種意義。如《成唯識論》（Vijñāptimātratāsiddhi-śāstra）所說，種子有六種意義，這是約初教（原始佛教）來說的。

隨順殊勝的『緣』，就不具備六種意義，意思是說，前七識的現行都隨順強勝的『緣』而運轉，不是親因。要問《成唯識論》中，『因緣』是指有為法親自主宰自身的結果，這個本體有兩種：一種是種子，一種是現行。種子是指本識（根本識，mūla-vijñāna）中善、染、無記的諸界地等功德差別，能夠引生。

【English Translation】 English version: As for external conditions such as stoves, oil, water, and soil, they are not taken as 'causes' because they involve themselves and the six meanings. Select the superior 'causal conditions' and the three meanings of 'emptiness' and 'existence' respectively, which are interdependent. Now, we take the dominant condition (adhipati-pratyaya) and so on.

Question: 'Causes' have six meanings by relying on 'conditions,' but it is not known whether 'conditions' also have six meanings for 'causes'? Answer: There are two meanings to this. The dominant condition can have six meanings for its own dominant result because it is still included in the direct cause. For other results, it becomes a remote condition, so it does not have six meanings. The direct cause is also the same for other results.

Comparing 'causes' and 'conditions' with each other, this is a question. In the answer, there are two meanings, only allowing the dominant condition and so on to have six meanings. Now, the dominant condition for the dominant result is included in the direct cause; for equable flow (niṣyanda-phala), differing maturation (vipāka-phala), separation (visaṃyoga-phala), and volitional action (puruṣakāra-phala), it is a remote condition. The direct cause for other results, such as the Four Noble Truths (catvāri āryasatyāni) for the Śrāvaka (hearer), is a direct cause, but for the Pratyekabuddha (solitary Buddha), it becomes a remote condition, and it also does not have six meanings.

Question: Are there six meanings in 'results'? Answer: There are only two meanings in 'results': 'emptiness' and 'existence.' Because it is born from others and has no self-nature, it is the meaning of 'emptiness'; because it is produced in response to 'causes,' it is the meaning of 'existence.' If we talk about the meaning of being causes and results to each other, then when this one dharma acts as a cause for others, it has these six meanings; when it acts as a result for others, it only has two meanings. Therefore, the six meanings are only in 'causes.'

Comparing 'causes' and 'results' with each other, this is a question. In the answer, 'results' do not have six meanings, but when they act as 'causes,' they can have six meanings. The Mahāyānasaṃgraha (Compendium of the Mahāyāna) says: 'How can it be seen that the Ālaya-vijñāna (store consciousness) and those defiled dharmas are causes to each other at the same time?' For example, with a bright lamp, the wick and the flame arise and burn simultaneously and reciprocally; also, like reeds bundled together, they rely on each other for support. The explanation says: For example, with a bright lamp, in one moment, the wick and the flame arise and burn, and the wick and the flame are causes and results to each other. The Ālaya-vijñāna and the pravṛtti-vijñāna (evolving consciousnesses) are causes and results to each other at one time, and their nature is also like this.

Question: If so, how can the manifest action as the seed cause have six meanings?

The meaning is, how can the manifest seven pravṛtti-vijñāna (evolving consciousnesses) as seeds perfuming the Ālaya-vijñāna have six meanings?

Answer: Following the superior condition, it does not have six meanings. As the Vijñāptimātratāsiddhi-śāstra (Treatise on the Establishment of the Doctrine of Consciousness-Only) says, seeds have six meanings, which is according to the initial teachings (early Buddhism).

Following the superior condition, it does not have six meanings, meaning that the manifest actions of the first seven consciousnesses all follow the strong and superior conditions and are not direct causes. To ask, in the Vijñāptimātratāsiddhi-śāstra, 'causal conditions' refer to conditioned dharmas that directly govern their own results, and this entity has two types: one is seeds, and the other is manifest actions. Seeds refer to the differences in merit of the realms and grounds, such as good, defiled, and neutral, in the mūla-vijñāna (root consciousness), which can lead to.

次後自類功德及起同時自類現果此唯望彼是因緣性現行者謂七轉識及彼相應所變相見性界地等除佛果善極劣無記余熏本識生自類種此唯望彼是因緣性乃至現行同類展轉相望皆非因緣自種生故。

若緣起秘密義皆具此六義此約終教以此教中六七識等亦是如來藏隨緣義無別自性是故六七識亦具本識中六義也思之可見。

約終教余現行轉識既通如來藏能所互熏得有六義。

第三句數料簡者有二種一約體二約用。

探玄雲此門有二義一據力具有不有義故令相入二據體有空不空義故有相即。

初約體有無而有四句一是有謂決定義二是無謂剎那滅義三亦有亦無謂合彼引自果及俱有無二是也四非有非無謂合彼恒隨轉及待眾緣無二是也。

一決定義謂自因生自果故二剎那滅義謂生已無間即滅壞故三亦有等唯能引自果故又因果不相違故四非有等恒隨轉如根損益枝等同故及待緣會遇眾緣即因不常生也。

就用四句者由彼恒隨轉及待眾緣無二故是不自生也由合彼剎那滅及決定無二故不他生也由合彼俱有及引自果無二故不共生也由其三句合其六義因義方成故非無因生也。

合成四句一不自生二不他生三不共生四不無因生探玄雲釋此四句諸論不同略有五說一約破外道謂諸法不從冥諦自在生故云

【現代漢語翻譯】現代漢語譯本：其次，關於自類功德以及生起的同時，自類顯現的果報，這僅僅是相對於彼而言是因緣性。現行者指的是七轉識（seven consciousnesses）以及與它們相應的所變現的相分、見分、性界地等，除了佛果，其餘的善、極劣、無記都會熏習本識（alaya-vijñana）而生出自類種子，這僅僅是相對於彼而言是因緣性。乃至現行同類輾轉相望，都不是因緣，因為它們是自種所生。

如果緣起秘密義都具備這六義，這是就終教（final teaching）而言的。因為在此教中，六識、七識等也是如來藏（Tathagatagarbha），具有隨緣的意義，沒有別的自性，因此六識、七識也具備本識中的六義。仔細思考就可以明白。

就終教而言，其餘現行轉識既然通於如來藏，能所互相熏習，就能具有六義。

第三句，數量簡別有兩種，一是約體，二是約用。

《探玄記》中說，此門有兩種意義：一是根據力用，具有有和沒有的意義，所以能夠相入；二是根據體性，具有空和不空的意義，所以能夠相即。

首先，約體有無而有四句：一是有，指的是決定義；二是無，指的是剎那滅義；三是亦有亦無，指的是合彼引自果以及俱有無二是也；四是非有非無，指的是合彼恒隨轉以及待眾緣無二是也。

一、決定義，指的是自因生自果；二、剎那滅義，指的是生起之後無間斷地立即滅壞；三、亦有等，僅僅能夠引生自果；又因為因果不相違背；四、非有等，恒常隨順轉變，如同根的損益影響枝等一樣，以及等待因緣聚合，遇到眾多因緣，因就不常生。

就用而言的四句是：由於彼恒常隨順轉變以及等待眾多因緣，所以是不自生；由於合彼剎那滅以及決定義，所以是不他生；由於合彼俱有以及引自果，所以是不共生；由於這三句合其六義，因的意義才成立，所以不是無因生。

合成四句：一、不自生；二、不他生；三、不共生；四、不無因生。《探玄記》中說，解釋這四句，各論的說法不同，大致有五種說法：一是用來破斥外道，認為諸法不是從冥諦（Pradhana）或自在天（Isvara）所生，所以說

【English Translation】 English version: Furthermore, regarding the merits of the self-category and the simultaneous arising of the self-category's manifested result, this is solely in relation to 'that' being a causal condition. 'Manifesting ones' refers to the seven consciousnesses (seven consciousnesses) and their corresponding manifested aspects, perceived aspects, nature, realm, ground, etc. Except for the fruit of Buddhahood, the remaining good, extremely inferior, and neutral states will imprint the alaya-vijñana (alaya-vijñana) and generate seeds of the self-category. This is solely in relation to 'that' being a causal condition. Even when manifesting ones of the same category regard each other in succession, they are not causal conditions because they are born from their own seeds.

If the secret meaning of dependent origination possesses all six meanings, this is in reference to the final teaching (final teaching). Because in this teaching, the six and seven consciousnesses, etc., are also the Tathagatagarbha (Tathagatagarbha), possessing the meaning of arising according to conditions, without a separate self-nature. Therefore, the six and seven consciousnesses also possess the six meanings within the alaya-vijñana. Reflect upon this and it will become clear.

In terms of the final teaching, since the remaining manifesting transformed consciousnesses are connected to the Tathagatagarbha, the able and the object mutually imprint each other, thus possessing the six meanings.

The third sentence, numerical differentiation, has two types: one is in terms of substance, and the other is in terms of function.

The 'T'an Xuan Ji' states that this gate has two meanings: first, based on the power, it possesses the meaning of having and not having, thus allowing interpenetration; second, based on the substance, it possesses the meaning of emptiness and non-emptiness, thus allowing identity.

First, regarding substance, there are four sentences based on existence and non-existence: one is existence, referring to the definitive meaning; two is non-existence, referring to the meaning of momentary cessation; three is both existence and non-existence, referring to the combination of 'that' leading to its own result and the co-existence of existence and non-existence; four is neither existence nor non-existence, referring to the combination of 'that' constantly following transformation and the absence of reliance on numerous conditions.

Definitive meaning refers to the self-cause generating the self-result; 2. Momentary cessation means that after arising, it immediately ceases and decays without interruption; 3. 'Both existence and non-existence' only leads to its own result; also, because cause and effect are not contradictory; 4. 'Neither existence nor non-existence' constantly follows transformation, like the gain or loss of roots affecting branches, and waiting for conditions to gather, when numerous conditions are met, the cause does not always arise.

The four sentences in terms of function are: because 'that' constantly follows transformation and relies on numerous conditions, it is not self-generated; because it combines momentary cessation and definitive meaning, it is not other-generated; because it combines co-existence and leading to its own result, it is not jointly generated; because these three sentences combine the six meanings, the meaning of cause is established, so it is not generated without a cause.

Combining into four sentences: 1. Not self-generated; 2. Not other-generated; 3. Not jointly generated; 4. Not generated without a cause. The 'T'an Xuan Ji' states that the explanations of these four sentences differ among various treatises, with roughly five explanations: one is to refute external paths, believing that all dharmas are not born from Pradhana (Pradhana) or Isvara (Isvara), so it says

不自生二不從梵天自在天等生故云不他生三亦非微塵大種和合生故云不共生四亦非無因自然而起故云不無因生等。

是即由斯六義因緣全奪顯緣起勝德。

空有令奪其執兩亡然執既盡其德自顯也。

故地論云因不生緣生故緣不生自因生故不共生無知者故作時不住故不無因生隨順有故。

約因緣形奪。

又集論云自種有故不從他生待眾緣故非自生無作用故不共生有功能故非無因生。

探玄雲凡諸緣起雙亡二句已為甚深況總亡四句是故緣起最極甚深。

問此六義與八不分齊云何答八不據遮六義約表又八不約反情理自顯六義據顯理情自亡有斯左右耳。

演義云略舉八不即中論宗論云不生亦不滅不常亦不斷不一亦不異不來亦不去將六義與八不相對云何答有二義初約遮表二約情亡顯理第四開合者或約體唯一以因無二體故。

或約義分二謂空有以無自性故緣起現前故。

以無自性是空義緣起現前是有義。

或約用分三一有力不待緣二有力待緣三無力待緣初即全有力后即全無力中即亦有力亦無力以第四句無力不待緣非因或不論也是故唯有三句也。

或分為六謂開三句入二門故也如前辨。

分三句入空有二門。

或分為九謂于上三義隨一皆具

【現代漢語翻譯】現代漢語譯本：'不自生'，因為事物不是自己產生的；'不他生'，因為事物不是從梵天（Brahmā，印度教的創造之神）、自在天（Īśvara，自在天，通常指濕婆神）等產生的；'不共生'，因為事物不是由微塵（atoms）和大種（mahābhūta，四大元素）和合而產生的；'不無因生'，因為事物不是沒有原因自然而然產生的等等。這就是通過這六種意義的因緣，完全破除（錯誤的見解），彰顯緣起的殊勝功德。空和有相互破除，執著兩邊（空和有）的見解自然消失。執著既然消失，緣起的功德自然顯現。所以《地論》（Daśabhūmika-śāstra）說：'因不生緣生，所以緣不生自因生，所以不共生，因為沒有知者，所以在作用時不住，所以不是無因生，隨順於有（的存在）'。這是從因緣的角度來破除（錯誤的見解）。另外，《集論》（Abhidharmasamuccaya）說：'因為有自己的種子，所以不是從他處產生；因為依賴眾多因緣，所以不是自己產生；因為沒有作用，所以不是共同產生；因為有功能，所以不是沒有原因產生。' 探玄（Tanxuan，人名）說：'凡是緣起，雙雙破除兩邊的執著，已經非常深奧了，更何況是全部破除四句（四種錯誤的見解），所以緣起是最極深奧的。' 問：這六義（六種否定性的產生方式）與八不（中觀宗的八不：不生不滅，不常不斷，不一不異，不來不去）的區別是什麼？答：八不側重於遮止（錯誤的見解），六義側重於彰顯（正確的道理）。而且八不側重於破除（人們的）顛倒情執，真理自然顯現；六義側重於彰顯真理，（人們的）情執自然消失。這就是它們之間的區別。演義（Yanyi，書名或人名）說：'簡略地舉出八不，就是中論（Mūlamadhyamakakārikā）的宗旨。論中說：不生也不滅，不常也不斷，不一也不異，不來也不去。'將六義與八不相對比，怎麼樣呢？答：有兩種意義。第一種是從遮止和彰顯的角度；第二種是從情執消失和真理顯現的角度。第四種是開合，或者說從體性上來說是唯一的，因為因沒有兩種體性。或者從意義上分為兩種，即空和有，因為沒有自性，所以緣起才會顯現。因為沒有自性，這是空義；緣起顯現，這是有義。或者從作用上分為三種：第一種是有力，不依賴因緣；第二種是有力，依賴因緣；第三種是無力，依賴因緣。第一種是完全有力，后一種是完全無力，中間一種是既有力也無力。因為第四句（無力不依賴因緣）不是因，或者不討論它，所以只有三種。或者分為六種，就是將三種（作用）納入空和有兩門，如前面所辨析的。將三種（作用）納入空和有兩門。或者分為九種，就是在上述三種意義的任何一種中，都具備...

【English Translation】 English version: 'Not self-arisen' because things do not arise by themselves; 'Not other-arisen' because things do not arise from Brahmā (the Hindu god of creation), Īśvara (the Lord, often referring to Shiva), etc.; 'Not co-arisen' because things do not arise from the combination of atoms (微塵) and the great elements (mahābhūta, the four great elements); 'Not causelessly-arisen' because things do not arise naturally without a cause, and so on. It is through these six meanings of conditions that completely eliminate (false views) and manifest the supreme virtue of dependent origination (緣起). Emptiness (空) and existence (有) mutually negate each other, and the attachment to both sides (emptiness and existence) naturally disappears. Since attachment disappears, the merit of dependent origination naturally manifests. Therefore, the Daśabhūmika-śāstra (地論) says: 'Causes do not arise from causes, but conditions arise from causes, so conditions do not arise from self-causes, so they do not co-arise, because there is no knower, so they do not abide when acting, so they are not causelessly arisen, conforming to existence.' This is to eliminate (false views) from the perspective of conditions. Furthermore, the Abhidharmasamuccaya (集論) says: 'Because there is one's own seed, it does not arise from others; because it depends on many conditions, it does not arise from itself; because there is no action, it does not co-arise; because there is function, it does not arise without a cause.' Tanxuan (探玄, a person's name) said: 'Whenever dependent origination doubly eliminates the attachments to both sides, it is already very profound, let alone completely eliminating the four statements (four kinds of false views), so dependent origination is extremely profound.' Question: What is the difference between these six meanings (six negative ways of arising) and the eight negations (八不, the eight negations of the Madhyamaka school: no birth, no death, no permanence, no cessation, no oneness, no difference, no coming, no going)? Answer: The eight negations focus on preventing (false views), while the six meanings focus on manifesting (correct principles). Moreover, the eight negations focus on eliminating (people's) inverted emotional attachments, and the truth naturally manifests; the six meanings focus on manifesting the truth, and (people's) emotional attachments naturally disappear. This is the difference between them. Yanyi (演義, a book title or a person's name) said: 'Briefly mentioning the eight negations is the doctrine of the Mūlamadhyamakakārikā (中論). The treatise says: no birth and no death, no permanence and no cessation, no oneness and no difference, no coming and no going.' How does one compare the six meanings with the eight negations? Answer: There are two meanings. The first is from the perspective of prevention and manifestation; the second is from the perspective of the disappearance of emotional attachments and the manifestation of truth. The fourth is opening and closing, or it can be said that in terms of essence, it is unique, because there are not two essences of cause. Or it can be divided into two in terms of meaning, namely emptiness and existence, because there is no self-nature, so dependent origination manifests. Because there is no self-nature, this is the meaning of emptiness; dependent origination manifests, this is the meaning of existence. Or it can be divided into three in terms of function: the first is powerful, not dependent on conditions; the second is powerful, dependent on conditions; the third is powerless, dependent on conditions. The first is completely powerful, the latter is completely powerless, and the middle one is both powerful and powerless. Because the fourth statement (powerless and not dependent on conditions) is not a cause, or it is not discussed, so there are only three. Or it can be divided into six, that is, incorporating the three (functions) into the two doors of emptiness and existence, as analyzed earlier. Incorporating the three (functions) into the two doors of emptiness and existence. Or it can be divided into nine, that is, in any one of the above three meanings, all possess...

彼三故何以故若非有力即無無力是故隨一具三故有九也。

謂前約用開三句中隨一皆具彼三義故何以故一具於三若非下約力用相資而釋故一中具三故成九也。

或分十二謂于上六義空有二門不相離故隨空即有隨有即空空有有六有空亦六故有十二也。

據上六義以空有相即有空空有故各具六共成十二也。

或分十八謂于上六義中一一皆有三義故一體有無二力有無三約待緣不待緣三六成十八也。

一約體有空不空義二約用具有不有義三約緣待不待義三六成十八也。

或分為三十六謂于上六義隨一皆具六何以故若無一余皆無故余門思而準之。

以互相資成若無一余不成故。

第五融攝者然此六義以六相融攝取之謂融六義為一因是總相開一因為六義是別相六義齊名因是同相六義為不壞相是名異相由此六義因等得成是成相六義各住自位義是壞相。

要問云其六義及前因果理事相成更以六法顯之所謂總總成因果也二別義別成總故三同自同成總故四異諸義自異顯同故五成因果理事成故六壞諸義各住自法不移本性故所述緣起並悉遍通隨有事成驗思可解耳。

問六義六相分齊云何答六義據緣起自體六相據緣起義門以法體入義門遂成差別。

搜玄雲六義六相共成者六

【現代漢語翻譯】現代漢語譯本彼三故何以故若非有力即無無力是故隨一具三故有九也。這是因為什麼呢？如果不是因為有『有力』，就沒有『無力』。因此，每一個都具備這三種屬性，所以總共有九種。

謂前約用開三句中隨一皆具彼三義故何以故一具於三若非下約力用相資而釋故一中具三故成九也。這是說，前面根據作用展開的三句話中，每一句都具備那三種含義。這是因為什麼呢？一個就具備三個。如果不是下面根據力量和作用相互資助來解釋，那麼一個中就具備三個，所以成就了九個。

或分十二謂于上六義空有二門不相離故隨空即有隨有即空空有有六有空亦六故有十二也。或者分為十二種，這是說，在上面的六種含義中，『空』和『有』這兩個方面是不可分離的。隨著『空』就伴隨著『有』，隨著『有』就伴隨著『空』。『空有』有六種，『有空』也有六種，所以總共有十二種。

據上六義以空有相即有空空有故各具六共成十二也。根據上面的六種含義，因為『空』和『有』相互即是，所以『有空』和『空有』各自具備六種，共同成就了十二種。

或分十八謂于上六義中一一皆有三義故一體有無二力有無三約待緣不待緣三六成十八也。或者分為十八種，這是說，在上面的六種含義中，每一種都具有三種含義。一是本體的『有』和『無』，二是力量的『有』和『無』，三是關於依賴因緣和不依賴因緣。三乘以六，成就了十八種。

一約體有空不空義二約用具有不有義三約緣待不待義三六成十八也。一是關於本體的『空』和『不空』的含義，二是關於作用的『有』和『不有』的含義，三是關於因緣的『依賴』和『不依賴』的含義。三乘以六，成就了十八種。

或分為三十六謂于上六義隨一皆具六何以故若無一余皆無故余門思而準之。或者分為三十六種，這是說，在上面的六種含義中，每一種都具備六種含義。這是因為什麼呢？如果缺少其中一個，其餘的都無法存在。其餘的方面可以思考並以此為準則。

以互相資成若無一余不成故。因為它們相互資助才能成就，如果缺少其中一個，就無法成就。

第五融攝者然此六義以六相融攝取之謂融六義為一因是總相開一因為六義是別相六義齊名因是同相六義為不壞相是名異相由此六義因等得成是成相六義各住自位義是壞相。第五是融合攝取。這六種含義可以用六相來融合攝取。將六種含義融合爲一個『因』，這是總相；將一個『因』展開為六種含義，這是別相；六種含義齊名，這是同相；六種含義是不壞相，這是異相；由此六種含義等『因』得以成就，這是成相；六種含義各自安住于自己的位置，這是壞相。

要問云其六義及前因果理事相成更以六法顯之所謂總總成因果也二別義別成總故三同自同成總故四異諸義自異顯同故五成因果理事成故六壞諸義各住自法不移本性故所述緣起並悉遍通隨有事成驗思可解耳。如果有人問，這六種含義以及前面的因果、理事實踐相互成就，再用六法來顯現，所謂『總』，就是總體成就因果；二是『別』，就是各個不同的含義成就總體；三是『同』，就是各自相同成就總體；四是『異』，就是各種含義各自不同，顯現相同；五是『成』，就是因果、理事實踐成就；六是『壞』，就是各種含義各自安住于自己的法則，不改變其本性。所描述的緣起都普遍相通，隨著事物的成就，驗證思考就可以理解了。

問六義六相分齊云何答六義據緣起自體六相據緣起義門以法體入義門遂成差別。如果有人問，六義和六相的界限在哪裡？回答是，六義是根據緣起的自體，六相是根據緣起的義門。以法體進入義門，就形成了差別。

搜玄雲六義六相共成者六《搜玄記》說，六義和六相共同成就的是六

【English Translation】 English version 彼三故何以故若非有力即無無力是故隨一具三故有九也。 What is the reason for these three? If there were no 'powerful' (有力), there would be no 'powerless' (無力). Therefore, each possesses these three attributes, resulting in a total of nine.

謂前約用開三句中隨一皆具彼三義故何以故一具於三若非下約力用相資而釋故一中具三故成九也。 This means that in the three sentences opened up based on function, each possesses those three meanings. What is the reason for this? One possesses three. If it were not explained below based on the mutual assistance of power and function, then one would possess three, thus achieving nine.

或分十二謂于上六義空有二門不相離故隨空即有隨有即空空有有六有空亦六故有十二也。 Or it is divided into twelve, meaning that in the above six meanings, the two aspects of 'emptiness' (空) and 'existence' (有) are inseparable. With 'emptiness' comes 'existence', and with 'existence' comes 'emptiness'. 'Emptiness-existence' has six, and 'existence-emptiness' also has six, resulting in a total of twelve.

據上六義以空有相即有空空有故各具六共成十二也。 Based on the above six meanings, because 'emptiness' and 'existence' are mutually identical, 'existence-emptiness' and 'emptiness-existence' each possess six, jointly achieving twelve.

或分十八謂于上六義中一一皆有三義故一體有無二力有無三約待緣不待緣三六成十八也。 Or it is divided into eighteen, meaning that in the above six meanings, each has three meanings. First, the 'existence' and 'non-existence' of the substance; second, the 'existence' and 'non-existence' of the power; third, concerning dependence on conditions and non-dependence on conditions. Three multiplied by six achieves eighteen.

一約體有空不空義二約用具有不有義三約緣待不待義三六成十八也。 First, concerning the meaning of 'emptiness' and 'non-emptiness' of the substance; second, concerning the meaning of 'existence' and 'non-existence' of the function; third, concerning the meaning of 'dependence' and 'non-dependence' on conditions. Three multiplied by six achieves eighteen.

或分為三十六謂于上六義隨一皆具六何以故若無一余皆無故余門思而準之。 Or it is divided into thirty-six, meaning that in the above six meanings, each possesses six meanings. What is the reason for this? If one is missing, the rest cannot exist. The remaining aspects can be considered and used as a standard.

以互相資成若無一余不成故。 Because they mutually assist each other to achieve, if one is missing, it cannot be achieved.

第五融攝者然此六義以六相融攝取之謂融六義為一因是總相開一因為六義是別相六義齊名因是同相六義為不壞相是名異相由此六義因等得成是成相六義各住自位義是壞相。 Fifth is the fusion and integration. These six meanings can be fused and integrated with the six aspects. Fusing the six meanings into one 'cause' (因), this is the general aspect (總相); expanding one 'cause' into six meanings, this is the specific aspect (別相); the six meanings have the same name, this is the common aspect (同相); the six meanings are the indestructible aspect (不壞相), this is the different aspect (異相); because of these six meanings, etc., the 'cause' can be achieved, this is the achieving aspect (成相); the six meanings each abide in their own position, this is the destroying aspect (壞相).

要問云其六義及前因果理事相成更以六法顯之所謂總總成因果也二別義別成總故三同自同成總故四異諸義自異顯同故五成因果理事成故六壞諸義各住自法不移本性故所述緣起並悉遍通隨有事成驗思可解耳。 If someone asks, these six meanings and the preceding cause and effect, principle and practice mutually achieve each other, and are further manifested with the six dharmas. The so-called 'general' (總) is the overall achievement of cause and effect; second, 'specific' (別) means that each different meaning achieves the general; third, 'same' (同) means that each same achieves the general; fourth, 'different' (異) means that each meaning is different, revealing the same; fifth, 'achieving' (成) means that cause and effect, principle and practice are achieved; sixth, 'destroying' (壞) means that each meaning abides in its own law, without changing its original nature. The described dependent origination is universally interconnected, and with the achievement of things, verification and thought can be understood.

問六義六相分齊云何答六義據緣起自體六相據緣起義門以法體入義門遂成差別。 If someone asks, where is the boundary between the six meanings and the six aspects? The answer is that the six meanings are based on the self-nature of dependent origination, and the six aspects are based on the meaning-gate of dependent origination. Entering the meaning-gate with the dharma-substance then forms a difference.

搜玄雲六義六相共成者六 The Sou Xuan Ji says that what the six meanings and six aspects jointly achieve is six.

