X55n0909_三觀義
卍新續藏第 55 冊 No. 0909 三觀義
No. 909-A 新刻三觀義序
四教義從觀出教。依教開解。三觀義融教入觀。依解立行。目足相扶。殆罔俱治之。二書蓋闕一不可也。昔者 智者大師為大機感。親注凈名。此其玄談也。而三觀義在支那亡逸已久矣。吾邦幸而雙璧並傳。不寶護而可乎。但三觀義雖有舊刊。較之四教義鹵莽頗多。守篤純和尚深憂之。精加考訂。且著科文及簽錄。以闡幽蘊。本山學黌有魁首貫充者。曾為諸生講授此書。其正訛訂誤分文折義。一取準繩于純和尚也。因乃發心將以其校本授剞劂。氏會復獲檀助梓事。不日而成。豈非其護法之誠能致冥祐耶。頃謁余告其喜。且索題一辭。因為志其顛末亦以示隨喜之衷云。
時 天明戊申秋九月東睿山凌雲院僧正智愿海藏撰
No. 909
維摩詰經三觀玄義捲上
隋天臺山修禪寺沙門 智顗 撰
夫三寸之管氣序不衰。一尺之表朝陽可測。是知得其道者。豈遠乎哉。三觀詣理之妙門。今明此義。故借為喻也。作佛遐蹤。神功浩曠。求茲非遠。寄以一心。體之有源。總乎三智。若其假方便以致殊。會歸一道寂然而雙照。況復發軫入不二之門。圓觀成十法之乘。兼用七義。義無不攝
【現代漢語翻譯】 現代漢語譯本 《新刻三觀義序》 四教義從觀出發闡釋教義，依據教義開解。三觀義融合教義進入觀行，依據理解確立修行。猶如雙足互相扶持，才能共同治理。這兩本書缺一不可。過去智者大師因應眾生根機，親自注解《維摩詰經》，這是他精妙的談論。然而《三觀義》在支那（古代中國的稱謂）亡佚已經很久了。我國（日本）有幸兩部著作一同流傳，怎能不珍視保護呢？但是《三觀義》雖然有舊版本，但相比《四教義》粗疏錯漏頗多。守篤純和尚對此深感憂慮，精心考訂，並且撰寫科文及簽註，以闡明深奧的含義。本山學堂有位名叫貫充的優秀學子，曾經為學生們講授此書，他辨正訛誤，分析文句義理，完全以純和尚的校訂本為準繩。因此發心將他的校訂本付梓刊行。不久之後又得到檀越（施主）的資助，刻印之事得以完成。這難道不是他護法的誠心感致了冥冥中的佑助嗎？不久前他來拜見我，告知此事，並請求我題寫一段文字。因此我寫下這段文字，記述事情的始末，也表達我隨喜讚歎的心情。 時 天明戊申年秋九月，東睿山凌雲院僧正智愿海藏 撰
《維摩詰經三觀玄義捲上》 隋朝天臺山修禪寺沙門 智顗 撰 憑藉三寸的管子可以知道氣候的變化，憑藉一尺的表竿可以測出朝陽的位置。由此可知，掌握了事物規律的人，難道會離真理很遠嗎？三觀是通達真理的妙門，現在闡明這個義理，所以借用這些事物來作比喻。成佛的道路遙遠，佛的神通功用浩大深廣，但尋求佛道並非遙不可及，關鍵在於寄託於一心。體悟真理有其源頭，總括於三種智慧（一切智、道種智、一切種智）。如果能夠假借方便法門以達到不同的境界，最終會歸於一道，寂然不動而又能雙重照了（照空和照有）。更何況是從這裡出發，進入不二法門，圓滿觀行成就十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的乘載。兼用七種意義（大意、宗趣、釋名、辨體、明用、判教、料簡），所有的義理都包含在其中。
【English Translation】 English version Preface to the Newly Engraved 'Meaning of the Three Contemplations' The 'Meaning of the Four Teachings' elucidates teachings from contemplation, relying on these teachings for understanding. The 'Meaning of the Three Contemplations' integrates teachings into contemplation, establishing practice based on understanding. Like feet supporting each other, they work together to govern all. These two books are indispensable. In the past, Great Master Zhiyi, responding to the great potential of beings, personally annotated the 'Vimalakirti Sutra'. This is his profound discourse. However, the 'Meaning of the Three Contemplations' has been lost in China for a long time. Fortunately, both works have been transmitted together in our country (Japan). How can we not treasure and protect them? However, although there is an old edition of the 'Meaning of the Three Contemplations', it is much more crude and erroneous compared to the 'Meaning of the Four Teachings'. Shūtoku Junna Oshō (守篤純和尚) was deeply concerned about this and carefully revised it, also writing subject headings and annotations to elucidate its profound meanings. Among the outstanding students at the school of this mountain, there was one named Kanju (貫充), who had lectured on this book to the students. His corrections of errors and analysis of the meaning of the text were entirely based on Shūtoku Junna Oshō's revised edition. Therefore, he resolved to have his revised edition printed. Soon after, he received support from benefactors, and the printing was completed. Is this not because his sincere Dharma protection brought about unseen blessings? Recently, he came to see me, informing me of this joyful event and requesting me to write a few words. Therefore, I wrote this to record the beginning and end of the matter, and also to express my joy and appreciation. Time: Autumn, ninth month, year of Temyō (天明) E-Shin (戊申), written by the Sōjō (僧正) Chigan Kaijō (智願海藏) of Ryōun-in (凌雲院) on Mount Tōzei (東睿山).
Vimalakirti Sutra: Profound Meaning of the Three Contemplations, Volume 1 Written by Śramaṇa Zhiyi (智顗) of Tiantai Mountain Xiuchan Temple (修禪寺), Sui Dynasty Just as the changes of the seasons can be known through a three-inch pipe, and the position of the sun can be measured by a one-foot gnomon, it is clear that those who grasp the principles of things are not far from the truth. The Three Contemplations are the wondrous gateway to reaching the truth. Now, we will elucidate this meaning, hence the use of these analogies. The path to Buddhahood is distant, and the divine power and function of the Buddha are vast and profound, but seeking the Buddha Way is not far off; the key lies in entrusting oneself to the One Mind. Realizing the truth has its source, which is encompassed by the Three Wisdoms (Sarvajñāna, the wisdom of all things; Mārga-jñāna, the wisdom of the path; Sarvākāra-jñāna, the wisdom of all aspects). If one can provisionally use expedient means to reach different realms, one will ultimately return to the One Way, which is quiescent and yet doubly illuminating (illuminating emptiness and illuminating existence). Moreover, from here, one can enter the gate of non-duality, and perfect contemplation to accomplish the vehicle of the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas). Using the seven meanings together (general meaning, purpose, explanation of the name, identification of the substance, clarification of the function, classification of the teachings, and analysis), all meanings are included within them.
。非止凈名名顯。一部宗致。文意炳然。今明三觀義。即為二意。一先分別境智。二正解釋。一先分別境智者。所觀之境。即十二因緣所生之法為境。大聖說此正因緣生法。為破外人說邪因緣生無因緣生之邪僻也。正因緣生一切法者。無明因緣則生六道凡夫之法。若解因緣則生四種聖人之法。故涅槃經云。因滅無明即熾然菩提。所言十二因緣者。即無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死也。言因緣者。有展轉感果故名為因。互相由有謂之為緣。此約三世明十二支。初二過去。次八現在。后二未來。明此因緣有三種事。一煩惱。二業。三苦。此三事互為因緣。煩惱業因緣。業苦因緣。苦苦因緣。苦煩惱因緣。煩惱業因緣。業苦因緣。苦苦因緣是為展轉。互為因緣。因緣相續生二十五有。若知無明不起取有。則三界生死皆息。三乘行人入涅槃之要道也。問曰。佛開三乘因緣。是中乘觀。何得三乘通觀也。答曰。經論赴緣不同。或如所問。如智度論云。十二因緣獨菩薩法。中論云。為鈍根聲聞說因緣生滅相。為利根菩薩說因緣不生滅相。如涅槃說。十二因緣有四種觀。下智聲聞。中智緣覺。上智菩薩。上上智佛。即是約十二因緣明四種境也。今一家明義
。四諦既為四種。十二因緣亦為四種。一者生滅十二因緣。二者無生滅十二因緣。三者無量十二因緣。四者無作十二因緣。生滅無生滅即為初觀之境。無量十二因緣為第二觀境。無作十二因緣為第三觀境。今取中觀論偈四句判此義也。因緣所生即空之理是第一觀境。因緣即假之理是第二觀境。因緣即中之理是第三觀境。問曰。為當境自是境。為當由智故說境。答曰。若言境自境。即是自性境。若言由智故說境。即是他性境。若言境智合說境。即是共生境。義有二過。謂自他性。若言離智境故說境。即是無因緣而說境。從因緣說境尚不可得。何況無因緣而說境也。四句說智。其過亦然。今中觀論所明諸法不自生。豈得說言由境故境。亦不從他生。豈得言由智故說境。亦不共生。豈得境智合故境。亦不無因生。豈得離境智故境。四句明智亦復如是。今四句撿境。性不可得。而說為境者。即是假境。假境是不思議境也。智亦如是。有無因果。善惡是非。一切諸法。類如此撿。若用此意研核眾家解釋經論。難免性義也。問曰。若境自境。可是自性境。今待智故說境。何得是他性境也。答曰。境既稱自。智豈非他。不待智他。那論境自。若待境自。智即是他。境自是自性。他即他性。自性之境不名假境。他性之境豈成假境。若非
【現代漢語翻譯】 四諦（catu-satya，四聖諦）既然有四種，十二因緣（dvadasanga-pratitya-samutpada，十二緣起）也有四種：第一種是生滅十二因緣，第二種是無生滅十二因緣，第三種是無量十二因緣，第四種是無作十二因緣。生滅和無生滅是初觀之境。無量十二因緣是第二觀境。無作十二因緣是第三觀境。現在用《中觀論》的四句偈來判斷這個意義：因緣所生即是空的道理，是第一觀境。因緣即是假的道理，是第二觀境。因緣即是中的道理，是第三觀境。 問：境是自身就是境，還是因為智慧的緣故才說是境？答：如果說境自身就是境，那就是自性境。如果說因為智慧的緣故才說是境，那就是他性境。如果說境和智合起來才說是境，那就是共生境。這樣說有自性和他性的兩種過失。如果說離開智而說境，那就是沒有因緣而說境。從因緣來說境尚且不可得，何況沒有因緣而說境呢？ 用四句來分析智，過失也是一樣。現在《中觀論》所闡明的諸法不是自身產生的，怎麼能說因為境的緣故才是境呢？也不是從他處產生的，怎麼能說因為智慧的緣故才說是境呢？也不是共同產生的，怎麼能說境和智合起來才是境呢？也不是沒有原因產生的，怎麼能說離開境和智才是境呢？用四句來闡明智也是這樣。現在用四句來檢查境，自性不可得，而說它是境，這就是假境。假境是不可思議的境。智也是這樣。有無、因果、善惡、是非，一切諸法，都可以這樣來檢查。如果用這種意思來研究各家的經論解釋，就難以避免落入自性的執著。 問：如果境自身就是境，那可以說是自性境。現在憑藉智的緣故才說是境，怎麼能說是他性境呢？答：境既然稱為『自』，智難道不是『他』嗎？不憑藉智的『他』，怎麼能論境的『自』呢？如果憑藉境的『自』，智就是『他』。境的『自』就是自性，『他』就是他性。自性的境不稱為假境，他性的境怎麼能成為假境呢？如果不是
【English Translation】 The Four Noble Truths (catu-satya) being fourfold, the Twelve Nidanas (dvadasanga-pratitya-samutpada) are also fourfold: first, the Twelve Nidanas of arising and ceasing; second, the Twelve Nidanas of non-arising and non-ceasing; third, the immeasurable Twelve Nidanas; fourth, the uncreated Twelve Nidanas. Arising and ceasing, and non-arising and non-ceasing, are the objects of the initial contemplation. The immeasurable Twelve Nidanas are the second object of contemplation. The uncreated Twelve Nidanas are the third object of contemplation. Now, we use the four lines of verse from the Madhyamaka-karika (Treatise on the Middle Way) to judge this meaning: that which arises from conditions is the principle of emptiness, which is the first object of contemplation. Conditionality is the principle of the provisional, which is the second object of contemplation. Conditionality is the principle of the Middle Way, which is the third object of contemplation. Question: Is the object an object by itself, or is it said to be an object because of wisdom? Answer: If you say that the object is an object by itself, then it is a self-natured object. If you say that it is said to be an object because of wisdom, then it is an other-natured object. If you say that the object and wisdom combine to be an object, then it is a jointly produced object. There are two faults in this meaning, namely self-nature and other-nature. If you say that the object is spoken of apart from wisdom, then it is speaking of an object without conditions. It is not even possible to obtain an object spoken of from conditions, how much less so an object spoken of without conditions? The faults are the same when analyzing wisdom with the four statements. Now, the dharmas elucidated in the Madhyamaka-karika do not arise from themselves, how can it be said that it is an object because of the object? Nor do they arise from others, how can it be said that it is said to be an object because of wisdom? Nor do they arise jointly, how can it be said that the object and wisdom combine to be an object? Nor do they arise without cause, how can it be said that it is an object apart from the object and wisdom? The four statements clarifying wisdom are also like this. Now, examining the object with the four statements, its self-nature is unobtainable, and to say that it is an object is to say that it is a provisional object. A provisional object is an inconceivable object. Wisdom is also like this. Existence and non-existence, cause and effect, good and evil, right and wrong, all dharmas can be examined in this way. If one uses this meaning to study the explanations of sutras and treatises by various schools, it will be difficult to avoid falling into the attachment to self-nature. Question: If the object is an object by itself, then it can be said to be a self-natured object. Now, it is said to be an object because of wisdom, how can it be said to be an other-natured object? Answer: Since the object is called 'self', is wisdom not 'other'? Without relying on the 'other' of wisdom, how can one discuss the 'self' of the object? If relying on the 'self' of the object, then wisdom is 'other'. The 'self' of the object is self-nature, and 'other' is other-nature. An object of self-nature is not called a provisional object, how can an object of other-nature become a provisional object? If it is not
假境。即非不思議境也。智亦如是。今明不思議境者。即是此經所明之境。不思議智者。即是此經所明之觀智。故金光明經散脂鬼神品云。我現見不可思議智境。不可思議智照。即其義也。
第二正釋。三觀義乃是入佛法之要門。多所關涉。今略明大意。開為七重釋三觀名。第一辨三觀相。第二對智眼。第三會乘義。第四明攝法。第五釋成凈名義。第六釋此經文。第七用三觀釋此經一部義。
第一釋三觀名者。三觀之名出瓔珞經。一者從假入空觀。二者從空入假觀。三者中道第一義觀。所言從假入空觀者。無而虛設。目之為假。觀假知無。名之入空。若觀諸法如幻如化。但有名字。即入真諦也。而說為二諦觀者。或就情智二諦。或約隨智二諦觀耳。次釋從空入假觀者。若不住空。還入幻化。假名世諦。分別無滯也。而言平等者。若破一用一。不名平等。前觀知假非假。破假入空。次觀知空非空。破空入假。空假互破互用。名為平等也。次釋中道觀者。中以不二為義。道以能通為目。照一實諦。虛通無滯。是中道觀也。故云是二觀為方便道。因是二空觀得入中道。雙照二諦。心心寂滅。自然流入薩婆若海。此三通名觀者。觀以觀穿為義。亦是觀達為能。觀穿者。即是觀穿見思恒沙無明之惑。故名觀穿也。觀
【現代漢語翻譯】 現代漢語譯本 假境，也就是不可思議境。智慧也是如此。現在要闡明不可思議境，就是這部經所闡明的境界。不可思議智，就是這部經所闡明的觀智。所以《金光明經·散脂鬼神品》說：『我現見不可思議智境，不可思議智照。』就是這個意思。
第二，正式解釋。三觀的意義是進入佛法的關鍵，涉及很多方面。現在簡要說明其大意，分為七重來解釋三觀的名稱。第一，辨別三觀的體相。第二，對應智眼。第三，會通乘的意義。第四，闡明所包含的法。第五，解釋成就《維摩詰經》的意義。第六，解釋這部經的經文。第七，用三觀來解釋這部經的全部意義。
第一，解釋三觀的名稱。《三觀》之名出自《瓔珞經》。一是『從假入空觀』，二是『從空入假觀』，三是『中道第一義觀』。所謂『從假入空觀』，就是本來沒有而虛妄設立的，稱之為『假』。觀察假而知其無，稱之為『入空』。如果觀察諸法如幻如化，只有名字，就是進入真諦。而說為二諦觀，或者就情智二諦，或者就隨智二諦來觀察。其次解釋『從空入假觀』，如果不執著于空，還進入幻化，假名世諦，分別沒有滯礙。而說為平等，如果破一用一，不稱為平等。前觀知道假不是真假，破除假而進入空。后觀知道空不是真空，破除空而進入假。空假互相破除互相作用，稱為平等。其次解釋『中道觀』，中以不二為意義，道以能通為目標。照見一實諦，虛通沒有滯礙，這就是中道觀。所以說這二觀是方便道，因為這二空觀得以進入中道，同時照見二諦，心心寂滅，自然流入薩婆若（Sarvajna）海。這三者都稱為『觀』，觀以觀穿為意義，也是觀達為能力。觀穿，就是觀穿見思惑、恒沙惑、無明惑，所以稱為觀穿。
【English Translation】 English version The realm of illusion is the same as the inconceivable realm. Wisdom is also like this. Now, to clarify the inconceivable realm is the realm explained in this sutra. Inconceivable wisdom is the wisdom of contemplation explained in this sutra. Therefore, the 'Samjñeya Rakshasa' chapter of the Golden Light Sutra says: 'I now see the realm of inconceivable wisdom, illuminated by inconceivable wisdom.' This is the meaning.