相有二義一順理二順事此二義中順理義顯順事義今據自體義門分異為此經主別將六相照令入理故。

如以六義入四句顯去非故即順三乘入六相顯自德故順一乘是故四句與六相俱為入法方便也。

四句則體用二種如前句數料揀中列入法方便者探玄雲泛論方便有三種一發起方便謂如加行發起根本即七方便等二無住方便謂由悲智巧相導引不住生死及涅槃故如方便度等三整合方便謂諸緣起巧相整合如六相方便等。

第六約教辨者若小乘中法執因相於此六義名義俱無。

孔目云依小乘教六因四緣相攝不與三乘同何以故不原因緣理故今六義小乘名義俱無。

若三乘賴耶識如來藏法無我因中有六義名義而主伴未具。

要問云此文在三乘一乘方究竟何以故稱法界故孔目云三乘初教分達法空知法次細故約事委說熟教已去究竟法空會事從理故不多說。

若一乘普賢圓因中具足主伴無盡緣起方究竟也。

孔目云依一乘教具一切因緣理事教義人法因果等又總唯有因緣乃至一即一切一切即一即盧舍那佛普賢行因成就因果果與三乘等別。

又由空有義故有相即門也由有力無力義故有相入門也由有待緣不待緣義故有同體異體門也由有此等義門故得毛孔容剎海事也思之可解耳。

探玄雲

【現代漢語翻譯】現代漢語譯本：相有二義：一是順理，二是順事。在這二義中，順理之義更為明顯。現在根據自體義門來區分，因為這部經主要用六相來照亮，使人入理。例如，用六義進入四句，是爲了顯現去除錯誤，所以順應三乘；進入六相，是爲了顯現自身的功德，所以順應一乘。因此，四句和六相都是進入佛法的方便法門。四句則包含體和用兩種。如前句數料揀中所列的入法方便，探玄說，泛泛而論，方便有三種：一是發起方便，如加行發起根本，即七方便等；二是無住方便，由悲智巧妙地引導，不住于生死和涅槃，如方便度等；三是整合方便，各種緣起巧妙地整合，如六相方便等。第六，從教義上辨別，如果小乘中對法的執著，因相，對於這六義，名義都沒有。孔目說，依據小乘教義，六因四緣相互攝持，不與三乘相同。為什麼呢？因為不原因緣理。現在這六義，小乘名義都沒有。如果三乘的阿賴耶識（Ālaya-vijñāna，藏識），如來藏（Tathāgatagarbha，如來藏），法無我（Dharma-nairātmya，法無我）因中，有六義的名義，但是主伴關係還不完備。要問說，這段文字在一乘中才究竟，為什麼稱法界呢？孔目說，三乘初教只是部分地通達法空，知道法還不夠細緻，所以就事詳細地說；成熟的教義已經究竟法空，會理事從理，所以不多說。如果在一乘普賢（Samantabhadra，普賢）圓因中，具足主伴，無盡緣起才究竟。孔目說，依據一乘教義，具足一切因緣、理事、教義、人法、因果等。總而言之，只有因緣，乃至一即一切，一切即一，即盧舍那佛（Vairocana，盧舍那佛）普賢行因成就，因果與三乘等別。又因為空有義，所以有相即門；因為有力無力義，所以有相入門；因為有待緣不待緣義，所以有同體異體門；因為有這些義門，所以才能毛孔容納剎海之事。仔細思考就可以理解了。探玄說

【English Translation】 English version: There are two meanings of 'aspect' (相, xiāng): one is according with principle (順理, shùn lǐ), and the other is according with affairs (順事, shùn shì). Among these two meanings, the meaning of according with principle is more evident. Now, according to the meaning-gate of self-nature (自體義門, zì tǐ yì mén) to differentiate, because this scripture mainly uses the six aspects to illuminate, enabling people to enter into principle. For example, using the six meanings to enter the four phrases (四句, sì jù) is to manifest the removal of errors, so it accords with the Three Vehicles (三乘, sān shèng); entering the six aspects is to manifest one's own merits, so it accords with the One Vehicle (一乘, yī shèng). Therefore, the four phrases and the six aspects are both expedient means for entering the Dharma. The four phrases contain both substance and function. As listed in the previous enumeration of phrases, 'entering the Dharma' is an expedient means. Tanxuan (探玄) says that generally speaking, there are three kinds of expedient means: first, the initiating expedient means, such as the preliminary practices initiating the fundamental, that is, the seven expediencies, etc.; second, the non-abiding expedient means, which are skillfully guided by compassion and wisdom, not abiding in birth and death or Nirvana, such as expedient means of deliverance, etc.; third, the integrating expedient means, where various arising conditions are skillfully integrated, such as the six aspects of expedient means, etc. Sixth, distinguishing from the perspective of teachings, if in the Small Vehicle (小乘, xiǎo shèng) there is attachment to the Dharma, the aspect of cause, then for these six meanings, both the name and meaning are absent. Kongmu (孔目) says that according to the teachings of the Small Vehicle, the six causes and four conditions mutually embrace, not being the same as the Three Vehicles. Why? Because it does not accord with the principle of cause and condition. Now, for these six meanings, both the name and meaning are absent in the Small Vehicle. If in the Three Vehicles, in the cause of Ālaya-vijñāna (阿賴耶識, Ālaya-vijñāna, store consciousness), Tathāgatagarbha (如來藏, Tathāgatagarbha, Buddha-nature), and Dharma-nairātmya (法無我, Dharma-nairātmya, non-self of phenomena), there are the names and meanings of the six aspects, but the relationship between the principal and the accompanying is not yet complete. Yaowen (要問) asks, 'This passage is only complete in the One Vehicle, why is it called the Dharma Realm?' Kongmu says that the initial teachings of the Three Vehicles only partially understand the emptiness of Dharma, and the knowledge of Dharma is not yet detailed enough, so it is explained in detail according to the matter; the mature teachings have already completely understood the emptiness of Dharma, and the understanding of affairs follows the principle, so it is not explained much. If in the perfect cause of Samantabhadra (普賢, Samantabhadra) in the One Vehicle, the principal and the accompanying are complete, and the endless arising of conditions is complete. Kongmu says that according to the teachings of the One Vehicle, all causes and conditions, principle and affairs, teachings and meanings, people and Dharma, cause and effect, etc., are complete. In short, there are only causes and conditions, even one is all, and all is one, that is, Vairocana Buddha (盧舍那佛, Vairocana), the cause of Samantabhadra's practice is accomplished, and the cause and effect are different from the Three Vehicles. Also, because of the meaning of emptiness and existence, there is the gate of mutual identity of aspects; because of the meaning of strength and weakness, there is the gate of entering aspects; because of the meaning of dependent and independent conditions, there is the gate of same and different substance; because there are these meaning-gates, the pores can contain the ocean of lands. Think about it and you can understand. Tanxuan says

由此義故諸法相即無所障礙又云知一即多多即一等皆此義也是故無盡大緣起法無礙自在皆從此門而開現矣。

華嚴一乘教義分齊章復古記卷第三(之上)

華嚴一乘教義分齊章復古記卷第三(之下)

十玄緣起無礙法門義第三。

夫法界緣起自在無窮今以要門略攝為二一者明究竟果證義即十佛自境界也二者隨緣約因辨教義即普賢境界也。

太一云一乘緣起自體法界不同大乘緣起但能離執斷常諸過等此宗不爾一即一切無過不離無法不同也法界緣起不過自體因之與果所言因者謂方便緣修體窮位滿即普賢是也所言果者謂自體究竟寂滅圓果十佛境界一即一切謂十佛世界海及離世間品明十佛義是也。

初義者圓融自在一即一切一切即一不可說其狀相耳。

以性海果分是不可說義謂圓融理智普別行等相即相入無礙自在是也。

如華嚴經中究竟果分國土海及十佛自體融義等者即其事也。

然彼十佛所依有二一國土海圓融自在當不可說二世界海有三類一蓮華藏世界海具足主伴通因陀羅等。

不論因陀羅及微細等此當不可說義何以故不與教相應故地論云因分可說果分不可說者即其事也。

法界緣起之內有法有義法當果分義屬因分縱因陀羅及微細等義今亦不辨以圓融

【現代漢語翻譯】現代漢語譯本：由於這個道理，諸法（dharma）的相即是沒有任何障礙的。又說，知一即知多，知多即知一，等等，都是這個道理。因此，無盡的大緣起法是無礙自在的，都是從此門而開啟顯現的。

《華嚴一乘教義分齊章復古記》卷第三（之上）

《華嚴一乘教義分齊章復古記》卷第三（之下）

十玄緣起無礙法門義第三。

法界（dharmadhatu）緣起自在無窮，現在用簡要的方法概括為二：一是闡明究竟果證的意義，即十佛（ten Buddhas）的自境界；二是隨順因緣，依據因來辨別教義，即普賢（Samantabhadra）的境界。

太一說，一乘（Ekayana）緣起的自體法界不同於大乘（Mahayana）緣起，大乘緣起只能遠離執著，斷除常與斷等過失。這個宗派不是這樣，一即一切，沒有過失不離，沒有法不同。法界緣起不過是自體，因和果。所說的因，是指方便緣修，體窮位滿，即普賢。所說的果，是指自體究竟寂滅圓果，十佛境界，一即一切，是指十佛世界海以及離世間品所闡明的十佛的意義。

初義是圓融自在，一即一切，一切即一，不可用語言描述其狀態和相貌。

以性海果分是不可說的意義，是指圓融的理智、普遍的差別行等等，相即相入，無礙自在。

如《華嚴經》（Avatamsaka Sutra）中究竟果分的國土海以及十佛自體融義等，就是這樣的事。

然而這十佛所依憑的有二：一是國土海圓融自在，屬於不可說；二是世界海有三類，一是蓮華藏世界海（Lotus Treasury World Sea），具足主伴，通因陀羅（Indra）等。

不論因陀羅以及微細等，這屬於不可說的意義。為什麼呢？因為不與教義相應。地論說，因分可以述說，果分不可述說，就是這件事。

法界緣起之內有法有義，法屬於果分，義屬於因分，即使是因陀羅以及微細等的意義，現在也不辨別，因為是圓融的。

【English Translation】 English version: Because of this principle, the interpenetration of all dharmas (dharma) is without any obstruction. Furthermore, it is said that knowing one is knowing many, and knowing many is knowing one, and so on; all of these are this principle. Therefore, the inexhaustible great dependent origination of dharmas is unobstructed and free, and all of it is revealed and manifested from this gate.

Avatamsaka One Vehicle Teaching and Meaning Differentiation Chapter - Commentary, Volume 3 (Part 1)

Avatamsaka One Vehicle Teaching and Meaning Differentiation Chapter - Commentary, Volume 3 (Part 2)

The Third Meaning of the Ten Profound Dependent Origination Unobstructed Dharma Gate.

The dharmadhatu (dharmadhatu)'s dependent origination is free and infinite. Now, using an essential method, it is briefly summarized into two: First, to clarify the meaning of ultimate fruit-realization, which is the self-realm of the Ten Buddhas (ten Buddhas); second, to accord with conditions and, based on causes, to distinguish the meaning of the teachings, which is the realm of Samantabhadra (Samantabhadra).

Taiyi says that the self-nature dharmadhatu of the One Vehicle (Ekayana)'s dependent origination is different from the dependent origination of the Mahayana (Mahayana), which can only be free from attachments and sever the faults of permanence and annihilation, etc. This school is not like that; one is all, there is no fault that is not free from, and there is no dharma that is different. The dharmadhatu's dependent origination is nothing more than the self-nature, cause, and effect. The so-called cause refers to skillful means, cultivation through conditions, the exhaustion of the body, and the fulfillment of the position, which is Samantabhadra. The so-called effect refers to the ultimate, tranquil, and complete fruit of the self-nature, the realm of the Ten Buddhas. One is all, referring to the sea of worlds of the Ten Buddhas and the meaning of the Ten Buddhas clarified in the Leaving the World Chapter.

The initial meaning is perfect fusion and freedom, one is all, all is one, and its state and appearance cannot be described in words.

Taking the fruit division of the nature-sea as the meaning of the indescribable refers to the perfect fusion of reason and wisdom, universal differentiated practices, etc., interpenetrating and entering each other, unobstructed and free.

Such as the ultimate fruit division of the land-sea and the meaning of the fusion of the self-nature of the Ten Buddhas, etc., in the Avatamsaka Sutra (Avatamsaka Sutra), that is the matter.

However, the basis upon which these Ten Buddhas rely is twofold: First, the land-sea is perfectly fused and free, belonging to the indescribable; second, the world-sea has three categories: First, the Lotus Treasury World Sea (Lotus Treasury World Sea), complete with host and companions, connecting Indra (Indra), etc.

Regardless of Indra and the subtle, etc., this belongs to the meaning of the indescribable. Why? Because it does not correspond with the teachings. The Treatise on the [Ten] Grounds says that the cause division can be described, but the fruit division cannot be described; that is the matter.

Within the dharmadhatu's dependent origination, there are dharmas and meanings. Dharmas belong to the fruit division, and meanings belong to the cause division. Even the meanings of Indra and the subtle, etc., are not distinguished now because they are perfectly fused.

極果絕於說相所以不可以言說。

問義若如是何故經中乃說佛不思議品等果耶答此果義是約緣形對為成因故說此果非彼究竟自在果所以然者為與因位同會而說故知形對耳。

果分不可說者太一問不思議品等亦明果德何故得於因門說耶答雖是果德對緣以辨果非究竟圓寂之果是故與因同會說也。

第二義者有二一以喻略示二約法廣辨。

至相云今約教就自體相辨緣起者于中有二一者舉喻釋成於法二者辨法會通於理。

初喻示者如數十錢法所以說十者欲應圓數顯無盡故。

舉喻者如夜摩天會菩薩雲集品說云譬如數法十增一至無量皆悉是本數智慧故差別所以下孔目云十數之義含於二門一成圓教門二不成圓教門教義攝益中已引。

此中有二一異體二同體。

今舉此十數為譬者復有二門一異體門二同體門。

所以有此二門者以諸緣起門內有二義故一不相由義謂自具德故如因中不待緣等是也二相由義如待緣等是也初即同體后即異體。

探玄雲謂大法界中緣起法海義門無量約就圓宗略舉十門謂諸緣起法要具此十義方成緣起故闕即不成演義云何以初異體門中雲諸緣各別不相雜亂第二同體門中雲互相遍應方成緣起釋曰謂要由各異方得待緣要由遍應方自具德耳。

就異

【現代漢語翻譯】現代漢語譯本：極果（最高的果位，指佛果）超越了言說的範疇，因此無法用語言來描述。

問：如果義理是這樣，為什麼經典中還說有『佛不思議品』等等關於果位的描述呢？答：這些關於果位的描述，是就因緣和形態相對而言，爲了成就因地而說的，並非指究竟自在的佛果。之所以這樣，是爲了與因地的修行者共同理解而說的，所以要知道這只是相對而言的。

果位的不可說，太一（人名，或指某種哲學觀點）問：『不思議品』等等也闡明了果位的功德，為什麼可以在因地修行時談論呢？答：雖然是果位的功德，但這是針對因緣而辨明的果，並非究竟圓寂的佛果，因此可以與因地的修行者共同理解而說。

第二層含義分為兩部分：一是用比喻簡要說明，二是結合佛法廣泛辨析。

至相（人名，或指某種哲學觀點）說：現在根據教義，就自體相來辨析緣起，其中有兩點：一是舉例說明佛法的成就，二是辨析佛法以融會貫通於理。

最初的比喻是關於計算錢的方法，之所以說『十』，是爲了應合圓滿之數，顯示無窮無盡。

舉例來說，就像《夜摩天會菩薩雲集品》中所說：『譬如數法，十增一至無量，皆悉是本數智慧故差別。』所以下面的孔目（註釋）說：『十數』的含義包含兩個方面：一是成就圓教之門，二是不成就圓教之門。教義的攝益中已經引用。

這裡面包含兩種情況：一是異體，二是同體。

現在用這『十數』來作比喻，又有兩種情況：一是異體門，二是同體門。

之所以有這兩種情況，是因為各種緣起之門內有兩種含義：一是不相依賴的含義，指的是自身具備功德，比如因地修行時不依賴外緣等等；二是相互依賴的含義，比如依賴外緣等等。前者是同體，後者是異體。

探玄（人名，或指某種哲學觀點）說：所謂大法界中，緣起法海的義理無量無邊，就圓宗而言，簡要地舉出十個方面，指的是各種緣起法要具備這十種含義，才能成就緣起，缺少任何一種都不能成就。演義（對經典的解釋）說：為什麼呢？因為最初的異體門中說，各種因緣各自不同，不互相混雜；第二同體門中說，互相普遍應合才能成就緣起。解釋說：就是要由各自不同，才能依賴外緣；要由普遍應合，才能自身具備功德。

就異體而言

【English Translation】 English version: The ultimate fruit (the highest state, referring to Buddhahood) transcends the realm of description, therefore it cannot be expressed in words.

Question: If the meaning is like this, why do the scriptures still mention 'Inconceivable Qualities of the Buddha' and other descriptions of the fruit? Answer: These descriptions of the fruit are spoken in relation to conditions and forms, for the sake of accomplishing the causal ground, and do not refer to the ultimate, self-existent fruit of Buddhahood. The reason for this is that they are spoken for the common understanding of practitioners in the causal stage, so it should be understood that this is only relative.

Regarding the indescribability of the fruit, Taiyi (a name, or referring to a philosophical viewpoint) asks: 'Inconceivable Qualities' and others also clarify the merits of the fruit, why can they be discussed during the causal stage of practice? Answer: Although they are the merits of the fruit, this is the fruit clarified in relation to conditions, not the ultimate fruit of perfect tranquility, therefore it can be spoken for the common understanding of practitioners in the causal stage.

The second meaning is divided into two parts: one is to briefly explain with a metaphor, and the other is to broadly analyze in conjunction with the Dharma.

Zhixiang (a name, or referring to a philosophical viewpoint) says: Now, according to the teachings, we will analyze dependent origination based on the self-nature aspect, which includes two points: one is to illustrate the accomplishment of the Dharma with examples, and the other is to analyze the Dharma to integrate it into the principle.

The initial metaphor is about the method of counting money. The reason for saying 'ten' is to correspond to the perfect number, showing endlessness.

For example, as it is said in the 'Yamaten Assembly of Bodhisattvas' chapter: 'For example, in the method of counting, increasing by one from ten to immeasurable, all are the wisdom of the original number, hence the difference.' Therefore, the following commentary says: 'The meaning of the number ten' contains two aspects: one is the gate to accomplishing the perfect teaching, and the other is the gate to not accomplishing the perfect teaching. It has already been cited in the benefits of the teachings.

There are two situations included here: one is different entities, and the other is the same entity.

Now, using this 'number ten' as a metaphor, there are also two situations: one is the gate of different entities, and the other is the gate of the same entity.

The reason why there are these two situations is that there are two meanings within the various gates of dependent origination: one is the meaning of non-reliance, which refers to possessing merits oneself, such as not relying on external conditions during the causal stage of practice, etc.; the other is the meaning of mutual reliance, such as relying on external conditions, etc. The former is the same entity, and the latter is a different entity.

Tanxuan (a name, or referring to a philosophical viewpoint) says: In the so-called great Dharma realm, the meaning of the ocean of dependent origination is immeasurable. In terms of the perfect school, ten aspects are briefly mentioned, referring to the fact that various Dharma principles of dependent origination must possess these ten meanings in order to accomplish dependent origination. Lacking any one of them will not accomplish it. The commentary says: Why? Because the initial gate of different entities says that various conditions are different from each other and do not mix with each other; the second gate of the same entity says that mutual universal correspondence is necessary to accomplish dependent origination. The explanation says: It is necessary to be different from each other in order to rely on external conditions; it is necessary to be universally corresponding in order to possess merits oneself.

Regarding different entities

體中有二門一相即二相入。

異體門中復有二門一者一中多多中一二者一即多多即一。

所以有此二門者以諸緣起法皆有二義故一空有義此望自體二力無力義此望力用由初義故得相即由后義故得相入。

緣起有二相即相入謂諸緣相望全體形奪有有體無體義緣起方成以若闕一緣余不成起起不成故緣義即壞又諸緣力用互相依持互相形奪故有全有力全無力義緣起方成故得相即相入也。

初中由自若有時他必無故他即自何以故由他無性以自作故二由自若空時他必是有故自即他何以故由自無性用他作故以二有二空各不俱故無彼不相即有無無有無二故是故常相即若不爾者緣起不成有自性等過思之可見。

探玄雲是故一緣是能起多緣及果俱是所起是即多為一成多是無體一能作多一是有體由一有體必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一多既爾多一亦然反上思之。

二明力用中自有全力故所以能攝他他全無力故所以能入自他有力自無力反上可知不據自體故非相即力用交徹故成相入又由二有力二無力各不俱故無彼不相入有力無力無力有力無二故是故常相入。

謂全有力全無力緣起方成是故緣起要互相依具力無力如闕一緣一切不成余亦如是是故一能持多一是

【現代漢語翻譯】現代漢語譯本：體性中有兩個門，一是相即，二是相入。在異體門中又有兩個門，一是『一』中有多多中『一』，二是『一』即多多即『一』。之所以有這兩個門，是因為諸緣起法都有兩種含義：一是空有義，這是從自體來看；二是力無力義，這是從力用來看。由於第一種含義，所以能夠相即；由於第二種含義，所以能夠相入。緣起有相即相入的含義，是指諸緣相互觀望，全體互相影響，有有體無體的含義，緣起才能成立。如果缺少一個緣，其餘的就不能生起，生起不成，所以緣起的意義就破壞了。而且諸緣的力量互相依靠，互相影響，所以有全有力全無力的含義，緣起才能成立，所以能夠相即相入。在第一種含義中，由於自身如果有時，其他必定是無，所以其他就是自身。為什麼呢？因為其他沒有自性，是由自身所造作的。第二，由於自身如果空時，其他必定是有，所以自身就是其他。為什麼呢？因為自身沒有自性，是用其他來造作的。因為二有二空各自不併存，所以沒有彼此不相即的情況，有無、無有、無無有二，因此常常相即。如果不是這樣，緣起就不能成立，會有自性等過失，思考就可以明白。《探玄記》中說，所以一個緣是能生起，多個緣和果都是所生起，『一』即是多，因為『一』成就了多，多是沒有體性的，『一』能造作多，『一』是有體性的。由於『一』有體性，必定不能與多有體性並存，多沒有體性，必定不能與『一』沒有體性並存，所以沒有不多的『一』，沒有不『一』的多，『一』多既然這樣，多『一』也是這樣，反過來思考也是一樣。二是說明力用中，自身有全部的力量，所以能夠攝取其他，其他全部沒有力量，所以能夠進入自身。其他有力，自身無力，反過來思考就可以明白。不依據自體，所以不是相即，力量交相滲透，所以成就相入。而且由於二有力二無力各自不併存，所以沒有彼此不相入的情況，有力無力、無力有力沒有二，因此常常相入。所謂全有力全無力，緣起才能成立，所以緣起一定要互相依靠，具備力無力，如果缺少一個緣，一切都不能成立，其餘的也是這樣，所以『一』能保持多，『一』是...

【English Translation】 English version: In the substance, there are two gates: one is inter-identity (相即, xiāng jí), and the other is inter-penetration (相入, xiāng rù). Within the gate of different substances, there are again two gates: one is 'one in many, many in one,' and the other is 'one is many, many is one.' The reason for having these two gates is that all conditioned arising (緣起, yuán qǐ) dharmas have two meanings: one is the meaning of emptiness and existence (空有義, kōng yǒu yì), which is viewed from the self-substance; the other is the meaning of power and powerlessness (力無力義, lì wú lì yì), which is viewed from the function of power. Because of the first meaning, they can inter-identify; because of the second meaning, they can inter-penetrate. Conditioned arising has the meaning of inter-identity and inter-penetration, which means that all conditions observe each other, the whole influences each other, and there is the meaning of having substance and not having substance, so that conditioned arising can be established. If one condition is missing, the rest cannot arise, and if arising is not established, the meaning of conditioned arising is destroyed. Moreover, the powers of all conditions rely on each other and influence each other, so there is the meaning of having full power and having no power, so that conditioned arising can be established, so they can inter-identify and inter-penetrate. In the first meaning, because if the self has existence, the other must be non-existent, so the other is the self. Why? Because the other has no self-nature, it is made by the self. Second, because if the self is empty, the other must be existent, so the self is the other. Why? Because the self has no self-nature, it is made by the other. Because two existences and two emptinesses do not coexist, there is no situation where they do not inter-identify. Existence and non-existence, non-existence and existence, non-existence and non-existence are not two, therefore they always inter-identify. If not, conditioned arising cannot be established, and there will be faults such as self-nature, which can be understood by thinking about it. The 'Tantrayāna Record' says, therefore, one condition is the able to arise, and many conditions and results are all the arisen. 'One' is many, because 'one' accomplishes many. Many have no substance, 'one' can make many, and 'one' has substance. Because 'one' has substance, it must not coexist with many having substance. Many have no substance, it must not coexist with 'one' having no substance, so there is no 'one' that is not many, and no many that is not 'one'. Since 'one' and many are like this, many and 'one' are also like this, think about it in reverse and it is the same. Second, explaining the function of power, the self has full power, so it can gather others. Others have no power at all, so they can enter the self. Others have power, the self has no power, think about it in reverse and it can be understood. Not based on the self-substance, so it is not inter-identity. The powers interpenetrate, so they accomplish inter-penetration. Moreover, because two having power and two having no power do not coexist, there is no situation where they do not inter-penetrate. Having power and having no power, having no power and having power are not two, therefore they always inter-penetrate. The so-called having full power and having no power, conditioned arising can be established, so conditioned arising must rely on each other, possessing power and powerlessness. If one condition is missing, everything cannot be established, and the rest is also like this, so 'one' can maintain many, 'one' is...

有力能攝於多多依於一多是無力潛入一內由一有力必不得與多有力俱是故無有一而不攝多也由多無力必不得與一無力俱是故無有多而不入一也如一持多依既爾多持一依亦然反上思之。

又以用攝體更無別體故唯是相入攝體收用無別用故唯是相即此依因六義內準之。

體用雙融義謂諸緣起法要力用交涉全體融合方成緣起探玄中有六句今用二句一以體無不用故舉體全用即唯有相入無相即義二以用無不體故舉用全體即唯有相即無相入也此依因六義中待緣等準之皆是入十玄無礙之方便也。

于中先明相入初向上數十門一者一是本數何以故緣成故乃至十者一中十何以故若無一即十不成故即一有全力故攝於十也仍十非一矣餘九門亦如是一一皆有十準例可知。

今約十數明一中多多中一者今明初句若順數從一至十向上去如一者一緣成故一中即有十所以一成若無十一即不成無性緣生故一中即有十所以一成故二三四等一切皆成也若一住自性即不成十十若不成一亦不成。

向下數亦十門一者十即攝一何以故緣成故謂若無十即一不成故即一全無力歸於十也仍一非十矣余例然。

明次句多中一逆數十至一向下來但十玄章影在前門彼略不出耳今章別開也。

如是本末二門中各具足十門餘一一錢中準以

【現代漢語翻譯】現代漢語譯本：如果『有力』能夠包含『多』，那是因為『多』依賴於『一』；如果『多』是『無力』的，它就能潛入『一』的內部。因為『一』是『有力』的，所以它一定不會與『多』的『有力』並存，因此沒有『一』不能包含『多』。因為『多』是『無力』的，所以它一定不會與『一』的『無力』並存，因此沒有『多』不能進入『一』。就像『一』持有『多』，『多』依賴於『一』一樣，『多』持有『一』，『一』依賴於『多』也是一樣的，可以反過來思考。

又因為『用』包含『體』，沒有另外的『體』存在，所以只有『相入』才能包含『體』。『攝體』包含『用』，沒有另外的『用』存在，所以只有『相即』。這些都可以依照『依因六義』來衡量。

『體用雙融』的含義是說，各種緣起法，需要力量和作用相互交織，整個本體融合在一起，才能形成緣起。探玄中有六句話，現在用其中的兩句：一是『以體無不用』，所以舉起整個『體』就是全部的『用』，這隻有『相入』而沒有『相即』的含義；二是『以用無不體』，所以舉起整個『用』就是全部的『體』，這隻有『相即』而沒有『相入』的含義。這些都可以依照『依因六義』中的『待緣』等來衡量，都是進入『十玄無礙』的方便法門。

在這些內容中，首先說明『相入』，先向上數出十個門：一是『一』是根本的數，為什麼呢？因為緣起成就的緣故。乃至十，『十』中有一，為什麼呢？如果沒有『一』，那麼『十』就不能成立，所以『一』具有全部的力量，能夠包含『十』。但是『十』仍然不是『一』。其餘的九個門也是這樣，每一個『一』都包含『十』，可以按照這個例子來理解。

現在用十個數來說明『一中多』、『多中一』：現在說明第一句，如果順著數，從一到十向上數，比如『一』，因為『一』是緣起成就的，所以在『一』中就包含著『十』，所以『一』才能成立。如果沒有『一』，那麼『十』就不能成立，因為沒有自性，是緣起而生的，所以在『一』中就包含著『十』，所以『一』才能成立。二、三、四等等一切都是這樣。如果『一』停留在自己的自性中，那麼『十』就不能成立，『十』如果不能成立，『一』也不能成立。

向下數也有十個門：一是『十』包含『一』，為什麼呢？因為緣起成就的緣故。也就是說，如果沒有『十』，那麼『一』就不能成立，所以『一』完全沒有力量，歸於『十』。但是『一』仍然不是『十』。其餘的例子也是這樣。

說明第二句『多中一』，逆著數從十到一向下數，但是『十玄章影』在前門已經說過了，那裡省略了沒有說出來，現在在這裡另外展開說明。

像這樣，在本末兩個門中，各自都具備十個門，其餘的每一個錢中都可以按照這個來衡量。

【English Translation】 English version: If 'power' (有力) can encompass 'many' (多), it is because 'many' relies on 'one' (一). If 'many' is 'powerless' (無力), it can penetrate into the interior of 'one'. Because 'one' is 'powerful' (有力), it will certainly not coexist with the 'power' of 'many', therefore there is no 'one' that cannot encompass 'many'. Because 'many' is 'powerless' (無力), it will certainly not coexist with the 'powerlessness' of 'one', therefore there is no 'many' that cannot enter 'one'. Just as 'one' holds 'many' and 'many' relies on 'one', 'many' holds 'one' and 'one' relies on 'many' as well; consider it in reverse.

Furthermore, because 'function' (用) encompasses 'essence' (體), there is no separate 'essence', therefore only 'interpenetration' (相入) can encompass 'essence'. 'Encompassing essence' (攝體) includes 'function', there is no separate 'function', therefore only 'identity' (相即). These can be measured according to the 'six meanings of dependence' (依因六義).