Second, the formal explanation. The meaning of the Three Contemplations is the key to entering the Buddha Dharma, involving many aspects. Now, briefly explain its general meaning, dividing it into seven levels to explain the names of the Three Contemplations. First, distinguish the characteristics of the Three Contemplations. Second, correspond to the Wisdom Eye. Third, reconcile the meaning of the Vehicle. Fourth, clarify the Dharma that is included. Fifth, explain the meaning of achieving the Vimalakirti Sutra. Sixth, explain the text of this sutra. Seventh, use the Three Contemplations to explain the entire meaning of this sutra.
First, explain the names of the Three Contemplations. The names of the 'Three Contemplations' come from the Inraksha Sutra. The first is 'Contemplation of Entering Emptiness from Provisionality', the second is 'Contemplation of Entering Provisionality from Emptiness', and the third is 'Contemplation of the Middle Way First Principle'. The so-called 'Contemplation of Entering Emptiness from Provisionality' refers to what is originally non-existent but falsely established, which is called 'provisional'. Observing the provisional and knowing its non-existence is called 'entering emptiness'. If one observes all dharmas as illusions and transformations, having only names, then one enters the Truth. Saying it is the Two Truths Contemplation is either based on the Two Truths of emotion and wisdom, or based on the Two Truths of following wisdom. Next, explain 'Contemplation of Entering Provisionality from Emptiness'. If one does not dwell in emptiness, one returns to illusions and transformations, false names, mundane truth, and there is no hindrance in distinguishing them. Saying it is equality, if one destroys one and uses one, it is not called equality. The previous contemplation knows that the provisional is not truly provisional, destroying the provisional and entering emptiness. The subsequent contemplation knows that emptiness is not truly empty, destroying emptiness and entering provisionality. Emptiness and provisionality mutually destroy and mutually function, which is called equality. Next, explain 'Contemplation of the Middle Way'. 'Middle' means non-duality, and 'Way' aims at enabling passage. Illuminating the One Real Truth, being open and unobstructed, this is the Contemplation of the Middle Way. Therefore, it is said that these two contemplations are expedient paths, because these two emptiness contemplations allow one to enter the Middle Way, simultaneously illuminating the Two Truths, with the mind ceasing, naturally flowing into the ocean of Sarvajna (all-knowing). These three are all called 'Contemplation'. 'Contemplation' means penetrating, and also means the ability to understand. 'Penetrating' means penetrating the delusions of views and thoughts, countless as the sands of the Ganges, and the delusions of ignorance, hence it is called 'penetrating'.
達者。達三諦之理。是以涅槃經云。即以利钁斫之。磐石沙鹵直過無礙。徹至金剛。磐石者。見思惑也。沙者。塵沙無知惑也。鹵者。即是無明住地惑也。徹過者。觀穿之義。至金剛者。即達中道佛性理也。問曰。三觀俱照二諦。有何等殊。答曰。前觀雖照二諦。破用不等。次第二觀亦照二諦。破用平等。既不見中道。但是異時平等也。第三觀者得見中道。雙照二諦。即是一時平等也。
第二辨相者。即為二意。一明別相三觀。二明一心三觀。第一明別相三觀。亦為兩意。一總釋。二別釋。
總釋者。觀因緣所生三諦之理。相別不同。三番惑障粗細階級。觀理破惑。用智不同。故名別相三觀也。因緣三諦之理相別不同者。因緣空理是真諦相。因緣假理是俗諦相。因緣不二之理是中道第一義相。初觀真諦之理。破見思惑。次觀俗諦之理。破塵沙無知惑。后觀因緣中道之理。正破無明住地惑。是則三觀照理不同。斷惑有異。故名別相。即是大品三慧品所明三智相也。
二別釋三觀者。即為三別。一從假入空觀相。二從空入假觀相。三明中道第一義觀相。
一正明從假入空觀相者。略為三意。一先明所觀之假。二明觀門不同。三明正辨入空觀智。一明所觀之假者。有二種假。攝一切法。一者愛假。
【現代漢語翻譯】 現代漢語譯本：
證悟者，是證悟三諦之理的人。因此，《涅槃經》說：『就像用鋒利的斧頭砍下去，磐石、沙土、鹽堿地都能直接穿過，毫無阻礙，直達金剛。』磐石，指的是見思惑（錯誤的見解和思緒帶來的迷惑）。沙土，指的是塵沙無知惑（像塵沙一樣多的無知帶來的迷惑）。鹽堿地，指的是無明住地惑（根本的無明帶來的迷惑）。『徹過』，是觀穿的意思。『至金剛』，就是證達中道佛性之理。 問：三觀同時照見二諦，有什麼不同？ 答：之前的觀雖然照見二諦，但破除和作用並不相同。次第的第二觀也照見二諦，破除和作用是平等的。但因為沒有見到中道，所以只是不同時期的平等。第三觀能夠見到中道，同時照見二諦，這才是一時的平等。
第二，辨別相，分為兩個意思：一是說明別相三觀，二是說明一心三觀。第一，說明別相三觀，也分為兩個意思：一是總的解釋，二是分別解釋。
總的解釋是：觀因緣所生的三諦之理，相狀差別不同。三番惑障的粗細階級不同。觀理破惑，所用的智慧也不同。所以叫做別相三觀。因緣三諦的理，相狀差別不同，指的是：因緣空之理是真諦相（真實不虛的道理的表象），因緣假之理是俗諦相（世俗諦的表象），因緣不二之理是中道第一義相（不落兩邊的中道第一真義的表象）。最初觀真諦之理，破除見思惑。其次觀俗諦之理，破除塵沙無知惑。最後觀因緣中道之理，真正破除無明住地惑。這樣，三觀照見的道理不同，斷除的迷惑也有差異，所以叫做別相。這就是《大品般若經·三慧品》所闡明的三智之相。
第二，分別解釋三觀，分為三個部分：一是從假入空觀相，二是從空入假觀相，三是明中道第一義觀相。
首先，正式闡明從假入空觀相，大致分為三個意思：一是先說明所觀的假，二是說明觀門的不同，三是說明正式辨別入空觀的智慧。首先說明所觀的假，有兩種假，涵蓋一切法：一是愛假。
【English Translation】 English version:
An enlightened one is one who realizes the principle of the Three Truths. Therefore, the Nirvana Sutra says: 'It is like using a sharp axe to chop through. Bedrock, sand, and saline soil can be directly penetrated without obstruction, reaching the diamond.' Bedrock refers to the 見思惑 (jiàn sī huò) [delusions of views and thoughts]. Sand refers to the 塵沙無知惑 (chén shā wú zhī huò) [delusions of ignorance like dust and sand]. Saline soil refers to the 無明住地惑 (wú míng zhù dì huò) [delusions of fundamental ignorance]. 'Penetrating through' means the act of observing and piercing through. 'Reaching the diamond' means realizing the principle of the Middle Way Buddha-nature. Question: What is the difference between the Three Contemplations simultaneously illuminating the Two Truths? Answer: Although the previous contemplation illuminates the Two Truths, the breaking through and function are not the same. The sequential second contemplation also illuminates the Two Truths, and the breaking through and function are equal. However, because the Middle Way is not seen, it is only equality at different times. The third contemplation can see the Middle Way and simultaneously illuminate the Two Truths, which is equality at the same time.
Secondly, distinguishing characteristics is divided into two meanings: one is to explain the Distinctive Characteristics of the Three Contemplations, and the other is to explain the Three Contemplations in One Mind. First, explaining the Distinctive Characteristics of the Three Contemplations is also divided into two meanings: one is a general explanation, and the other is a separate explanation.
The general explanation is: contemplating the principle of the Three Truths arising from conditions, the characteristics are different. The levels of coarseness and fineness of the three types of delusions are different. Contemplating the principle to break through delusions, the wisdom used is also different. Therefore, it is called the Distinctive Characteristics of the Three Contemplations. The principle of the Three Truths arising from conditions, the characteristics are different, referring to: the principle of emptiness arising from conditions is the characteristic of the 真諦相 (zhēn dì xiàng) [Truth of Emptiness], the principle of provisionality arising from conditions is the characteristic of the 俗諦相 (sú dì xiàng) [Conventional Truth], and the principle of non-duality arising from conditions is the characteristic of the 中道第一義相 (zhōng dào dì yī yì xiàng) [Supreme Meaning of the Middle Way]. Initially, contemplating the principle of the Truth of Emptiness breaks through the delusions of views and thoughts. Secondly, contemplating the principle of the Conventional Truth breaks through the delusions of ignorance like dust and sand. Finally, contemplating the principle of the Middle Way arising from conditions truly breaks through the delusions of fundamental ignorance. Thus, the principles illuminated by the Three Contemplations are different, and the delusions broken through are also different, so it is called Distinctive Characteristics. This is the aspect of the Three Wisdoms explained in the 'Three Wisdoms' chapter of the Mahaprajnaparamita Sutra.
Secondly, separately explaining the Three Contemplations is divided into three parts: one is the aspect of Contemplation of Entering Emptiness from Provisionality, two is the aspect of Contemplation of Entering Provisionality from Emptiness, and three is clarifying the aspect of Contemplation of the Supreme Meaning of the Middle Way.
First, formally explaining the aspect of Contemplation of Entering Emptiness from Provisionality is roughly divided into three meanings: one is to first explain the provisionality being contemplated, two is to explain the difference in the gates of contemplation, and three is to explain the wisdom of formally distinguishing the contemplation of entering emptiness. First, explaining the provisionality being contemplated, there are two types of provisionality, encompassing all dharmas: one is the provisionality of love.
二見假。愛假者。即是愛論。見假者。即是見論。此二種皆是戲論。破于慧眼。障見真實。愛論即是魔業。見論即是外道業。故此經云。天魔者樂生死。外道者樂諸見。所謂因此愛見。起九十八使。使三業作善不善。則輪轉六道。受生死苦。故此經云。無明有愛則我病生。又曰。何謂病本。所謂取我。若知愛見由無明生。則一切三界皆從心起。故華嚴經云。三界無別法。唯是一心造。而此諸法皆名假者。無明愛見所起之法。皆由三假之所成也。三假者。一因成假。二相續假。三相待假。此三虛設。故云假也。問曰。三藏．摩訶衍皆明三假。二經之異。云何分別。答曰。隨情明假。則是聲聞經所說。若就理明假。皆如夢幻。即是摩訶衍所說。此經呵優波離。具明此三假之相也。
問曰。三乘從三假入空。若為分別。答曰。有人言聲聞多用因成假。緣覺多用相續假。菩薩多用相待假。
今謂三藏所明三假相別。隨便入理。若摩訶衍所明三假。皆如幻化。三乘觀此同入空也。
二明觀門不同者。即是析．體二種觀門也。如聲聞經所明析假入生法二空者。此如空實手之拳指也。摩訶衍體假入生法二空者。如空映象之拳指也。析假入空名為拙度。體假入空名為巧度。故智度論設巧拙二醫喻。如眼病是一。治有
【現代漢語翻譯】 現代漢語譯本： 二、見假（錯誤的見解）。喜愛虛假見解的人，就是喜愛爭論。持有虛假見解的人，就是執著于爭論。這兩種情況都是戲論，會矇蔽智慧之眼，阻礙見到真實。喜愛爭論就是魔的作為，執著于爭論就是外道的作為。所以這部經說：『天魔喜歡生死輪迴，外道喜歡各種見解。』就是因為這種愛和見解，生起九十八種煩惱，驅使身口意三業造作善與不善，從而在六道中輪轉，承受生死的痛苦。所以這部經說：『無明和愛是疾病產生的根源。』又說：『什麼是疾病的根本？就是執取自我。』如果知道愛和見解是由無明產生的，那麼一切三界都由心所生起。所以《華嚴經》說：『三界沒有別的法，唯獨是心所造。』而這些法都名為虛假，無明、愛、見所生起的法，都是由三種虛假所成就的。三種虛假是：一、因成假，二、相續假，三、相待假。這三種都是虛妄設立的，所以說是虛假。問：三藏（小乘經典）、摩訶衍（大乘經典）都闡明了三種虛假，這兩種經典的差異在哪裡？答：隨順情識來闡明虛假，就是聲聞乘經典所說的；如果就理體來闡明虛假，一切都如夢幻，就是摩訶衍所說的。這部經呵斥優波離，詳細闡明了這三種虛假的相狀。
問：三乘（聲聞乘、緣覺乘、菩薩乘）從三種虛假進入空性，如何區分？答：有人說聲聞乘多用因成假，緣覺乘多用相續假，菩薩乘多用相待假。
現在認為三藏所闡明的三種虛假，相狀各不相同，可以隨順各自的情況進入真理。如果摩訶衍所闡明的三種虛假，都如幻化，三乘觀察這些都同樣進入空性。
二、闡明觀門的不同，就是析空觀和體空觀這兩種觀門。如聲聞乘經典所闡明的析假入生法二空，這就像把真實的拳頭分解成手指一樣。摩訶衍體假入生法二空，就像把鏡中虛幻的拳頭分解成手指一樣。析假入空名為拙度，體假入空名為巧度。所以《智度論》設立了巧醫和拙醫的比喻，比如眼病只有一種，但治療方法有……
【English Translation】 English version: Two, the falsity of views (wrong views). Those who love false views love arguments. Those who hold false views are attached to arguments. Both of these are frivolous discussions, obscuring the eye of wisdom and hindering the seeing of reality. Loving arguments is the work of Mara (demon), and clinging to arguments is the work of heretics. Therefore, this sutra says: 'The heavenly Mara delights in birth and death, and heretics delight in various views.' It is because of this love and these views that ninety-eight afflictions arise, driving the three karmas of body, speech, and mind to create good and bad deeds, thus revolving in the six realms and enduring the suffering of birth and death. Therefore, this sutra says: 'Ignorance and love are the root causes of illness.' And it also says: 'What is the root of illness? It is the attachment to self.' If one knows that love and views arise from ignorance, then all the three realms arise from the mind. Therefore, the Avatamsaka Sutra says: 'The three realms have no separate dharma; they are solely created by the mind.' And these dharmas are all called false, the dharmas arising from ignorance, love, and views are all accomplished by the three falsities. The three falsities are: one, the falsity of causal origination (因成假 yin cheng jia), two, the falsity of continuity (相續假 xiang xu jia), and three, the falsity of mutual dependence (相待假 xiang dai jia). These three are all falsely established, therefore they are called false. Question: The Tripitaka (三藏 san zang, the collection of Buddhist scriptures) and the Mahayana (摩訶衍 mo he yan, the Great Vehicle) both explain the three falsities. What is the difference between these two scriptures? Answer: Explaining falsity according to emotions is what the Sravaka (聲聞 sheng wen, Hearer) scriptures say; if explaining falsity according to principle, everything is like a dream, which is what the Mahayana says. This sutra rebukes Upali (優波離 you po li), explaining in detail the characteristics of these three falsities.
Question: The Three Vehicles (三乘 san cheng, Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) enter emptiness from the three falsities. How are they distinguished? Answer: Some say that the Sravaka Vehicle mostly uses the falsity of causal origination, the Pratyekabuddha Vehicle mostly uses the falsity of continuity, and the Bodhisattva Vehicle mostly uses the falsity of mutual dependence.
Now, it is believed that the three falsities explained in the Tripitaka have different characteristics, and one can enter the truth according to their respective situations. If the three falsities explained in the Mahayana are all like illusions, the Three Vehicles observe these and all enter emptiness in the same way.
Two, explaining the difference in the gates of contemplation, which are the two gates of analytical contemplation and contemplation of inherent emptiness. For example, the analytical contemplation of falsity entering the emptiness of phenomena and beings as explained in the Sravaka scriptures is like analyzing a real fist into fingers. The contemplation of inherent emptiness of falsity entering the emptiness of phenomena and beings in the Mahayana is like analyzing an illusory fist in a mirror into fingers. Analyzing falsity to enter emptiness is called clumsy crossing, and contemplating inherent emptiness to enter emptiness is called skillful crossing. Therefore, the Mahaprajnaparamita Sastra (智度論 zhi du lun) sets up the analogy of a skillful doctor and a clumsy doctor. For example, there is only one eye disease, but there are...
巧拙。拙則針藥。痛楚方差。巧則咒術。不痛自除。損差是同。見色不異。
故中觀論云。能說是因緣。善滅諸戲論。為拙度不善滅故。故說巧度為善滅也。善滅者不斷而斷。不善滅者是定斷也。問曰。二種觀門皆佛所說。巧度是佛之巧。拙度是佛拙乎。答曰。不然。法在於佛。無巧拙相但。巧拙兩機。感佛不同。故有巧拙度也。譬如鏡內無有好醜。好醜之像還出前人。問曰。若如所釋。乃是機有巧拙。非是度有巧拙也。答曰。由機感度。度能赴機。故云巧拙度也。
三正明入空觀智者。亦兩意。一者明析假入空。二明體假入空也。
一析假入空者。即為二意。一析見假入空。二析愛假入空。並是三藏拙度教門也。問曰。上明愛見二假。愛前見后。今明修觀。何故見前愛后也。答曰。眾生有二種使。鈍使為粗。屬魔業。見使為細。屬外道業。故愛前見后。今佛法正道。緣理斷結。于見道中有二種人。鈍人用無常苦行。入見道。先斷愛。利人用空無我行。入見理。先斷見。見盡在前。修道在後。愛結次除也。一明析假入空者。即前析見假入空。析假入空之觀。如大智論破㲲至鄰虛塵。析此生滅細塵色假以入空也。觀內身心亦如是。但成論三大法師。各以情見破此細塵。細塵若盡。不免斷見。塵若不盡
【現代漢語翻譯】 現代漢語譯本：
巧與拙。拙的方法用針藥，痛苦才能減輕。巧的方法用咒術，不痛也能自除。損和差是一樣的，見色和不見色沒有區別。
所以《中觀論》說：『能說因緣，善於止息各種戲論。』因為拙的度化不能很好地止息戲論，所以說巧的度化才能很好地止息戲論。善於止息，是指不斷絕而止息；不善於止息，是指徹底斷絕。』問：『兩種觀門都是佛所說，巧的度化是佛的巧，拙的度化是佛的拙嗎？』答：『不是的。法在於佛，沒有巧拙之相，只是巧拙兩種根機，感應佛的不同，所以有巧拙的度化。』譬如鏡子里沒有好醜，好醜的影像還是出自前面的人。
問：『如果像你所解釋的，那麼是根機有巧拙，不是度化有巧拙啊。』答：『由於根機感應度化，度化能夠適應根機，所以說是巧拙的度化。』
三、正式闡明入空觀的智者，也有兩種意圖：一是闡明分析假象而入空，二是闡明體性本假而入空。
一、分析假象而入空，又分為兩種意圖：一是分析見解的虛假而入空，二是分析愛慾的虛假而入空。這些都是三藏（Tipitaka）拙的度化教門。問：『上面闡明愛和見兩種虛假，愛在前見在後，現在闡明修觀，為什麼見在前愛在後呢？』答：『眾生有兩種煩惱，遲鈍的煩惱粗重，屬於魔的行業；見解的煩惱細微，屬於外道的行業，所以愛在前見在後。現在佛法是正道，通過道理來斷除煩惱，在見道（Darshana-marga）中有兩種人，遲鈍的人用無常苦行，進入見道，先斷除愛慾；聰慧的人用空無我行，進入見理，先斷除見解。見解先斷盡，修道在後，愛慾的煩惱依次斷除。』一、闡明分析假象而入空，就是前面分析見解的虛假而入空。分析假象而入空的觀法，如《大智度論》（Mahaprajnaparamita-shastra）破斥㲲至（Vaibhashika）的鄰虛塵（paramanu），分析這種生滅的細微色法假象而入空。觀察內在的身心也是這樣。但成論（Satyasiddhi-shastra）的三大法師，各自用自己的情見來破斥這種細微的塵埃，細微的塵埃如果斷盡，就免不了斷見；塵埃如果不斷盡
【English Translation】 English version:
Skillfulness and unskillfulness. With unskillfulness, needles and medicine are used, and pain must be endured for relief. With skillfulness, mantras are used, and pain is removed without even feeling it. Loss and difference are the same; seeing color and not seeing color are no different.
Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says: 'To be able to speak of dependent origination is to skillfully extinguish all fabrications.' Because unskillful means cannot well extinguish fabrications, skillful means are said to well extinguish them. 'Well extinguish' means extinguishing without severing; 'not well extinguish' means definitively severing. Question: 'Both types of contemplation are taught by the Buddha. Is the skillful means the Buddha's skillfulness, and the unskillful means the Buddha's unskillfulness?' Answer: 'No. The Dharma resides in the Buddha, without skillful or unskillful aspects. It is only that the two capacities, skillful and unskillful, evoke different responses from the Buddha, hence the skillful and unskillful means.' It is like a mirror that has no good or bad within it; the images of good and bad still come from the person in front of it.
Question: 'If it is as you explain, then it is the capacity that has skillfulness or unskillfulness, not the means.' Answer: 'Because the capacity evokes the means, and the means can respond to the capacity, it is called skillful or unskillful means.'
Third, to formally clarify the wise who enter the contemplation of emptiness, there are also two intentions: first, to clarify entering emptiness by analyzing the provisional; second, to clarify entering emptiness through the nature of the provisional.
First, analyzing the provisional to enter emptiness is further divided into two intentions: first, analyzing the falsity of views to enter emptiness; second, analyzing the falsity of love to enter emptiness. These are all teachings of the unskillful means of the Tipitaka (Three Baskets). Question: 'Above, you clarified the two falsities of love and views, with love preceding views. Now, in clarifying cultivation, why are views before love?' Answer: 'Sentient beings have two kinds of afflictions. Dull afflictions are coarse and belong to the work of demons; afflictions of views are subtle and belong to the work of externalists. Therefore, love precedes views. Now, the Buddha-dharma is the right path, using reason to sever the bonds of affliction. In the path of seeing (Darshana-marga), there are two kinds of people: dull people use impermanence and ascetic practices to enter the path of seeing, first severing love; sharp people use emptiness and no-self practices to enter the principle of seeing, first severing views. The exhaustion of views comes first, cultivation comes later, and the afflictions of love are removed in sequence.' First, clarifying analyzing the provisional to enter emptiness is the aforementioned analyzing the falsity of views to enter emptiness. The contemplation of analyzing the provisional to enter emptiness is like the Mahaprajnaparamita-shastra (Great Wisdom Treatise) refuting the paramanu (ultimate particle) of the Vaibhashika (Exponents of the Abhidharma), analyzing this provisional appearance of arising and ceasing subtle matter to enter emptiness. Observing the inner body and mind is also like this. However, the three great masters of the Satyasiddhi-shastra (Treatise on the Establishment of Truth) each use their own emotional views to refute this subtle dust. If the subtle dust is completely exhausted, one cannot avoid the view of annihilation; if the dust is not completely exhausted
。還是常見。不出二見。豈得入空。今詳大智論意。不如諸師所推。論主引佛語云。色若粗若細。總而觀之。無常無我。不說有極微之色也。今謂若知粗細等色無常無我。即是因成．相續．相待。虛假不實。既不得色有。豈滯色空．亦有亦空．非有非空也。是則身邊二見皆是四緣三假。所成不實皆空。念想觀除。言語法滅。一心禪定。心在定故。能知世間生滅法相。若知四見及六十二見無常空寂。豁然開朗。成須陀洹。是為析見假入空之觀也。問曰。析假入空。只應析色心之有。空．亦有亦空．非有非空。云何析。答曰。隨見所執。悉是四緣三假。皆生滅相。破粗生滅至細生滅。細生滅盡即入空也。
問曰。云何分別四見生法兩空相耶。答曰。身邊二見。並皆是污穢無記五陰。觀此五陰。即陰離陰。並不見我相。唯有陰法。如觀五指不見拳相。此從十六知見假以入生空也。毗曇有門用此入空。發真無漏。見第一義。斷三界結。使成須陀洹。成論空門觀此邊見。但是行陰。行陰悉是三假。假既不實。因此入空。破諸見結。成須陀洹。即析實法假入空正意。是為聲聞經說法空之相也。次析愛假以入空者。愛即是欲愛．色愛．無色愛。皆是四緣三假之所成也。若觀四緣三假無常無性。粗細生滅皆不可得。入空發真無礙
【現代漢語翻譯】 現代漢語譯本：還是常見。不出二見（常見和斷見）。豈得入空。今詳《大智度論》意，不如諸師所推。《論》主引佛語云：『色若粗若細，總而觀之，無常無我。』不說有極微之色也。今謂若知粗細等色無常無我，即是因成、相續、相待，虛假不實。既不得色有，豈滯色空、亦有亦空、非有非空也。是則身邊二見皆是四緣三假所成，不實皆空。念想觀除，言語法滅。一心禪定，心在定故，能知世間生滅法相。若知四見及六十二見無常空寂，豁然開朗，成須陀洹（梵文Srota-apanna的音譯，意為入流者）。是為析見假入空之觀也。 問曰：析假入空，只應析色心之有、空、亦有亦空、非有非空，云何析？答曰：隨見所執，悉是四緣三假，皆生滅相。破粗生滅至細生滅，細生滅盡即入空也。 問曰：云何分別四見生法兩空相耶？答曰：身邊二見，並皆是污穢無記五陰（色、受、想、行、識五種聚合）。觀此五陰，即陰離陰，並不見我相，唯有陰法。如觀五指不見拳相。此從十六知見假以入生空也。《毗曇》（梵文Abhidharma的音譯，意為論藏）有門用此入空，發真無漏，見第一義，斷三界結，使成須陀洹。成論空門觀此邊見，但是行陰。行陰悉是三假。假既不實，因此入空，破諸見結，成須陀洹。即析實法假入空正意。是為聲聞經說法空之相也。次析愛假以入空者，愛即是欲愛、色愛、無色愛。皆是四緣三假之所成也。若觀四緣三假無常無性，粗細生滅皆不可得，入空發真無礙。
【English Translation】 English version: These are still common. Not escaping the two views (eternalism and annihilationism). How can one enter emptiness? Now, examining the meaning of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), it is not as the various teachers propose. The author of the treatise quotes the Buddha, saying: 'Whether form is coarse or fine, viewing it in its entirety, it is impermanent and without self.' It does not speak of the existence of extremely minute particles of form. Now, if one knows that coarse and fine forms are impermanent and without self, that is, they are caused, continuous, interdependent, and falsely unreal. Since one cannot grasp the existence of form, how can one be attached to the emptiness of form, both existent and empty, or neither existent nor empty? Therefore, both the views of self and extremes are formed by the four conditions and three falsities, unreal and all empty. Thoughts and contemplations cease, the language of Dharma vanishes. With one-pointed concentration, because the mind is in samadhi, one can know the characteristics of the arising and ceasing of phenomena in the world. If one knows that the four views and the sixty-two views are impermanent and empty, one will suddenly awaken and become a Srota-apanna (stream-enterer). This is the contemplation of analyzing views and entering emptiness. Question: Analyzing falsities to enter emptiness should only analyze the existence, emptiness, both existent and empty, or neither existent nor empty of form and mind. How does one analyze? Answer: Whatever view one clings to is all formed by the four conditions and three falsities, all with the characteristic of arising and ceasing. Breaking down coarse arising and ceasing to fine arising and ceasing, when fine arising and ceasing cease, one enters emptiness. Question: How does one distinguish the characteristics of emptiness of phenomena and emptiness of views of the four views? Answer: Both the views of self and extremes are all defiled and non-specified five aggregates (skandhas: form, feeling, perception, mental formations, and consciousness). Contemplating these five aggregates, one is separate from the aggregates, and one does not see the characteristic of self, only the Dharma of the aggregates. It is like observing the five fingers and not seeing the characteristic of a fist. This is entering the emptiness of phenomena from the falsity of the sixteen knowledges and views. The Abhidharma (collection of Buddhist texts) school uses this to enter emptiness, generate true non-outflow, see the ultimate meaning, and sever the bonds of the three realms, causing one to become a Srota-apanna. The Emptiness school of the Satyasiddhi-sastra (Treatise on the Establishment of Truth) contemplates this extreme view, which is only the mental formations aggregate. All mental formations are three falsities. Since falsities are unreal, one enters emptiness through this, breaking the bonds of views and becoming a Srota-apanna. This is the correct meaning of analyzing real phenomena and entering emptiness. This is the characteristic of emptiness as taught in the Sravaka (disciple) sutras. Next, analyzing the falsity of attachment to enter emptiness, attachment is desire attachment, form attachment, and formless attachment. All are formed by the four conditions and three falsities. If one contemplates that the four conditions and three falsities are impermanent and without nature, and that coarse and fine arising and ceasing are all unattainable, one enters emptiness and generates true unobstructedness.