The meaning of 'essence and function being mutually integrated' (體用雙融) is that all conditioned dharmas (緣起法) require the intertwining of power and function, and the entire substance must be integrated to form conditioned arising. In the Exploring the Profound (探玄), there are six sentences, and now we use two of them: First, 'because essence is without non-function' (以體無不用), therefore raising the entire 'essence' is the entire 'function', which only has the meaning of 'interpenetration' (相入) without 'identity' (相即); Second, 'because function is without non-essence' (以用無不體), therefore raising the entire 'function' is the entire 'essence', which only has the meaning of 'identity' (相即) without 'interpenetration' (相入). These can be measured according to 'dependent conditions' (待緣) etc. in the 'six meanings of dependence' (依因六義), and are all expedient means for entering the 'ten profound unobstructedness' (十玄無礙).

Among these contents, first explain 'interpenetration' (相入), first count upwards ten gates: First, 'one' (一) is the fundamental number, why? Because of the accomplishment of conditioned arising (緣成). Up to ten, 'ten' (十) contains 'one' (一), why? If there is no 'one', then 'ten' cannot be established, therefore 'one' has all the power to encompass 'ten'. However, 'ten' is still not 'one'. The remaining nine gates are the same, each 'one' contains 'ten', which can be understood according to this example.

Now use the ten numbers to explain 'one in many' (一中多), 'many in one' (多中一): Now explain the first sentence, if counting sequentially from one to ten upwards, such as 'one' (一), because 'one' is the accomplishment of conditioned arising (緣成), therefore 'one' contains 'ten', so 'one' can be established. If there is no 'one', then 'ten' cannot be established, because it has no self-nature, it arises from conditioned arising, therefore 'one' contains 'ten', so 'one' can be established. Two, three, four, etc. are all like this. If 'one' remains in its own self-nature, then 'ten' cannot be established, and if 'ten' cannot be established, 'one' cannot be established either.

Counting downwards also has ten gates: First, 'ten' (十) encompasses 'one' (一), why? Because of the accomplishment of conditioned arising (緣成). That is to say, if there is no 'ten', then 'one' cannot be established, therefore 'one' has no power at all and returns to 'ten'. However, 'one' is still not 'ten'. The remaining examples are the same.

Explain the second sentence 'many in one' (多中一), counting backwards from ten to one downwards, but the 'shadow of the ten profound chapters' (十玄章影) has already been mentioned in the previous gate, which was omitted there, and now it is explained separately here.

Like this, in the two gates of root and branch, each has ten gates, and the rest can be measured according to this in each coin.

思之此約異門相望說耳。

本末即向上向下各具十門餘一一門準上思之。

問既言一者何得一中有十耶。

既稱一寧容有多耶。

答大緣起陀羅尼法若無一即一切不成故定知如是此義云何所言一者非自性一緣成故一是故一中有十者是緣成一若不爾者自性無緣起不得名一也乃至十者皆非自性十由緣成故為十此十中有一者是緣成無性十若不爾者自性無緣起不名十也是故一切緣起皆非自性何以故隨去一緣即一切不成是故一中即具多者方名緣起一耳。

陀羅尼此云總持大法界緣起總持法若無下對緣以顯一此一乃無性緣成一故得一中具十若不爾不得名一為此下反上是故緣起皆無自性一中具多方成一多緣起。

問若去一緣即不成者此即無性無自性者云何得成一多緣起。

既一緣無性多緣亦無性那得成一多緣起。

答只由無性得成一多緣起何以故由此緣起是法界家實德故普賢境界具德自在無障礙故華嚴云菩薩善觀緣起法於一法中解眾多法眾多法中解了一法是故當知一中十十中一相容無礙仍不相是一門中既具足十義故明知一門中皆有無盡義余門亦如是。

此由法界實得緣起力用普賢境界相應所以一多常成不增不減也。

問一門中攝十盡不。

此門攝法為盡不盡耶

【現代漢語翻譯】現代漢語譯本：思考這種約定，是從不同的角度相互觀望而說的。

根本和末端，即向上和向下，各自具備十個方面，其餘每一個方面都參照上面進行思考。

問：既然說『一』，怎麼會『一』中有『十』呢？

既然稱為『一』，怎麼能容許多個呢？

答：大緣起陀羅尼法，如果沒有『一』，那麼一切都不能成立，所以一定知道是這樣的。這個道理是什麼呢？所說『一』，不是自性的一，而是因緣和合而成的一，所以『一』中有『十』。如果不是這樣，自性沒有緣起，就不能稱為『一』。乃至『十』，都不是自性的『十』，而是由因緣和合而成『十』。這『十』中有一，是因緣和合而成的無自性的『十』。如果不是這樣，自性沒有緣起，就不能稱為『十』。因此，一切緣起都不是自性。為什麼呢？因為去掉一個因緣，一切都不能成立。所以『一』中具備多個，才稱為緣起『一』。

陀羅尼（Dharani，總持），這裡說是總持大法界的緣起。總持法，如果沒有下位的相對因緣來顯現『一』，這個『一』就是無自性，因緣和合而成『一』，所以才能『一』中具備『十』。如果不是這樣，就不能稱為『一』。因為這個下位反顯上位，所以緣起都沒有自性，『一』中具備多個，才能成就『一』多緣起。

問：如果去掉一個因緣就不能成立，這既然是無自性，沒有自性，怎麼能成就『一』多緣起呢？

既然一個因緣沒有自性，多個因緣也沒有自性，那怎麼能成就『一』多緣起呢？

答：正因為沒有自性，才能成就『一』多緣起。為什麼呢？因為這個緣起是法界（Dharmadhatu）的真實功德，普賢（Samantabhadra）境界具備功德，自在無障礙。華嚴經（Avatamsaka Sutra）說：菩薩善於觀察緣起法，在一個法中理解眾多法，在眾多法中理解一個法。所以應當知道，『一』中『十』，『十』中『一』，相互容納沒有障礙，仍然不相互是。一個方面中既然具足十種意義，就明白一個方面中都有無盡的意義，其餘方面也是這樣。

這是由於法界真實的緣起力量，與普賢境界相應，所以『一』多常常成就，不增不減。

問：一個方面中是否包含全部的『十』？

這個方面所包含的法是全部還是不全部呢？

【English Translation】 English version: Thinking about this agreement is just talking about observing each other from different perspectives.

The root and the branch, that is, upward and downward, each has ten aspects. Consider each of the remaining aspects in accordance with the above.

Question: Since it is said to be 'one', how can there be 'ten' in 'one'?

Since it is called 'one', how can it accommodate many?

Answer: The Great Pratītyasamutpāda Dharani (總持) Dharma, if there is no 'one', then everything cannot be established, so it must be known to be so. What is this principle? What is called 'one' is not one of self-nature, but one formed by conditions, so there are 'ten' in 'one'. If it is not like this, self-nature has no dependent origination, so it cannot be called 'one'. Even 'ten' is not the 'ten' of self-nature, but 'ten' formed by conditions. In this 'ten', there is one, which is the non-self-nature 'ten' formed by conditions. If it is not like this, self-nature has no dependent origination, so it cannot be called 'ten'. Therefore, all dependent origination is not self-nature. Why? Because if one condition is removed, everything cannot be established. Therefore, 'one' contains many, and it is called dependent origination 'one'.

Dharani (總持), here it is said to be the dependent origination that holds the entire Dharmadhatu (法界). If there is no lower relative condition to manifest 'one', this 'one' is without self-nature, and 'one' is formed by conditions, so 'one' can contain 'ten'. If it is not like this, it cannot be called 'one'. Because this lower reflects the upper, all dependent origination has no self-nature, and 'one' contains many to achieve 'one' many dependent origination.

Question: If removing one condition makes it impossible to establish, and this is without self-nature, how can it achieve 'one' many dependent origination?

Since one condition has no self-nature, and many conditions also have no self-nature, how can it achieve 'one' many dependent origination?

Answer: Precisely because there is no self-nature, 'one' many dependent origination can be achieved. Why? Because this dependent origination is the real merit of the Dharmadhatu (法界) family, and the Samantabhadra (普賢) realm has merit, is free and unobstructed. The Avatamsaka Sutra (華嚴經) says: Bodhisattvas are good at observing the Dharma of dependent origination, understanding many Dharmas in one Dharma, and understanding one Dharma in many Dharmas. Therefore, it should be known that 'ten' in 'one' and 'one' in 'ten' accommodate each other without obstruction, and still are not each other. Since one aspect contains ten meanings, it is clear that one aspect has endless meanings, and the remaining aspects are also like this.

This is due to the real power of dependent origination of the Dharmadhatu (法界), corresponding to the Samantabhadra (普賢) realm, so 'one' many often achieve, without increase or decrease.

Question: Does one aspect contain all of the 'ten'?

Is the Dharma contained in this aspect complete or incomplete?

。

答盡不盡何以故一中十故盡十中一故不盡四句護過去非顯德等準之可解耳別別諸門中準例如是緣起妙理應如是知第一門竟。

亦有盡義亦無盡義何者一中十即是盡十中一具說即無盡又復知一中十十中一皆盡不盡義也四句者有無兩亦雙非離過顯德準此緣起可解余之八門例此應知異體相入門竟。

初異體門中第二即義者此中有二門一者向上去二者向下來。

今異體中相即義亦具二門。

初門中有十門一者一何以故緣成故一即十何以故若無一即無十故由一有體余皆空故是故此一即是十矣如是向上乃至第十皆各如前準可知耳。

但一有體多無體故得一即多向上從一至十也。

言向下者亦有十門一者十何以故緣成故十即一何以故若無十即無一故由一無體余皆有故是故此十即一矣如是向下乃至第一皆各如是準前可知耳以此義故當知一一錢即是多錢耳。

由一無體多有體故得多即一向下來從十至一也十即一緣成故若十非一一不成何但一不成十亦不成如柱若非舍爾時即無舍若有舍亦有柱以柱即舍故有舍復有柱故一即十一即十故成一覆成十也。

問若一不即十者有何過失。

由前謂一即多多即一故興此問也。

答若不即十者有二失一不成十錢過何以故若一不即

【現代漢語翻譯】現代漢語譯本：問：『盡』與『不盡』是什麼意思？答：因為『一』中包含『十』，所以說『盡』；因為『十』中包含『一』，所以說『不盡』。可以用四句來護持過去，用非顯德等來比照，就可以理解了。其他各個法門中，都可以這樣比照，緣起的微妙道理應該這樣理解。第一門結束。

既有『盡』的含義，也有『無盡』的含義。為什麼呢？『一』中包含『十』，就是『盡』；完整地說，就是『無盡』。進一步理解，『一』中包含『十』，『十』中包含『一』，都是『盡』與『不盡』的含義。四句指的是『有』與『無』，『亦有亦無』，『非有非無』，超越對立而彰顯功德。用這個來比照緣起，就可以理解了。其餘的八個法門，可以參照這個來理解。異體相入門結束。

在最初的異體門中，第二是相即的含義。這裡面有兩門：一是向上，二是向下。

現在異體中的相即義也包含兩門。

初門中有十門：一，為什麼說『一』？因為緣起而成就，所以說『一』就是『十』。為什麼呢？如果沒有『一』，就沒有『十』。因為『一』有自體，其餘都是空。所以，這個『一』就是『十』。像這樣向上推，直到第十，都可以像前面那樣比照理解。

只是『一』有自體，『多』沒有自體，所以說『一』就是『多』，向上是從一到十。

說到向下，也有十門：一，為什麼說『十』？因為緣起而成就，所以說『十』就是『一』。為什麼呢？如果沒有『十』，就沒有『一』。因為『一』沒有自體，其餘都有。所以，這個『十』就是『一』。像這樣向下推，直到第一，都可以像前面那樣比照理解。因為這個道理，應當知道每一文錢就是多文錢。

因為『一』沒有自體，『多』有自體，所以說『多』就是『一』，向下是從十到一。『十』就是『一』，是因為緣起而成就。如果『十』不是『一』，那麼『一』就不能成立。不僅『一』不能成立，『十』也不能成立。就像柱子如果不是房屋的一部分，那麼就沒有房屋。如果有房屋，那麼也有柱子，因為柱子就是房屋的一部分，所以有房屋也有柱子。『一』就是『十』，『十』就是『一』，所以成就了『一』，也成就了『十』。

問：如果『一』不是『十』，會有什麼過失？

因為前面說『一』就是『多』，『多』就是『一』，所以提出這個問題。

答：如果不就是『十』，有兩個過失：一，不能成就十文錢的功用。為什麼呢？如果『一』不就是

【English Translation】 English version: Question: What does 'exhausted' and 'inexhausted' mean? Answer: Because 'one' contains 'ten', it is said to be 'exhausted'; because 'ten' contains 'one', it is said to be 'inexhausted'. You can use the four phrases to protect the past, and use non-manifest virtue (非顯德) etc. to compare, and you can understand it. In other various Dharma doors, you can compare in this way, and the wonderful principle of dependent origination (緣起) should be understood in this way. The first door ends.

There is both the meaning of 'exhausted' and the meaning of 'inexhausted'. Why? 'One' contains 'ten', which is 'exhausted'; to say it completely is 'inexhausted'. Furthermore, understanding that 'one' contains 'ten' and 'ten' contains 'one' are both the meaning of 'exhausted' and 'inexhausted'. The four phrases refer to 'existence' and 'non-existence', 'both existence and non-existence', 'neither existence nor non-existence', transcending opposition and manifesting virtue. Use this to compare dependent origination, and you can understand it. The remaining eight doors can be understood by referring to this. The entry into the different body interpenetration (異體相入) ends.

In the initial different body door, the second is the meaning of interpenetration (相即). There are two doors here: one is upward, and the other is downward.

Now the meaning of interpenetration in different bodies also contains two doors.

In the first door, there are ten doors: One, why is it called 'one'? Because it is accomplished by dependent origination, so 'one' is 'ten'. Why? If there is no 'one', there is no 'ten'. Because 'one' has its own substance, the rest are empty. Therefore, this 'one' is 'ten'. Like this, pushing upward until the tenth, each can be understood by comparing it to the previous one.

Only 'one' has substance, and 'many' have no substance, so it is said that 'one' is 'many', upward from one to ten.

Speaking of downward, there are also ten doors: One, why is it called 'ten'? Because it is accomplished by dependent origination, so 'ten' is 'one'. Why? If there is no 'ten', there is no 'one'. Because 'one' has no substance, the rest have substance. Therefore, this 'ten' is 'one'. Like this, pushing downward until the first, each can be understood by comparing it to the previous one. Because of this principle, it should be known that each coin is many coins.

Because 'one' has no substance and 'many' have substance, it is said that 'many' is 'one', downward from ten to one. 'Ten' is 'one' because it is accomplished by dependent origination. If 'ten' is not 'one', then 'one' cannot be established. Not only can 'one' not be established, but 'ten' also cannot be established. Just as if the pillar is not part of the house, then there is no house. If there is a house, then there is also a pillar, because the pillar is part of the house, so there is a house and there is also a pillar. 'One' is 'ten', and 'ten' is 'one', so 'one' is accomplished, and 'ten' is also accomplished.

Question: If 'one' is not 'ten', what faults will there be?

Because it was previously said that 'one' is 'many' and 'many' is 'one', this question is raised.

Answer: If it is not 'ten', there are two faults: One, the function of ten coins cannot be accomplished. Why? If 'one' is not

十者多一亦不成十何以故一一皆非十故今既得成十明知一即是十也二者不成一過何以故若一不即十十即不得成由十不成十故一義亦不成何以故若無十是誰一故今既得成一明知一即十又若不相即緣起門中空有二義即不現前便成大過謂自性等思之可知下同體門中準此知之餘門亦準可知耳。

若不即者有二過一不成十十不成一是情謂之一所謂緣成一者一中具十故今章第二失中合云十不成一過傳寫之誤又若不相即空有二義即不成立便有自性斷滅等過下同體等準此故略不明。

問若一即十者應當非是一若十即一者應當非是十。

若一與十二互相即安有一十之存乎。

答祗為一即十故是故名為一何以故所言一者非是所謂一緣成無性一為此一即多者是名一若不爾者不名一何以故由無自性故無緣不成一也十即一者準前例取勿妄執矣應如是準知。

此明一即十者離一無有十而十即是一緣成故若不爾者自性無緣起不得名一則一不得成十即一者準此可知。

問上一多義門為一時俱同耶為前後不同耶。

至相十玄問若一多要待緣成者為是同時為有先後耶。

答即同即前後何以故由此法性緣起具足逆順同體不違德用自在無礙故皆得如此。

緣起故常同時常前後所以然者一即十十即一故常

【現代漢語翻譯】現代漢語譯本：如果說多個一也不能構成十，這是為什麼呢？因為每一個一都不是十。現在既然能夠構成十，就明確地知道一就是十。如果說二不能構成一，這是什麼原因呢？如果一不就是十，那麼十就不能成立。由於十不能構成十，所以一的意義也不能成立。這是為什麼呢？如果沒有十，那麼誰是一呢？現在既然能夠成立一，就明確地知道一就是十。又如果它們不相互即入，那麼緣起門中的空和有這兩種意義就不能顯現，就會造成很大的過失，所謂自性等等，思考就可以知道。下面的同體門中，參照這個來理解，其餘的門也可以參照理解。

如果說一和十不相互即入，就會有兩個過失：一是不能構成十，二是十不能構成一，這是情識的妄見。所謂緣起而成一，是因為一中具足了十。現在本章第二節中，『十不成一』的過失，是傳抄的錯誤。又如果它們不相互即入，空和有這兩種意義就不能成立，就會有自性斷滅等等過失。下面的同體等門，參照這個來理解，所以簡略地不再說明。

問：如果一就是十，那麼一就不應該是一；如果十就是一，那麼十就不應該是十。

如果一和十互相即入，那麼哪裡還有一和十的存在呢？

答：正因為一就是十，所以才叫做一。這是為什麼呢？所說的一，不是所謂的一，而是緣起而成的無自性的一。因為這個一即是多，所以叫做一。如果不是這樣，就不能叫做一。這是為什麼呢？因為沒有自性，所以沒有緣也不能成為一。十即是一，參照前面的例子來理解，不要妄加執著，應該這樣參照理解。

這裡說明一即是十，離開了一就沒有十，而十就是一，是緣起而成的。如果不是這樣，自性沒有緣起，就不能叫做一，那麼一就不能成立。十即是一，參照這個就可以知道。

問：上面所說的一多義門，是同時存在呢，還是有先後順序呢？

至相十玄問：如果一和多要依賴緣起才能成立，那麼是同時存在呢，還是有先後順序呢？

答：既是同時存在，也是有先後順序的。這是為什麼呢？因為這種法性緣起具足逆順、同體，不違背德用，自在無礙，所以都可以這樣。

因為緣起，所以常是同時，常是有先後順序的。之所以這樣，是因為一即是十，十即是一，所以常常... English version: If multiple ones cannot form ten, why is that? Because each one is not ten. Now that ten can be formed, it is clearly known that one is ten. If two cannot form one, what is the reason? If one is not identical to ten, then ten cannot be established. Because ten cannot form ten, the meaning of one also cannot be established. Why is that? If there is no ten, then who is one? Now that one can be established, it is clearly known that one is ten. Furthermore, if they do not interpenetrate, then the two meanings of emptiness (空, kong) and existence (有, you) in the principle of dependent origination (緣起, yuanqi) will not manifest, and a great fault will occur, such as self-nature (自性, zixing), etc., which can be understood through contemplation. In the following gate of sameness (同體, tongti), understand it by referring to this, and the remaining gates can also be understood by referring to this.

If one and ten do not interpenetrate, there will be two faults: one is that ten cannot be formed, and two is that one cannot be formed from ten, which is a delusion of consciousness. The so-called dependent origination forming one is because one contains ten. Now, in the second section of this chapter, the fault of 'ten not forming one' is a transcription error. Furthermore, if they do not interpenetrate, the two meanings of emptiness and existence cannot be established, and there will be faults such as self-nature annihilation, etc. The following gates of sameness, etc., understand it by referring to this, so it is briefly not explained further.

Question: If one is identical to ten, then one should not be one; if ten is identical to one, then ten should not be ten.

If one and ten interpenetrate each other, then where do one and ten exist?

Answer: Precisely because one is identical to ten, it is therefore called one. Why is that? The one that is spoken of is not the so-called one, but the one that is dependently originated and without self-nature. Because this one is identical to many, it is called one. If it is not like this, it cannot be called one. Why is that? Because there is no self-nature, so without conditions, one cannot be formed. Ten is identical to one, understand it by referring to the previous example, do not cling to it arbitrarily, you should understand it by referring to it in this way.

Here it is explained that one is identical to ten, without one there is no ten, and ten is one, which is dependently originated. If it is not like this, self-nature has no dependent origination, it cannot be called one, then one cannot be established. Ten is identical to one, you can know this by referring to this.

Question: Are the meanings of one and many mentioned above simultaneous or sequential?

The question of the Ten Mysteries of Perfect Interpenetration: If one and many must rely on dependent origination to be established, are they simultaneous or sequential?

Answer: They are both simultaneous and sequential. Why is that? Because this Dharma-nature dependent origination is complete with reverse and forward, sameness, not violating virtuous function, freely unimpeded, so all can be like this.

Because of dependent origination, it is always simultaneous and always sequential. The reason for this is that one is identical to ten, and ten is identical to one, so it is always...

【English Translation】 If multiple ones cannot form ten, why is that? Because each one is not ten. Now that ten can be formed, it is clearly known that one is ten. If two cannot form one, what is the reason? If one is not identical to ten, then ten cannot be established. Because ten cannot form ten, the meaning of one also cannot be established. Why is that? If there is no ten, then who is one? Now that one can be established, it is clearly known that one is ten. Furthermore, if they do not interpenetrate, then the two meanings of emptiness (空, kong) and existence (有, you) in the principle of dependent origination (緣起, yuanqi) will not manifest, and a great fault will occur, such as self-nature (自性, zixing), etc., which can be understood through contemplation. In the following gate of sameness (同體, tongti), understand it by referring to this, and the remaining gates can also be understood by referring to this. If one and ten do not interpenetrate, there will be two faults: one is that ten cannot be formed, and two is that one cannot be formed from ten, which is a delusion of consciousness. The so-called dependent origination forming one is because one contains ten. Now, in the second section of this chapter, the fault of 'ten not forming one' is a transcription error. Furthermore, if they do not interpenetrate, the two meanings of emptiness and existence cannot be established, and there will be faults such as self-nature annihilation, etc. The following gates of sameness, etc., understand it by referring to this, so it is briefly not explained further. Question: If one is identical to ten, then one should not be one; if ten is identical to one, then ten should not be ten. If one and ten interpenetrate each other, then where do one and ten exist? Answer: Precisely because one is identical to ten, it is therefore called one. Why is that? The one that is spoken of is not the so-called one, but the one that is dependently originated and without self-nature. Because this one is identical to many, it is called one. If it is not like this, it cannot be called one. Why is that? Because there is no self-nature, so without conditions, one cannot be formed. Ten is identical to one, understand it by referring to the previous example, do not cling to it arbitrarily, you should understand it by referring to it in this way. Here it is explained that one is identical to ten, without one there is no ten, and ten is one, which is dependently originated. If it is not like this, self-nature has no dependent origination, it cannot be called one, then one cannot be established. Ten is identical to one, you can know this by referring to this. Question: Are the meanings of one and many mentioned above simultaneous or sequential? The question of the Ten Mysteries of Perfect Interpenetration: If one and many must rely on dependent origination to be established, are they simultaneous or sequential? Answer: They are both simultaneous and sequential. Why is that? Because this Dharma-nature dependent origination is complete with reverse and forward, sameness, not violating virtuous function, freely unimpeded, so all can be like this. Because of dependent origination, it is always simultaneous and always sequential. The reason for this is that one is identical to ten, and ten is identical to one, so it is always...

同時向上去向下來故常先後逆順自在故無障礙。

問如上所說去來義其相云何。

既有先後去來本相云何。

答自位不動而恒去來何以故去來不動即一物故但為生智顯理故說去來等義耳若廢智一切不可說如上果分者即其事也。

雖前後去來而常不動作為生智下今若辨去來者約智說若廢智下體即息諸論道同於究竟圓果離說相故。

問若由智者即非先有如何說云舊來如此耶。

謂智乖本法即非先有何云舊來如此。

答若廢智即不論緣起由約智故說舊來如此何以故不成即已成即離始終故智及與法舊來成故。

由智方知本有以智照故不成即已成即離始終故。

問為由智耶法如是耶。

一多之體由智照耶法本有耶。

答為由智耶為法如此耶何以故同時具足故余義準以思之大段第一異體門訖。

法本有故智即能顯由智照故方明本有二義同時皆盡無礙故一切諸法例如此知。

第二同體門者亦有二義一者一中多多中一二者一即多多即一。

還如前門二義相似。

初門中二一者一中多二者多中一初一中多者有十門不同一者一何以故緣成故是本數一中即具十何以故由此一錢自體是一復與二作一故即為二一乃至與十作一故即為十一是故此一之

中即自具有十個一耳仍一非十也以未是即門故初一錢既爾餘二三四五已上九門皆各如是準例可知耳。

是本數一中即具十者清涼云如一本自是一則為本一應二為二一應三為三一等只一個一對他成多喻如一人望父名子望子名父等同一人體而有多名。

二者多中一亦有十門一者十何以故緣成故十中一何以故由此一與十作一故即彼初一在十一之中以離十一即無初一故是故此一即十中一也仍十非一矣餘下九八七乃至於一皆各如是準例思之。

攝他一同多己望於一攝之亦然皆是多也。

問此與前異體何別答前異體者初一望后九異門相入耳今此同體一中自具十非望前後異門說也即義亦準思之。

同體即入與前異體即入何別答前異體門一中十者以初一望后九故名一中十此門言一中十者即一中有九故言一中十。

二者一即十十即一亦有二門一者一即十亦有十門不同一者一何以故緣成故一即十何以故由此十一即是初一故無別自體故是故此十即是一也餘九門皆亦如是準之可知。

如一有體多無體能攝他同己一有體攝他多也能成有體所成無體也。

二者十即一亦有十門不同一者十何以故緣成故十即一何以故彼初一即是十故更無自一故是故初一即是十也餘九門準例知之。

十有體一無

【現代漢語翻譯】現代漢語譯本一中即自身具有十個一，但仍然是一個一而非十個一，因為尚未到達『即』的境界。最初的一個錢是這樣，其餘的二、三、四、五，直到第九個，每個都像這樣，可以按照這個例子來理解。

本數一中即具備十個一，清涼（指清涼澄觀，華嚴宗四祖）說，如一個『本』自身是一個，則作為『本一』，應二為『二一』，應三為『三一』等等。只是一個『一』，對應他而成為多，比如一個人望父親時被稱為兒子，望兒子時被稱為父親等，同一人體卻有多個名稱。

第二，多中之一也有十個方面。第一，十何以成立？因為因緣和合而成。十中之一何以成立？因為這個一與十共同構成一個整體。比如最初的一在十一之中，如果離開十一，就沒有最初的一。因此，這個一就是十中之一，但十仍然不是一。其餘的九、八、七，乃至到一，都各自如此，按照這個例子來思考。

攝取他者，如同多歸於一，自己觀察一攝取多也是一樣，都是多的表現。

問：這與前面異體的『即』有什麼區別？答：前面異體的『即』，是最初的一望向後面的九，異門相互進入。現在這個同體的『一』中自身具備十，不是望向前後異門來說的，意義也應該按照這個來思考。

同體『即入』與前面異體『即入』有什麼區別？答：前面異體門中，一中之十，是以最初的一望向後面的九，所以稱為一中之十。這個門說的一中之十，即一個一中有九，所以說一中之十。

第二，一即是十，十即是一，也有兩個方面。第一，一即是十，也有十個方面不同。一何以成立？因為因緣和合而成。一即是十何以成立？因為這個十一就是最初的一，沒有別的自體。因此，這個十就是一。其餘九個方面都可以按照這個例子來理解。

如一有體，多無體，能攝取他者，如同自己。一有體，攝取他者多，也能成就『有體』所成就的『無體』。

第二，十即是一，也有十個方面不同。一者，十何以成立？因為因緣和合而成。十即是一何以成立？因為最初的一就是十，沒有另外的『自一』。因此，最初的一就是十。其餘九個方面按照例子來理解。

十有體，一無體

【English Translation】 English version Within one, there inherently exist ten ones, yet it remains one, not ten, because the state of 'is' has not yet been reached. The initial one coin is like this, and the remaining two, three, four, five, up to the ninth, each are like this, which can be understood by analogy.

The fundamental number one inherently possesses ten ones. Qingliang (referring to Qingliang Chengguan, the fourth patriarch of the Huayan school) said, 'If a 'root' itself is one, then it serves as the 'root one'; corresponding to two is 'two one', corresponding to three is 'three one', and so on. It is just one 'one', corresponding to others to become many, such as a person looking at their father is called a son, looking at their son is called a father, etc., the same body has multiple names.'

Secondly, one within many also has ten aspects. First, why does ten exist? Because it is formed by conditions coming together. Why does one within ten exist? Because this one and ten together constitute a whole. For example, the initial one is within eleven; if separated from eleven, there would be no initial one. Therefore, this one is one within ten, but ten is still not one. The remaining nine, eight, seven, down to one, are each like this; contemplate according to this example.

To gather others is like many returning to one; observing oneself gathering many is the same, both are manifestations of many.