道。斷解脫道。證欲愛一品乃至六品。名斯陀含。進斷三品五下分結盡。名阿那含。空觀轉深。斷色無色五上分結至金剛三昧。皆阿羅漢向。非想惑盡第九解脫。是羅漢果。住有餘涅槃。析假入空觀其功乃息。此即觀因緣所生法。了生滅四諦以入道也。亦名一切智。亦名慧眼。
二明摩訶衍體假入空觀者。入空觀門乃有多途。今約無生觀門明體假入空也。就此觀門。亦為兩別。一明體見假以入空。二明體愛假以入空。先明體見假以入空者。體因緣所生見法。皆如幻夢。因成．續．待。但有名字。名字即空。非滅故空。空即是真諦。真諦即是涅槃。是為體假入空觀也。問曰。所明觀法。其義云何。答曰。當觀因緣所生身見之心。約三假而撿。一就因成撿者。內有意根。外有法塵。根塵相對則有意觸。因緣生受。受生者即是身見意識生也。今此見識。定從何生。為意根生。為法塵生。為根塵合生。為離根塵生。若意根生。即自性生。若法塵生。即他性生。根塵合生。即是共生。共生有二過。所謂自他性也。若離根塵生。即無因緣生。從因緣生尚不可說。何況無因緣生也。故中觀論偈云。諸法不自生。亦不從他生。不共不無因。是故說無生。當知身見之心本自不生。不生而說生者。但是隨順世間名字故說。生名字之法
【現代漢語翻譯】 現代漢語譯本 道。斷除解脫之道。證得欲界愛的前六品煩惱，名為斯陀含（梵文：Sakrdagamin，意為一來）。進一步斷除剩餘的三品煩惱，五下分結全部斷盡，名為阿那含（梵文：Anagamin，意為不還）。空觀進一步加深，斷除色界和無色界的五上分結，直至金剛三昧，都屬於阿羅漢（梵文：Arhat，意為應供）的趨向。非想非非想處的惑業斷盡，證得第九解脫，這是阿羅漢果位。安住于有餘涅槃。通過分析假象而證入空性的觀修，其功用才會停止。這就是觀察因緣所生法，了悟生滅四諦而入道的方法。也稱為一切智，也稱為慧眼。
二、闡明摩訶衍（梵文：Mahayana，意為大乘）的體假入空觀。進入空觀之門有很多途徑，現在以無生觀門來闡明體假入空。就此觀門而言，又分為兩種：一是闡明體見假而入空，二是闡明體愛假而入空。先闡明體見假而入空：體悟因緣所生的見法，都如幻象和夢境。因緣的成就、相續、對待，都只是名字而已。名字即是空性，並非滅亡所以為空，空性即是真諦，真諦即是涅槃。這就是體假入空觀。 問：所闡明的觀法，其意義是什麼？ 答：應當觀察因緣所生的身見之心，從三假的角度來考察。一、從因成假的角度考察：內有意識的根源（意根），外有作為對象的法塵。根塵相對就會產生意觸，因緣產生感受，感受產生的就是身見意識。現在這個見識，究竟是從哪裡產生的？是從意根產生，還是從法塵產生，還是從根塵結合產生，還是脫離根塵產生？如果從意根產生，就是自性生；如果從法塵產生，就是他性生；根塵結合產生，就是共生。共生有兩種過失，就是所謂的自性和他性。如果脫離根塵產生，就是無因緣生。從因緣產生尚且不可說，何況無因緣生呢？所以《中觀論》的偈頌說：諸法不自生，亦不從他生，不共不無因，是故說無生。應當知道身見之心本來就不生。不生而說生，只是隨順世間的名字而說。生，只是名字的法。
【English Translation】 English version The path. Severing the path of liberation. Attaining the first six grades of desire-realm love is called Sakrdagamin (once-returner). Further severing the remaining three grades, completely eradicating the five lower fetters, is called Anagamin (non-returner). The contemplation of emptiness deepens, severing the five higher fetters of the form and formless realms until reaching the Vajra Samadhi. All are directed towards Arhatship (worthy one). Exhausting the delusions of neither perception nor non-perception is the ninth liberation, which is the fruit of Arhatship. Abiding in Nirvana with remainder. The effort of analyzing the false to enter the contemplation of emptiness ceases. This is observing the Dharma of conditioned arising, understanding the arising and ceasing of the Four Noble Truths to enter the path. It is also called All-Knowing Wisdom, also called the Eye of Wisdom.
Second, explaining the contemplation of realizing emptiness through the substantiality of the false in Mahayana (Great Vehicle). There are many paths to enter the gate of emptiness. Now, we explain realizing emptiness through the substantiality of the false using the gate of non-arising contemplation. Regarding this gate of contemplation, it is also divided into two: first, explaining realizing emptiness through the substantiality of perception; second, explaining realizing emptiness through the substantiality of love. First, explaining realizing emptiness through the substantiality of perception: realizing that all perceived Dharmas arising from conditions are like illusions and dreams. The accomplishment, continuation, and dependence of conditions are merely names. Names are emptiness, not emptiness because of cessation. Emptiness is the ultimate truth, and the ultimate truth is Nirvana. This is the contemplation of realizing emptiness through the substantiality of the false. Question: What is the meaning of the explained method of contemplation? Answer: One should contemplate the mind of self-view arising from conditions, examining it from the perspective of the three falsities. First, examining it from the perspective of the falsity of arising from causes: internally, there is the root of consciousness (Manas); externally, there is the object of Dharma (Dharma-dhatu). When the root and object meet, there is contact of consciousness. Conditions give rise to feeling, and what arises from feeling is the consciousness of self-view. Now, where does this consciousness of self-view originate? Does it arise from the root of consciousness, from the object of Dharma, from the combination of root and object, or from being separate from root and object? If it arises from the root of consciousness, it is self-nature arising. If it arises from the object of Dharma, it is other-nature arising. If it arises from the combination of root and object, it is co-arising. Co-arising has two faults, namely self-nature and other-nature. If it arises separate from root and object, it is arising without cause. It is already impossible to say that it arises from conditions, let alone arising without cause. Therefore, the verse in the Madhyamaka-karika (Treatise on the Middle Way) says: 'Things do not arise from themselves, nor do they arise from others, nor from both, nor without a cause; therefore, it is said that there is no arising.' One should know that the mind of self-view is originally unborn. Saying that it arises when it is unborn is merely following worldly names. Arising is merely a Dharma of names.
。不在內。不在外。亦非兩間。亦不常自有。是字不住。亦不不住。是字無所有。言語道斷。是名從因成假以入空也。問曰。空有二種。一者性空。二相空。此云何分別。答曰。前四句撿生性不可得。即是得性空無生。而說生即是假生。假生即是不生生。不生生即是相空也。故世諦破性立假。即是性空也。真諦破假即是相空也。問曰。四句皆撿。撿即是析。撿析何殊。答曰。撿非析也。如見映象。撿像鏡不得像。離撿鏡形亦不得像。此即無像之像。像但有名。豈可破析。不如前析㲲從粗至細。極鄰虛塵。無實以入空也。次撿相續假。此一念心。為是生生。為滅生。為生滅生。為離生滅而有生。若是生生。即自性生。由滅故生。即他性生。若生滅生。即是共生。共生有二過。謂自他性。若離生離滅生。即無因緣生。從因緣生尚不可得。況無因生也。今觀此心。不自性生。故非生生。不他性生。故非滅生。不自他性生。故非生滅共。不無因生。故非離生滅生也。如此四句撿生不得。不生而說生者。但以隨順世間名字故說生。名字之生即是假生。假名之生即是不生。若無生名字。則言語道斷。是名從相續假以入空也。問曰。若說生生。可是自性生。待滅故生。滅生非生。即是假義。何得言是他性生也。答曰。生若稱自。滅豈
【現代漢語翻譯】 現代漢語譯本 不在內，不在外，也不是兩者之間，也不是常恒自有。這個『字』不住于任何地方，也不是不住于任何地方。這個『字』沒有任何實體，言語無法描述。這被稱為從因緣和合的假象進入空性。 問：空有兩種，一是性空（本體空），二是相空（現象空），這該如何區分？ 答：前面的四句（不在內，不在外，亦非兩間，亦不常自有）考察的是事物自性不可得，這就是證得性空，沒有真實的生。而說『生』，只是假生。假生就是不生而生，不生而生就是相空。所以世俗諦破除自性，建立假象，這就是性空。真諦破除假象，這就是相空。 問：四句都是考察，考察就是分析，考察和分析有什麼不同？ 答：考察不是分析。比如看到映象，考察映象，在鏡子里找不到真實的像，離開鏡子和形狀也找不到真實的像。這就像沒有實體的像，像只是一個名稱，怎麼能進行破析呢？不像之前分析毛氈，從粗到細，直到極微細的鄰虛塵，沒有真實存在而進入空性。 接下來考察相續假（連續不斷的假象）。這一念心，是生而生，還是滅而生，還是生滅而生，還是離開生滅而有生？如果是生而生，那就是自性生。因為滅的緣故而生，那就是他性生。如果是生滅而生，那就是共生。共生有兩種過失，就是既有自性又有他性。如果離開生和滅而生，那就是無因緣生。從因緣生尚且不可得，何況無因生呢？ 現在觀察這個心，不是自性生，所以不是生而生；不是他性生，所以不是滅而生；不是自他和合生，所以不是生滅而生；不是無因而生，所以不是離開生滅而生。這樣用四句考察，都找不到真實的生。不生而說生，只是爲了隨順世間的名言習俗才說生。名言上的生就是假生，假名之生就是不生。如果沒有生的名言，那麼言語就無法描述。這被稱為從相續假進入空性。 問：如果說生而生，還可以說是自性生。等待滅的緣故而生，滅生不是真正的生，這只是假象。怎麼能說是他性生呢？ 答：生如果稱為『自』，滅難道不是『自』嗎？如果滅不是『自』，那麼生又怎麼能是『自』呢？
【English Translation】 English version Not within, not without, not in between, nor eternally self-existent. This 'word' does not abide, nor does it not abide. This 'word' is without any substance, beyond the reach of language. This is called entering emptiness from the illusion of conditioned arising. Question: There are two kinds of emptiness, one is 'svabhava-sunyata' (emptiness of inherent existence), and the other is 'laksana-sunyata' (emptiness of characteristics). How should these be distinguished? Answer: The previous four phrases (not within, not without, not in between, nor eternally self-existent) examine that the inherent nature of things is unattainable, which is to realize 'svabhava-sunyata', there is no real arising. And to say 'arising' is just a false arising. False arising is non-arising arising, non-arising arising is 'laksana-sunyata'. Therefore, conventional truth breaks down inherent existence and establishes illusion, which is 'svabhava-sunyata'. Ultimate truth breaks down illusion, which is 'laksana-sunyata'. Question: All four phrases are examinations, examination is analysis, what is the difference between examination and analysis? Answer: Examination is not analysis. For example, seeing a reflection in a mirror, examining the reflection, one cannot find a real image in the mirror, and one cannot find a real image apart from the mirror and the shape. This is like an image without substance, the image is just a name, how can it be broken down? It is not like the previous analysis of felt, from coarse to fine, until the extremely subtle 'paramanu' (ultimate particle), without real existence entering emptiness. Next, examine the 'samtana-prajnapti' (the illusion of continuous existence). Is this one thought arising from arising, or arising from cessation, or arising from arising and cessation, or is there arising apart from arising and cessation? If it is arising from arising, then it is arising from inherent existence. Because of cessation, it arises, then it is arising from other-existence. If it is arising from arising and cessation, then it is co-arising. Co-arising has two faults, that is, it has both inherent existence and other-existence. If it arises apart from arising and cessation, then it is causeless arising. Even arising from conditions is unattainable, let alone causeless arising? Now observe this mind, it is not arising from inherent existence, so it is not arising from arising; it is not arising from other-existence, so it is not arising from cessation; it is not arising from both inherent and other-existence, so it is not arising from arising and cessation; it is not arising without cause, so it is not arising apart from arising and cessation. Examining in this way with the four phrases, one cannot find real arising. To say arising when there is no arising is only to follow the worldly conventions of names and customs. Arising in name is false arising, false name arising is non-arising. If there is no name of arising, then language cannot describe it. This is called entering emptiness from the illusion of continuous existence. Question: If it is said that arising arises, it can be said to be arising from inherent existence. Waiting for cessation to arise, cessation arising is not real arising, it is just an illusion. How can it be said to be arising from other-existence? Answer: If arising is called 'self', is cessation not 'self'? If cessation is not 'self', then how can arising be 'self'?
非他。滅若非他。生豈是自。生是自性。滅即他性。生是自性。不得成假。滅是他性。何得說假。滅是他性。遂得說假。生是自性。亦應說假。如此撿核。由生故生。即是自性之過。說滅為生。即墮他性之失。如是論者。由滅說生。假不成也。次撿相待假。此身見心生。為是生生。為不生生。為生不生生。為離生離不生生。若是生生。即自性生。若不生生。即他性生。若生不生生。即是共生。共生有二過。謂自他性。若離生離不生生。即是無因生。因緣生尚不可說。何況無因緣而說生也。今觀此心不自性生。故非生生。不他性生。故非不生生。不自他性生。故非生不生共生。不無因生。故非離生。不生而說生也。如此四句撿生不得。即是不生。不生而說生者。但以隨順世間名字故說生。名字之生。即是假生。假名之生。即是不生。若無生名字。則言語道斷。是名從相待假以入空也。問曰。若說生生。可是自性生。待不生而說生。豈是他性生也。答曰。若生稱自。不生豈非他也。相續科已並核竟。細類可知。故舍利弗問須菩提。為生生。為不生生。須菩提答。非生生。非不生生也。是則破生見。三假合有十二番觀門。若觀三假生不生而執著無生。還用十二番觀而破之也。破亦生亦無生見。亦有十二番觀。破非生非無生見
【現代漢語翻譯】 現代漢語譯本： 不是由『他』（指外在因素）而生。如果滅不是由『他』而生，那麼生怎麼會是『自』（指自身）而生呢？如果生是自性，那麼滅就是他性。如果生是自性，就不能說是假。如果滅是他性，又怎麼能說是假呢？如果滅是他性，就可以說是假，那麼生是自性，也應該說是假。這樣仔細檢查，由於生而生，就是自性的過失。說滅為生，就落入他性的錯誤。像這樣論證，由滅來說生，假就不能成立。 其次檢查相待假（相互依存的假象）。這個身體和心生起，是生生（由生而生）嗎？還是不生生（不由生而生）？還是生不生生（由生和不生而生）？還是離生離不生生（既不依賴生也不依賴不生而生）？如果是生生，那就是自性生。如果是不生生，那就是他性生。如果是生不生生，那就是共生。共生有兩種過失，就是自性和他性。如果是離生離不生生，那就是無因生。因緣生尚且不可說，何況沒有因緣而說生呢？ 現在觀察這個心，不是自性生，所以不是生生。不是他性生，所以不是不生生。不是自他和性生，所以不是生不生共生。不是無因生，所以不是離生。不是不生而說生。這樣用四句來檢查生，是得不到的，那就是不生。不是不生而說生，只是爲了隨順世間的名字才說生。名字的生，就是假生。假名的生，就是不生。如果沒有生的名字，那麼言語的道路就斷絕了。這叫做從相待假而進入空。 問：如果說生生，還可以說是自性生。依賴不生而說生，難道不是他性生嗎？答：如果生稱為自，不生難道不是他嗎？相續科已經並核完畢，細微的類別可以類推得知。所以舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱），是生生，還是不生生？須菩提回答，不是生生，也不是不生生。這就是破除生見。三假合起來有十二番觀門。如果觀察三假的生不生而執著于無生，還要用十二番觀來破除它。破除亦生亦無生見，也有十二番觀。破除非生非無生見。
【English Translation】 English version: It is not born from 'other' (referring to external factors). If cessation is not born from 'other', then how can birth be born from 'self' (referring to inherent nature)? If birth is self-nature, then cessation is other-nature. If birth is self-nature, it cannot be said to be false. If cessation is other-nature, how can it be said to be false? If cessation is other-nature, then it can be said to be false. If birth is self-nature, then it should also be said to be false. Examining it carefully in this way, birth arising from birth is the fault of self-nature. Saying cessation is birth falls into the error of other-nature. Arguing in this way, using cessation to explain birth, the false cannot be established. Next, examine the dependent false (the illusion of mutual dependence). This body and mind arise, is it birth-birth (born from birth)? Or non-birth-birth (born from non-birth)? Or birth-non-birth-birth (born from both birth and non-birth)? Or apart-from-birth-apart-from-non-birth-birth (born neither dependent on birth nor non-birth)? If it is birth-birth, then it is self-nature birth. If it is non-birth-birth, then it is other-nature birth. If it is birth-non-birth-birth, then it is co-birth. Co-birth has two faults, namely self-nature and other-nature. If it is apart-from-birth-apart-from-non-birth-birth, then it is causeless birth. Even conditioned birth is unspeakable, how much more so to speak of birth without conditions? Now observe this mind, it is not self-nature birth, therefore it is not birth-birth. It is not other-nature birth, therefore it is not non-birth-birth. It is not self-other-nature birth, therefore it is not birth-non-birth co-birth. It is not causeless birth, therefore it is not apart-from-birth. It is not non-birth but called birth. Examining birth in this way using the four sentences, it cannot be obtained, that is non-birth. Not being non-birth but called birth, it is only to accord with worldly names that birth is spoken of. The birth of names is false birth. The birth of false names is non-birth. If there is no name of birth, then the path of language is cut off. This is called entering emptiness from dependent false. Question: If birth-birth is spoken of, it can still be said to be self-nature birth. Relying on non-birth to speak of birth, is it not other-nature birth? Answer: If birth is called self, is non-birth not other? The section on continuity has been completed and examined, subtle categories can be inferred. Therefore, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) asked Subhūti (Subhūti, one of the ten great disciples of the Buddha, known as the foremost in understanding emptiness), is it birth-birth, or non-birth-birth? Subhūti answered, it is neither birth-birth, nor non-birth-birth. This is to break the view of birth. The three falsities combined have twelve gates of contemplation. If one observes the birth and non-birth of the three falsities and clings to non-birth, one must still use the twelve contemplations to break it. Breaking the view of both birth and non-birth also has twelve contemplations. Breaking the view of neither birth nor non-birth.