Question: What is the difference between this and the previous 'is' of different entities? Answer: The previous 'is' of different entities is the initial one looking towards the later nine, different aspects entering each other. Now, this 'one' of the same entity inherently possesses ten within itself; it is not spoken of in terms of looking towards the different aspects before and after. The meaning should also be contemplated according to this.

What is the difference between the 'entering' of the same entity and the 'entering' of the previous different entities? Answer: In the previous aspect of different entities, the ten within one is because the initial one looks towards the later nine, so it is called ten within one. This aspect speaks of ten within one, meaning that one one contains nine, so it is called ten within one.

Secondly, one is ten, and ten is one, also has two aspects. First, one is ten, also has ten different aspects. Why does one exist? Because it is formed by conditions coming together. Why is one ten? Because this eleven is the initial one, there is no other self-nature. Therefore, this ten is one. The remaining nine aspects can be understood according to this example.

Like one has substance, many have no substance, able to gather others, like oneself. One has substance, gathering others is many, also able to accomplish the 'substance' that the 'non-substance' accomplishes.

Secondly, ten is one, also has ten different aspects. Why does ten exist? Because it is formed by conditions coming together. Why is ten one? Because the initial one is ten, there is no other 'self-one'. Therefore, the initial one is ten. The remaining nine aspects can be understood according to the example.

Ten has substance, one has no substance

體多有體故能攝一故本一無體潛入多中。

問此同體中一即十等者為只攝此十耶為攝無盡耶。

此明一體為祗攝一中十亦攝他處十耶。

答此並隨智而成須十即十須無盡即無盡如是增減隨智取矣即十如前釋言無盡者一門中既有十然是十復自迭相即相入重重成無盡也然此無盡重重皆悉攝在初門中也。

至相曰隨智差別故亦盡亦無盡何者如一若攝十即名為盡若具說即無盡但展轉相迭相互即重重無盡也。

問為但攝自一門中無盡重重耶為亦攝余異門無盡耶。

為攝自一中十無盡為余諸門中無盡。

答或俱攝或但攝后自無盡何以故若無自一門中無盡餘一切門中無盡皆悉不成是故初門同體即攝同異二門中無盡無盡無盡無盡無盡無盡無盡無盡無盡無盡窮其圓極法界無不攝盡耳。

若一無盡余亦無盡若余不盡一亦不盡若成一一切即成若不成一一切亦不成是故此攝法即無盡復無盡圓融自在無不周盡。

或但攝自同體一門中無盡何以故由余異門如虛空故不相知故自具足故更無可攝也此但隨智而取一不差失也。

祗攝自門中無盡於三四義猶若虛空即是盡更不攝余故名無盡故亦攝盡不盡。

如此一門既具足無窮個無盡及相即相入等成無盡者餘一一門中皆悉如是各無盡無

【現代漢語翻譯】現代漢語譯本一個本體具有多種體現，因此能夠統攝唯一性，所以最初的本體是無形的，潛在地進入多種體現之中。

問：這同體中的『一』即『十』等，是隻統攝這十個方面呢？還是統攝無窮無盡的方面呢？

這是說明一體是隻統攝一個之中的十個方面，還是也統攝其他地方的十個方面呢？

答：這都隨著智慧而成就。需要十個方面就成就十個方面，需要無窮無盡的方面就成就無窮無盡的方面。像這樣增減，都隨著智慧來取捨。『即十』如前面解釋的。說到『無窮無盡』，一個法門中既然有十個方面，這十個方面又各自互相即入，重重疊疊地成就無窮無盡。然而這無窮無盡的重重疊疊，都完全統攝在最初的法門之中。

至相說：隨著智慧的差別，所以既可以說是『盡』，也可以說是『無盡』。為什麼呢？比如一個方面，如果統攝十個方面，就稱為『盡』；如果全部說出來，就是『無盡』。只是輾轉互相疊合，互相即入，重重疊疊，無窮無盡。

問：是隻統攝自己一個法門中的無窮無盡的重重疊疊呢？還是也統攝其他不同法門中的無窮無盡呢？

是統攝自己一個法門中的十個方面的無窮無盡，還是統攝其他各個法門中的無窮無盡？

答：或者都統攝，或者只統攝後者自己法門中的無窮無盡。為什麼呢？如果沒有自己一個法門中的無窮無盡，其他一切法門中的無窮無盡都不能成就。所以最初的法門，同體就統攝同和異兩個法門中的無窮無盡、無窮無盡、無窮無盡……無窮無盡，窮盡其圓滿極點的法界，沒有不統攝窮盡的。

如果一個方面無窮無盡，其他方面也無窮無盡；如果其他方面不窮盡，一個方面也不窮盡。如果成就一個方面，一切方面就都成就；如果不成就一個方面，一切方面也都不成就。所以這統攝的法就是無窮無盡又無窮無盡，圓融自在，沒有不周遍窮盡的。

或者只統攝自己同體的一個法門中的無窮無盡。為什麼呢？因為其他不同的法門如同虛空一樣，互不相知，自己已經具足，所以再沒有可以統攝的了。這只是隨著智慧來取捨，一個方面也不會差錯遺失。

只是統攝自己法門中的無窮無盡，對於三四等義，就好像虛空一樣，就是『盡』，不再統攝其他的，所以稱為『無盡』，所以也統攝『盡』和『不盡』。

像這樣一個法門既然具足無窮個無盡，以及互相即入等成就的無窮無盡，其他每一個法門中都像這樣，各自無窮無盡。

【English Translation】 English version Because a single substance has multiple embodiments, it can encompass oneness. Therefore, the original substance is formless,潛入(潛入) potentially entering into multiple embodiments.

Question: Does this 'one' within the same substance, which is 'ten' etc., only encompass these ten aspects, or does it encompass endless aspects?

Is this explaining whether the one substance only encompasses the ten aspects within one, or does it also encompass the ten aspects in other places?

Answer: This is all accomplished according to wisdom. If ten aspects are needed, then ten aspects are accomplished; if endless aspects are needed, then endless aspects are accomplished. Like this, increasing or decreasing is all according to the choice of wisdom. 'Is ten' is as explained before. Speaking of 'endless', since there are ten aspects within one dharma gate, these ten aspects each mutually interpenetrate and inter-enter, 重重(chongchong) layer upon layer accomplishing endlessness. However, this endless layering is all completely encompassed within the initial dharma gate.

至相(Zhixiang) says: According to the differences in wisdom, it can be said to be both 'finite' and 'infinite'. Why? For example, if one aspect encompasses ten aspects, it is called 'finite'; if all are spoken of, it is 'infinite'. It is just that they mutually overlap and interpenetrate, layer upon layer, endlessly.

Question: Does it only encompass the endless layering within its own dharma gate, or does it also encompass the endlessness within other different dharma gates?

Does it encompass the endlessness of the ten aspects within its own dharma gate, or does it encompass the endlessness within other various dharma gates?

Answer: Either it encompasses all, or it only encompasses the endlessness within the latter's own dharma gate. Why? If there is no endlessness within one's own dharma gate, the endlessness within all other dharma gates cannot be accomplished. Therefore, the initial dharma gate, the same substance, encompasses the endlessness, endlessness, endlessness... endlessness within both the same and different dharma gates, exhausting the 法界(Dharma Realm) of perfect completeness, without anything not being encompassed.

If one aspect is endless, other aspects are also endless; if other aspects are not exhausted, one aspect is also not exhausted. If one aspect is accomplished, all aspects are accomplished; if one aspect is not accomplished, all aspects are also not accomplished. Therefore, this encompassing dharma is endless and again endless, perfectly融(rong) harmonious and自在(zizai) unhindered, without anything not being 周(zhou) pervasive and exhausted.

Or it only encompasses the endlessness within its own dharma gate of the same substance. Why? Because other different dharma gates are like empty space, not knowing each other, and one's own is already complete, so there is nothing more to encompass. This is only according to the choice of wisdom, and one aspect will not be mistaken or lost.

It only encompasses the endlessness within its own dharma gate, and for the meanings of three or four, it is like empty space, which is 'finite', and no longer encompasses others, so it is called 'infinite', so it also encompasses 'finite' and 'infinite'.

Since one dharma gate is complete with endless infinities, and the interpenetration etc. that accomplish endlessness, each of the other dharma gates is like this, each endlessly.

盡成宜如是準知。

清涼曰由異體相入帶同體相入故有帝網門者同體相入一中已含于多而更入于異體故有重重之義同體相入如鏡已含多影更入余鏡故有重重無盡之義余門可知。

此且約現今理錢中況彼一乘緣起無盡陀羅尼法非謂其法只如此也應可去情如理思之。

喻則有限法乃無窮至相云法門具滿無喻可況今說喻者但分喻耳若不去情難造妙旨此章合云現今事錢錯為理字也。

第二約法廣辨者略有二種一者立義門二者解釋門。

然此章全依至相十玄賢首承用探玄修改清涼全依賢首新文以所立有次第故。

初立義門者略立十義門以顯無盡何者為十。

先立所依體事十對分為十門一一門皆復具十以顯無盡。

一教義即攝一乘乃至五乘等一切教義餘下準之二理事即攝一切理事三解行即攝一切解行四因果即攝一切因果五人法師攝一切人法六分齊境位即攝一切分齊境位七師弟法智即攝一切師弟法智八主伴依正即攝一切主伴依正九隨生根欲示現即攝一切隨生根欲示現十逆順體用自在等即攝一切逆順體用自在等。

所言教義者教即是通相別相三教五乘之教即以別教以論別義所以得理而亡教若入此通宗而教即義以同時相應故二理事者若三乘教辨即異事顯異理如諸經舉異事喻異理

【現代漢語翻譯】現代漢語譯本：

應如是理解盡成宜。

清涼（指清涼澄觀，華嚴宗四祖）說：由於異體互相涉入，並帶有同體互相涉入，所以有帝網門。同體互相涉入，一中已經包含于多，而又涉入于異體，所以有重重的意義。同體互相涉入，如鏡子已經包含多個影像，又涉入其他鏡子，所以有重重無盡的意義。其餘各門可以依此類推。

這裡只是就現今用錢來比喻，何況那一乘緣起無盡的陀羅尼法，不是說那個法僅僅如此，應該去除情執，如理思維。

比喻是有限的，而法是無窮的。至相（指華嚴經）說，法門具足圓滿，沒有比喻可以比擬。現在所說的比喻，只是部分的比喻罷了。如果不去除情執，難以領會其中的妙旨。這一章應該合稱為『現今事錢』，錯寫成了『理』字。

第二，從法的角度廣泛辨析，大致有兩種：一是建立義門，二是解釋義門。

然而這一章完全依據至相（華嚴經）的十玄門，賢首（指法藏，華嚴宗三祖）承用並參考探玄記進行修改，清涼（澄觀）完全依據賢首的新文，因為所建立的義理有次第的緣故。

首先，建立義門，大致建立十個義門，來彰顯無盡。哪十個呢？

首先建立所依的體事，十對分為十門，每一門都具備十個，來彰顯無盡。

一、教義，即攝取一乘乃至五乘等一切教義，其餘下文依此類推。二、理事，即攝取一切理事。三、解行，即攝取一切解行。四、因果，即攝取一切因果。五、人法，攝取一切人法。六、分齊境位，即攝取一切分齊境位。七、師弟法智，即攝取一切師弟法智。八、主伴依正，即攝取一切主伴依正。九、隨生根欲示現，即攝取一切隨生根欲示現。十、逆順體用自在等，即攝取一切逆順體用自在等。

所說的教義，教就是通相、別相，三教五乘的教，就是以別教來論述別義，所以得理而忘教。如果進入此通宗，那麼教就是義，因為同時相應。二、理事，如果三乘教辨，就是異事顯異理，如諸經舉出不同的事來比喻不同的理。

【English Translation】 English version:

It should be understood that everything is accomplished accordingly.

Qingliang (referring to Qingliang Chengguan, the fourth patriarch of the Huayan school) said: 'Because different entities interpenetrate each other, and also carry the interpenetration of the same entity, there is the 'Indra's Net' gate. The interpenetration of the same entity means that one already contains many, and further interpenetrates into different entities, so there is the meaning of multiple layers. The interpenetration of the same entity is like a mirror already containing multiple reflections, and further interpenetrating into other mirrors, so there is the meaning of endless layers. The remaining gates can be inferred in the same way.'

This is just an analogy using money in the present, let alone the endless Dharani Dharma of One Vehicle origination. It is not to say that the Dharma is only like this. One should remove emotional attachments and think according to reason.

Analogies are limited, while the Dharma is infinite. The 'Ultimate Characteristics' (referring to the Avatamsaka Sutra) say that the Dharma gates are complete and perfect, and there is no analogy that can be compared. The analogies now spoken of are only partial analogies. If one does not remove emotional attachments, it is difficult to grasp the subtle meaning. This chapter should be called 'Present Matters of Money', mistakenly written as the word 'Principle'.

Secondly, broadly distinguishing from the perspective of the Dharma, there are roughly two types: first, establishing the gates of meaning; second, explaining the gates.

However, this chapter is entirely based on the Ten Profound Gates of the 'Ultimate Characteristics' (Avatamsaka Sutra). Xianshou (referring to Fazang, the third patriarch of the Huayan school) adopted and revised it with reference to the 'Record of Exploring the Profound'. Qingliang (Chengguan) entirely relies on Xianshou's new text, because the established meanings have an order.

First, establishing the gates of meaning, roughly establishing ten gates of meaning to reveal the endless. What are the ten?

First, establish the dependent substance and affairs, dividing ten pairs into ten gates, each gate possessing ten to reveal the endless.

Doctrine and Meaning: encompassing all doctrines and meanings of the One Vehicle up to the Five Vehicles, and so on. The following should be understood accordingly.
Principle and Phenomena: encompassing all principles and phenomena.
Understanding and Practice: encompassing all understanding and practice.
Cause and Effect: encompassing all causes and effects.
People and Dharma: encompassing all people and Dharma.
Boundaries and Stages: encompassing all boundaries and stages.
Teacher-Disciple Dharma Wisdom: encompassing all teacher-disciple Dharma wisdom.
Principal and Accessory, Dependent and Proper: encompassing all principal and accessory, dependent and proper.
Manifestation According to Sentient Beings' Roots and Desires: encompassing all manifestations according to sentient beings' roots and desires.
Reversal and Compliance, Essence and Function, Freedom and Sovereignty, etc.: encompassing all reversal and compliance, essence and function, freedom and sovereignty, etc.

What is meant by doctrine and meaning is that doctrine is the general characteristic and the specific characteristic. The doctrines of the Three Vehicles and Five Vehicles use the specific doctrine to discuss specific meanings, so one obtains the principle and forgets the doctrine. If one enters this universal school, then the doctrine is the meaning, because they are simultaneously corresponding. 2. Principle and Phenomena: If the Three Vehicle teachings distinguish, it is different phenomena revealing different principles, such as the sutras citing different things to illustrate different principles.

若此宗即事是理如入法界品等經文是謂體實即是理相彰即是事也三解行者如三乘說解而非行如說人名字而不識其人若通宗說者即解即行如看其面不說其名而目識也相顯為行契窮后際為解四因果者修相為因契窮為果五人法者如文殊即當妙慧普賢彰其稱周明人即法也六分齊境位者參而不雜各住分位即分齊境位也七法智師弟者開發爲師相承即弟子也八主伴依正者舉一為主余皆為伴主以為正伴以為依也九逆順體用者即是成壞義也十隨生根欲性者隨緣常應也如涅槃經此方見滿余方見半而月實無虧盈若以此宗明者常增減而無增減以同時相應故今章但九十不次。

此十門為首皆各總攝一切法成無盡也。

然此十門體無前後同時相應既其具此十門余因陀羅等九亦皆具此十門其中一一皆稱周法界所以舉十門者成其無盡義也。

二言解釋者亦以十門釋前十義以顯無盡。

隨舉教義理事等十門以一為首攝餘九門即顯無盡。

問何以得知十數顯無盡耶答依華嚴經中立十數為則以顯無盡義。

前已引竟。

一者同時具足相應門此上十義同時相應成一緣起無有前後始終等別具足一切自在逆順參而不雜成緣起際此依海印三昧炳然同時顯現成矣。

以是總故冠於九門之初即具教義理事等十門同時也何

【現代漢語翻譯】現代漢語譯本：如果這個宗派所說的『即事是理』，就像《入法界品》等經文所說的那樣，那麼『體實』就是『理』，『相彰』就是『事』。三、解行方面：就像三乘（聲聞乘、緣覺乘、菩薩乘）所說的那樣，只是理解而不是行動，就像只說人的名字而不認識這個人一樣。如果按照通宗的說法，那麼理解就是行動，就像看到人的面孔，即使不說出他的名字也能認出他一樣。相的顯現就是『行』，契合窮盡后際就是『解』。四、因果方面：修習相就是『因』，契合窮盡就是『果』。五、人法方面：比如文殊菩薩就代表妙慧，普賢菩薩彰顯他的稱名周遍，明白人就是法。六、分齊境位方面：參與而不混雜，各自安住于自己的分位，這就是分齊境位。七、法智師弟方面：開發智慧的是老師，相承接續的就是弟子。八、主伴依正方面：舉出一個作為主，其餘的都作為伴，主是正，伴是依。九、逆順體用方面：就是成壞的意義。十、隨生根欲性方面：隨順因緣而恒常應機。比如《涅槃經》所說，這個地方看到月亮是滿月，其他地方看到是半月，但月亮實際上並沒有虧盈。如果用這個宗派來解釋，那麼月亮是常增減而無增減，因為同時相應。現在這一章只是九十，沒有按照順序。

這十門為首，各自總攝一切法，成就無盡。

然而這十門體性上沒有前後，同時相應。既然具備這十門，其餘的因陀羅網等九門也都具備這十門，其中每一門都稱合周遍法界。所以舉出十門，是爲了成就其無盡的意義。

二、用言語解釋，也是用十門來解釋前面的十義，以彰顯無盡。

隨便舉出教義、理事等十門，以其中一門為首，總攝其餘九門，就彰顯了無盡。

問：憑什麼知道十這個數字能彰顯無盡呢？答：依據《華嚴經》中設立十個數位，就是爲了彰顯無盡的意義。

前面已經引用完畢。

一、同時具足相應門。這上面所說的十義同時相應，成就一個緣起，沒有前後始終等差別，具足一切自在，逆順參與而不混雜，成就緣起之邊際。這依靠海印三昧，炳然同時顯現而成就。

因為是總體的緣故，所以在九門之初冠以『同時』，就具備了教義、理事等十門，同時也……什麼呢？

【English Translation】 English version: If this school's 'immediate event is principle' is like the scriptures such as the 『Entering the Dharma Realm Chapter』 (入法界品), then 『substance reality』 (體實) is 『principle』 (理), and 『manifestation of characteristics』 (相彰) is 『event』 (事). Three, in terms of understanding and practice: like what the Three Vehicles (三乘) [Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘)] say, it is only understanding and not action, just like saying a person's name without knowing the person. If according to the Tongzong (通宗) [a specific school or teaching] saying, then understanding is action, just like seeing a person's face, even if you don't say his name, you can recognize him. The manifestation of characteristics is 『practice』 (行), and the complete agreement with the exhaustion of the later realm is 『understanding』 (解). Four, in terms of cause and effect: cultivating characteristics is 『cause』 (因), and complete agreement with exhaustion is 『effect』 (果). Five, in terms of person and dharma: for example, Mañjuśrī (文殊) [Bodhisattva of Wisdom] represents wonderful wisdom, Samantabhadra (普賢) [Bodhisattva of Universal Virtue] manifests his name as all-pervasive, and understanding the person is understanding the dharma. Six, in terms of division of boundaries and positions: participating without mixing, each abiding in their own position, this is the division of boundaries and positions. Seven, in terms of Dharma wisdom teacher and disciple: the one who develops wisdom is the teacher, and the one who inherits and continues is the disciple. Eight, in terms of principal and companion, dependent and correct: taking one as the principal, and the rest as companions, the principal is correct, and the companions are dependent. Nine, in terms of reverse and sequential, substance and function: this is the meaning of formation and destruction. Ten, in terms of following the roots, desires, and nature of beings: constantly responding to opportunities according to conditions. For example, as the Nirvana Sutra (涅槃經) says, this place sees the moon as full, and other places see it as half, but the moon actually has no waxing or waning. If explained by this school, then the moon is constantly increasing and decreasing without increasing or decreasing, because it is simultaneously corresponding. Now this chapter is only ninety, not in order.

These ten gates are the head, each of which encompasses all dharmas, accomplishing the inexhaustible.

However, these ten gates have no before or after in nature, and are simultaneously corresponding. Since they possess these ten gates, the remaining Indra's net (因陀羅網) [a metaphor for interconnectedness] and the other nine gates also possess these ten gates, and each of them is in accordance with the all-pervasive Dharma Realm. Therefore, the ten gates are mentioned to accomplish their inexhaustible meaning.

Two, explaining with words is also using the ten gates to explain the previous ten meanings, in order to manifest the inexhaustible.

Casually mentioning the ten gates such as teaching, meaning, principle, and event, and taking one of them as the head, encompassing the remaining nine gates, manifests the inexhaustible.

Question: How do we know that the number ten can manifest the inexhaustible? Answer: According to the establishment of ten numerical positions in the Avatamsaka Sutra (華嚴經), it is to manifest the meaning of the inexhaustible.

The previous quotation has been completed.

One, the gate of simultaneous completeness and correspondence. The above-mentioned ten meanings simultaneously correspond, accomplishing a single arising, without differences such as before and after, beginning and end, fully possessing all freedom, reverse and sequential participating without mixing, accomplishing the boundary of arising. This relies on the Samadhi of the Ocean Seal (海印三昧), clearly and simultaneously manifesting and accomplishing.

Because it is the totality, it is crowned at the beginning of the nine gates with 『simultaneous』, and it possesses the ten gates such as teaching, meaning, principle, and event, and also… what?

以得如此耶良由緣起實德法性海印三昧力用故得然也非是方便緣修所成故得同時。

二者一多相容不同門此上諸義隨一門中即具攝前因果理事一切法門如彼初錢中即攝無盡義者此亦如是然此一中雖具有多仍一非即是多耳多中一等準上思之餘一一門中皆悉如是重重無盡故也。

此約理說以一入多多入一故名相容體無前後而不失一多之相故曰不同此即緣起實德非天人所作故。

此經偈云以一佛土滿十方十方入一亦無餘世界本相亦不壞無比功德故能爾。

然此一多雖復互相含受自在無礙仍體不同也所由如上錢義中釋此有同體異體準上思之可解。

仍體不同若不爾者諸緣雜亂失本緣法緣起不成此則諸緣各各守自一也。

三者諸法相即自在門此上諸義一即一切一切即一圓融自在無礙成耳。

還就教義理事等十門取其三世間圓融無礙自在故一即攝一切成其無盡復無盡以其無盡故相即復相入此約用以說也。

若約同體門中即自具足攝一切法也然此自一切復自相入重重無盡故也然此無盡皆悉在初門中也。

太一曰此無盡復無盡相即復相入與因陀羅網及微細相容門有何差別耶答如喻說同體門中說者若就隱映相應互相顯發重重複重重成其無盡者即是因陀羅網門攝若諸門一時具顯不

【現代漢語翻譯】現代漢語譯本：

這是如何得到的呢？這是由於緣起實德（pratītyasamutpāda satya guṇa，事物相互依存的真實功德）、法性（dharmatā，事物本性）和海印三昧（sāgaramudrā samādhi，如大海般映照萬物的禪定）的力量所致。這不是通過方便法門（upāya，善巧手段）的修行所成就的，所以才能同時獲得。第二，一多相容不同門。以上所有的意義，在任何一個門中都完全包含了前面的因果、理事等一切法門。就像最初的錢幣中就包含了無盡的意義一樣，這裡也是如此。然而，這一個中雖然具有多個，仍然是一個，並非就是多個。多箇中的一個等等，可以參照上面的內容思考。其餘的每一個門中都完全是這樣，重重無盡。這是從理上來說的，因為以一進入多，以多進入一，所以叫做相容。本體沒有先後，但不失去一多的相狀，所以叫做不同。這就是緣起實德，不是天人所能創造的。此經的偈頌說：『以一佛土（Buddhakṣetra，佛所教化的國土）充滿十方（十個方向），十方進入一也毫無剩餘。世界（loka，世間）的本來面貌也沒有被破壞，因為有無比的功德才能這樣。』然而，這一和多雖然互相包含、接受，自在無礙，但本體仍然是不同的。原因就像上面錢幣的意義中所解釋的那樣。這裡有同體和異體，參照上面的內容思考就可以理解。本體仍然是不同的，如果不是這樣，那麼各種因緣就會雜亂，失去根本的因緣法則，緣起就不能成立。這樣就是各種因緣各自保持自己的單一性。第三，諸法相即自在門。以上所有的意義，一即一切，一切即一，圓融自在，無礙成就。還是就教義、理事等十門，取其三世間（三個世間，即過去、現在、未來）圓融無礙自在，所以一即包含一切，成就其無盡復無盡。因為其無盡，所以相即復相入。這是從用上來說的。如果從同體門中來說，就自己完全具足包含一切法。然而這自己的一切又自己互相進入，重重無盡。然而這無盡都完全在最初的門中。太一問：『這無盡復無盡，相即復相入，與因陀羅網（Indra's net，帝釋天之網）及微細相容門有什麼差別呢？』回答說：『就像比喻所說的，同體門中說的是，如果就隱映相應，互相顯發，重重複重重成就其無盡來說，那就是因陀羅網門所包含的。如果各個門同時顯現，不互相隱沒，那就是微細相容門所包含的。』

【English Translation】 English version:

How is this attained? It is attained due to the power of pratītyasamutpāda satya guṇa (the true merit of interdependent origination), dharmatā (the nature of things), and sāgaramudrā samādhi (ocean-seal concentration). It is not attained through the practice of expedient means (upāya), therefore it is attained simultaneously. Second, the gate of mutual containment of one and many, yet different. All the meanings above, in any one gate, completely contain all the preceding gates of cause and effect, principle and phenomena, and all dharma gates. Just as the initial coin contains endless meanings, so it is here. However, although this one contains many, it is still one, not simply many. The one in the many, and so on, can be understood by reflecting on the above. Each of the remaining gates is entirely the same, endlessly layered. This is spoken from the perspective of principle, because one enters into many, and many enter into one, therefore it is called mutual containment. The substance has no before or after, but does not lose the appearance of one and many, therefore it is called different. This is pratītyasamutpāda satya guṇa, not made by gods or humans. The verse in this sutra says: 'With one Buddhakṣetra (Buddha's land) filling the ten directions, the ten directions entering into one also leave nothing remaining. The original appearance of the loka (world) is also not destroyed, because it is capable due to incomparable merit.' However, although this one and many mutually contain and accept each other, freely and without obstruction, their substance is still different. The reason is as explained above in the meaning of the coin. Here there are same-substance and different-substance, which can be understood by reflecting on the above. The substance is still different; if it were not so, then all conditions would be confused, losing the fundamental law of conditions, and dependent origination could not be established. This would mean that each condition would maintain its own singularity. Third, the gate of mutual identity and freedom of all dharmas. All the meanings above, one is all, all is one, perfectly harmonized, free and unobstructed, are accomplished. Still taking the ten gates of doctrine, principle, and phenomena, and taking their three times (past, present, and future) of the world, perfectly harmonized, unobstructed, and free, therefore one contains all, accomplishing its endlessness upon endlessness. Because of its endlessness, therefore they are mutually identical and mutually enter. This is spoken from the perspective of function. If speaking from the gate of same-substance, then it itself completely possesses and contains all dharmas. However, this self's all also mutually enters itself, endlessly layered. However, all this endlessness is completely within the initial gate. Taiyi asked: 'What is the difference between this endlessness upon endlessness, mutual identity and mutual entry, and Indra's net and the gate of subtle mutual containment?' The answer is: 'As the analogy says, what is spoken in the gate of same-substance is that if, in terms of hidden reflection and corresponding, mutually revealing and developing, repeatedly layering to accomplish its endlessness, then that is contained by the gate of Indra's net. If all the gates manifest simultaneously, without concealing each other, then that is contained by the gate of subtle mutual containment.'