。亦有十二番。合破四見。有四十八番觀能破。如所破是。則破能觀之心亦有四十八番。合能所共有九十六番觀門。善修此觀。觀生相。生生畢竟不可得。乃至復四見．具足四見．不可說見。皆不可得。豁然開悟。六十二見八十八使皆滅。得須陀洹。故大品經云。須陀洹若智若斷。是菩薩無生法忍。此即巧度。不斷而斷。不同拙度之定斷也。
二體愛假入空者。分別愛假如前說。今明修道。體三界愛假皆如夢幻。三假即空。四句撿生並不可得。是名體三界愛假以入空。空即是真智增長。諸法不生而般若生者。斷三界結也。若欲愛六品盡。名斯陀含。斯陀含若智若斷。是菩薩無生法忍。次斷三品五下分結盡。名阿那含。阿那含若智若斷。是菩薩無生法忍。斷上二界愛。五上分結盡。是阿羅漢。阿羅漢若智若斷。是菩薩無生法忍。乃至辟支佛侵除習氣。若智若斷。是菩薩無生法忍。此皆巧度。不斷而斷。 是觀因緣即空不生。生無生四諦。入空之觀。其功齊此。亦名一切智。亦名慧眼也。
二明從空入假觀者。亦為三意。一明入假之意。二明入假之觀。三明觀成化物。一明入假之意者。此觀正為觀俗諦。破塵沙無知。若二乘不為化物。不須此觀。菩薩弘誓。必須此觀。所言從空入假者。若滯于空。墮二乘地。
如大品經云。我以佛眼觀十方世界恒沙菩薩學菩薩道。少得入菩薩位。多墮二乘。是故教道菩薩從空入假。用道種智入菩薩位。若不滯空。如空中種樹。分別藥病化眾生也。二明修入假觀者。入假有二種。一者入見假一切法。二者入愛假一切法。一明入見假一切法者。菩薩住深禪定。知空非空。觀假見假。有四種。從此四見。出無量見。一自生見。二他生見。三共生見。四無因生見。此四見各有執諍之病也。複次。執有二種。一執外人邪因緣無因緣四生之見。所謂從冥初生。覺從微塵生。自在天生時生。自然生也。二執佛法正因緣生。自．他．共．無因四生之見。執自生見者。若計意根生意識。是則心能生心。故正法念經云。心如工畫師。作種種五陰。一切世間法。無不從心造。亦如唯識之所明也。他生者。經云。心不孤生。必藉緣而起。故大品經云。有緣思則生。無緣思不生。當知一切法皆從外緣生也。共者。有言如經所說。六觸因緣生六受識。得一切法也。自然生者。如龍王經云。一切法皆自然而生。大品經云。十二因緣。非佛．天．人．修羅作。性自爾也。佛有四種之說。皆是四悉檀。方便赴緣利物而說。諸眾生顛倒不了。或執外人邪說四邊而生見著。或執佛法經論四邊而生見著。故大智論云。譬如大火聚。四
邊不可取。邪見火燒故。故隨所執見有苦集。若能知苦斷集。必須修道證滅。二明愛假諸法亦如是。三明觀成化物者。菩薩從空入假修證。即是觀因緣。亦名為假。名生不生無量四諦。亦名道種智。亦名法眼。過二乘地。用道種智入菩薩位。入假修證。道種智合有三種。一生滅道種。二無生滅道種。三依藏識道種。菩薩住是位。為降伏天魔及其眷屬。即入愛假。現諸神通。乃至同事利物。說諸愛論。如此土三墳五典。安國育民之經書也。為降伏外道及其眷屬。入見假顯示智慧。乃至同事利物。說諸見論。如十八種六師皆稱一切智也。深知愛見苦集之病無量。道滅之藥亦復無量。皆如夢幻。用四悉檀赴其根緣。隨病授藥。複次。菩薩為度如是無量眾生故。遊戲神通凈佛國士。成就眾生。入假修無量願行。是為觀成化物也。
三明中道第一義觀者。即為三意。一明所觀境。二明修觀心。三明證成。一明所觀境者。前二觀是方便。雖有照二諦之智。未破無明。不見中道。真俗別照。即是智障。故攝大乘論云。智障甚盲闇。謂真俗別執智障者。依阿梨耶識。識即是無明住地。無明住地即是生死根本。故經云。從無住本。立一切法。無住本者。即是無始無明。更無別惑所依住也。二修觀智者。若修此觀。還用前二觀為方便
【現代漢語翻譯】 現代漢語譯本：執著于任何一邊都是不可取的，因為邪見如同火焰般會帶來痛苦。因此，隨你所執著的見解，就會有相應的苦和集（苦的根源）。如果能夠認識到苦，斷除集的根源，就必須修習正道，證得寂滅的境界。第二點說明，由愛慾所產生的虛假諸法也是如此。第三點說明，通過觀修成就化導眾生之事的菩薩，是從空性進入到假有，進行修行和證悟。這就是觀修因緣，也可以稱為假有。名為生而不生，包含無量四諦（苦、集、滅、道）。也稱為道種智（菩薩的智慧），也稱為法眼（能見真理的智慧），超越了二乘（聲聞、緣覺）的境界。用道種智進入菩薩的果位，進入假有進行修行和證悟。道種智合起來有三種：一生滅道種，二無生滅道種，三依藏識道種。菩薩安住在這個果位，爲了降伏天魔及其眷屬，就進入愛慾的假象，顯現各種神通，乃至與他們一同做事來利益他們，宣說各種關於愛的言論，就像我們這個世界的《三墳》、《五典》一樣，是安定國家、養育百姓的經典書籍。爲了降伏外道及其眷屬，就進入見解的假象，顯示智慧，乃至與他們一同做事來利益他們，宣說各種關於見解的言論，就像十八種外道和六師（古印度六個著名的外道教師）都自稱擁有一切智慧一樣。菩薩深深地知道愛見帶來的苦和集是無量的，而對治這些病癥的藥也是無量的，這一切都如夢如幻。用四悉檀（四種施教方法：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來應付眾生的根器和因緣，根據不同的病癥給予不同的藥物。再次說明，菩薩爲了度化如此無量的眾生，所以遊戲神通，清凈佛國國土，成就眾生，進入假有，修習無量的願行，這就是通過觀修成就化導眾生之事。\n\n第三點說明中道第一義觀，包含三個方面：一說明所觀的境界，二說明修觀的心，三說明證悟成就。第一點說明所觀的境界，前兩種觀修是方便法門，雖然有照見二諦（真諦、俗諦）的智慧，但還沒有破除無明（對事物真相的迷惑），不能見到中道（不落兩邊的真理）。如果真諦和俗諦分別照見，那就是智慧的障礙。所以《攝大乘論》說：『智慧的障礙非常盲昧黑暗，就是因為執著于真諦和俗諦的分別。』智慧的障礙，是依附於阿梨耶識（第八識）的。阿梨耶識就是無明住地（無明的根本），無明住地就是生死的根本。所以經典說：『從無住本，建立一切法。』無住本，就是無始以來的無明，再沒有其他的迷惑可以作為它的依止之處了。第二點說明修觀的智慧，如果修習這種觀，仍然要用前兩種觀作為方便。 現代漢語譯本：\n
【English Translation】 English version: Clinging to any extreme is undesirable, as wrong views burn like fire, causing suffering. Therefore, according to the views you cling to, there will be corresponding suffering and accumulation (the origin of suffering). If one can recognize suffering and cut off the origin of accumulation, one must cultivate the right path and attain the state of cessation (Nirvana). The second point explains that the false dharmas arising from desire are also the same. The third point explains that Bodhisattvas who accomplish the transformation of beings through contemplation enter the realm of the provisional from emptiness, engaging in practice and realization. This is contemplating dependent origination, also known as the provisional. It is called 'birth without birth,' encompassing the immeasurable Four Noble Truths (suffering, accumulation, cessation, path). It is also called the Bodhisattva's wisdom (Dharmadhatu wisdom), also called the Dharma Eye (the wisdom to see the truth), surpassing the realm of the Two Vehicles (Shravakas and Pratyekabuddhas). Using the Bodhisattva's wisdom to enter the Bodhisattva's stage, entering the provisional for practice and realization. The Bodhisattva's wisdom combines into three types: the wisdom of arising and ceasing, the wisdom of non-arising and non-ceasing, and the wisdom based on the Alaya consciousness (the eighth consciousness). Bodhisattvas abiding in this stage, in order to subdue the heavenly demons and their retinues, enter the illusion of desire, manifesting various supernatural powers, even working with them to benefit them, and expounding various discourses on love, just like the 'Three Tombs' and 'Five Canons' in our world, which are classic books for stabilizing the country and nurturing the people. In order to subdue the heretics and their retinues, they enter the illusion of views, displaying wisdom, even working with them to benefit them, and expounding various discourses on views, just like the eighteen types of heretics and the Six Teachers (six famous heretical teachers in ancient India) all claiming to possess all wisdom. Bodhisattvas deeply know that the suffering and accumulation caused by love and views are immeasurable, and the medicine to cure these illnesses is also immeasurable, all of which are like dreams and illusions. They use the Four Siddhantas (four methods of teaching: the mundane Siddhanta, the individual Siddhanta, the remedial Siddhanta, and the supreme meaning Siddhanta) to respond to the faculties and conditions of beings, and administer different medicines according to different illnesses. Furthermore, Bodhisattvas, in order to liberate such immeasurable beings, play with supernatural powers, purify the Buddha lands, accomplish beings, enter the provisional, and cultivate immeasurable vows and practices. This is accomplishing the transformation of beings through contemplation.\n\nThe third point explains the contemplation of the Middle Way's First Principle, which includes three aspects: first, explaining the object of contemplation; second, explaining the mind of contemplation; and third, explaining the attainment of realization. The first point explains the object of contemplation. The previous two contemplations are expedient means. Although they have the wisdom to illuminate the Two Truths (conventional truth and ultimate truth), they have not yet broken through ignorance (delusion about the true nature of things) and cannot see the Middle Way (the truth that does not fall into extremes). If the conventional truth and ultimate truth are illuminated separately, that is an obstacle to wisdom. Therefore, the Mahāyānasaṃgraha says: 'The obstacle of wisdom is very blinding and dark, which is because of clinging to the distinction between conventional truth and ultimate truth.' The obstacle of wisdom is based on the Alaya consciousness (the eighth consciousness). The Alaya consciousness is the ground of ignorance (the root of ignorance), and the ground of ignorance is the root of birth and death. Therefore, the sutra says: 'From the root of non-abiding, all dharmas are established.' The root of non-abiding is beginningless ignorance, and there is no other delusion that can be its basis. The second point explains the wisdom of contemplation. If one cultivates this contemplation, one must still use the previous two contemplations as expedient means. English version: \n
也。總前二觀。則雙亡雙照之方便也。雙亡方便者。初觀知俗非俗。即是俗空。次觀知真非真。即是真空。亡俗非俗。亡真非真。非俗非真。即是中道。因是二空觀入中道第一義諦。雖觀中道而不見者。皆是無明之所障也。當觀實相。修三三昧。智度論云。聲聞經中說三三昧。緣四諦十六行。摩訶衍明三三昧。但緣諸法實相。今初修空三昧。觀此無明不自生。不從法性生也。不他生。非離法性外別有依他之無明生。不共生。亦非法性共無明生。非無因緣生。非離法性離無明而有生也。若四句撿無明本自不生。生源不可得。即是無始空。是名空三昧。空。無住之本。立一切法也。
若爾。豈全同地論師。計真如法性生一切法。豈全同攝大乘師。計黎耶識生一切法也。問曰。各計何失。答曰。若本理無二。是二大乘論師俱稟天親。何俟諍同水火。
次觀無相三昧者。即觀無生實相。非有相。不如暗室瓶瓫之有相也。非無相。非如乳內無酪性也。非亦有亦無相。不如智者見空及不空也。非非有相非無相。非取著即是愚癡論。若不取四邊之定相。即是無相三昧。入實相也。若爾。豈全同地論師。用本有佛性如闇室瓫。亦不全同三論師。破乳中酪性。畢竟清凈無所有性義也。問曰。各計何失。答曰。若無失者。二大
【現代漢語翻譯】 現代漢語譯本： 也。總括前面的兩種觀法，就是雙重泯滅、雙重觀照的方便法門。雙重泯滅的方便是：初觀，知曉世俗並非真正的世俗，這就是俗諦為空；再觀，知曉真諦並非真正的真諦，這就是真諦為空。泯滅世俗的非俗，泯滅真諦的非真，既非世俗也非真諦，這就是中道。因此，通過二空觀進入中道第一義諦。雖然觀照中道卻不能領悟的人，都是被無明所障礙。應當觀照實相，修習三種三昧。《智度論》中說，聲聞乘經典中講的三三昧，是緣於四諦十六行相。大乘經典闡明的三三昧，只是緣于諸法實相。現在開始修習空三昧，觀照這無明，不是自身產生，也不是從法性產生。不是由他產生，也不是離開法性之外，另外存在一個依賴他緣而生的無明。不是共同產生，也不是法性與無明共同產生。不是沒有原因和條件而產生，也不是離開法性和無明而有產生。如果用這四句來檢查，無明原本就是不生的，生起的根源不可得，這就是無始空，這叫做空三昧。空，是無所住的根本，由此建立一切法。
如果這樣，難道完全等同於《地論》的論師，認為真如法性產生一切法嗎？難道完全等同於《攝大乘論》的論師，認為阿賴耶識產生一切法嗎？問：各自的觀點有什麼缺失？答：如果根本的道理沒有差別，這兩位大乘論師都秉承天親菩薩的教義，又何必像水火一樣互相爭論呢？
其次，觀照無相三昧，就是觀照無生的實相，不是有相，不像暗室中的瓶罐那樣有相；不是無相，不像牛奶中沒有酪的性質；不是亦有亦無相，不像智者既見到空也見到不空；不是非有相非無相，如果執著于這些，就是愚癡的論調。如果不執著於四邊的固定相，就是無相三昧，進入實相。如果這樣，難道完全等同於《地論》的論師，用本有的佛性如同暗室中的瓶子嗎？也不完全等同於三論宗的論師，破斥牛奶中酪的性質，認為畢竟清凈，什麼都沒有的性質嗎？問：各自的觀點有什麼缺失？答：如果沒有缺失，這兩位大
【English Translation】 English version: Also. To summarize the previous two contemplations, it is the expedient of dual extinction and dual illumination. The expedient of dual extinction is: First, contemplate and know that the mundane is not truly mundane; this is the emptiness of the mundane truth (俗諦, Súdì). Second, contemplate and know that the ultimate truth is not truly ultimate; this is the emptiness of the ultimate truth (真空, Zhēnkōng). Extinguishing the non-mundane of the mundane, extinguishing the non-ultimate of the ultimate, being neither mundane nor ultimate, this is the Middle Way. Therefore, through the two emptinesses contemplation, one enters the First Principle of the Middle Way. Those who contemplate the Middle Way but cannot perceive it are all obstructed by ignorance (無明, Wúmíng). One should contemplate the true nature (實相, Shíxiàng), and cultivate the three samadhis. The Mahaprajnaparamita Sastra says that the three samadhis mentioned in the Sravaka Sutras are based on the sixteen aspects of the Four Noble Truths. The three samadhis explained in the Mahayana Sutras are solely based on the true nature of all dharmas. Now, beginning to cultivate the emptiness samadhi, contemplate this ignorance: it does not arise from itself, nor does it arise from the nature of dharma (法性, Fǎxìng). It does not arise from others, nor does it exist outside of the nature of dharma as a separate ignorance that depends on other conditions. It does not arise together, nor does the nature of dharma arise together with ignorance. It does not arise without cause or condition, nor does it arise apart from the nature of dharma and ignorance. If one examines with these four statements, ignorance is originally unborn, and the source of its arising is unattainable. This is beginningless emptiness, and it is called the emptiness samadhi. Emptiness is the foundation of non-abiding, and from it, all dharmas are established.
If so, is it entirely the same as the Treatise on the Ten Stages masters, who believe that the true suchness (真如, Zhēnrú) and dharma-nature give rise to all dharmas? Is it entirely the same as the Treatise on the Summary of the Great Vehicle masters, who believe that the Alaya consciousness (阿黎耶識, Ālìyéshí) gives rise to all dharmas? Question: What are the shortcomings of each view? Answer: If the fundamental principle is not different, these two Mahayana masters both inherit the teachings of Vasubandhu (天親, Tiānqīn), why should they argue like fire and water?
Next, contemplating the signless samadhi is to contemplate the unborn true nature, which is not with signs, like the signs of bottles and jars in a dark room; it is not without signs, like the absence of the nature of curd in milk; it is not both with and without signs, like a wise person seeing both emptiness and non-emptiness; it is not neither with signs nor without signs. If one clings to these, it is a foolish argument. If one does not cling to the fixed signs of the four extremes, it is the signless samadhi, entering the true nature. If so, is it entirely the same as the Treatise on the Ten Stages masters, who use the inherent Buddha-nature like a jar in a dark room? Is it not entirely the same as the Three Treatise School masters, who refute the nature of curd in milk, believing in the nature of ultimate purity and nothingness? Question: What are the shortcomings of each view? Answer: If there are no shortcomings, these two
乘論師何得諍同水火也。次明修無作三昧。觀真如實相。不見緣修作佛。亦不見真修作佛。亦不見真緣二修合故作佛。亦不見離真緣二修而作佛也。四句明修。即是四種作義。若無四修。即無四作。是無作三昧也。若爾。豈同相州北道明義緣修作佛。南土大小乘師亦多用緣修作佛也。亦不同相州南道明義用真修作佛。問曰。偏用何過。答曰。中道無諍。何得諍同水火。今明用三三昧修中道第一義諦。開無明。顯法性。亡真緣。離諍論。言語法滅。無量罪除。清凈心一水若澄清。佛性寶珠自然現也。見佛性故。即住大涅槃。問。若爾者。今云何說。答曰。大涅槃經云。不生不生。名大涅槃。以修道得故。故不可說。豈如諸大乘論師偏執定說也。今以因緣故。亦可得說者。若解四悉檀意。如前異說則無咎也。三明證成者。若觀無明見中道者。即是入不二法門。住不思議解脫也。故此經入不二法門品云。若知無明實性即是明。明亦不可得。為入不二門。若入中道。即能雙照二諦。自然流入薩婆若海。此是觀因緣即中道。不生不生。證無作。四實諦亦名一切種智。亦名佛眼。即是見佛性。住大涅槃也。
第二一心三觀者。此觀是深行。利根菩薩之所修習。所以者何。不思議因緣之理。甚深微妙。其觀慧門難解難入。今明
{ "translations": [ "現代漢語譯本：乘論師為何要像水火一樣互相爭論呢？接下來闡明修習無作三昧（anutpāda-samādhi，不生之三昧）。觀察真如實相（tathatā，事物的真實本性），不見通過因緣修習而成佛，也不見通過真如修習而成佛，也不見真如和因緣兩種修習結合而成佛，也不見脫離真如和因緣兩種修習而能成佛。這四句闡明了修習，也就是四種『作』的意義。如果沒有這四種修習，也就沒有四種『作』，這就是無作三昧。如果這樣，豈不是和相州北道明義的『因緣修習成佛』相同？南方的大小乘法師也大多采用『因緣修習成佛』的觀點。也不同於相州南道明義的『用真如修習成佛』。問：偏執於一方有什麼過失？答：中道（madhyamā-pratipadā，不落兩邊的道路）沒有爭論，為何要像水火一樣互相爭論呢？現在闡明用三三昧（trīṇi samādhīni，三種三昧）修習中道第一義諦（paramārtha-satya，最高的真理），開啟無明（avidyā，無知），顯現法性（dharmatā，法的本性），忘卻真如和因緣，遠離爭論。言語和思維止息，無量罪業消除，清凈的心就像澄清的水，佛性（buddhatā，佛的本性）寶珠自然顯現。見到佛性，就安住于大涅槃（mahāparinirvāṇa，偉大的涅槃）。問：如果這樣，現在又該如何說呢？答：《大涅槃經》（Mahāparinirvāṇa Sūtra）說：『不生不生，名為大涅槃。』因為通過修道才能證得，所以不可說。豈能像那些大乘論師一樣偏執地加以定說呢？現在因為因緣的緣故，也可以說，如果理解四悉檀（catuḥ-siddhānta，四種成就）的意義，像前面所說的不同觀點就沒有過失了。第三，闡明證成：如果觀察無明而見到中道，就是進入不二法門（advaya-dharma-mukha，超越二元對立的法門），安住于不可思議解脫（acintya-vimokṣa，無法想像的解脫）。所以此經《入不二法門品》說：『如果知道無明的真實本性就是明，明也不可得，才能進入不二法門。』如果進入中道，就能同時照見二諦（dve satye，兩種真理：世俗諦和勝義諦），自然流入薩婆若海（sarvajña，一切智）。這就是觀察因緣即是中道，不生不生，證得無作，四實諦（catvāri-satyāni，四聖諦）也稱為一切種智（sarvākārajñatā，對一切事物各個方面和模式的知識），也稱為佛眼（buddha-cakṣus，佛的眼睛），就是見到佛性，安住于大涅槃。", "第二，一心三觀（tri-saṃjñā-citta，一心具足三種觀照）: 這種觀法是甚深的修行，是利根菩薩（ তীক্ষ্ণেন্দ্রিয় বোধিসত্ত্ব，具有敏銳根器的菩薩）所修習的。為什麼呢？因為不可思議因緣的道理，非常深奧微妙，這種觀慧之門難以理解和進入。現在闡明。" ], "english_translations": [ "English version: Why should the *Ācāryas (乘論師, teachers/masters) quarrel like water and fire? Next, explain the cultivation of the *Anutpāda-samādhi (無作三昧, the samadhi of non-arising). Observe the *Tathatā (真如實相, suchness/the true nature of things), and you will not see becoming a Buddha through conditioned cultivation, nor will you see becoming a Buddha through *Tathatā cultivation, nor will you see becoming a Buddha through the combination of both *Tathatā and conditioned cultivation, nor will you see becoming a Buddha apart from both *Tathatā and conditioned cultivation. These four sentences explain cultivation, which are the meanings of the four 'actions'. If there are no four cultivations, then there are no four 'actions', and this is the *Anutpāda-samādhi. If so, isn't it the same as the 'becoming a Buddha through conditioned cultivation' of *Dao Ming (道明) of the northern *Xiangzhou (相州)? Many *Mahāyāna (大乘, Great Vehicle) teachers in the south also use the view of 'becoming a Buddha through conditioned cultivation'. It is also different from the 'becoming a Buddha through *Tathatā cultivation' of *Dao Ming of the southern *Xiangzhou. Question: What is the fault of being biased towards one side? Answer: The *Madhyamā-pratipadā (中道, Middle Way) has no disputes, why should you quarrel like water and fire? Now, explain using the three *samādhis (三昧, meditative states) to cultivate the *Paramārtha-satya (第一義諦, ultimate truth) of the *Madhyamā-pratipadā, opening *Avidyā (無明, ignorance), revealing *Dharmatā (法性, the nature of Dharma), forgetting *Tathatā and conditions, and staying away from disputes. When speech and thought cease, countless sins are eliminated, and when the pure mind is like clear water, the jewel of *Buddhatā (佛性, Buddha-nature) naturally appears. Seeing *Buddhatā, one abides in *Mahāparinirvāṇa (大涅槃, great nirvana). Question: If so, how should we say it now? Answer: The *Mahāparinirvāṇa Sūtra (大涅槃經) says: 'Non-arising, non-arising, is called *Mahāparinirvāṇa.' Because it is attained through cultivation, it cannot be spoken of. How can it be like those *Mahāyāna *Ācāryas who stubbornly insist on a fixed statement? Now, because of conditions, it can also be said that if you understand the meaning of the four *Siddhāntas (四悉檀, four kinds of accomplishments), then there is no fault in the different views mentioned earlier. Third, explain the proof: If one observes *Avidyā and sees the *Madhyamā-pratipadā, then one enters the *Advaya-dharma-mukha (不二法門, the gate of non-duality), and abides in *Acintya-vimokṣa (不思議解脫, inconceivable liberation). Therefore, this *Sūtra's chapter on 'Entering the Gate of Non-Duality' says: 'If you know the true nature of *Avidyā, it is *Vidya (明, knowledge), and *Vidya is also unattainable, in order to enter the gate of non-duality.' If one enters the *Madhyamā-pratipadā, one can simultaneously illuminate the two truths (世俗諦和勝義諦, conventional truth and ultimate truth), and naturally flow into the ocean of *Sarvajña (薩婆若海, all-knowing wisdom). This is observing conditions, which is the *Madhyamā-pratipadā, non-arising, non-arising, proving *Anutpāda, the four *Satyas (四實諦, Four Noble Truths) are also called *Sarvākārajñatā (一切種智, all-knowing wisdom), also called *Buddha-cakṣus (佛眼, Buddha-eye), which is seeing *Buddhatā and abiding in *Mahāparinirvāṇa.", "Second, the *Tri-saṃjñā-citta (一心三觀, one mind with three contemplations): This contemplation is a profound practice, cultivated by *Tīkṣṇendriya Bodhisattvas (利根菩薩, Bodhisattvas with sharp faculties). Why is that? Because the principle of inconceivable conditions is very profound and subtle, and the gate of this contemplative wisdom is difficult to understand and enter. Now, explain." ] }
此觀亦為三意。一明所觀之境。二明能觀之觀。三證成。一所觀之境者。即是一念無明因緣具十法界三諦之境也。十法界者。一地獄法界。二畜生法界。三餓鬼法界。四修羅法界。五人法界。六天法界。七聲聞法界。八緣覺法界。九菩薩法界。十佛法界。此即六是凡夫。四是聖人。所言法界者。法名自體。界以性別為義。此十種法體。因果不同。事性隔別。不相混濫。故言十法界。此十法界。皆是十二因緣之所成。故言因緣所生法也。十二因緣並依無明。無明之理體非異念。故言一念具足十法界也。一念十二因緣。出華嚴．大集．瓔珞經文。因緣三諦已如前辨。問曰。九法界可是十二因緣所成。佛法界清凈。非生死法。云何亦說為十二因緣耶。答曰。大品經云。若有能深觀十二因緣。即是坐道場。此經云。緣起是道場。無明乃至老死皆無盡故。又涅槃經云。十二因緣名為佛性。見佛性故住大涅槃。依此而推。十二因緣何得非佛法界也。問曰。一念十二因緣具十法界。何得以為一心三觀之境。答曰。以一念十二因緣。即空．即假．即中。三諦之理。不縱不橫。不一不異。十法界法雖復無量。不礙一念無明之心。一念無明之心含十法界。無有迫妨。問曰。一人具十法界次第。經無量劫。云何止在一念無明心內不相妨礙耶。
【現代漢語翻譯】 現代漢語譯本： 此觀想也包含三重含義：一是闡明所觀之境，二是闡明能觀之觀，三是證成。一、所觀之境，即是一念無明（avidyā，根本煩惱，對事物真相的迷惑）因緣具足十法界三諦之境。十法界者：一、地獄法界，二、畜生法界，三、餓鬼法界，四、修羅法界，五、人法界，六、天法界，七、聲聞法界，八、緣覺法界，九、菩薩法界，十、佛法界。此即六是凡夫，四是聖人。所謂法界，法名為自體，界以性別為義。這十種法體，因果不同，事性隔別，不相混濫，故言十法界。此十法界，皆是十二因緣之所成，故言因緣所生法也。十二因緣並依無明。無明之理體非異念，故言一念具足十法界也。一念十二因緣，出自《華嚴經》、《大集經》、《瓔珞經》文。因緣三諦已如前辨。問：九法界可以說是十二因緣所成，佛法界清凈，非生死法，為何也說是十二因緣呢？答：大品經云：『若有能深觀十二因緣，即是坐道場。』此經云：『緣起是道場，無明乃至老死皆無盡故。』又《涅槃經》云：『十二因緣名為佛性，見佛性故住大涅槃。』依此而推，十二因緣何得非佛法界也？問：一念十二因緣具十法界，為何可以作為一心三觀之境？答：以一念十二因緣，即空、即假、即中，三諦之理，不縱不橫，不一不異。十法界法雖復無量，不礙一念無明之心。一念無明之心含十法界，無有迫妨。問：一人具十法界次第，經無量劫，為何只在一念無明心內不相妨礙呢？
【English Translation】 English version: This contemplation also has three meanings: first, to clarify the realm of what is contemplated; second, to clarify the contemplation that is capable of contemplating; and third, to prove its accomplishment. First, the realm of what is contemplated is the realm of the Three Truths of the Ten Dharma Realms, fully possessed by a single thought of ignorance (avidyā, fundamental affliction, delusion about the true nature of things) and conditions. The Ten Dharma Realms are: 1. the Dharma Realm of Hell-beings; 2. the Dharma Realm of Animals; 3. the Dharma Realm of Hungry Ghosts; 4. the Dharma Realm of Asuras; 5. the Dharma Realm of Humans; 6. the Dharma Realm of Devas; 7. the Dharma Realm of Śrāvakas; 8. the Dharma Realm of Pratyekabuddhas; 9. the Dharma Realm of Bodhisattvas; 10. the Dharma Realm of Buddhas. These are six ordinary beings and four sages. The so-called Dharma Realm, 'Dharma' means self-nature, and 'Realm' is defined by distinction. These ten kinds of Dharma-natures have different causes and effects, and their characteristics are separate and distinct, not mixed up, hence the term 'Ten Dharma Realms.' These Ten Dharma Realms are all formed by the Twelve Links of Dependent Origination, hence the saying 'phenomena arising from conditions.' The Twelve Links of Dependent Origination all rely on ignorance. The principle of ignorance is not different from a single thought, hence the saying 'a single thought fully possesses the Ten Dharma Realms.' A single thought of the Twelve Links of Dependent Origination comes from the texts of the Avataṃsaka Sūtra, Mahāsaṃnipāta Sūtra, and Yingluo Sutra. The Three Truths of conditions have already been discussed earlier. Question: The Nine Dharma Realms can be said to be formed by the Twelve Links of Dependent Origination, but the Buddha Dharma Realm is pure and not a Dharma of birth and death, so why is it also said to be the Twelve Links of Dependent Origination? Answer: The Mahāprajñāpāramitā Sūtra says, 'If one can deeply contemplate the Twelve Links of Dependent Origination, one is sitting in the Bodhimaṇḍa.' This sutra says, 'Dependent Origination is the Bodhimaṇḍa, because ignorance and even old age and death are endless.' Also, the Nirvana Sutra says, 'The Twelve Links of Dependent Origination are called Buddha-nature; seeing Buddha-nature, one dwells in Great Nirvana.' Based on this, how can the Twelve Links of Dependent Origination not be the Buddha Dharma Realm? Question: A single thought of the Twelve Links of Dependent Origination possesses the Ten Dharma Realms, so how can it be the realm of the Three Contemplations in a single mind? Answer: Because a single thought of the Twelve Links of Dependent Origination is emptiness, is provisional existence, and is the Middle Way, the principle of the Three Truths is neither vertical nor horizontal, neither one nor different. Although the Dharmas of the Ten Dharma Realms are immeasurable, they do not hinder the mind of a single thought of ignorance. The mind of a single thought of ignorance contains the Ten Dharma Realms without any oppression or obstruction. Question: One person possesses the Ten Dharma Realms in sequence, passing through countless kalpas, so why are they not obstructed within the mind of a single thought of ignorance?