相妨礙者即是相容門攝若就三世間圓融無礙自在相即復相入成其無盡復無盡者即此門攝。

故此經云初發心菩薩一念功德深廣無邊際如來分別說窮劫不能盡何況于無量無數無邊劫具足修諸度諸地功德行。

此即明其一即一切成其無盡何況者此即從二三至九十皆成無盡。

義言一念即深廣無邊者良由緣起法界一即一切故耳如彼同體門中一錢即得重重無盡義者即其事也。

此據緣起體性成其無盡復無盡故。

何況無邊劫者即餘一一門中各顯無盡義者是也所以爾者此經又云初發心菩薩即是佛故也由此緣起妙理始終皆齊得始即得終窮終方原始如上同時具足故得然也。

良由始終相即復相入成無盡故先後因果不失雖不失先後以先後相即復相入故成其無盡。

又云在於一地普攝一切諸地功德也是故得一即得一切又云知一即多多即一故也十信終心即作佛者即其事也。

信滿成佛約位佛非行佛故。

問如同體一門中即攝一切無盡者為一時俱現耶為前後耶。

問意可知。

答於一門中一時炳然現一切者屬微細攝隱映互現重重者屬因陀羅攝余義即同即異即多即少即有即無即始即終如是自在具足一切無盡法門仍隨舉一為首余即為伴道理一不差失舊來如此此辨同體一門中

【現代漢語翻譯】現代漢語譯本相互妨礙的事物，實際上包含在相容門（互相容納的法門）之中。如果從三世間（過去、現在、未來）圓融無礙、自在相即（互相融合）又互相涉入的角度來看，就形成了無盡又無盡的境界，這正是此門所包含的意義。

所以此經說，初發心的菩薩，一念之間的功德深廣無邊無際，即使如來分別解說，窮盡劫數也無法說完，更何況是無量無數無邊劫中具足修習各種波羅蜜（度，到達彼岸的方法）、諸地（菩薩修行的階位）的功德行呢？

這說明了一即一切，成就了無盡的境界。何況，這說明從二、三到九、十，都成就了無盡的境界。

從義理上說，一念即深廣無邊，是因為緣起法界（事物相互依存的宇宙），一即一切的緣故。如同在同體門（萬物同源的法門）中，一錢（一枚錢幣）就能得到重重無盡的意義一樣，就是這個道理。

這是根據緣起體性（事物相互依存的本質）成就了無盡又無盡的緣故。

何況無邊劫，就是其餘每一個門中各自顯示無盡的意義。之所以如此，是因為此經又說，初發心的菩薩就是佛的緣故。由此緣起妙理，始終都齊等，得到開始就得到終結，窮盡終結才原始，如上所述，同時具足，所以才能這樣。

因為始終互相融合又互相涉入，成就了無盡的緣故，所以先後因果不會缺失。雖然不缺失先後，但因為先後互相融合又互相涉入，所以成就了無盡。

又說，在於一地（一個菩薩的階位）普遍攝取一切諸地（所有菩薩階位）的功德。因此，得到一就得到一切。又說，知一即多，多即一。十信（十種信心）終心即作佛，就是這個道理。

信滿成佛，是從位（果位）上說的，不是從行（修行）上說的。

問：如同體一門中就攝取一切無盡，是一時同時顯現呢？還是有前後次第呢？

問話的意圖可以理解。

答：在一門中一時明顯地顯現一切，屬於微細攝（細微的包含），隱映互現、重重疊疊，屬於因陀羅（帝釋天）攝。其餘的意義，即同即異、即多即少、即有即無、即始即終，像這樣自在具足一切無盡法門，仍然是隨便舉出一個作為首要，其餘的就作為伴隨，道理一點也不會差錯。舊來就是這樣，這是辨析同體一門中的道理。

【English Translation】 English version Those that mutually obstruct are included within the Gate of Mutual Containment. If, from the perspective of the Three Worlds (past, present, and future), there is perfect and unobstructed, self-existent mutual identity and mutual entering, then endlessness upon endlessness is formed, and this is what this gate encompasses.

Therefore, this sutra says that the merit and virtue of a Bodhisattva's initial aspiration is immeasurably profound and vast. Even if the Tathagata (如來, Thus Come One) were to explain it in detail, exhausting kalpas (劫, eons), it could not be fully described. How much more so the merit and virtuous conduct of cultivating all the Paramitas (波羅蜜, perfections) and Bhumis (地, stages) in countless, numberless, and boundless kalpas?

This clarifies that one is all, achieving endlessness. 'How much more so' indicates that from two, three, up to nine, ten, all achieve endlessness.

In terms of meaning, one thought is profoundly vast and boundless because the Dharma Realm (法界, the realm of reality) arises from dependent origination, and one is all. Just as in the Gate of the Same Substance, one coin obtains the meaning of endlessness upon endlessness, that is the matter.

This is based on the nature of dependent origination, achieving endlessness upon endlessness.

'How much more so boundless kalpas' refers to each of the other gates manifesting the meaning of endlessness. The reason for this is that this sutra also says that a Bodhisattva with initial aspiration is already a Buddha. Because of this wondrous principle of dependent origination, beginning and end are equal; obtaining the beginning is obtaining the end, and exhausting the end is returning to the origin. As mentioned above, they are simultaneously complete, and thus it is so.

Because beginning and end mutually identify and mutually enter, achieving endlessness, the sequence of cause and effect is not lost. Although the sequence is not lost, because beginning and end mutually identify and mutually enter, endlessness is achieved.

It also says that in one Bhumi (地, stage), all the merits and virtues of all the other Bhumis are universally included. Therefore, obtaining one is obtaining all. It also says that knowing one is knowing many, and many is one. The final thought of the Ten Faiths (十信, ten stages of faith) is becoming a Buddha, and that is the matter.

Attaining Buddhahood upon the completion of faith is spoken of in terms of position (果位, fruition), not in terms of practice (修行, cultivation).

Question: In the Gate of the Same Substance, which includes all endlessness, does it manifest all at once simultaneously, or is there a sequence of before and after?

The intention of the question is understandable.

Answer: Manifesting everything clearly and distinctly at once within one gate belongs to subtle inclusion (微細攝, subtle containment). Hidden reflections and mutual appearances, layer upon layer, belong to Indra's (因陀羅, the king of gods in Buddhism) inclusion. The remaining meanings—same and different, many and few, existent and nonexistent, beginning and end—are such that, being at ease and fully possessing all endless Dharma Gates, one is still randomly selected as the head, and the rest serve as companions. The principle is not mistaken in the slightest. It has been like this from the past. This is distinguishing the principle within the Gate of the Same Substance.

具足自在無窮德耳餘異體等門中亦準思之。

有三義不同余義下即此門攝。

問若一門中即具足一切無盡自在者余門何用為答余門如虛空何以故同體一門並攝一切無不盡故。

若一門自具足何用余門答余門如龜毛兔角不可得。

問此同體門中所攝一切者但應攝自門中一切豈可攝余門中一切耶。

但應攝自豈容攝他耶。

答既攝自一切復攝餘一一門中無盡一切如是重重窮其法界也。

自他俱攝方能窮盡緣起無礙法界之義。

何以故。

圓融法界無盡緣起無一一切並不成故此俱論法性家實德故不可說其邊量。

若無一一切不成如一㪷即攝一升若無升㪷即不成也。

故此經偈云不可言說諸劫中演說一切不可說不可說劫猶可盡說不可說不可盡又偈云一切眾生心悉可分別知一切剎微塵尚可算其數十方虛空界一毛猶可量菩薩初發心究竟不可測。

良由此一乘圓極自在無礙法門得一即得一切故耳。

因該果海果徹因源一或一切成一證一切證。

因果俱齊無前後別故地論云以信地菩薩乃至與不思議佛法為一緣起以六相總別等義而用括之明知因果俱時相容相即各攝一切互為主伴深須思之此事不疑。

以因果相即同時相應初心菩薩與證極果

位同一緣起以六相圓融而總括之。

又此經云何以故此初發心菩薩即是佛故悉與三世諸如來等亦與三世佛境界等悉與三世佛正法等得如來一身無量身三世諸佛平等智慧所化眾生皆悉同等又云初發心時便成正覺具足慧身不由他悟如是云云無量廣如經文。

初心菩薩與諸如來依正等說法等身量等智慧化生皆等至相云譬眾流入海才入一滴即稱周大海無始無終若餘江河水之深不及入海一滴即用三乘中修三乘多劫不及在一乘中一念故。

問此等嘆因中德耳豈可即果德耶答此一乘義因果同體成一緣起得此即得彼由彼此相即故若不得者因即不成因何以故不得果故非因也。

以歡因中德豈可同彼果德耶答此一乘因果欲論其成者成覆成欲在後成者后復后。

問上言果分離緣不可說相但論因分者何故十信終心即辨作佛得果法也答今言作佛者但初從見聞已去乃至第二生即成解行解行終心因位窮滿者于第三生即得彼究竟自在圓融果矣由此因體依果成故但因位滿者勝進即沒于果海中也為是證境界故不可說耳此如龍女及普莊嚴童子善財童子兜率天子等於三生中即克彼果義等廣如經辨應準思之。

既果分不可說何故十信終心即辨果法耶答今言作佛乃約三生即得彼果出所以因依果成又因位窮滿沒同果海但是證境離

【現代漢語翻譯】現代漢語譯本：將位、同一、緣起用六相圓融的方式總括起來。又這部經中說，為什麼這位初發心的菩薩就是佛呢？因為他和過去、現在、未來三世的一切如來相等，也和三世諸佛的境界相等，和三世諸佛的正法相等，得到如來一身無量身，三世諸佛平等智慧所化的眾生都相同。又說，初發心時便成就正覺，具足慧身，不由他人開悟，像這樣等等，無量廣大，如同經文所說。初心菩薩與諸如來在依報和正報上相等，說法相等，身量相等，智慧化生都相等。就像經中說的譬喻：眾多的河流流入大海，才流入一滴，就稱為周遍大海，無始無終。如果其餘江河的水再深，也不及流入大海的一滴。這就是說，用三乘法門修行多劫，也不及在一乘法門中一念。問：這些都是讚歎因地中的功德，怎麼能說是果地的功德呢？答：這一乘的意義在於因果同體，成就一個緣起，得到這個就得到那個，因為彼此相互即是。如果得不到，那麼因就不能成為因，為什麼呢？因為得不到果，所以就不是因。以歡喜因中的功德，怎麼能等同於果地的功德呢？答：這一乘的因果，要論其成就，成就之後再成就；要論其在後面成就，在後面之後再在後面。問：上面說果地分離緣，不可說其相，只論因地，那麼為什麼十信位的終心就可以辨別為佛，得到果地的法呢？答：現在說作佛，只是說從見聞開始，乃至第二生就成就解行，解行終心，因位窮盡圓滿的人，在第三生就可以得到究竟自在圓融的果。因為這個因體是依果而成就的，所以因位圓滿的人，勝進就沒入果海之中了。因為是證悟的境界，所以不可說。這就像龍女（Nāga maiden，龍族少女）及普莊嚴童子（Samantālaṃkāra, 菩薩名）善財童子（Sudhana, 求道者）兜率天子（deva of Tusita heaven，兜率天的天人）等，在三生中就證得了果位，這些意義廣泛地在經文中辨明，應該仔細思考。既然果地是不可說的，為什麼十信位的終心就可以辨別為果法呢？答：現在說作佛，是就三生就得到果位來說的，所以說因依果而成就，又因位窮盡圓滿，沒入果海，但這只是證悟的境界，遠離了...

【English Translation】 English version: The positions, identity, and dependent origination are summarized by the six aspects of perfect fusion. Furthermore, this sutra says, 'Why is this Bodhisattva of initial aspiration already a Buddha?' Because he is equal to all Tathagatas (Thus Come Ones) of the past, present, and future, equal to the realms of the Buddhas of the three times, equal to the Dharma of the Buddhas of the three times, attaining the one body of the Tathagata as limitless bodies, and all beings transformed by the equal wisdom of the Buddhas of the three times are the same. 'Also, at the moment of initial aspiration, one attains perfect enlightenment, possessing the body of wisdom, without being enlightened by others,' and so on, infinitely vast, as stated in the sutra. The Bodhisattva of initial aspiration and all Tathagatas are equal in their environment and proper reward, equal in their Dharma teaching, equal in their body size, and equal in their wisdom transformation. It is like the analogy in the sutra: 'When many rivers flow into the sea, even a single drop is called the entire ocean, without beginning or end. If the water of other rivers is deep, it is not as good as a single drop entering the sea.' This means that cultivating the Three Vehicles for many kalpas (eons) is not as good as a single thought in the One Vehicle. Question: These are praises of the virtues in the causal stage; how can they be the virtues of the fruition stage? Answer: The meaning of this One Vehicle lies in the identity of cause and effect, accomplishing a dependent origination. Obtaining this is obtaining that, because they are mutually identical. If one does not obtain it, then the cause cannot become a cause. Why? Because one does not obtain the fruit, so it is not a cause. How can the virtues in the joyful cause be the same as the virtues of the fruition? Answer: The cause and effect of this One Vehicle, if one wants to discuss its accomplishment, it is accomplished and then accomplished again; if one wants to discuss its accomplishment later, it is later and then later again. Question: Above, it was said that the fruition separates from conditions, and its characteristics cannot be described, only the causal stage is discussed. Then why is the final mind of the Ten Faiths distinguished as becoming a Buddha, attaining the Dharma of the fruition? Answer: Now, saying 'becoming a Buddha' only means that from the beginning of seeing and hearing, up to the second life, one accomplishes understanding and practice. One whose understanding and practice have reached the end, whose causal position is exhausted and complete, can attain the ultimate, free, and perfect fruition in the third life. Because this causal body is accomplished by relying on the fruit, one whose causal position is complete is submerged in the ocean of fruition. Because it is a realm of realization, it cannot be described. This is like the Nāga maiden (Nāga maiden, dragon girl), Samantālaṃkāra (Samantālaṃkāra, name of a Bodhisattva), Sudhana (Sudhana, seeker of the Way), and the deva of Tusita heaven (deva of Tusita heaven, celestial being of Tusita heaven), who attained the fruition in three lives. These meanings are extensively explained in the sutras and should be carefully considered. Since the fruition is indescribable, why is the final mind of the Ten Faiths distinguished as the Dharma of the fruition? Answer: Now, saying 'becoming a Buddha' is in terms of attaining the fruition in three lives, so it is said that the cause is accomplished by relying on the fruit, and the causal position is exhausted and complete, submerged in the ocean of fruition, but this is only a realm of realization, separated from...

乎說相此如龍女義當流惑之身疾得成佛普莊嚴童子三產生佛祗在一念善財童子現身究竟普賢之行後生即見佛兜率天子從三惡道出現身成佛至解行生即克彼果有謂龍女于南方成佛者終教示現八相成道豈同善財等於三世中克證彼果耶答今同列者約彼所證是同非以教分漸頓之異演義云法華佛慧即華嚴佛慧者是也。

問上言一念即作佛者三乘中已有此義與此何別答三乘望理為一念即作佛今此一乘一念即得具足一切教義理事因果等如上一切法門及與一切眾生皆悉同時同時作佛後後能新新斷惑亦不住學地而成正覺具足十佛以現無盡逆順德故及因陀羅微細九世十世等遍通諸位謂十信終心已去十解十行十回向十地及佛地等同時遍成無有前後具足一切耳。

可知答三下至相云若大乘明一念成佛義凡有二種一者會緣以入實性無多少故明一念成佛二者行行既滿取最後一念名為成佛今此一乘明一念成佛如大乘取最後一念成佛即入一乘以後望初初念即成何以故以因果相即同時相應故。

然此一念與百千劫無有異也宜須思之。

然此下一念多劫延促無礙也。

此即第三諸法相即自在門訖。

四者因陀羅微細境界門此但從喻異前耳此上諸義體相自在隱映互現重重無盡。

即以帝釋殿前珠網為喻十門唯此從

【現代漢語翻譯】現代漢語譯本：問：有人說，龍女的義理應當是，以迷惑之身迅速成就佛果，而普莊嚴童子需要經歷三生才能成佛，只在一念之間。善財童子現身究竟普賢菩薩的行愿，後世才能見到佛。兜率天子從三惡道出現，現身成佛，達到解行相應，立即證得彼果。有人說龍女在南方成佛，最終教示示現八相成道，怎麼能和善財童子在三世中證得彼果相比呢？

答：現在將他們並列，是就他們所證悟的境界而言是相同的，而不是以教法的漸悟和頓悟的差異來區分。《演義》中說，《法華經》的佛慧就是《華嚴經》的佛慧，就是這個意思。問：上面說一念之間就能成佛，三乘教法中已經有這個義理，這和三乘有什麼區別？

答：三乘教法是就理體而言，認為一念之間就能成佛。現在這個一乘教法，一念之間就能具足一切教義、事理、因果等，如上面所說的一切法門以及一切眾生，都同時作佛。後後的修行能夠不斷地斷除迷惑，也不停留在學習的階段，就能成就正覺，具足十佛，顯現無盡的逆順功德。以及因陀羅微細的九世、十世等，普遍貫通各個位次，比如十信的終心之後，十解、十行、十回向、十地以及佛地等，同時成就，沒有先後，具足一切。問：可以知道……

答：三（乘）下至相（乘）說，如果大乘闡明一念成佛的義理，大概有兩種：一種是會歸諸緣而入實性，沒有多少的差別，所以說一念成佛；另一種是修行圓滿，取最後一念名為成佛。現在這個一乘闡明一念成佛，就像大乘取最後一念成佛，即入一乘之後，回望最初的念頭就已經成就了。為什麼呢？因為因果相互即入，同時相應。然而這一念與百千劫沒有什麼不同，應該仔細思考。然而這一念，多劫和短劫，延展和收縮，都沒有妨礙。這便是第三個諸法相即自在門結束。第四個是因陀羅微細境界門。這只是從比喻上不同於前面而已。這上面的各種義理，體相自在，隱沒顯現，重重無盡。即以帝釋天（Indra，佛教中的護法神）殿前的珠網為比喻，十門中只有這個從……

【English Translation】 English version: Question: Some say that the principle of the Dragon Girl (Naga Kanya) should be that she quickly attains Buddhahood in an illusory body, while Sudhana (Shancai Tongzi) needs three lifetimes to attain Buddhahood, only in a single thought. Sudhana appears to perfect the vows and practices of Samantabhadra (Puxian Pusa), and future generations can see the Buddha. The Deva (Tianzi) of Tushita Heaven appears from the three evil realms, attains Buddhahood in his present body, achieves the correspondence of understanding and practice, and immediately attains that fruit. Some say that the Dragon Girl attains Buddhahood in the South, ultimately teaching and manifesting the eight aspects of enlightenment. How can this be compared to Sudhana attaining that fruit in three lifetimes? Answer: Now, placing them side by side, it is in terms of the realm they have attained that they are the same, not distinguishing them by the gradual or sudden differences in the teachings. The 'Commentary' says that the Buddha wisdom of the Lotus Sutra is the Buddha wisdom of the Avatamsaka Sutra, which is what it means. Question: Above it says that one thought can become a Buddha, and the Three Vehicles (Triyana) already have this meaning. What is the difference between this and the Three Vehicles? Answer: The Three Vehicles are based on the principle that one thought can become a Buddha. Now, this One Vehicle (Ekayana) can, in one thought, fully possess all the teachings, principles, causes, and effects, etc., as mentioned above. All Dharmas and all sentient beings simultaneously become Buddhas. Subsequent practices can continuously cut off delusions, and without dwelling in the stage of learning, one can attain perfect enlightenment, fully possessing the Ten Buddhas, manifesting endless virtues of accordance and opposition. And the subtle nine and ten lifetimes of Indra (Yin陀羅), etc., universally penetrate all positions, such as the final mind of the Ten Faiths, the Ten Understandings, the Ten Practices, the Ten Dedications, the Ten Grounds, and the Buddha Ground, etc., simultaneously accomplished, without before or after, fully possessing everything. Question: Can it be known... Answer: The Three (Vehicles) down to the Characteristic (Vehicle) say that if the Mahayana (Great Vehicle) elucidates the principle of becoming a Buddha in one thought, there are roughly two types: one is to converge all conditions and enter the real nature, without much difference, so it is said that one thought becomes a Buddha; the other is that when practice is complete, the last thought is taken as the name of becoming a Buddha. Now, this One Vehicle elucidates becoming a Buddha in one thought, just like the Mahayana taking the last thought to become a Buddha, that is, after entering the One Vehicle, looking back at the initial thought, it has already been accomplished. Why? Because cause and effect are mutually inclusive and correspond simultaneously. However, this one thought is no different from hundreds of thousands of kalpas (aeons), and should be carefully considered. However, this one thought, whether it is a long or short kalpa, extended or contracted, is not an obstacle. This concludes the third gate of the interpenetration of all Dharmas. The fourth is the gate of the subtle realm of Indra. This is only different from the previous one in terms of metaphor. The various principles above, the essence and characteristics are free, hidden and manifest, endlessly layered. That is, taking the net of jewels in front of the palace of Indra (the lord of the gods) as a metaphor, only this one of the ten gates is from...

喻受名猶如眾鏡相照眾鏡之影現一鏡之中如是影中復現眾影一一影中復現眾影即重重現影成其無盡復無盡。

故此經云於一微塵中各示那由他無數億諸佛于中而說法於一微塵中現無量佛國須彌金剛圍世間不迫迮於一微塵中現有三惡道天人阿修羅各各受業報此三偈即三世間也又云一切佛剎微塵等爾所佛坐一毛孔皆有無量菩薩眾各為具說普賢行無量剎海處一毛悉坐菩提連華座遍滿一切諸法界一切毛孔自在現又云如一微塵所示現一切微塵亦如是餘者云云無量廣如經辨。

如第七地經以三偈配三世間初偈此即智正覺世間次偈此據器世間次偈此即據眾生世間又云下三偈皆依正無㝵也。

此等並是實義非變化成此是如理智中如量境也其餘變化等者不入此例何以故此並是法性實德法爾如是也非諸分別情謂境界但此可去情思之。

此即是其法界緣起如理實德非是變化對緣方便說故若是大乘宗所明即言神力變化故若此宗明相入不論變化神力乃言自體常如此等。

問上言一塵中現無量剎等者此但是一重現而已何故乃云重重現耶答此方說華嚴經時云一切微塵中亦如是說如彼微塵中說華嚴經時亦云一切微塵中亦如是說如是展轉即重重無盡重重無盡也宜準思之。

一塵一剎但可乎遍云何重重答中據塵塵互遍

【現代漢語翻譯】現代漢語譯本：譬如用許多鏡子互相照映，眾多鏡子的影像都顯現在一面鏡子之中。如同這樣，影像之中又顯現出眾多的影像，每一個影像之中又顯現出眾多的影像，這就是重重顯現影像，成就其無盡又無盡的狀態。所以此經說，『於一微塵中，各示那由他（梵語，意為無數）無數億諸佛，于中而說法。於一微塵中，現無量佛國，須彌（山名）金剛圍世間，不迫迮（擁擠）。於一微塵中，現有三惡道、天人、阿修羅（均為六道眾生），各各受業報。』這三偈（佛經中的詩句）就是三世間（指眾生世間、器世間、智正覺世間）。經中又說，『一切佛剎（佛土）微塵等爾所佛，坐一毛孔，皆有無量菩薩眾，各為具說普賢行。無量剎海處一毛，悉坐菩提（覺悟）蓮華座，遍滿一切諸法界。一切毛孔自在現。』又說，『如一微塵所示現，一切微塵亦如是。』其餘的等等，無量廣大，如經文所辨明。如第七地經，用三偈來配合三世間。第一偈，就是智正覺世間；第二偈，是器世間；第三偈，是眾生世間。經中又說，下面三偈都是依據依正無㝵（相互依存，沒有障礙）的道理。這些都是真實的意義，不是變化而成的。這是如理智（符合真理的智慧）中如量境（如實的境界）。其餘的變化等等，不屬於這個例子。為什麼呢？因為這些都是法性（事物本來的性質）的真實功德，本來就是這樣的。不是各種分別情識所認為的境界，只是可以去除情思的。這就是法界緣起（宇宙萬法相互依存產生）的如理實德，不是爲了適應某種情況而方便說的。如果是大乘宗所闡明的，就說是神力變化。如果這個宗派闡明相入（相互融入），就不論變化神力，而是說自體本來就是這樣的。問：上面說一塵中顯現無量佛剎等等，這只是一重顯現而已，為什麼說是重重顯現呢？答：此方（指我們這裡）說《華嚴經》時說，『一切微塵中也是這樣說。』如彼微塵中說《華嚴經》時，也說『一切微塵中也是這樣說。』這樣輾轉相說，就是重重無盡，重重無盡。應該仔細思考。一塵一剎（佛土）但可以說是普遍，為什麼說是重重呢？答：這裡是根據塵塵互相普遍來說的。

【English Translation】 English version: It is like many mirrors reflecting each other, with the images of all the mirrors appearing in one mirror. Similarly, within that image, numerous other images appear, and within each of those images, numerous other images appear again. This is the repeated manifestation of images, achieving a state of endlessness upon endlessness. Therefore, this sutra says, 'Within a single mote of dust, each shows nayuta (Sanskrit, meaning countless) countless billions of Buddhas, and within them, the Dharma is preached. Within a single mote of dust, countless Buddha-lands appear, Sumeru (mountain name) and the diamond-encircled world, without crowding. Within a single mote of dust, the three evil paths, gods, humans, and asuras (all beings in the six realms) exist, each receiving the karmic retribution. ' These three gathas (verses in Buddhist scriptures) represent the three realms (the realm of sentient beings, the realm of the physical world, and the realm of wisdom and enlightenment). The sutra also says, 'All Buddha-lands, as many Buddhas as there are dust motes, sit in a single pore, with countless bodhisattvas, each fully explaining the practice of Samantabhadra. Countless sea of lands are in one hair, all sitting on the lotus seat of Bodhi (enlightenment), pervading all the realms of Dharma. All pores freely manifest.' It also says, 'As shown in one mote of dust, so are all motes of dust.' The rest, etc., are immeasurably vast, as explained in the sutra. Like the Seventh Ground Sutra, using three gathas to match the three realms. The first gatha is the realm of wisdom and enlightenment; the second gatha is the realm of the physical world; the third gatha is the realm of sentient beings. The sutra also says that the following three gathas are all based on the principle of interdependence and non-obstruction. These are all real meanings, not transformations. This is the true realm in accordance with the wisdom of reality. Other transformations, etc., do not belong to this example. Why? Because these are all the real virtues of Dharma-nature (the inherent nature of things), which are originally like this. It is not the realm perceived by various discriminating consciousnesses, but only the emotional thoughts can be removed. This is the true virtue of Dharma-realm origination (the interdependent arising of all phenomena in the universe), not a convenient saying to adapt to a certain situation. If it is explained by the Mahayana school, it is said to be the transformation of divine power. If this school explains mutual entry, it does not discuss the transformation of divine power, but says that the self is always like this. Question: Above it is said that countless Buddha-lands appear in a single mote of dust, etc. This is only a single manifestation, why is it said to be repeated manifestation? Answer: When the Avatamsaka Sutra is spoken here (referring to where we are), it says, 'It is also said in all motes of dust.' When the Avatamsaka Sutra is spoken in that mote of dust, it is also said, 'It is also said in all motes of dust.' This is said in a revolving manner, which is endless upon endless. It should be carefully considered. A single mote of dust and a single Buddha-land can only be said to be universal, why is it said to be repeated? Answer: Here it is based on the mutual universality of dust motes.

展轉無窮。

問若據此文重重無盡有何分齊云何辨其始終等耶答隨其智取舉一為首余亦為伴據其首者即名當中余即眷屬圍繞上諸教義等並悉如是自在成耳及前相即相入自在等皆悉如是攝一切法盡窮法界並悉因陀羅成也。

斯則渾無疆界無始無終何緣辨得因果分齊耶答祗以隨智差別故舉一為主余即為伴如是教義等十門皆得自在反前二三兩門皆悉融攝無盡。

五者微細相容安立門此上諸義於一念中具足始終同時前後逆順等一切法門於一念中炳然同時齊頭顯現無不明瞭猶如束箭齊頭顯現耳。

如一微塵即是小相元量佛國須彌金剛山等即是大相直以緣起實德無礙自在致使相容非人天所作故安立此約相說如琉璃鉼盛多芥子頓然顯現清涼云微細有三義一約所含微細猶如芥鉼以毛子能受彼諸剎諸剎不能遍毛孔故以毛據稱性剎約存相二約能含微細以一毛一塵即能含故三約難知微細微塵不大剎亦不小而能廣容即難知義今取束箭但同時齊頭顯現難見微細相容也。

故此經云菩薩於一念中從兜率天降神母胎乃至流通舍利法住久近及所被益諸眾生等於一念中皆悉顯現廣如經文又云一毛孔中無量佛剎莊嚴清凈曠然安住又云於一塵內微細國土一切塵等悉于中住宜可如理思之。

可曉豈可須彌納芥中將為難事哉

【現代漢語翻譯】現代漢語譯本展轉無窮。

問：如果根據這段經文，重重無盡的現象有什麼界限？又該如何分辨它的始終呢？答：隨著智慧的領悟不同，可以選取其中一個作為主導，其餘的作為輔助。抓住那個主導，就稱之為中心，其餘的就是圍繞它的眷屬。上面的各種教義等等，都像這樣自在成就。以及前面所說的相即相入的自在等等，都像這樣攝取一切法，窮盡法界，並且都由因陀羅網的意象所成就。

問：這樣一來，就完全沒有疆界，沒有開始也沒有終結，怎麼能夠分辨因果的界限呢？答：正因為隨著智慧的差別，所以選取一個作為主導，其餘的作為輔助。像這樣的教義等等，十門都可以得到自在，反過來，前面的二三兩門都可以融攝無盡。

五者，微細相容安立門。以上這些義理，在一念之中具足始終，同時、前後、逆順等一切法門，在一念之中明明白白地同時、齊頭顯現，沒有不清楚的，就像一束箭，齊頭顯現一樣。

比如一粒微塵，就是小相的本源和度量；佛國（Buddhakṣetra，佛所居住的國土）、須彌山（Sumeru，佛教宇宙觀中的中心山）、金剛山（Vajra Mountain，堅固的山）等等，就是大相。正是因為緣起（Pratītyasamutpāda，事物相互依存的法則）的真實功德，無礙自在，才使得它們能夠相互容納，不是人天所能創造的。所以安立這個微細相容安立門，是就相而言的，就像琉璃瓶（一種透明的瓶子）盛放很多芥子，一下子全部顯現出來一樣。清涼國師認為微細有三種含義：一是就所包含的微細而言，就像芥子瓶一樣，以毛孔能容納那些佛剎，而那些佛剎不能遍佈毛孔；所以用毛孔來比喻稱性剎。二是就能包含的微細而言，用一根毛、一粒塵土就能包含。三是就難以知曉的微細而言，微塵不大，佛剎也不小，卻能廣闊地容納，這就是難以知曉的含義。現在取一束箭為例，只是同時齊頭顯現，難以見到微細相容的景象。

所以這部經中說，菩薩（Bodhisattva，佛教中追求覺悟的修行者）在一念之中，從兜率天（Tuṣita Heaven，佛教欲界六天之一）降生到母親的胎中，乃至流通舍利（Śarīra，佛陀或高僧火化后的遺物），佛法住世的長久，以及所利益的眾生等等，在一念之中全部顯現出來，詳細的內容就像經文所說。經文又說，一個毛孔中，無量佛剎莊嚴清凈，廣闊安住。經文又說，在一粒微塵之內，微細的國土，一切塵土等等，都在其中安住。應該如理地思考這些。

能夠明白這些道理，難道把須彌山（Sumeru，佛教宇宙觀中的中心山）納入芥子之中，會認為是難事嗎？

【English Translation】 English version Eternally transforming without end.

Question: If, according to this text, the phenomena of endless layers have boundaries, how can we distinguish their beginning and end? Answer: Depending on the difference in wisdom and understanding, one can choose one aspect as the primary and the rest as secondary. Grasping the primary one, it is called the center, and the rest are the retinue surrounding it. The various teachings above, and so on, are freely accomplished in this way. And the interpenetration and non-obstruction mentioned earlier, all encompass all dharmas, exhaust the Dharma Realm, and are all accomplished by the image of Indra's net.

Question: In this case, there are completely no boundaries, no beginning, and no end. How can we distinguish the boundaries of cause and effect? Answer: Precisely because of the difference in wisdom, one is chosen as the primary, and the rest are secondary. Like these teachings, the ten gates can all attain freedom. Conversely, the previous two or three gates can all merge and encompass endlessly.

Fifth, the Gate of Subtle Mutual Containment. All the meanings above, in one thought, fully possess beginning and end, simultaneously, before and after, forward and reverse, and all Dharma gates. In one thought, they appear clearly and simultaneously, all appearing at the same level, without any obscurity, just like a bundle of arrows appearing with their heads aligned.

For example, a single mote of dust is the origin and measure of the small aspect; Buddhakṣetra (Buddha's land), Sumeru (the central mountain in Buddhist cosmology), Vajra Mountain (indestructible mountain), and so on, are the large aspects. It is precisely because of the real merit of Pratītyasamutpāda (dependent origination), unobstructed and free, that they can contain each other, not created by humans or devas. Therefore, establishing this Gate of Subtle Mutual Containment is in terms of aspects, just like a crystal bottle containing many mustard seeds, all appearing at once. Qingliang Guoshi (National Teacher Qingliang) believed that subtlety has three meanings: First, in terms of the subtlety of what is contained, like a mustard seed bottle, a pore can contain those Buddhakṣetras, but those Buddhakṣetras cannot pervade the pores; therefore, pores are used to represent the nature-realm. Second, in terms of the subtlety of what can contain, a single hair or a single dust mote can contain. Third, in terms of the subtlety that is difficult to know, a mote of dust is not large, and a Buddhakṣetra is not small, but it can contain widely, which is the meaning of being difficult to know. Now, taking a bundle of arrows as an example, they only appear simultaneously with their heads aligned, making it difficult to see the subtle mutual containment.

Therefore, this sutra says that a Bodhisattva, in one thought, descends from Tuṣita Heaven into his mother's womb, and even the circulation of Śarīra (relics), the duration of the Dharma's presence in the world, and the sentient beings who are benefited, all appear in one thought, as detailed in the sutra. The sutra also says that in one pore, countless Buddhakṣetras are adorned, pure, and vast. The sutra also says that within a mote of dust, subtle lands, all dust motes, and so on, reside within it. One should contemplate these in accordance with reason.

If one can understand these principles, would it be considered difficult to put Sumeru (the central mountain in Buddhist cosmology) into a mustard seed?

理事等十門安立相容亦如是。

問此義與上因陀羅云何別耶答重重隱映互現因陀羅攝齊頭炳然現者微細攝此等諸義並別不同宜細思之。

可知。

六者秘密隱顯俱成門此上諸義隱覆顯了俱時成就也。

還具前教等十門所言隱顯者如涅槃經半字及滿字昔說半字即顯滿字即隱今說滿字即顯半字即隱此約緣說隱顯體無前後不相妨礙故名秘密。

故此經云於此方入正受他方三昧起眼根入正受色塵三昧起等云云又云男子身入正受女人身三昧起等云云於一微塵入正受一切微塵三昧起一切微塵入正受一毛端頭三昧起如是自在此隱彼顯正受及起定同時秘密成矣又此經云十方世界有緣故往返出入度眾生或見菩薩入正受或見菩薩從定起又于彼十方世界中唸唸示現成正覺轉正法輪入涅槃現分舍利度眾生如是無量廣如經辨又如佛為諸菩薩受記之時或現前受記或不現前秘密受記等。

可見。

如上第一錢中十錢名為顯了第二錢望第一錢中十即為秘密何以故見此不見彼故不相知故雖不相知見然即此成彼成故名俱成也應如是準思之。

古本云成此成彼演義亦同今云此成彼成者誤也。

七諸藏純雜具德門此上諸義或純或雜如前人法等若以人門取者即一切皆人故名為純又即此人門具含理事等一切

【現代漢語翻譯】現代漢語譯本理事等十門安立相容的情況也是如此。

問：這個道理與前面的因陀羅網有什麼區別呢？答：重重隱沒映襯，互相顯現，因陀羅網是全部齊頭並進地明顯展現，而這個是微細地包含。這些道理各有不同，應該仔細思考。

可知。

六、秘密隱顯俱成門：前面所說的各種道理，隱沒和顯現同時成就。

還具備前面所說的教等十門。所說的隱顯，比如《涅槃經》中的半字和滿字，過去說半字是顯，滿字是隱；現在說滿字是顯，半字是隱。這是從因緣的角度來說隱顯，本體上沒有先後，互不妨礙，所以叫做秘密。

所以這部經說：『在此方進入正受（Samadhi, 三昧），他方三昧生起；眼根進入正受，色塵三昧生起』等等。又說：『男子身進入正受，女人身三昧生起』等等。『在一個微塵進入正受，一切微塵三昧生起；一切微塵進入正受，一毛端頭三昧生起。』這樣自在地，此隱彼顯，正受和起定同時秘密成就。』這部經又說：『十方世界因為有緣的緣故，往返出入度化眾生，或者看見菩薩進入正受，或者看見菩薩從定中出來。又在那十方世界中，唸唸示現成正覺（Enlightenment, 覺悟），轉正法輪（Dharma Wheel, 佛法），入涅槃（Nirvana, 寂滅），示現分舍利度化眾生。』像這樣無量廣大，如經中所說。又如佛為諸菩薩授記的時候，或者現前授記，或者不現前秘密授記等等。

可見。

如上面第一枚錢中的十枚錢，叫做顯了；第二枚錢相對於第一枚錢中的十枚錢，就是秘密。為什麼呢？因為看見這個就看不見那個，所以不互相知道。雖然不互相知道，然而這個成就也就是那個成就，所以叫做俱成。應該這樣類推思考。

古本說『成此成彼』，演義也相同。現在說『此成彼成』是錯誤的。

七、諸藏純雜具德門：前面所說的各種道理，或者純或者雜，比如前面的人法等。如果以人門來取，那麼一切都是人，所以叫做純。又，這個人門中具含理事等一切。

【English Translation】 English version The establishment and compatibility of the ten gates such as principle and phenomena are also like this.

Question: How is this meaning different from the Indra's net mentioned earlier? Answer: They are hidden and reflected in layers, appearing mutually. Indra's net manifests completely and clearly, while this subtly contains. These meanings are different and should be carefully considered.

Understandable.

Six, the gate of simultaneous accomplishment of secret concealment and manifestation: The various meanings mentioned above, concealment and manifestation, are accomplished simultaneously.

It also possesses the ten gates such as teaching mentioned earlier. The so-called concealment and manifestation are like the half-word and full-word in the Nirvana Sutra. In the past, the half-word was said to be manifest, and the full-word was said to be concealed; now, the full-word is said to be manifest, and the half-word is said to be concealed. This is from the perspective of conditions to speak of concealment and manifestation. In essence, there is no before or after, and they do not hinder each other, so it is called secret.

Therefore, this sutra says: 'Entering Samadhi (正受) in this direction, Samadhi arises in the other direction; the eye-root enters Samadhi, the Samadhi of color-dust arises,' and so on. It also says: 'The male body enters Samadhi, the female body's Samadhi arises,' and so on. 'In one dust mote entering Samadhi, all dust motes' Samadhi arises; all dust motes entering Samadhi, the tip of a hair's end Samadhi arises.' In this way, freely, this is concealed and that is manifest, Samadhi and arising from Samadhi are simultaneously and secretly accomplished. This sutra also says: 'The ten directions of the world, because of karmic connections, go back and forth, enter and exit, and liberate sentient beings, or see Bodhisattvas entering Samadhi, or see Bodhisattvas emerging from Samadhi. Also, in those ten directions of the world, moment by moment, they manifest the attainment of Enlightenment (正覺), turn the Dharma Wheel (正法輪), enter Nirvana (涅槃), manifest the distribution of relics to liberate sentient beings.' Such immeasurable vastness is as described in the sutra. Also, like when the Buddha bestows predictions upon the Bodhisattvas, sometimes he bestows predictions in person, and sometimes he bestows predictions secretly without appearing in person, and so on.

Visible.

Like the ten coins in the first coin mentioned above, they are called manifest; the second coin in relation to the ten coins in the first coin is secret. Why? Because seeing this, one cannot see that, so they do not know each other. Although they do not know each other, the accomplishment of this is also the accomplishment of that, so it is called simultaneous accomplishment. It should be thought about in this way by analogy.

The ancient version says 'accomplishing this accomplishes that,' and the interpretation is the same. The current saying 'this accomplishes that' is a mistake.

Seven, the gate of pure and mixed possession of virtues in all treasuries: The various meanings mentioned above are either pure or mixed, like the person and Dharma mentioned earlier. If one takes the gate of person, then everything is person, so it is called pure. Also, this gate of person contains everything such as principle and phenomena.

差別法故名雜又如菩薩入一三昧唯行佈施無量無邊更無餘行故名純或入一三昧即施戒度生等無量無邊諸餘雜行俱時成就也如是繁興法界純雜自在無不具足者矣宜可思準之。

此約諸度門說如就一施門說者一切萬法皆悉名施所以名純而此施門具諸度等行名為雜如是純之與雜不相妨礙故名具德探玄中名廣狹自在無礙門清涼云此門賢首新立以替至相十玄諸藏純雜具德門意云一行為純萬行為雜等即事事無礙義若一理為純萬行為雜即理事無礙恐濫理事無礙所以改之。

八者十世隔法異成門此上諸義遍十世中同時別異具足顯現以時與法不相離故。

三世區分名為隔法而互相在即是異成以時依法有如見華開知是芳春茂盛是朱夏等皆因於物知四時也此上諸義今章多一雜字。

言十世者過去未來現在三世各有過未及現在即為九世也然此九世迭相即入故成一總句總別合成十世也此十世具足別異同時顯現成緣起故得即入也。

又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以九世攝歸一念故云十世。

故此經云或以長劫入短劫短劫入長劫或百千大劫為一念或一念即為百千大劫或過去劫入未來劫未來劫入過去劫如是自在時劫無礙相即入渾融成矣。

【現代漢語翻譯】現代漢語譯本因為有差別之法，所以名為『雜』。又比如菩薩進入一種三昧（Samadhi，一種冥想狀態），唯獨實行佈施，無量無邊，不再有其他的行為，所以名為『純』。或者進入一種三昧，即佈施、持戒、度化眾生等無量無邊的各種雜行同時成就。像這樣廣泛興盛於法界（Dharmadhatu，宇宙萬有）的純與雜，自在無礙，沒有不具備的。應該可以思考並以此為準則。

這是就各個度門（Paramita，到達彼岸的方法）來說的，如果就一個佈施門來說，一切萬法都可稱為佈施，所以名為『純』。而這個佈施門又具備各種度門等的行為，名為『雜』。像這樣，純與雜互不妨礙，所以名為『具德』。《探玄記》中稱為廣狹自在無礙門。清涼澄觀大師說，這個門是賢首法藏大師新立的，用來代替至相大師的十玄諸藏純雜具德門，意思是說，一個行為是純，萬個行為是雜等等，就是事事無礙的意義。如果一個理是純，萬個行為是雜，就容易和理事無礙相混淆，所以改動了。

第八是十世隔法異成門。以上各種意義遍佈於十世之中，同時、差別、具足地顯現，因為時間與法不相分離。

三世區分，名為隔法，而互相存在，就是異成。因為時間依據於法，比如見到花開就知道是美好的春天，茂盛就知道是炎熱的夏天等等，都是因為事物而知曉四季。以上各種意義，在本章中多了一個『雜』字。

所說的十世，是過去、未來、現在三世，每一世又各有過去、未來和現在，總共就是九世。然而這九世互相即入，所以成為一個總句，總和別合成為十世。這十世具足差別、同時顯現，成就緣起，所以能夠即入。

又，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。用九世攝歸於一念，所以說十世。

所以這部經中說：『或者用長劫進入短劫，短劫進入長劫；或者百千大劫作為一念，或者一念就作為百千大劫；或者過去劫進入未來劫，未來劫進入過去劫。』像這樣自在，時間劫數無礙，互相即入，渾然融合而成。

【English Translation】 English version Because of the differentiated dharmas, it is called 'mixed'. Furthermore, for example, when a Bodhisattva enters a Samadhi (a state of meditation), he only practices giving, immeasurable and boundless, without any other practices, so it is called 'pure'. Or, entering a Samadhi, the immeasurable and boundless various mixed practices such as giving, precepts, and saving sentient beings are simultaneously accomplished. Like this, the pure and mixed, widely flourishing in the Dharmadhatu (the universe and all phenomena), are freely unobstructed, lacking nothing. One should contemplate and take this as a standard.

This is discussed in terms of the various Paramitas (ways to reach the other shore). If we talk about a single giving Paramita, all dharmas can be called giving, so it is called 'pure'. And this giving Paramita possesses the practices of various Paramitas, etc., so it is called 'mixed'. Like this, pure and mixed do not obstruct each other, so it is called 'possessing virtue'. In the 'Record of Exploring the Profound', it is called the gate of freedom from obstruction of vastness and narrowness. Master Qingliang ChengGuan said that this gate was newly established by Master XianShou FaZang to replace the gate of pure and mixed virtues of the ten profound treasuries of Master ZhiXiang, meaning that one practice is pure, ten thousand practices are mixed, etc., which is the meaning of unobstructedness in all matters. If one principle is pure and ten thousand practices are mixed, it is easy to confuse with the unobstructedness of principle and phenomena, so it was changed.

Eighth is the gate of different accomplishment through separation of the ten times. The above meanings pervade the ten times, appearing simultaneously, differently, and completely, because time and dharma are inseparable.

The division of the three times is called separated dharmas, and their mutual existence is different accomplishment. Because time relies on dharma, such as seeing flowers bloom and knowing it is the beautiful spring, flourishing and knowing it is the hot summer, etc., all are because of things that we know the four seasons. In this chapter, the above meanings have an extra word 'mixed'.

The so-called ten times are the past, future, and present three times, each of which has past, future, and present, totaling nine times. However, these nine times enter each other, so they become a general sentence, and the general and the specific combine to form ten times. These ten times fully possess differences and appear simultaneously, accomplishing dependent origination, so they can enter each other.

Also, the past speaks of the past, the past speaks of the present, the past speaks of the future; the present speaks of the past, the present speaks of equality, the present speaks of the future; the future speaks of the past, the future speaks of the present, the future speaks of the inexhaustible. Using the nine times to gather into one thought, so it is called ten times.

Therefore, this sutra says: 'Or using long kalpas to enter short kalpas, short kalpas to enter long kalpas; or hundreds of thousands of great kalpas as one thought, or one thought as hundreds of thousands of great kalpas; or past kalpas enter future kalpas, future kalpas enter past kalpas.' Like this, being free, time and kalpas are unobstructed, mutually entering, and becoming completely integrated.

故教義理事等十門相即相入而不失前後差別之相。

又此經云於一微塵中普現三世一切佛剎又云於一微塵中普現三世一切諸佛佛事又云於一微塵中建立三世一切佛轉法輪如是云云無量廣如經文此普攝上諸義門悉於十世中自在現耳宜可思之。

所引諸經顯彼時處無礙互相融通也。

九者唯心迴轉善成門此上諸義唯是一如來藏自性清凈心轉也但性起具德故異三乘耳然一心亦具足十種德如性起品中說十心義等者即其事也所以說十者欲顯無盡故如是自在具足無窮種種德耳此上諸義門悉是此心自在作用更無餘物故名唯心迴轉等宜思擇之。

此約心說前諸義門等並是如來藏性清凈真心之所建立若善若惡隨心所轉故云迴轉善成心外無別境故依古本多一為字如來藏自性清凈心要問云一乘唯一心顯性起具德故探玄改為主伴圓明具德門以唯心作玄門所以故不立之。

十者託事顯法生解門此上諸義隨托別事以顯別法謂諸理事等一切法門如此經中說十種寶王云等事相者此即諸法門也顯上諸義可貴故立寶以標之顯上諸義自在故標王以顯之表上諸義潤益故資澤故斷腭故以云標之矣如是等事云云無量如經思之。

此約智說言託事者如經舉金色世界之事即顯始起于實際之法一切幢一切蓋等事是行體也又如法

【現代漢語翻譯】現代漢語譯本：

因此，教義、事理等十個方面相互包含、相互融入，但又不失去前後差別的表象。此外，此經中說，『在一粒微塵中普遍顯現過去、現在、未來一切諸佛的剎土』，又說『在一粒微塵中普遍顯現過去、現在、未來一切諸佛的佛事』，又說『在一粒微塵中建立過去、現在、未來一切諸佛的轉法輪』，像這樣等等，無量廣大，如同經文所說。這普遍涵蓋了以上所有的義門，全部都在十世中自在顯現，應該仔細思考。所引用的各部經典，顯示了彼時彼處無礙地互相融通。第九，唯心迴轉善成門。以上所有的義理，唯一是如來藏（Tathagatagarbha，如來法身的藏處）自性清凈心的運轉。只是因為自性生起具足功德，所以才不同於三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。然而，一心也具足十種功德，如《性起品》中所說的十心義等等，就是這個道理。之所以說十，是爲了顯示無窮無盡的緣故。像這樣自在具足無窮種種功德。以上所有的義門，都是此心的自在作用，更沒有其他事物，所以名為唯心迴轉等等，應該仔細思量選擇。這是從心來說，前面所有的義門等等，都是如來藏自性清凈真心的建立。無論是善是惡，都隨著心所運轉，所以說迴轉善成。心外沒有別的境界，所以依據古本多了一個『為』字。如來藏自性清凈心要問說，一乘（Ekayana，唯一佛乘）唯一心，顯示自性生起具足功德。因此探玄將之改為『主伴圓明具德門』，以唯心作為玄門，所以不建立它。第十，託事顯法生解門。以上所有的義理，都隨著依託不同的事物來顯示不同的法，也就是各種理事等一切法門。如此經中所說的十種寶王云等等事相，這就是各種法門。顯示以上所有的義理可貴，所以用寶來標示它；顯示以上所有的義理自在，所以用王來顯示它；表明以上所有的義理潤澤、滋益，所以用云來標示它。像這樣等等事物，無量無邊，如同經文所說，應該仔細思考。這是從智慧來說，所說的依託事物，比如經中舉例金色世界的事，就顯示了始起于實際之法，一切幢、一切蓋等事，是行體。又如法

【English Translation】 English version:

Therefore, the ten aspects of doctrine, principle, and phenomena, etc., interpenetrate and inter-include each other, without losing the appearance of sequential difference. Furthermore, this sutra says, 'Within a single mote of dust, universally appear the Buddha-lands of all Buddhas in the three times.' It also says, 'Within a single mote of dust, universally appear the Buddha-activities of all Buddhas in the three times.' It also says, 'Within a single mote of dust, are established the turning of the Dharma wheel by all Buddhas in the three times.' Such as this, immeasurable and vast, as the sutra states. This universally encompasses all the above meanings, all freely manifesting within the ten times. It is worthy of contemplation. The various sutras cited reveal that at that time and place, there is unobstructed mutual interpenetration. Ninth, the Gate of Mind-Only Revolving and Accomplishing Goodness. All the above meanings are solely the functioning of the self-nature pure mind of the Tathagatagarbha (Tathagatagarbha, the womb of the Thus-Come One). It is only because the self-nature arising possesses virtues that it differs from the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). However, the one mind also possesses ten kinds of virtues, such as the meaning of the ten minds spoken of in the chapter on 'Self-Nature Arising,' and so on. The reason for speaking of ten is to reveal the inexhaustible nature. Like this, freely possessing infinite kinds of virtues. All the above meanings are the free functioning of this mind, with nothing else remaining, hence the name 'Mind-Only Revolving,' and so on. It is worthy of careful consideration and selection. This speaks from the perspective of the mind. All the preceding meanings, etc., are established by the self-nature pure true mind of the Tathagatagarbha. Whether good or evil, it revolves according to the mind, hence the saying 'revolving and accomplishing goodness.' There is no separate realm outside the mind, so according to the ancient version, there is an extra character 'wei (為)'. The essential question of the Tathagatagarbha's self-nature pure mind says that the One Vehicle (Ekayana, the One Buddha Vehicle) is the one mind, revealing that the self-nature arising possesses virtues. Therefore, Tanxuan changed it to the 'Gate of Principal and Accompaniment, Perfect Illumination, Possessing Virtues,' using Mind-Only as the profound gate, so it is not established. Tenth, the Gate of Relying on Phenomena to Reveal the Dharma and Generate Understanding. All the above meanings rely on different phenomena to reveal different Dharmas, which are all the Dharma gates such as principle and phenomena. As the sutra says, the phenomena of the ten kinds of Treasure King Clouds, etc., are these various Dharma gates. To show that all the above meanings are precious, 'treasure' is used to mark them; to show that all the above meanings are free, 'king' is used to show them; to express that all the above meanings are enriching and beneficial, 'cloud' is used to mark them. Such phenomena, etc., are immeasurable, as the sutra says, and should be carefully considered. This speaks from the perspective of wisdom. The saying 'relying on phenomena' refers to, for example, the sutra citing the matter of the golden-colored world, which reveals the Dharma that initially arises from the actual reality. All the banners, all the canopies, etc., are the body of practice. Also, like the Dharma

界品云開樓閣門見彌勒菩薩所行因事至菩提道以樓觀即菩提相所以言顯法生解也龂腭者乃云之相探玄第二云重(平聲)云是龂腭義又重(上聲)云是叆叇義第五又云菩薩是體云是相以諸菩薩含法雨故相龂腭故。

問三乘中以有此義與此何別答三乘托異事相表顯異理今此一乘所託之事相即是彼所顯之道理更無異也具足一切理事教義及上諸法門無不攝盡者也宜可如理思之。

躡上以問三乘宗中所明亦託事顯法即以異事顯于異理如衣表忍辱室表慈悲靈云見桃花香嚴擊竹等皆以異事表異理也今此隨舉一事攝無盡法故。

此上十門等解釋及上本文十義等皆悉同時會融成一法界緣起具德門普眼境界諦觀察余時但在大解大行大見聞心中然此十門隨一門中即攝余門無不皆盡應以六相方便而會通之此可準。

同時具足等十門人法十義皆悉同時成大法界緣起法門起在大解大行離分別菩提心中問此與性起何別答但由佩詮故不及性起。

上來所明並是略顯別教一乘緣起義耳又于其中諸餘法相及問答除疑等與彼三乘或同或異所因所說為方便等廣如經論疏鈔孔目及問答中於彼釋矣與彼三乘全別不同宜可思廣依華嚴經普眼境界準之。

別教一乘緣起義者孔目云一乘緣起緣聚不有緣散未離廣如下孔目用教分齊中依

【現代漢語翻譯】現代漢語譯本：

『界品』中說雲彩打開，樓閣顯現，見到彌勒菩薩（Maitreya Bodhisattva，未來佛）所修行的因地之事，直至菩提道（Bodhi Path，覺悟之路），以樓觀象徵菩提之相，所以說顯現佛法，產生理解。『龂腭』是指雲彩的形態。《探玄記》第二卷說，重疊的云是『龂腭』的含義，又說重疊的云是『叆叇』的含義。第五卷又說，菩薩是本體，云是現象，因為諸位菩薩包含著法雨，所以現象是『龂腭』的形態。

問：三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）之中也有這種含義嗎？與此有什麼區別？答：三乘依託不同的事物和現象來表顯不同的道理，現在這『一乘』（One Vehicle，唯一的成佛之道）所依託的事物和現象，就是它所顯現的道理，再沒有其他的了。它具足一切理事、教義以及上面所說的各種法門，沒有不包含殆盡的。應該如理思維。

承接上面的問題：三乘的宗義中所闡明的也是依託事物來顯現佛法，即以不同的事物來顯現不同的道理，如用衣服來表示忍辱，用房間來表示慈悲，靈云（Lingyun，禪宗僧人）見到桃花，香嚴（Xiangyan，禪宗僧人）擊打竹子等，都是用不同的事物來表示不同的道理。現在這裡隨便舉出一個事物，就包含了無盡的佛法。

以上十門等的解釋，以及上面本文的十義等，都同時會融成為一個法界緣起，具足功德之門，用普眼境界來仔細觀察，其餘時間都應該在大解、大行、大見聞心中。然而這十門中，隨便一門就包含了其餘各門，沒有不包含殆盡的，應該用六相方便來會通它們，可以參照這個。

同時具足等十門，人法十義，都同時成就大法界緣起法門，起于大解、大行、遠離分別的菩提心中。問：這與性起（Nature Origination，自性本具的生起）有什麼區別？答：只是由於佩詮的緣故，不如性起。

上面所闡明的大概是顯現別教一乘（Unique Teaching One Vehicle，獨特的教義，唯一的成佛之道）的緣起之義。又在其中，各種其他的法相以及問答除疑等，與三乘或者相同或者不同，所因所說作為方便等，詳細的在經論疏鈔、孔目以及問答中解釋了，與三乘完全不同，應該仔細思考，廣泛地依據《華嚴經》的普眼境界來參照。

別教一乘緣起義，孔目說一乘緣起，緣聚不有，緣散未離，詳細的在下面的孔目用教分齊中依據。

【English Translation】 English version:

In the 『Jie Pin』 (Chapter on Realms), it says that the clouds open, pavilions appear, and one sees the causal events of Maitreya Bodhisattva (the future Buddha) as he progresses towards the Bodhi Path (the path to enlightenment), with the pavilions symbolizing the aspect of Bodhi. Therefore, it is said that the Dharma is revealed, and understanding arises. 『Yin'e』 refers to the form of the clouds. The second volume of 『Tan Xuan Ji』 says that overlapping clouds are the meaning of 『yin'e,』 and also that overlapping clouds are the meaning of 『ai dai.』 The fifth volume also says that the Bodhisattva is the substance, and the clouds are the phenomenon, because all Bodhisattvas contain the rain of Dharma, so the phenomenon is the form of 『yin'e.』

Question: Do the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) also have this meaning? What is the difference? Answer: The Three Vehicles rely on different things and phenomena to express different principles. Now, the things and phenomena that this 『One Vehicle』 (the single path to Buddhahood) relies on are the very principles it reveals, and there is nothing else. It fully possesses all principles, teachings, and the various Dharma gates mentioned above, without omitting anything. One should contemplate it reasonably.

Following up on the above question: What is clarified in the tenets of the Three Vehicles also relies on things to reveal the Dharma, that is, using different things to reveal different principles, such as using clothing to represent forbearance, using a room to represent compassion, Lingyun (a Chan monk) seeing peach blossoms, Xiangyan (a Chan monk) striking bamboo, etc., all use different things to represent different principles. Now, here, just mentioning one thing includes endless Dharmas.