答曰。此經明不思議。須彌入芥子。不相妨礙。無情之物尚得如此。況心神微妙。一念具足一切三世諸心諸法。何足致疑。問曰。諸大乘經皆明不思議。其意難見。云何了別。答曰。佛法不思議道理。唯可仰信。豈可情求。若茍抱深迷。當以近譬。法華經安樂行品。明持經之人。若於夢中。但見妙事。所謂夢見從初值佛發菩提心。乃至成道轉法輪。經千萬億劫。度無量眾生。是則少時眠心有無量夢事。無量夢事而不礙一念眠心。一念眠心能含無量劫事。無明一念具一切法不相妨礙。亦復如是。而眠時謂無量。別覺已反觀。知止是一念眠心具無量心。今時人雖不夢裡見無量劫事。而亦倏忽見三數日事。見是無量夢事。只是一念眠心之內而不相妨。世間現見如此。無明一念具一切法不相妨礙。何所致疑。眠法覆心。即譬無明覆中道佛性之真心。無量夢。即譬恒沙無知覆一切佛法妙事。夢事不實而取著憂喜。譬見思覆真空也。若不細尋夢譬。此不思議理。疑終難決。故諸大乘經多說十喻。但諸師解譬。或時偏淺。唯見譬夢不實空邊。不見譬無明一念無量邊也。二明能觀之觀者。若觀此一念無明之心非空非假。一切諸法非空非假亦不得。非空非假而能照此中道之空假。即是照一切法性法界之空假也。知假非假。即是入真。知空
【現代漢語翻譯】 現代漢語譯本：回答說，這部經闡明了不可思議的道理：須彌山（Sumeru，佛教宇宙觀中的中心山）進入芥子（芥菜籽，比喻極小之物），兩者並不互相妨礙。沒有知覺的事物尚且能夠如此，更何況心識神妙，一個念頭就具備了一切三世（過去、現在、未來）諸心諸法，有什麼值得懷疑的呢？有人問：諸部大乘經典都闡明了不可思議的道理，但其中的含義難以理解，要如何才能分辨明白呢？回答說：佛法不可思議的道理，只能仰信，怎麼可以用情識去追求呢？如果仍然抱持著深深的迷惑，應當用身邊的比喻來理解。《法華經·安樂行品》中闡明，受持經典的人，如果在夢中，只是見到美好的事情，比如夢見從最初遇到佛而發起菩提心，乃至成就佛道，轉動法輪，經歷千萬億劫，度化無量眾生。這就是說，短暫的睡眠之心，具有無量的夢境之事；無量的夢境之事，並不妨礙一個念頭的睡眠之心；一個念頭的睡眠之心，能夠包含無量劫的事情。無明（Avidyā，佛教中的根本煩惱）的一個念頭，具備一切法，互不相妨礙，也是如此。而在睡眠時，認為時間是無量的；一旦醒來反觀，才知道只是一個念頭的睡眠之心，具備了無量的心。現在的人即使不在夢裡見到無量劫的事情，也常常在瞬間見到三五天的事情。見到這些無量的夢境之事，只是在一個念頭的睡眠之心內，並不互相妨礙。世間現在就能見到這樣的事情，無明的一個念頭具備一切法，互不相妨礙，有什麼值得懷疑的呢？睡眠之法覆蓋了心，就譬如無明覆蓋了中道佛性（Buddha-nature）的真心。無量的夢境，就譬如恒河沙數般的無知，覆蓋了一切佛法妙事。夢境之事不真實，卻執著于憂愁和喜悅，譬如見思惑（Dṛṣṭi-heya and Bhāvanā-heya，佛教中的兩種煩惱）覆蓋了真空（Śūnyatā，佛教中的空性）。如果不仔細尋思夢的比喻，這不可思議的道理，疑惑終究難以解決。所以諸部大乘經典大多說十種比喻，但是各位法師解釋比喻，有時偏頗而淺顯，只見到比喻夢境不真實的空的一面，沒有見到比喻無明一個念頭具有無量的一面。第二是闡明能觀的觀者。如果觀察這一個念頭的無明之心，非空非假，一切諸法非空非假也是不可能的。非空非假而能夠照見這中道的空假，就是照見一切法性法界（Dharmadhātu，一切法的總稱）的空假。知道假非假，就是入真。知道空
【English Translation】 English version: He replied, 'This sutra elucidates the inconceivable. Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) enters a mustard seed (representing something extremely small), without obstructing each other. Even inanimate objects can be like this, how much more so with the subtle mind, a single thought possessing all the minds and dharmas of the three times (past, present, and future). What is there to doubt?' Someone asked, 'All Mahayana sutras elucidate the inconceivable, but their meaning is difficult to grasp. How can one distinguish them clearly?' He replied, 'The inconceivable principle of the Buddha-dharma can only be believed in with reverence; how can it be sought through emotional reasoning? If one still holds deep delusion, one should use a familiar analogy. The 'Chapter on Peaceful Practices' in the Lotus Sutra elucidates that if a person who upholds the sutra, in a dream, only sees wonderful things, such as dreaming of first encountering the Buddha and generating the Bodhi mind (Bodhicitta, the mind of enlightenment), and even attaining Buddhahood, turning the Dharma wheel, experiencing trillions of kalpas (aeons), and liberating countless beings. This means that the mind in a brief sleep possesses countless dream events; countless dream events do not obstruct the single thought of the sleeping mind; the single thought of the sleeping mind can contain countless kalpas of events. A single thought of ignorance (Avidyā, fundamental ignorance in Buddhism) possesses all dharmas, without obstructing each other, and it is the same. And while sleeping, one thinks the time is immeasurable; once awakened and reflecting, one knows it is only a single thought of the sleeping mind that possesses countless minds. Even if people today do not see countless kalpas of events in dreams, they often see events of three or five days in an instant. Seeing these countless dream events is only within a single thought of the sleeping mind, without obstructing each other. Such things are seen in the world now; a single thought of ignorance possesses all dharmas, without obstructing each other. What is there to doubt? The dharma of sleep covers the mind, just like ignorance covering the true mind of the Middle Way Buddha-nature (Buddha-nature). Countless dreams are like the countless grains of sand in the Ganges River of ignorance, covering all the wonderful things of the Buddha-dharma. Dream events are unreal, yet one clings to sorrow and joy, like the afflictions of views and thoughts (Dṛṣṭi-heya and Bhāvanā-heya, two types of afflictions in Buddhism) covering the true emptiness (Śūnyatā, emptiness in Buddhism). If one does not carefully contemplate the analogy of the dream, this inconceivable principle will be difficult to resolve. Therefore, many Mahayana sutras speak of ten analogies, but the masters' explanations of the analogies are sometimes biased and shallow, only seeing the empty side of the analogy of the unreal dream, not seeing the side of the analogy of a single thought of ignorance possessing the immeasurable. Second, it elucidates the observer who can observe. If one observes this single thought of the mind of ignorance, it is neither empty nor real; it is also impossible for all dharmas to be neither empty nor real. Being neither empty nor real, yet able to illuminate the emptiness and reality of this Middle Way, is to illuminate the emptiness and reality of all Dharma-nature and the Dharma-realm (Dharmadhātu, the totality of all dharmas). Knowing that the false is not false is to enter the truth. Knowing that emptiness
非空。即是入俗。照中道見二諦。即一心三觀之相也。
稱理之觀。不得諸法。不知不見不斷癡愛起諸明脫。亦不縛不脫。無能無所。真緣俱泯。離諸戲論。言語法滅。清凈心一如水澄。清珠相自現。是為得一心三觀之相。故大智論欲釋般若偈云。般若波羅蜜。實法不顛倒。念想觀已除。言語法亦滅。無量眾罪除。清凈心常一。如是尊妙人。則能見般若。三明證成者。若證一心三觀。即是一心．三智．五眼也。如覺時知夢不實。無量夢事皆依眠心。三義宛然皆不可得。朗然大悟無所依稀。即是初心一念相應慧。是悟佛菩提智也。此經云。一念知一切法。是坐道場。成就一切智。故大品經云。菩薩以一切種智。知一切法也。法華經云。為一大事因緣。開佛知見。使得清凈也。涅槃經云。發心畢竟二不別。如是二心前心難。華嚴經云。破一微塵出三千大千經卷也。即此經明入不二法門。不斷癡愛。住不思議解脫。不起滅定。現十法界身。度一切眾生也。此真觀因緣中道。不生不生。證無作四實諦。是真一切種智。是真佛眼。見於佛性。住大涅槃。問曰。何經論出此一心三觀。答曰。上引諸經並證斯義。且釋具有明文。論自解三智一心中得。欲令易解。分屬三人。問曰。如佛說三種智。其實一心中得。云何言欲以道慧
【現代漢語翻譯】 現代漢語譯本 非空，即是入俗。照中道見二諦（satya，真諦和俗諦）。即一心三觀之相也。
稱理之觀，不得諸法。不知不見不斷癡愛，起諸明脫。亦不縛不脫，無能無所。真緣俱泯，離諸戲論。言語法滅，清凈心一如水澄，清珠相自現。是為得一心三觀之相。故《大智度論》欲釋《般若》偈云：『般若波羅蜜（Prajnaparamita，智慧到彼岸），實法不顛倒。念想觀已除，言語法亦滅。無量眾罪除，清凈心常一。如是尊妙人，則能見般若。』三明證成者，若證一心三觀，即是一心、三智、五眼也。如覺時知夢不實，無量夢事皆依眠心，三義宛然皆不可得。朗然大悟無所依稀，即是初心一念相應慧，是悟佛菩提智也。此經云：『一念知一切法，是坐道場，成就一切智。』故《大品經》云：『菩薩以一切種智，知一切法也。』《法華經》云：『為一大事因緣，開佛知見，使得清凈也。』《涅槃經》云：『發心畢竟二不別，如是二心前心難。』《華嚴經》云：『破一微塵出三千大千經卷也。』即此經明入不二法門，不斷癡愛，住不思議解脫，不起滅定，現十法界身，度一切眾生也。此真觀因緣中道，不生不生，證無作四實諦，是真一切種智，是真佛眼，見於佛性，住大涅槃。問曰：何經論出此一心三觀？答曰：上引諸經並證斯義。且釋具有明文。論自解三智一心中得，欲令易解，分屬三人。問曰：如佛說三種智，其實一心中得，云何言欲以道慧
【English Translation】 English version Non-emptiness is entering the mundane. Illuminating the Two Truths (satya, conventional truth and ultimate truth) through the Middle Way. This is the aspect of the One Mind with Three Contemplations.
The contemplation that accords with principle does not grasp at any dharmas. Without knowing, seeing, or severing foolish love, it gives rise to all kinds of luminous liberation. It is neither bound nor liberated, without agent or object. True conditions are all extinguished, and all conceptual constructs are abandoned. Verbal expression ceases, and the pure mind is like still water, in which a clear pearl naturally appears. This is to attain the aspect of the One Mind with Three Contemplations. Therefore, the Mahaprajnaparamita-sastra in explaining the Prajna verse says: 'Prajnaparamita (Perfection of Wisdom), the true dharma is not inverted. Thoughts and contemplations are already removed, and verbal expression also ceases. Countless sins are removed, and the pure mind is always one. Such a venerable and wonderful person can then see Prajna.' One who has verified the Three Clearnesses, if they verify the One Mind with Three Contemplations, is the One Mind, Three Wisdoms, and Five Eyes. It is like knowing that dreams are unreal when awake; countless dream events all rely on the sleeping mind; the three meanings are clearly present but unattainable. A clear and great awakening is without reliance, which is the initial mind's single thought corresponding to wisdom; it is the enlightenment of the Buddha's Bodhi wisdom. This sutra says: 'A single thought knows all dharmas, which is sitting in the place of enlightenment, accomplishing all wisdom.' Therefore, the Mahavairocana Sutra says: 'The Bodhisattva uses all kinds of wisdom to know all dharmas.' The Lotus Sutra says: 'For one great cause and condition, to open the Buddha's knowledge and vision, to attain purity.' The Nirvana Sutra says: 'The initial aspiration and the ultimate attainment are not different; such two minds, the initial mind is difficult.' The Avatamsaka Sutra says: 'Breaking open a single dust mote reveals three thousand great thousand sutra volumes.' This sutra clarifies entering the non-dual dharma gate, without severing foolish love, abiding in inconceivable liberation, without arising from extinction samadhi, manifesting the bodies of the ten dharma realms, liberating all sentient beings. This true contemplation is the Middle Way of cause and condition, without arising or non-arising, verifying the uncreated Four Noble Truths, which is true all-knowing wisdom, the true Buddha eye, seeing the Buddha-nature, abiding in great Nirvana. Question: Which sutras and treatises expound this One Mind with Three Contemplations? Answer: The sutras cited above all verify this meaning. Moreover, the explanations have clear statements. The treatise itself explains that the Three Wisdoms are attained in the One Mind, and to make it easy to understand, they are attributed to three persons. Question: As the Buddha speaks of three kinds of wisdom, which are actually attained in the One Mind, how can it be said that one wishes to use the wisdom of the path
。具足道種慧。乃至一切種智。當學般若波羅蜜。答曰。是三種智。其實一心中得。今欲分別為人說。令易解故。作此次第耳。複次。三智雖一心。而用智有異。譬如三相雖在一心。而相不同。今論謂三相譬一心三諦之理。謂相不同。一心三智照此三諦。亦不濫也。若非求一心三觀。善巧修習相應。豈得一心證三智也。
第三對眼智者。智即三智。眼即五眼。三觀能知因緣三諦之理即是三智。能見因緣三諦之理即是五眼。若解三觀．三智．五眼。兩科大義宛然明瞭。若分別為論。三觀為因。三智．五眼為果。通而為論。三觀即是三智．五眼之異名耳。如大智論釋般若云。別即般若為因。至佛心則變名一切種智。若通而為論。俱通因果。如大智論偈云。若如法觀佛。般若及涅槃。是三則一相。其實無有異。故知般若之名亦至佛果。又如三德成大涅槃。不縱不橫。如世伊字。摩訶般若。果上之一德也。問曰。三觀對三智。其數相應。三觀對五眼。數豈相當。答曰。若觀粗細因緣。即是肉眼．天眼之境。若見三諦之理。即是慧眼．法眼．佛眼也。問曰。若觀因緣。未見真諦而開天．肉二眼者。亦應觀假方便．一切智方便。開為兩觀兩智也。答曰。觀智通漫方便。不須別開。見義指的。必須離出二眼。問曰。慧解脫人亦
【現代漢語翻譯】 現代漢語譯本：具備圓滿的道種智慧，乃至一切種智（佛所具有的智慧），應當學習般若波羅蜜（通過智慧到達彼岸）。回答說：這三種智慧，實際上是在一個心中獲得的。現在想要分別為人解說，使人容易理解的緣故，才作這樣的次第安排罷了。再次，三種智慧雖然在一個心中，而運用智慧卻有不同。譬如三種相雖然在一個心中，而相狀不同。現在所說的三相，譬如一心三諦的道理，說相狀不同。一心三智照見這三諦，也不會混淆。如果不是尋求一心三觀，善巧地修習相應，怎麼能在一個心中證得三種智慧呢？ 第三是對眼智的解釋。智就是三智，眼就是五眼。三觀能夠知曉因緣三諦的道理，就是三智。能夠見到因緣三諦的道理，就是五眼。如果理解三觀、三智、五眼，這兩科的大義就宛然明瞭。如果分別來說，三觀是因，三智、五眼是果。通盤來說，三觀就是三智、五眼的異名罷了。如《大智度論》解釋般若時說，分別來說，般若是因，到了佛的心中就變名為一切種智。如果通盤來說，都通於因果。如《大智度論》的偈頌說：『如果如法地觀察佛，般若及涅槃，這三者則是一個相，其實沒有差異。』所以知道般若之名也到達佛果。又如三德成就大涅槃，不縱不橫，如世間的伊字。摩訶般若（偉大的智慧），是果上的一種德。問：三觀對應三智，其數量相應。三觀對應五眼，數量難道相當嗎？答：如果觀察粗細的因緣，就是肉眼、天眼的境界。如果見到三諦的道理，就是慧眼、法眼、佛眼。問：如果觀察因緣，未見真諦而開天眼、肉眼，也應該觀察假方便、一切智方便，開為兩觀兩智嗎？答：觀智通達普遍的方便，不需要分別開立。見義指向明確，必須分離出二眼。問：慧解脫人也