The explanations of the above ten gates, etc., and the ten meanings of the above text, etc., all simultaneously merge into one Dharmadhatu origination, the gate of possessing virtues, carefully observe with the realm of the universal eye, and at other times, one should be in the mind of great understanding, great practice, and great hearing. However, in these ten gates, any one gate includes all the other gates, without omitting anything, and one should use the six aspects of convenience to connect them, which can be referenced.

The ten gates such as simultaneous completeness, etc., and the ten meanings of people and Dharma, all simultaneously accomplish the Dharmadhatu origination Dharma gate, arising in the Bodhi mind of great understanding, great practice, and freedom from discrimination. Question: What is the difference between this and Nature Origination (the inherent arising of self-nature)? Answer: It is only because of the adornment of Pei Quan that it is not as good as Nature Origination.

The above explanation roughly reveals the meaning of the origination of the Unique Teaching One Vehicle (a unique teaching, the single path to Buddhahood). Furthermore, among them, various other Dharma characteristics and questions and answers to dispel doubts, etc., are either the same or different from the Three Vehicles, and the reasons and explanations are used as conveniences, etc., which are explained in detail in the sutras, treatises, commentaries, Kongmu, and questions and answers, and are completely different from the Three Vehicles. One should think carefully and widely refer to the realm of the universal eye in the Avatamsaka Sutra.

Regarding the meaning of the origination of the Unique Teaching One Vehicle, Kongmu says that the origination of the One Vehicle, when conditions gather, it is not existent, and when conditions disperse, it is not separate, which is detailed in the following Kongmu's use of the teaching divisions.

七種教證華嚴文義分齊一經謂法華勝鬘等二論謂十地攝論等三疏四章五鈔六問答七雜孔目與彼三乘全別不同者三乘緣起緣聚則有緣散則離思之。

問此上道理與彼三乘義別不同此可信矣又以何文證知三乘外別有一乘耶。

可知。

答此經有誠文故偈云一切世界群生類鮮有欲求聲聞道求緣覺者轉復少求大乘者甚希有求大乘者猶為易能信是法甚為難。

偈云下賢首品文前建立一乘中已引以對彼三乘決之。

良由此法出情難信是故聖者將彼三乘對此決之又偈言若眾生下劣其心厭沒者示以聲聞道令出於眾苦若復有眾生諸根少明利樂於因緣法為說辟支佛若人根明利有大慈悲心饒益於眾生為說菩薩道若有無上心決定樂大事為示于佛身說無盡佛法由此一乘非下機堪受是故大聖善巧于彼三乘位中隨其機欲方便少說由不窮法界源故權顯二身三身等佛今為如是無上心機樂大事欲方始顯佛十身境界說無窮盡佛法可名現佛身說無盡法也三乘但隨機而已未顯諸佛十身自境界故非現佛身又隨機少說一相一寂一味理等故非窮盡說也何以故三乘以此無窮為過失故然此一乘以無窮為實德故耳。

此經為普賢等機說無盡佛法現佛十身自證境界與彼三乘不同一相一寂一味一理等所謂三乘終教一相真如等於初教染凈即空愚

【現代漢語翻譯】現代漢語譯本：七種教證：《華嚴文義分齊一經》，第一；《法華經》、《勝鬘經》等二論，第二；《十地經論》、《攝大乘論》等，第三；疏，第四；章，第五；鈔，第六；問答，第七；雜孔目。這些與三乘（聲聞乘、緣覺乘、菩薩乘）完全不同，三乘認為緣起聚合則有，緣散則離，可以思量。問：以上道理與三乘的意義有何區別？這可以相信。又用什麼經文來證明三乘之外另有一乘（佛乘）呢？可知。答：此經中有明確的經文，所以偈頌說：『一切世界群生類，鮮有欲求聲聞道，求緣覺者轉復少，求大乘者甚希有，求大乘者猶為易，能信是法甚為難。』偈頌說：以下是《賢首品》中的經文，前面建立一乘時已經引用過，用來與三乘對決。正是因為此法超出情識難以置信，所以聖者將三乘與此（一乘）對比決斷。又偈頌說：『若眾生下劣，其心厭沒者，示以聲聞道，令出於眾苦。若復有眾生，諸根少明利，樂於因緣法，為說辟支佛。若人根明利，有大慈悲心，饒益於眾生，為說菩薩道。若有無上心，決定樂大事，為示于佛身，說無盡佛法。』由此可見，一乘不是下等根機所能接受的，所以大聖善巧地在三乘的位次中，根據他們的根機和慾望，方便地少量宣說。由於不窮盡法界的根源，所以權且顯現二身、三身等佛。現在為具有無上心、根機成熟、喜愛大事的人，才開始顯現佛的十身境界，宣說無窮無盡的佛法，可以稱為現佛身，宣說無盡的佛法。三乘只是隨機說法而已，沒有顯現諸佛的十身自證境界，所以不是現佛身。又因為隨機少量宣說一相、一寂、一味之理等，所以不是窮盡的宣說。為什麼呢？因為三乘認為這種無窮無盡是一種過失，然而一乘卻認為這種無窮無盡是真實的功德。此經是為普賢（Samantabhadra）等根機宣說無窮無盡的佛法，顯現佛的十身自證境界，與三乘不同，三乘只說一相、一寂、一味、一理等，所謂三乘終教的一相真如等同於初教的染凈即空，這是愚昧的。

【English Translation】 English version: Seven kinds of scriptural proofs: 1. 'The One Sutra Differentiating the Meaning and Scope of the Avatamsaka (Huayan) Text'; 2. Two treatises such as the 'Lotus Sutra (Fahua)' and the 'Shrimala Sutra (Shengman)'; 3. 'The Treatise on the Ten Stages (Shidi Jinglun)' and 'The Compendium of the Great Vehicle (She Dachenglun)'; 4. Commentaries (Shu); 5. Chapters (Zhang); 6. Transcriptions (Chao); 7. Questions and Answers (Wenda); Miscellaneous notes (Za Kongmu). These are completely different from the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). The Three Vehicles consider that when conditions arise and gather, there is existence; when conditions disperse, there is separation. This can be contemplated. Question: How does the above principle differ in meaning from the Three Vehicles? This is believable. Furthermore, what scriptural evidence proves that there is One Vehicle (Buddhayana) apart from the Three Vehicles? It can be known. Answer: This sutra has explicit scriptural evidence, therefore the gatha (verse) says: 'In all the worlds and among all sentient beings, few desire to seek the path of the Shravaka (Shengwen), those seeking the Pratyekabuddha (Yuanjue) are even fewer, those seeking the Mahayana (Dacheng) are very rare, seeking the Mahayana is still easy, but to believe in this Dharma is extremely difficult.' The gatha says: The following is the text from the 'Virtuous Leader Chapter (Xianshou Pin)', which was previously cited when establishing the One Vehicle to refute the Three Vehicles. It is precisely because this Dharma transcends emotions and is difficult to believe that the sages compare the Three Vehicles with this (One Vehicle) to make a decisive judgment. Furthermore, the gatha says: 'If sentient beings are inferior and their minds are weary and submerged, show them the path of the Shravaka to liberate them from all suffering. If there are sentient beings whose faculties are slightly bright and sharp and who delight in the Dharma of conditions, explain to them the Pratyekabuddha. If people's faculties are bright and sharp and they have great compassion, benefiting sentient beings, explain to them the Bodhisattva path. If there is an unsurpassed mind, determined to delight in great matters, show them the Buddha body and explain the endless Buddha Dharma.' From this, it can be seen that the One Vehicle is not something that inferior faculties can accept, therefore the Great Sage skillfully, in the positions of the Three Vehicles, according to their faculties and desires, conveniently speaks a small amount. Because it does not exhaust the source of the Dharma Realm, it provisionally manifests the two bodies, three bodies, etc., of the Buddha. Now, for those who have an unsurpassed mind, mature faculties, and love great matters, the Buddha's ten bodies' realm is beginning to be revealed, and the endless Buddha Dharma is explained, which can be called manifesting the Buddha body and explaining the endless Dharma. The Three Vehicles only teach according to the capacity of the audience and do not reveal the self-realized realm of the Buddhas' ten bodies, therefore it is not manifesting the Buddha body. Furthermore, because it conveniently speaks a small amount about the principle of one aspect, one stillness, one taste, etc., it is not an exhaustive explanation. Why? Because the Three Vehicles consider this endlessness to be a fault, but the One Vehicle considers this endlessness to be a real virtue. This sutra is spoken for the faculties of Samantabhadra (普賢) and others, explaining the endless Buddha Dharma and manifesting the self-realized realm of the Buddha's ten bodies, which is different from the Three Vehicles. The Three Vehicles only speak of one aspect, one stillness, one taste, one principle, etc. The one aspect of True Thusness (真如) in the final teaching of the Three Vehicles is the same as the emptiness of purity and impurity in the initial teaching, which is foolish.

法小乘苦諦之教所詮實法有餘無餘等宗並皆不同義理各別。

又此經云於一世界中聞說一乘音或二三四五乃至無量乘此據本末分齊說耳。

今為上機說無盡佛法或說二三等者以本末差別相對決顯二宗不同也。

聖教文義顯然不可以執情而驚怪者矣。

當知三一各別理無疑也。

六相圓融義第四。

六相緣起三門分別初列名略釋二明教興意三問答解釋。

六相之義本出地經世親菩薩造論解釋謂此六相為顯緣超圓融無礙自在法故三門分別探玄雲此六相義作六門一明教興意二種類者三明所出者四明建立者五問答抉擇者六釋文今用三門問六相何故唯立六不多不少者謂泛論緣起法要有三門一末依于本有起不起二彼所起末既帶于本是故相望有同有異三彼帶本之末既為本收是故當體有存有亡若不具此三不成緣起三中各二故但為六。

初列名者謂總相別相同相異相成相壞相。

要問云所謂總總成因果也二別義別成總故三同自同成總故四異諸義自異顯同故五成因果理事成故六壞諸義各住自法不移本性故。

總相者一含多德故別相者多德非一故別依止總滿彼總故同相者多義不相違同成一總故異相者多義相望各各異故成相者由此諸義緣起成故壞相者諸義各住自法不移動故。

【現代漢語翻譯】現代漢語譯本：小乘佛教苦諦的教義所闡述的真實法，在有餘涅槃和無餘涅槃等宗派中，觀點各不相同，義理也各有區別。

此外，此經中說，在一個世界中，聽到宣說一乘（Ekayana，唯一佛乘）的音聲，或者二乘、三乘、四乘乃至無量乘，這只是根據根本和枝末的區分來說的。

現在為上等根機的人宣說無盡的佛法，或者說二乘、三乘等，是因為根本和枝末的差別相對而言，從而明確地顯示出二宗的不同。

聖教的文義是顯而易見的，不應該用固執的己見來感到驚訝和奇怪。

應當明白，三乘和一乘各自有別，這個道理是毫無疑問的。

六相圓融的意義，第四部分。

六相緣起，從三個方面進行分別：首先列出名稱並簡要解釋，其次闡明教義興起的意義，再次通過問答進行解釋。

六相的意義，原本出自《地持經》（Bodhisattvabhumi Sutra），世親（Vasubandhu）菩薩造論解釋，認為這六相是爲了顯示緣起、圓融、無礙、自在的法。從三個方面進行分別，《探玄記》（Tan Xuan Ji）中說，這六相的意義可以分為六個方面：一是闡明教義興起的意義，二是種類，三是闡明出處，四是闡明建立者，五是通過問答進行抉擇，六是解釋經文。現在採用三個方面，提問：六相為什麼唯獨建立六個，不多也不少？這是因為泛泛地討論緣起法，要有三個方面：一是枝末依存於根本而生起或不生起，二是那些所生起的枝末既然帶有根本，因此相互觀望有同有異，三是那些帶有根本的枝末既然被根本所收攝，因此當體有存在有消亡。如果不具備這三個方面，就不能成就緣起。三個方面中各有二，所以只有六個。

首先列出名稱，包括總相（Sarva-laksana）、別相（Visesa-laksana）、同相（Samanya-laksana）、異相（Bheda-laksana）、成相（Siddha-laksana）、壞相（Nirarthaka-laksana）。

《要問》（Yao Wen）中說：所謂的總相，是總相成就因果；別相，是別相成就總相；同相，是自同成就總相；異相，是諸義自異而顯同；成相，是因果事理成就；壞相，是諸義各自安住于自己的法性，不改變其本性。

總相，是指一個包含多種功德；別相，是指多種功德並非一個；別相依止於總相，圓滿那個總相；同相，是指多種意義不相違背，共同成就一個總相；異相，是指多種意義相互觀望，各自不同；成相，是指由此諸義緣起成就；壞相，是指諸義各自安住于自己的法性，不移動改變。

【English Translation】 English version: The real Dharma expounded by the doctrine of the Lesser Vehicle's (Hinayana) teaching on the Truth of Suffering (Dukkha), has different views and distinct meanings in schools such as those of the remaining Nirvana (Sarisesa-nirvana) and non-remaining Nirvana (Anupadisesa-nirvana).

Moreover, this sutra says that in one world, hearing the sound of the One Vehicle (Ekayana, the only Buddha vehicle) being preached, or two, three, four, or even countless vehicles, this is only spoken according to the distinction between the root and the branches.

Now, for those of superior capacity, the endless Buddha-dharma is preached, or two, three, etc., are spoken of, because the difference between the root and the branches is relative, thus clearly showing the difference between the two schools.

The meaning of the Holy Teaching is obvious and should not be surprised or wondered at with stubborn opinions.

It should be understood that the three vehicles and the one vehicle are each distinct, and there is no doubt about this principle.

The meaning of the perfect fusion of the Six Aspects, part four.

The arising of the Six Aspects is distinguished in three sections: first, listing the names and briefly explaining them; second, clarifying the meaning of the rise of the teaching; and third, explaining through questions and answers.

The meaning of the Six Aspects originally comes from the Bodhisattvabhumi Sutra, and Bodhisattva Vasubandhu created a treatise to explain that these Six Aspects are to reveal the Dharma of dependent origination, perfect fusion, unobstructedness, and freedom. Distinguishing them in three sections, the Tan Xuan Ji says that the meaning of these Six Aspects can be divided into six aspects: first, clarifying the meaning of the rise of the teaching; second, the types; third, clarifying the source; fourth, clarifying the establisher; fifth, making a choice through questions and answers; and sixth, explaining the text. Now, using three aspects, the question is: why are only six aspects established, no more and no less? This is because, generally speaking, to discuss the Dharma of dependent origination, there must be three aspects: first, the branches depend on the root to arise or not arise; second, since those branches that arise carry the root, therefore, in relation to each other, there are similarities and differences; third, since those branches that carry the root are absorbed by the root, therefore, in their essence, there is existence and extinction. If these three aspects are not complete, dependent origination cannot be achieved. There are two in each of the three aspects, so there are only six.

First, listing the names, including the General Aspect (Sarva-laksana), the Particular Aspect (Visesa-laksana), the Similar Aspect (Samanya-laksana), the Different Aspect (Bheda-laksana), the Completion Aspect (Siddha-laksana), and the Destruction Aspect (Nirarthaka-laksana).

The Yao Wen says: the so-called General Aspect is that the General Aspect accomplishes cause and effect; the Particular Aspect is that the Particular Aspect accomplishes the General Aspect; the Similar Aspect is that the Self-Similar Aspect accomplishes the General Aspect; the Different Aspect is that the various meanings are different from each other, revealing the Similar Aspect; the Completion Aspect is that the cause and effect, principle and phenomena are accomplished; the Destruction Aspect is that the various meanings each abide in their own Dharma-nature, not changing their original nature.

The General Aspect refers to one that contains many virtues; the Particular Aspect refers to many virtues that are not one; the Particular Aspect relies on the General Aspect, fulfilling that General Aspect; the Similar Aspect refers to many meanings that do not contradict each other, jointly accomplishing one General Aspect; the Different Aspect refers to many meanings that are different from each other in relation to each other; the Completion Aspect refers to the accomplishment of these various meanings through dependent origination; the Destruction Aspect refers to the various meanings each abiding in their own Dharma-nature, not moving or changing.

演義云列名異釋中亦依此列但成相中今本中闕一義字由此諸義緣起成故列名皆是論文論云總者是根本入別者餘九入別依止本滿彼本故同相者入故異相者增相故成相者略說故壞相者廣說故。

第二教興意者此教為顯一乘圓教法界緣起無盡圓融自在相即無礙容持乃至因陀羅無窮理事等。

彰其立意欲顯普賢圓因證入遮那果海。

此義現前一切惑障一斷一切斷得九世十世滅行德即一成一切成理性即一顯一切顯並普別具足始終此齊初發心時便成正覺。

以此六相緣起方便會入一乘法界圓融自在一斷一切斷一證一切證一行一切行一得一切得故得斷障行德理性等法前後圓融皆悉無礙。

良由如此法界緣起六相容融因果同時相即自在具足逆順。

法界無礙皆由六相融通故得然也。

因即普賢解行及以證入果即十佛境界所顯無窮廣如華嚴經說。

孔目云依一乘教具一切因緣理事教義人法因果等盧舍那佛普賢行因成就因果與三乘等別廣如本經。

第三問答解釋者然緣起法一切處通今且略據緣成舍辨。

六相者宗鏡云古德約喻說六相一切處通者賢首金師子章括六相獅子是總相五根差別為別相共一經起是同相眼耳各不相知是異相諸緣共會是成相諸緣各住自位壞相義海百

【現代漢語翻譯】現代漢語譯本：　　《演義》中列出的名稱與《異釋》中相同，但在《成相》的今本中缺少一個『義』字。由此，所有義理都因緣而起，所以列出的名稱都是論文。論文中說，『總』是根本，『入別』是其餘九個方面。『入別』依止於根本而圓滿。因為根本相同，所以『同相』是『入』，因為不同，所以『異相』是『增相』，『成相』是簡略的說法，『壞相』是詳細的說法。

第二，教興的意義在於，此教旨在彰顯一乘圓教的法界緣起，無盡圓融，自在相即，無礙容持，乃至因陀羅（Indra，帝釋天）無窮的理事等。

彰顯其立意的目的是爲了顯現普賢（Samantabhadra）圓滿的因地修行證入遮那（Vairocana）果海。

此義是說，當下一切迷惑障礙，一旦斷除，一切都斷除。獲得九世十世的滅行功德，即一成就一切成就，理性即一顯現一切顯現，並且普遍和個別都具足，從始至終都是如此。最初發心之時，便成就正覺。

因此，以六相緣起的方便，會入一乘法界，圓融自在，一斷一切斷，一證一切證，一行一切行，一得一切得。因此，斷障、行德、理性等法，前後圓融，都無障礙。

正是由於如此，法界緣起，六相容融，因果同時，相即自在，具足逆順。

法界無礙，都是由於六相融通的緣故。

因，即是普賢（Samantabhadra）的解行以及證入；果，即是十佛境界所顯現的無窮，廣如《華嚴經》所說。

孔目說，依據一乘教，具足一切因緣、理事、教義、人法、因果等。盧舍那佛（Locana Buddha）的普賢（Samantabhadra）行因成就因果，與三乘等別，詳細內容如本經所說。

第三，問答解釋。然而，緣起法在一切處都通用，現在且略微根據緣成舍來辨析。

六相，宗鏡說古德用比喻來說明六相在一切處都通用。賢首金師子章概括六相，獅子是總相，五根差別是別相，共同一處興起是同相，眼耳各自不相知是異相，諸緣共同會合是成相，諸緣各自安住于自身位置是壞相。《義海百》

【English Translation】 English version: 　　The names listed in the 『Commentary』 are the same as those in the 『Different Interpretations,』 but the current version of 『Completion of Characteristics』 lacks the word 『meaning.』 From this, all meanings arise from conditions, so the listed names are all essays. The essay says that 『totality』 is the root, and 『entering into difference』 is the remaining nine aspects. 『Entering into difference』 relies on the root for completion. Because the root is the same, 『sameness of characteristics』 is 『entering』; because it is different, 『difference of characteristics』 is 『increasing characteristics』; 『completion of characteristics』 is a brief explanation, and 『destruction of characteristics』 is a detailed explanation.

Second, the meaning of the arising of the teaching is that this teaching aims to reveal the Dharma realm origination of the One Vehicle Perfect Teaching, endless perfect fusion, self-existent interpenetration, unobstructed containment, and even the endless principles and phenomena of Indra (the lord of gods).

The purpose of establishing this teaching is to reveal Samantabhadra』s (Universal Worthy Bodhisattva) perfect causal practice entering into the ocean of Vairocana』s (the Illuminator) fruition.

This meaning is that all delusions and obstacles in the present moment, once severed, are all severed. Obtaining the merits of extinguishing actions of the nine or ten lifetimes means that one accomplishment is all accomplishments, the principle is that one manifestation is all manifestations, and both the universal and the particular are complete, from beginning to end. At the moment of first arousing the mind, one attains perfect enlightenment.

Therefore, with the expedient of the six aspects of origination, one enters the One Vehicle Dharma realm, perfectly fused and self-existent, one severance is all severances, one realization is all realizations, one practice is all practices, one attainment is all attainments. Therefore, the severance of obstacles, the merits of practice, the principle, and other dharmas are perfectly fused before and after, all without obstruction.

It is precisely because of this that the Dharma realm originates, the six aspects are accommodating and harmonious, cause and effect are simultaneous, interpenetrating and self-existent, complete with both forward and reverse.

The unobstructedness of the Dharma realm is all due to the interpenetration of the six aspects.

The cause is Samantabhadra』s (Universal Worthy Bodhisattva) understanding, practice, and entry; the effect is the infinity revealed by the realm of the Ten Buddhas, as extensively described in the Avatamsaka Sutra (Flower Garland Sutra).

Kongmu says that according to the One Vehicle teaching, all causes and conditions, principles, phenomena, teachings, meanings, people, dharmas, causes, effects, etc., are complete. The cause of Samantabhadra』s (Universal Worthy Bodhisattva) practice of Locana Buddha (Buddha of Radiance) achieves cause and effect, which is different from the Three Vehicles, as detailed in this sutra.

Third, question and answer explanation. However, the law of origination is universal in all places, but now we will briefly analyze it based on the abandonment of conditioned formation.

The six aspects, the Zongjing says that the ancients used metaphors to explain that the six aspects are universal in all places. The Chapter on the Golden Lion of Xianshou summarizes the six aspects: the lion is the total aspect, the differences of the five roots are the different aspects, arising together in one place is the same aspect, the eyes and ears do not know each other is the different aspect, the common gathering of all conditions is the completion aspect, and all conditions abide in their own positions is the destruction aspect. 『Yihai Bai』

門以塵顯六相演義以論六決定義以顯六相等今以舍顯。

問何者是總相答舍是。

問此但椽等諸緣何者是舍耶答椽即是舍何以故為椽全獨能作舍故若離椽舍即全不成故為此若得椽時即得舍矣。

謂此椽等要互遍相資方成緣起如一椽能具多緣故若此一椽不具多緣則不成緣起。

問若椽全自獨作舍者未有瓦等亦應作舍答未有瓦等時不是椽故不作非謂是椽而不能作今言作者但論椽能作不說非椽作何以故椽是因緣由未成舍時無因緣故非是椽也若是椽者其畢全成若不全作不名為椽。

若椽全自作舍無瓦等豈成舍耶答無瓦等不成椽若闕一緣余不成起起不成故椽義即壞而不能作舍此本脫一舍字古本與演義同若是下得此一緣令一切成起所起成故緣義方立。

問若椽等諸緣各出少力共作不全作者有何過失答有斷常過若不全成但少力者諸緣各少力此但多個少力不成一全舍故是斷也諸緣並少力皆無全成執有全舍者無因有故是其常也又若不全成者去卻一椽時舍應猶成在舍既全不成故知非少力並全成故。

少力不全作有斷常二過去卻一椽時舍應猶在既無椽安得有舍耶舍不全成故知諸緣並非少力要須一一全力成也。

問無一椽時豈非舍耶答但是破舍無好舍也故知好舍全屬一椽既屬一椽故知緣即是

【現代漢語翻譯】現代漢語譯本以門顯示六相，用演義來論述六種決定義，用定義來顯示六相等，現在用房屋（舍）來顯示。

問：什麼是總相？答：房屋（舍）就是。

問：這裡只有椽等各種因緣，哪個是房屋（舍）呢？答：椽就是房屋（舍）。為什麼呢？因為椽完全能夠獨自構成房屋（舍），如果離開椽，房屋（舍）就完全不能成立。因此，得到椽的時候，就得到了房屋（舍）。

說這椽等需要互相普遍地資助才能形成緣起，如一根椽能具備多種因緣。如果這根椽不具備多種因緣，就不能形成緣起。

問：如果椽完全獨自構成房屋（舍），沒有瓦等也應該構成房屋（舍）？答：沒有瓦等的時候，它不是椽，所以不能構成。不是說它是椽而不能構成，現在說能構成，只是說椽能構成，不說非椽構成。為什麼呢？因為椽是因緣，由於沒有構成房屋（舍）的時候沒有因緣，所以不是椽。如果是椽，它就完全構成。如果不完全構成，就不能稱為椽。

如果椽完全獨自構成房屋（舍），沒有瓦等怎麼能構成房屋（舍）呢？答：沒有瓦等就不能構成椽。如果缺少一個因緣，其餘的就不能生起，生起不能成就，所以椽的意義就破壞了，而不能構成房屋（舍）。這裡原本脫落了一個『舍』字，古本與演義相同。如果在下面得到這一個因緣，使一切生起和所生起都成就，緣的意義才能成立。

問：如果椽等各種因緣各自出少許力量共同構成，不完全構成，有什麼過失？答：有斷滅和常恒的過失。如果不完全成就，只是出少許力量，各種因緣各自出少許力量，這只是多個少許力量不能構成一個完整的房屋（舍），所以是斷滅。各種因緣都出少許力量，都沒有完全成就，卻執著有完整的房屋（舍），這是沒有原因而有結果，所以是常恒。又如果不是完全成就，去掉一根椽的時候，房屋（舍）應該仍然存在。房屋（舍）既然完全不能成就，就知道不是少許力量共同完全成就。

少許力量不完全構成，有斷滅和常恒兩種過失。過去去掉一根椽的時候，房屋（舍）應該仍然存在。既然沒有椽，怎麼會有房屋（舍）呢？房屋（舍）不完全成就，所以知道各種因緣並非少許力量，必須每一個都全力成就。

問：沒有一根椽的時候，難道不是房屋（舍）嗎？答：那只是破敗的房屋（舍），不是好的房屋（舍）。所以知道好的房屋（舍）完全屬於一根椽，既然屬於一根椽，就知道緣就是。

【English Translation】 English version The door reveals the six aspects through dust, the exegesis discusses the six definitive meanings, the definition reveals the six equalities, and now it is revealed through the house (śālā).

Question: What is the general characteristic (sāmānya-lakṣaṇa)? Answer: The house (śālā) is.

Question: Here are only rafters (椽, chuán) and other conditions (pratyaya), which one is the house (śālā)? Answer: The rafter is the house (śālā). Why? Because the rafter alone can completely make the house (śālā). If the house (śālā) is completely separated from the rafter, it cannot be established. Therefore, when the rafter is obtained, the house (śālā) is obtained.

It is said that these rafters (椽, chuán) and others need to mutually and universally assist each other to form dependent origination (pratītyasamutpāda), such as one rafter (椽, chuán) can have many conditions (pratyaya). If this rafter (椽, chuán) does not have many conditions (pratyaya), it cannot form dependent origination (pratītyasamutpāda).

Question: If the rafter (椽, chuán) completely and independently makes the house (śālā), shouldn't it also make the house (śālā) without tiles (瓦, wǎ) and so on? Answer: When there are no tiles (瓦, wǎ) and so on, it is not a rafter (椽, chuán), so it cannot make it. It is not said that it is a rafter (椽, chuán) but cannot make it. Now, when it is said that it can make it, it only says that the rafter (椽, chuán) can make it, not that the non-rafter (椽, chuán) makes it. Why? Because the rafter (椽, chuán) is a condition (pratyaya). Since there is no condition (pratyaya) when the house (śālā) has not been made, it is not a rafter (椽, chuán). If it is a rafter (椽, chuán), it is completely made. If it is not completely made, it is not called a rafter (椽, chuán).

If the rafter (椽, chuán) completely and independently makes the house (śālā), how can the house (śālā) be made without tiles (瓦, wǎ) and so on? Answer: Without tiles (瓦, wǎ) and so on, the rafter (椽, chuán) cannot be made. If one condition (pratyaya) is missing, the rest cannot arise, and if arising cannot be accomplished, then the meaning of the rafter (椽, chuán) is destroyed, and it cannot make the house (śālā). Here, the word 'śālā' was originally missing. The ancient version is the same as the exegesis. If this one condition (pratyaya) is obtained below, so that everything that arises and is arisen is accomplished, then the meaning of condition (pratyaya) can be established.

Question: If the rafters (椽, chuán) and other conditions (pratyaya) each contribute a little strength and make it together, and it is not completely made, what are the faults? Answer: There are the faults of annihilation (uccheda) and permanence (śāśvata). If it is not completely accomplished, but only a little strength is contributed, and each of the various conditions (pratyaya) contributes a little strength, then these are just many little strengths that cannot make a complete house (śālā), so it is annihilation (uccheda). All the conditions (pratyaya) contribute a little strength, and none of them are completely accomplished, but they cling to the idea that there is a complete house (śālā), which is a result without a cause, so it is permanence (śāśvata). Also, if it is not completely accomplished, when one rafter (椽, chuán) is removed, the house (śālā) should still exist. Since the house (śālā) cannot be completely accomplished, it is known that it is not a little strength that is completely accomplished together.

A little strength does not completely make it, and there are two faults of annihilation (uccheda) and permanence (śāśvata). When one rafter (椽, chuán) is removed in the past, the house (śālā) should still exist. Since there is no rafter (椽, chuán), how can there be a house (śālā)? The house (śālā) is not completely accomplished, so it is known that the various conditions (pratyaya) are not a little strength, and each one must fully accomplish it.

Question: When there is no rafter (椽, chuán), is it not a house (śālā)? Answer: That is just a ruined house (śālā), not a good house (śālā). Therefore, it is known that a good house (śālā) completely belongs to one rafter (椽, chuán). Since it belongs to one rafter (椽, chuán), it is known that the condition (pratyaya) is.

舍也。

問既舍即是椽者余[木(戉-戈+弋)]瓦等應即是椽耶答總並是椽何以故卻椽即無故所以然者若無椽即舍壞舍壞故不名[木(戉-戈+弋)]瓦等。

謂攬別成總舉椽之總力貫諸緣若去一椽瓦等亦壞。

是故[木*(戉-戈+弋)]瓦等即是椽也若不即者舍即不成椽瓦等並皆不成今既併成故知相即耳一椽既爾余椽例然是故一切緣起法不成即已成即相即容融無礙自在圓極難思出過情量法性緣起通一切處準知。

大法界緣起法一成一切成無成無不成。

第二別相者椽等諸緣別於總故若不別者總義不成由無別時即無總故此義云何本以別成總由無別故總不成也是故別者即以總為別也。

問若總即別者應不成總耶答由總即別故得成總如椽即是舍故名總相舍即是椽故名別相若不即舍不是椽若不即椽不是舍總別相即此可思之。

謂舍即是椽故名別相今無舍字古本與演義皆有。

問若相即者云何說別答只由相即是故成別若不相即者總在別外故非總也別在總外故非別也思之可解。

問若不別者有何過耶答有斷常過若無別者即無別椽瓦無別椽瓦故即不成總舍故是斷也若無別椽瓦等以而有總舍者無因有舍故是常也。

古本云故是斷也今云此字誤。

第三

【現代漢語翻譯】現代漢語譯本：

舍也（Śālā）：房屋。

問：既然房屋是由椽（rafter）構成的，那麼其餘的[木(戉-戈+弋)]瓦（木構件和瓦片）等，也應該是椽嗎？答：總的來說，它們都是椽。為什麼這麼說呢？因為如果沒有椽，房屋就會損壞。房屋損壞了，就不能稱之為[木(戉-戈+弋)]瓦等。

意思是說，將各個部分綜合起來，就形成了整體。椽的總作用力貫穿于各種因緣。如果去掉一根椽，瓦等也會損壞。

因此，[木*(戉-戈+弋)]瓦等就是椽。如果不即是椽，房屋就不能構成，椽瓦等都不能成立。現在既然都成立了，就知道它們是相互即是的。一根椽如此，其餘的椽也是如此。因此，一切緣起法，不成即已成，即是相互即入，容融無礙，自在圓滿，難以思議，超出情識的衡量。法性緣起，貫通一切處，可以依此準知。

大法界緣起法，一成一切成，無成無不成。

第二，別相：椽等諸緣，區別于總體。如果不區別，總體的意義就不能成立。由於沒有區別，就沒有總體。這個道理是什麼呢？本來是以區別來成就總體，由於沒有區別，總體就不能成立。因此，區別就是以總體作為區別。

問：如果總體即是區別，那麼應該不能成就總體吧？答：由於總體即是區別，所以才能成就總體。如椽即是房屋，所以名為總體。房屋即是椽，所以名為區別。如果不即是房屋，就不是椽。如果不即是椽，就不是房屋。總體和區別相互即入，可以思考這個問題。

意思是說，房屋即是椽，所以名為區別。現在沒有『舍』字，古本和演義中都有。

問：如果相互即入，為什麼還要說區別呢？答：正因為相互即入，所以才成就區別。如果不相互即入，總體就在區別之外，所以不是總體。區別在總體之外，所以不是區別。思考一下就可以理解。

問：如果不區別，有什麼過失呢？答：有斷滅和常恒的過失。如果沒有區別，就沒有區別的椽瓦。沒有區別的椽瓦，就不能構成總體的房屋，所以是斷滅。如果沒有區別的椽瓦等，卻有總體的房屋，就是沒有原因而有房屋，所以是常恒。

古本說『故是斷也』，現在說這個字是錯誤的。

第三 English version:

Śālā (舍也): A house.

Question: Since a house is made of rafters (椽), should the remaining [木(戉-戈+弋)] tiles (wooden components and tiles) also be rafters? Answer: Generally speaking, they are all rafters. Why is that? Because without rafters, the house would be damaged. If the house is damaged, it cannot be called [木(戉-戈+弋)] tiles, etc.

It means that integrating the various parts forms the whole. The total force of the rafters runs through all conditions. If one rafter is removed, the tiles, etc., will also be damaged.

Therefore, [木*(戉-戈+弋)] tiles, etc., are rafters. If they are not identical, the house cannot be constructed, and the rafters and tiles cannot be established. Now that they are all established, it is known that they are mutually identical. If one rafter is like this, the remaining rafters are also like this. Therefore, all conditioned arising (緣起) dharmas, if not already accomplished, are mutually interpenetrating, perfectly harmonized without obstruction, freely complete, inconceivable, and beyond the measurement of emotions. The nature of dharma arising penetrates all places, which can be known accordingly.

The dharma of the great dharma realm arising, one accomplishment is all accomplishments, no accomplishment is no non-accomplishment.

Second, the distinct characteristics: the various conditions such as rafters are distinct from the whole. If there is no distinction, the meaning of the whole cannot be established. Because there is no distinction, there is no whole. What is this principle? Originally, the whole is accomplished by distinction, but without distinction, the whole cannot be established. Therefore, distinction takes the whole as distinction.

Question: If the whole is identical to the distinction, then it should not be able to accomplish the whole, right? Answer: Because the whole is identical to the distinction, it can accomplish the whole. For example, the rafter is the house, so it is called the whole. The house is the rafter, so it is called the distinction. If it is not identical to the house, it is not a rafter. If it is not identical to the rafter, it is not a house. The whole and the distinction are mutually interpenetrating; this can be contemplated.

It means that the house is the rafter, so it is called the distinction. Now there is no 'house' character; both the ancient version and the commentary have it.

Question: If they are mutually interpenetrating, why do you still talk about distinction? Answer: Precisely because they are mutually interpenetrating, distinction is accomplished. If they are not mutually interpenetrating, the whole is outside the distinction, so it is not the whole. The distinction is outside the whole, so it is not the distinction. Think about it, and you can understand.

Question: If there is no distinction, what is the fault? Answer: There is the fault of annihilation and permanence. If there is no distinction, there are no distinct rafters and tiles. Without distinct rafters and tiles, the overall house cannot be constructed, so it is annihilation. If there are no distinct rafters and tiles, but there is an overall house, it means there is a house without a cause, so it is permanence.

The ancient version says 'therefore it is annihilation'; now it says this character is wrong.

Third

【English Translation】 Śālā: A house. Question: Since a house is made of rafters, should the remaining [木(戉-戈+弋)] tiles also be rafters? Answer: Generally speaking, they are all rafters. Why is that? Because without rafters, the house would be damaged. If the house is damaged, it cannot be called [木(戉-戈+弋)] tiles, etc. It means that integrating the various parts forms the whole. The total force of the rafters runs through all conditions. If one rafter is removed, the tiles, etc., will also be damaged. Therefore, [木*(戉-戈+弋)] tiles, etc., are rafters. If they are not identical, the house cannot be constructed, and the rafters and tiles cannot be established. Now that they are all established, it is known that they are mutually identical. If one rafter is like this, the remaining rafters are also like this. Therefore, all conditioned arising dharmas, if not already accomplished, are mutually interpenetrating, perfectly harmonized without obstruction, freely complete, inconceivable, and beyond the measurement of emotions. The nature of dharma arising penetrates all places, which can be known accordingly. The dharma of the great dharma realm arising, one accomplishment is all accomplishments, no accomplishment is no non-accomplishment. Second, the distinct characteristics: the various conditions such as rafters are distinct from the whole. If there is no distinction, the meaning of the whole cannot be established. Because there is no distinction, there is no whole. What is this principle? Originally, the whole is accomplished by distinction, but without distinction, the whole cannot be established. Therefore, distinction takes the whole as distinction. Question: If the whole is identical to the distinction, then it should not be able to accomplish the whole, right? Answer: Because the whole is identical to the distinction, it can accomplish the whole. For example, the rafter is the house, so it is called the whole. The house is the rafter, so it is called the distinction. If it is not identical to the house, it is not a rafter. If it is not identical to the rafter, it is not a house. The whole and the distinction are mutually interpenetrating; this can be contemplated. It means that the house is the rafter, so it is called the distinction. Now there is no 'house' character; both the ancient version and the commentary have it. Question: If they are mutually interpenetrating, why do you still talk about distinction? Answer: Precisely because they are mutually interpenetrating, distinction is accomplished. If they are not mutually interpenetrating, the whole is outside the distinction, so it is not the whole. The distinction is outside the whole, so it is not the distinction. Think about it, and you can understand. Question: If there is no distinction, what is the fault? Answer: There is the fault of annihilation and permanence. If there is no distinction, there are no distinct rafters and tiles. Without distinct rafters and tiles, the overall house cannot be constructed, so it is annihilation. If there are no distinct rafters and tiles, but there is an overall house, it means there is a house without a cause, so it is permanence. The ancient version says 'therefore it is annihilation'; now it says this character is wrong. Third

同相者椽等諸緣和合作舍不相違故能名舍緣非作余物故名同相也。

問此與總相何別耶答總相唯望一舍說今此同相約椽等諸緣雖體各別成力義齊故名同相也。

問若不同者有何過耶答若不同者有斷常過也何者若不同者椽等諸緣互相違背不同作舍捨不得有故是斷也若相違不作舍而執有舍者無因有舍故是常也。

第四異相者椽等諸緣隨自形類相差別故。

問若異者應不同耶答只由異故所以同耳若不異者椽既丈二瓦應亦爾壞本緣法故失前齊同成舍義也今既舍成同名緣者當知異也。

問此與別相有何異耶答前別相者但椽等諸緣別於一舍故說別相今異相者椽等諸緣迭互相望各各異故也。

問若不異者有何過耶答有斷常過也何者若不異者瓦即同椽又二壞本緣法不成舍故是斷若壞緣不成舍而執有舍者舍無因故是常也。

第五成相者由此諸緣舍義成故由成舍故椽等名緣若不爾者二俱不成今現得成故知成相耳。

問現見椽等諸緣各住自法本不作舍何因得有舍義成耶答只由椽等諸緣不作故舍義得成所以然者若椽作捨去即失本椽法故舍義不得成今由不作故椽等諸緣現前由此現前故舍義得成矣又若不作舍緣等不名緣今既得緣名明知定作舍。

即失本緣法古本與演義皆緣字今椽字誤。

【現代漢語翻譯】現代漢語譯本同相：椽子（chuán zi，屋頂的木條）等各種因緣和合，共同作用建造房屋，彼此不相違背，因此可以稱為『舍』（shè，房屋）。因為不是創造出其他東西，所以稱為『同相』。

問：這與總相有什麼區別呢？答：總相只是針對一個房屋而言。而這裡的同相是說，雖然椽子等各種因緣本體各不相同，但它們共同作用，意義一致，所以稱為『同相』。

問：如果不同相，會有什麼過失呢？答：如果不同相，就會有斷滅和常恒的過失。為什麼呢？如果不同相，椽子等各種因緣互相違背，不能共同建造房屋，房屋就無法存在，這就是斷滅。如果互相違背不能建造房屋，卻認為有房屋存在，那就是無因而有房屋，這就是常恒。

第四，異相：椽子等各種因緣，各自的形狀和類別有差別。

問：如果不同，應該是一樣的嗎？答：正因為不同，所以才能相同。如果不不同，椽子既然長一丈二，瓦片也應該一樣長，這樣就破壞了根本的因緣法則，失去了之前共同建造房屋的意義。現在既然房屋已經建成，並且有了共同的名稱，那麼就可以知道它們是不同的。

問：這與別相有什麼不同呢？答：之前的別相，只是說椽子等各種因緣區別於一個房屋，所以說是別相。現在的異相，是說椽子等各種因緣互相比較，各自不同。

問：如果不異，會有什麼過失呢？答：會有斷滅和常恒的過失。為什麼呢？如果不異，瓦片就和椽子一樣了，這樣就破壞了根本的因緣法則，不能建成房屋，這就是斷滅。如果破壞了因緣不能建成房屋，卻認為有房屋存在，那麼房屋就是沒有原因而存在的，這就是常恒。

第五，成相：由於這些因緣，房屋的意義得以成立。由於房屋得以建成，椽子等才能被稱為因緣。如果不是這樣，兩者都不能成立。現在已經實際建成，所以知道是成相。

問：現在看到椽子等各種因緣各自保持自己的狀態，本來不能建造房屋，為什麼會有房屋的意義成立呢？答：正因為椽子等各種因緣不自己建造，所以房屋的意義才能成立。之所以這樣，如果椽子自己建造房屋，就會失去原本作為椽子的特性，房屋的意義就不能成立。現在因為不自己建造，所以椽子等各種因緣才能呈現出來，由於這些呈現出來，所以房屋的意義才能成立。而且，如果不建造房屋，椽子等就不能稱為因緣，現在既然可以稱為因緣，就明確知道它們一定建造了房屋。

『即失本緣法』，古本與演義都用『緣』字，現在『椽』字是錯誤的。

【English Translation】 English version The 'Same Aspect' (同相): Rafters (椽子, chuán zi, wooden strips of the roof) and other various conditions (緣, yuán) come together in harmony, working together to build a house. Because they do not contradict each other, they can be called 'house' (舍, shè). Because they do not create something else, it is called 'Same Aspect'.

Question: What is the difference between this and the 'General Aspect' (總相)? Answer: The 'General Aspect' only refers to one house. But this 'Same Aspect' means that although the bodies of the rafters and other conditions are different, they work together and their meanings are aligned, so it is called 'Same Aspect'.

Question: If they are not the same, what faults would there be? Answer: If they are not the same, there would be the faults of annihilation (斷, duàn) and permanence (常, cháng). Why? If they are not the same, the rafters and other conditions would contradict each other and could not build a house together. The house could not exist, and this is annihilation. If they contradict each other and cannot build a house, but one insists that a house exists, then the house exists without a cause, and this is permanence.

Fourth, the 'Different Aspect' (異相): The rafters and other conditions have differences in their shapes and categories.

Question: If they are different, should they be the same? Answer: Precisely because they are different, they can be the same. If they were not different, then since the rafters are twelve feet long, the tiles should also be the same length. This would destroy the fundamental law of conditions and lose the previous meaning of building a house together. Now that the house has been built and has a common name, we can know that they are different.

Question: What is the difference between this and the 'Distinct Aspect' (別相)? Answer: The previous 'Distinct Aspect' only said that the rafters and other conditions are distinct from one house, so it is called 'Distinct Aspect'. The current 'Different Aspect' means that the rafters and other conditions are compared to each other, and each is different.

Question: If they are not different, what faults would there be? Answer: There would be the faults of annihilation and permanence. Why? If they are not different, the tiles would be the same as the rafters. This would destroy the fundamental law of conditions and the house could not be built, and this is annihilation. If the conditions are destroyed and the house cannot be built, but one insists that a house exists, then the house exists without a cause, and this is permanence.

Fifth, the 'Accomplished Aspect' (成相): Because of these conditions, the meaning of the house is established. Because the house is built, the rafters and other things can be called conditions. If it were not so, neither could be established. Now that it has actually been built, we know it is the 'Accomplished Aspect'.

Question: Now we see that the rafters and other conditions each maintain their own state and originally cannot build a house. Why is the meaning of the house established? Answer: Precisely because the rafters and other conditions do not build themselves, the meaning of the house can be established. The reason is that if the rafters build the house themselves, they would lose their original characteristics as rafters, and the meaning of the house could not be established. Now, because they do not build themselves, the rafters and other conditions can appear. Because these appear, the meaning of the house can be established. Moreover, if they do not build the house, the rafters and other things cannot be called conditions. Now that they can be called conditions, it is clear that they must have built the house.

'Immediately losing the original condition law', the ancient version and the commentary both use the word 'condition' (緣, yuán). Now the word 'rafter' (椽, chuán) is a mistake.

問若不成者有何失答有斷常過何者捨本依椽等諸緣成今既並不作不得有舍故是斷也本以成舍名為椽今既不作舍故即無椽亦是斷若不成者舍無因有故是常也又椽不作捨得椽名者亦是常也。

第六壞相者椽等諸緣各住自法本不作故。

問現見椽等諸緣作舍成就何故乃說本不作耶答只由不作舍法得成若作捨去不住自法者舍義即不成何以故作去失法舍不成故今既舍成明知不作也。

古本云不住自法者今云有字又作去失本法今脫本字。

問若作去有何失答有斷常二失若言椽作去即失椽法失椽法故舍即無緣不得有故是斷也若失椽法而有舍者無緣有故是常也。

此上文顯但曉緣起相由諸緣各異互遍相資俱存無礙等自然造入。

又總即一舍別即諸緣同即互不相違異即諸緣各別成即諸緣辨果壞即各住自法乃為頌曰。

一即具多名總相　　多即非一是別相　多類自同成於總　　各體別異顯于同　一多緣起理妙成　　壞住自法常不作　唯智境界非事識　　以此方便會一乘

清涼云總則攬別而成別則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異相總不成故如舍椽梁總皆相似終不成舍壞則唯別各住自性故此三對歷然不同孔目云依六相總別義即是一乘隨相行布義即是三

【現代漢語翻譯】現代漢語譯本：

問：如果（房屋）沒有建成，會有什麼過失？答：會有斷滅和常恒的過失。什麼是斷滅呢？就是捨棄原本的（材料），依靠椽子等各種因緣才能建成（房屋）。現在既然不建造，就不能有捨棄（原本材料）的行為，所以是斷滅。原本依靠捨棄（原本材料）才能稱之為椽子，現在既然不建造（房屋），也就沒有椽子，這也是斷滅。如果（房屋）沒有建成，捨棄（原本材料）就沒有原因，（房屋）卻存在，所以是常恒。又，椽子不建造（房屋），卻能得到椽子的名稱，這也是常恒。

第六，壞相（Dismantling Aspect）：椽子等各種因緣各自安住于自身的法性，原本沒有建造（房屋）。

問：現在明明看到椽子等各種因緣建造房屋成就，為什麼卻說原本沒有建造呢？答：正因為沒有建造房屋的法，（房屋）才能成就。如果建造房屋而失去自身的法性，房屋的意義就不能成立。為什麼呢？因為建造（房屋）而失去（自身）的法性，房屋就不能成就。現在既然房屋成就，就說明（諸緣）沒有建造（房屋）。

古本上說『不住自法』，現在說『有』字。又說『作去失本法』，現在脫落了『本』字。

問：如果建造（房屋）而失去（自身法性），會有什麼過失？答：會有斷滅和常恒兩種過失。如果說椽子建造（房屋）而失去椽子的法性，失去椽子的法性，房屋就沒有因緣，不能存在，所以是斷滅。如果失去椽子的法性而房屋卻存在，那就是沒有因緣而存在，所以是常恒。

以上經文明顯地闡明了緣起相，由於各種因緣各自不同，互相普遍地資助，共同存在而沒有障礙等自然造作的道理。

又，總體上是一個房屋，分別來看是各種因緣；相同之處在於互相不相違背，不同之處在於各種因緣各自不同；成就之處在於各種因緣辨別結果，壞滅之處在於各自安住于自身的法性。因此作偈頌說：

一即具多名，是總相（General Aspect）；多即非一是別相（Specific Aspect）。多類自同成於總，各體別異顯于同。一多緣起理妙成，壞住自法常不作。唯智境界非事識，以此方便會一乘（Ekayana）。

清涼（Qingliang, a Buddhist monk）說：總相是包含別相而成就的，別相是區分總相而成為別相的；相同之處在於別別都帶有總相，不同之處在於別別互相乖離；成就之處在於同時包含相同和不同才能成就，如果沒有不同之相，總相就不能成就，比如房屋的椽子和梁都是相似的，最終不能成為房屋；壞滅之處在於唯有別相各自安住于自身的自性。因此這三對（總別、同異、成壞）歷歷分明不同。孔目（Kongmu, another Buddhist monk）說：依靠六相（Six Aspects）的總別之義就是一乘（Ekayana），隨順相狀行布之義就是三乘（Triyana）。

【English Translation】 English version:

Question: If (the house) is not built, what faults will there be? Answer: There will be the faults of annihilation and permanence. What is annihilation? It is that abandoning the original (materials) and relying on rafters and other conditions to build (the house). Now that it is not being built, there can be no act of abandoning (the original materials), so it is annihilation. Originally, relying on abandoning (the original materials) to be called rafters, now that (the house) is not being built, there are no rafters, which is also annihilation. If (the house) is not built, abandoning (the original materials) has no cause, but (the house) exists, so it is permanence. Also, if the rafters do not build (the house), but still get the name of rafters, that is also permanence.

Sixth, the Dismantling Aspect: Rafters and other conditions each abide in their own dharma nature, originally not building (the house).

Question: Now we clearly see rafters and other conditions building the house to completion, why do you say that originally there was no building? Answer: Precisely because there is no dharma of building the house, (the house) can be completed. If building the house loses its own dharma nature, the meaning of the house cannot be established. Why? Because building (the house) loses (its own) dharma nature, the house cannot be completed. Now that the house is completed, it shows that (the conditions) did not build (the house).

The ancient version says 'not abiding in its own dharma', now it says 'has' the word. Also, it says 'building loses its original dharma', now the word 'original' is missing.

Question: If building (the house) loses (its own dharma nature), what faults will there be? Answer: There will be two faults: annihilation and permanence. If it is said that the rafters build (the house) and lose the dharma nature of the rafters, and losing the dharma nature of the rafters, the house has no conditions and cannot exist, so it is annihilation. If losing the dharma nature of the rafters and the house still exists, then it exists without conditions, so it is permanence.

The above text clearly explains the aspect of dependent origination, due to the various conditions being different, universally assisting each other, coexisting without obstruction, and naturally creating the principle.

Also, in general, it is one house, and separately, it is various conditions; the similarity is that they do not contradict each other, and the difference is that the various conditions are different; the accomplishment is that the various conditions distinguish the result, and the destruction is that each abides in its own dharma nature. Therefore, a verse is made:

'One' embodies many names, which is the General Aspect; 'Many' is not 'one', which is the Specific Aspect. Many categories are the same and form the general, Each entity is different and reveals the same. One and many, the principle of dependent origination is wonderfully accomplished, Destruction abides in its own dharma nature, constantly not acting. Only the realm of wisdom, not the knowledge of affairs, With this expedient means, one can attain the One Vehicle (Ekayana).

Qingliang (Qingliang, a Buddhist monk) said: The general aspect is achieved by encompassing the specific aspects, and the specific aspects are distinguished from the general aspects to become specific aspects; the similarity is that each specific aspect carries the general aspect, and the difference is that each specific aspect is mutually contradictory; the accomplishment is that only by simultaneously encompassing the same and the different can it be achieved. If there is no different aspect, the general aspect cannot be achieved, such as the rafters and beams of a house are similar, but ultimately cannot become a house; the destruction is that only the specific aspects each abide in their own nature. Therefore, these three pairs (general and specific, same and different, accomplishment and destruction) are clearly different. Kongmu (Kongmu, another Buddhist monk) said: Relying on the meaning of the general and specific of the Six Aspects (Six Aspects) is the One Vehicle (Ekayana), and following the appearance and arrangement is the Three Vehicles (Triyana).

乘此約教分說又云若欲識華嚴無盡教義者當依六相因陀羅微細智及陀羅尼自在法智知以此方便會一乘者欲識別教一乘當以六相十玄作入法方便也文類雲華嚴六相頌終南山儼尊者述義分齊中承用賢首自云具錄和尚徴言勒成義紀今云復古者以先師專用搜探二玄孔目問答等解釋前代諸師作記全不體其本故多注誤可堂和尚乾道丙成撰此記文至斷惑分齊第二斷惑得果偶疾而終不復畢矣自茲以下門人善喜用讀其後以全部帙庶廣流通。

華嚴一乘教義分齊章復古記卷第三(之下)(終)

慶元丁巳四年立夏日　比丘善喜

施財刊板比丘　惠凈　敬書

五教章奧書

延應元年(己亥)五月十二日于西山梅尾之禪房依兩三人之慇勤勸進拭老眼加假名之點了大旨以古來點為本少少私有交加之點矣后賢必可糾定矣　喜海

復古記奧書

建保四年二月四日于高山寺草菴以新渡御本如形書寫畢　隆辨

【現代漢語翻譯】現代漢語譯本關於憑藉此約教來分別解說，又說如果想了解《華嚴經》無盡的教義，應當依靠六相、因陀羅網（Indra's net，比喻重重無盡的關係）的微妙智慧以及陀羅尼（Dharani，總持，憶持不忘）自在的法智來了解。用這種方便來領會一乘教義的人，想要區分別教和一乘教義，應當用六相和十玄門作為進入佛法的方便。文類中說，《華嚴六相頌》是終南山儼尊者所著。義分齊中沿用了賢首大師的說法，他自己說完整地記錄了和尚的提問，整理成義紀。現在說『復古』，是因為先師專門蒐集和探討二玄、孔目、問答等來解釋前代諸位法師的著作，完全不理解其根本，所以很多註釋有錯誤。可堂和尚在乾道丙戌年撰寫此記文，到斷惑分齊的第二斷惑得果時，因病去世而未能完成。從這之後，門人善喜繼續閱讀，希望全部完成，以便廣泛流通。

《華嚴一乘教義分齊章復古記》卷第三（下）（終）

慶元丁巳四年立夏日比丘善喜

施財刊板比丘惠凈敬書

《五教章奧書》

延應元年（己亥）五月十二日于西山梅尾之禪房，應兩三人的慇勤勸進，擦亮老眼，加上假名來標點了大旨，以古來的標點為基礎，稍稍有一些我個人的交加標點。後來的賢者必定可以糾正它。喜海

《復古記奧書》

建保四年二月四日于高山寺草菴，以新渡御本如形書寫完畢隆辨

【English Translation】 English version Regarding explaining separately by relying on this teaching of agreement, it is also said that if one wishes to understand the endless teachings of the Avatamsaka Sutra (Huayan Jing), one should rely on the subtle wisdom of the Six Aspects, Indra's Net (Indra's net, a metaphor for infinitely interconnected relationships), and the Dharma wisdom of Dharani (Dharani, total retention, remembering without forgetting) at will. Those who comprehend the One Vehicle teaching with this expedient, if they want to distinguish the Separate Teaching and the One Vehicle teaching, should use the Six Aspects and the Ten Profound Gates as a means to enter the Dharma. In the text category, it is said that the 'Verses on the Six Aspects of the Avatamsaka' were written by Venerable Yan of Zhongnan Mountain. In the 'Meaning and Scope,' it follows the words of Master Xianshou, who himself said that he fully recorded the questions of the abbot and compiled them into a record of meanings. Now, saying 'returning to the ancient' is because the former teacher specialized in collecting and exploring the Two Profound, Kongmu, questions and answers, etc., to explain the works of previous masters, completely without understanding their fundamentals, so many annotations have errors. Abbot Ketang wrote this record in the year Bingxu of the Qiandao era, but he passed away due to illness at the second 'Cutting Off Doubts and Attaining Fruition' of the 'Cutting Off Doubts and Scope,' and was unable to complete it. From then on, the disciple Shanxi continued to read it, hoping to complete it entirely so that it could be widely circulated.

The End of Volume Three (Lower) of the 'Huayan One Vehicle Teaching Meaning and Scope Chapter, A Record Returning to the Ancient'

Summer Solstice Day, the fourth year of the Qingyuan Ding Si era, Bhiksu Shanxi

Bhiksu Huijing, who donated funds for printing, respectfully wrote.

Preface to the 'Profound Meaning of the Five Teachings'

On the twelfth day of the fifth month of the Yan'o era (Ji Hai), at the Zen room of Mt. Nishiyama Meio, in response to the earnest encouragement of two or three people, I wiped my old eyes and added furigana to mark the main points, based on the ancient punctuation, with a few of my own added points. Later sages will surely be able to correct them. Xihai

Postscript to 'A Record Returning to the Ancient'

Completed copying in the form of the newly imported edition at the hermitage of Mt. Takayama on the fourth day of the second month of the Kenpo era. Ryuben