【English Translation】 English version: Possessing fully the wisdom of the varieties of paths, and even omniscience (the wisdom possessed by the Buddha), one should study Prajna Paramita (reaching the other shore through wisdom). The answer is: These three wisdoms are actually attained in one mind. Now, I want to explain them separately for people, so that they can be easily understood, and that is why this order is arranged. Furthermore, although the three wisdoms are in one mind, the use of wisdom is different. For example, although the three characteristics are in one mind, their appearances are different. The three characteristics now discussed are like the principle of the Three Truths in one mind, saying that the appearances are different. The Three Wisdoms in one mind illuminate these Three Truths without confusion. If one does not seek the Three Contemplations in one mind, skillfully cultivate and correspond with them, how can one attain the Three Wisdoms in one mind? Third is the explanation of the wisdom related to the eyes. 'Wisdom' refers to the Three Wisdoms, and 'eyes' refers to the Five Eyes. The Three Contemplations can know the principle of the Three Truths of Dependent Origination, which is the Three Wisdoms. Being able to see the principle of the Three Truths of Dependent Origination is the Five Eyes. If one understands the Three Contemplations, the Three Wisdoms, and the Five Eyes, the great meaning of these two categories will be clearly understood. If discussed separately, the Three Contemplations are the cause, and the Three Wisdoms and Five Eyes are the result. Generally speaking, the Three Contemplations are just different names for the Three Wisdoms and Five Eyes. As the Maha-prajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) explains Prajna, it says that separately, Prajna is the cause, and when it reaches the Buddha's mind, it changes its name to Omniscience. Generally speaking, both are related to cause and effect. As the verse in the Maha-prajnaparamita-sastra says: 'If one observes the Buddha according to the Dharma, Prajna and Nirvana, these three are of one form, and in reality, there is no difference.' Therefore, it is known that the name Prajna also reaches the Buddha's fruit. Furthermore, just as the Three Virtues accomplish Great Nirvana, neither vertical nor horizontal, like the 'I' character in the world. Maha Prajna (Great Wisdom) is one of the virtues on the fruit. Question: The Three Contemplations correspond to the Three Wisdoms, and their numbers correspond. Do the Three Contemplations correspond to the Five Eyes, and are the numbers corresponding? Answer: If one observes the coarse and fine conditions, it is the realm of the physical eye and the heavenly eye. If one sees the principle of the Three Truths, it is the wisdom eye, the Dharma eye, and the Buddha eye. Question: If one observes the conditions and has not seen the true truth but opens the heavenly eye and the physical eye, should one also observe the provisional means and the means of omniscience, and open them as two contemplations and two wisdoms? Answer: The wisdom of contemplation penetrates universal means and does not need to be opened separately. Seeing the meaning points directly, it is necessary to separate the two eyes. Question: A person liberated by wisdom also
觀因緣入空而無天眼。豈得觀因緣粗細之境說肉．天二眼耶。答曰。慧解脫人雖觀粗細因緣。不為修通。若觀因緣粗色。修諸功德。則肉眼漸凈。所見轉遠。若入禪定觀因緣細色。斷障通無知。即發天眼。故知因緣粗細色境即是修二眼之方便。亦是二眼所見之境界也。今正明對智眼。即為三意。一對三智。二對五眼。三約教料簡。一對三智者。從假入空觀即是一切智之異名也。此二同照真諦故。從空入假觀即道種智之異名也。此二同照世諦故。中道第一義觀即是一切種智之異名也。此二同照中道。中道一相雙照二諦也。二對五眼者。初觀因緣粗細之法。若見粗細之色即是肉．天二眼。入空見真即是慧眼。第二觀從空入假。見俗分明。即是法眼。第三觀深觀中道二諦。即是佛眼也。三約教料簡者。問曰。四教所明三智．五眼。悉得對三諦不。答曰。三藏通教。三智五眼通。但照二諦。所以者何。不明佛性常住涅槃是佛果。不出二諦也。若別教．圓教則如前。是則佛果通出二諦外也。問曰。三藏．通教若不對中道。云何辨三智．五眼之別。答曰。別照二諦則有二觀．二智．四眼之別。雙照二諦。二諦理窮。即受種智．佛眼之名。問曰。佛別教二諦。二諦只是二觀．二智．四眼。何得有三智．五眼耶。答曰。若是含中入真。
【現代漢語翻譯】 現代漢語譯本 問：如果通過觀察因緣而證悟空性，就沒有天眼（divyacakṣus，能見超自然事物的眼睛）。那麼，怎麼能通過觀察因緣的粗細境界，來說明肉眼（māṃsacakṣus，凡人的眼睛）和天眼這兩種眼睛呢？ 答：慧解脫（prajñāvimukta，通過智慧獲得解脫的人）的人雖然觀察粗細的因緣，但不是爲了修得神通。如果觀察因緣的粗色，修習各種功德，那麼肉眼就會逐漸清凈，所見也會越來越遠。如果進入禪定，觀察因緣的細色，斷除障礙和無知，就能生起天眼。所以說，觀察因緣的粗細色境，就是修習肉眼和天眼的方便，也是這兩種眼睛所見的境界。現在，著重說明與智眼（jñānacakṣus，能見真理的眼睛）相對，有三重含義：一是對應三智（tisro prajñāḥ，三種智慧），二是對應五眼（pañca cakṣūṃṣi，五種眼睛），三是根據教義進行簡要分析。一是對應三智：從假入空觀，就是一切智（sarvajñāna，瞭解一切事物總相的智慧）的另一種名稱。這兩種智慧共同照見真諦（paramārtha-satya，最高的真理）。從空入假觀，就是道種智（mārga-jñāna，瞭解一切事物別相的智慧）的另一種名稱。這兩種智慧共同照見世諦（saṃvṛti-satya，世俗的真理）。中道第一義觀，就是一切種智（sarvākāra-jñāna，瞭解一切事物總相和別相的智慧）的另一種名稱。這兩種智慧共同照見中道（madhyamā-pratipad，不偏不倚的道路），中道一相同時照見二諦。 二是對應五眼：最初觀察因緣的粗細之法，如果見到粗細的色，就是肉眼和天眼。入空見到真理，就是慧眼。第二，觀察從空入假，見到世俗分明，就是法眼（dharma-cakṣus，能見佛法的眼睛）。第三，深入觀察中道二諦，就是佛眼（buddha-cakṣus，佛陀所具有的圓滿智慧之眼）。 三是根據教義進行簡要分析：問：四教（catasra śikṣā，天臺宗的四種教法）所說明的三智和五眼，是否都能對應三諦（tri-satya，三種真理）？答：三藏教（Tripiṭaka，聲聞乘的教法）和通教（sādhāraṇa-yāna，大乘和小乘共通的教法），三智和五眼是共通的，但只照見二諦。為什麼呢？因為不明佛性（buddhatā，成佛的可能性）常住涅槃（nirvāṇa，解脫），沒有超出二諦的範圍。如果是別教（pṛthag-jana-yāna，獨立的教法）和圓教（ekayāna，圓滿的教法），則如前面所說，佛果（buddha-phala，成佛的果位）就能超出二諦的範圍。 問：三藏教和通教如果不對應中道，怎麼區分三智和五眼的差別？答：分別照見二諦，就有二觀（dve darśane，兩種觀察）、二智（dve jñāne，兩種智慧）和四眼（catvāri cakṣūṃṣi，四種眼睛）的差別。同時照見二諦，二諦的道理窮盡，就接受種智（jāti-jñāna，瞭解眾生根性的智慧）和佛眼的名稱。問：佛的別教二諦，二諦只是二觀、二智、四眼，怎麼會有三智和五眼呢？答：如果是含攝中道而入真諦，
【English Translation】 English version Question: If one enters emptiness by observing conditions, then one does not have the divine eye (divyacakṣus, an eye that can see supernatural things). How can one speak of the physical eye (māṃsacakṣus, the eye of ordinary people) and the divine eye by observing the coarse and subtle realms of conditions? Answer: Although those who are liberated by wisdom (prajñāvimukta, those who attain liberation through wisdom) observe coarse and subtle conditions, they do not do so to cultivate supernatural powers. If one observes the coarse form of conditions and cultivates various merits, then the physical eye will gradually become clear, and what is seen will become more distant. If one enters samādhi (concentration) and observes the subtle form of conditions, cutting off obstacles and ignorance, then the divine eye will arise. Therefore, knowing the coarse and subtle realms of form in conditions is a means to cultivate the two eyes, and it is also the realm seen by the two eyes. Now, focusing on clarifying the wisdom eye (jñānacakṣus, an eye that can see the truth), there are three meanings: first, corresponding to the three wisdoms (tisro prajñāḥ, three kinds of wisdom); second, corresponding to the five eyes (pañca cakṣūṃṣi, five kinds of eyes); and third, briefly analyzing according to the teachings. First, corresponding to the three wisdoms: the observation of entering emptiness from the provisional is another name for the wisdom of all things (sarvajñāna, the wisdom of understanding the general characteristics of all things). These two wisdoms together illuminate the ultimate truth (paramārtha-satya, the highest truth). The observation of entering the provisional from emptiness is another name for the wisdom of the paths (mārga-jñāna, the wisdom of understanding the specific characteristics of all things). These two wisdoms together illuminate the conventional truth (saṃvṛti-satya, the mundane truth). The observation of the first principle of the middle way is another name for the wisdom of all modes (sarvākāra-jñāna, the wisdom of understanding both the general and specific characteristics of all things). These two wisdoms together illuminate the middle way (madhyamā-pratipad, the path of non-duality), and the single aspect of the middle way simultaneously illuminates the two truths. Second, corresponding to the five eyes: initially observing the coarse and subtle dharmas (laws) of conditions, if one sees coarse and subtle forms, then these are the physical eye and the divine eye. Entering emptiness and seeing the truth is the wisdom eye. Second, observing entering the provisional from emptiness, seeing the mundane clearly is the dharma eye (dharma-cakṣus, an eye that can see the Buddha's teachings). Third, deeply observing the two truths of the middle way is the Buddha eye (buddha-cakṣus, the perfect wisdom eye possessed by the Buddha). Third, briefly analyzing according to the teachings: Question: Can the three wisdoms and five eyes explained by the four teachings (catasra śikṣā, the four teachings of the Tiantai school) all correspond to the three truths (tri-satya, three truths)? Answer: In the Tripiṭaka teaching (Tripiṭaka, the teachings of the Śrāvakayāna) and the common teaching (sādhāraṇa-yāna, the teachings common to both Mahāyāna and Hīnayāna), the three wisdoms and five eyes are common, but they only illuminate the two truths. Why? Because the Buddha-nature (buddhatā, the potential for Buddhahood) and the permanence of nirvāṇa (nirvāṇa, liberation) are not clarified, and they do not go beyond the scope of the two truths. If it is the distinct teaching (pṛthag-jana-yāna, independent teaching) and the perfect teaching (ekayāna, perfect teaching), then as mentioned earlier, the fruit of Buddhahood (buddha-phala, the fruit of becoming a Buddha) can go beyond the scope of the two truths. Question: If the Tripiṭaka teaching and the common teaching do not correspond to the middle way, how can the differences between the three wisdoms and five eyes be distinguished? Answer: Separately illuminating the two truths, there are differences in the two observations (dve darśane, two kinds of observation), the two wisdoms (dve jñāne, two kinds of wisdom), and the four eyes (catvāri cakṣūṃṣi, four kinds of eyes). Simultaneously illuminating the two truths, when the principles of the two truths are exhausted, one receives the names of the wisdom of kinds (jāti-jñāna, the wisdom of understanding the nature of beings) and the Buddha eye. Question: In the distinct teaching of the Buddha, the two truths are only two observations, two wisdoms, and four eyes. How can there be three wisdoms and five eyes? Answer: If it includes the middle way and enters the ultimate truth,
世諦守本。即是通教二諦。從假入空觀。一切智．慧眼。但見真空。不見不空。從真入假觀。道種智．法眼。照俗如前。第三觀種智．佛眼。能見第一義不空。即是見佛性住大涅槃。此即佛果不出二諦也。複次。若將真含俗。中道諦守本。為二者。初二觀。二智．四眼同照俗諦。俗諦有。空有也。第三觀種智．佛眼。悉照真諦。真諦即是佛性。見佛性故住大涅槃。此亦佛果不出二諦也。
維摩詰經三觀玄義捲上 卍新續藏第 55 冊 No. 0909 三觀義
維摩詰經三觀玄義卷下
隋天臺山修禪寺沙門 智顗 撰
第四會乘義者。三觀即是三智。三智有二種。一別相三智。二一心三智。一別相三智即開三乘。二一心三智但是一佛乘也。第一正明別相三觀開三乘者。即為二意。一正約三觀開三乘。二明十法成三乘。一正約三觀開三乘者。即為三意。一約析法觀開三藏教三乘。二約體法觀開通教三乘。三總約析體別相三觀成別教大乘。一明析法觀開三藏教三乘者。三藏教明三乘行人同析因緣假以入空。若聲聞。總相析法入空。發真無漏。成一切智。名聲聞乘。若辟支佛。別相析法入空。發真無漏。成一切智。名辟支佛乘。若菩薩。總相別相析法入空而不斷結取證。多入俗假修行六度。
【現代漢語翻譯】 現代漢語譯本 世俗諦以守持根本為要。這就是通教的二諦。從假入空觀，以一切智（Sarvajna，知一切法的智慧）和慧眼，但見真空，不見不空。從真入假觀，以道種智（Sarvakarajnana，知一切道的智慧）和法眼，照見世俗如前。第三觀，以種智（Jatijnana，知一切種類的智慧）和佛眼，能見第一義不空，即是見佛性，安住于大涅槃（Mahaparinirvana，大解脫）。這說明佛果不出二諦的範圍。 進一步說，如果將真諦包含世俗諦，以中道諦守持根本，作為二者，那麼初二觀，二智和四眼共同照見世俗諦。世俗諦是有，是空有。第三觀，以種智和佛眼，完全照見真諦。真諦就是佛性。因為見到佛性，所以安住于大涅槃。這也說明佛果不出二諦的範圍。
《維摩詰經三觀玄義》捲上 卍新續藏第 55 冊 No. 0909 三觀義
《維摩詰經三觀玄義》卷下
隋天臺山修禪寺沙門 智顗 撰
第四會，關於乘的意義。三觀即是三智。三智有兩種：一是別相三智，二是一心三智。別相三智開出三乘，一心三智則只是一佛乘。首先明確別相三觀開出三乘，這包含兩層意思：一是直接根據三觀開出三乘，二是說明十法成就三乘。首先直接根據三觀開出三乘，這包含三層意思：一是根據析法觀開出三藏教的三乘，二是根據體法觀開出通教的三乘，三是總合析法觀和體法觀的別相三觀成就別教的大乘。首先說明析法觀開出三藏教的三乘，三藏教說明三乘行人共同分析因緣假以入空。如果是聲聞（Sravaka，聽聞佛法而悟道者），以總相析法入空，發起真實無漏的智慧，成就一切智，稱為聲聞乘。如果是辟支佛（Pratyekabuddha，不依師而自悟者），以別相析法入空，發起真實無漏的智慧，成就一切智，稱為辟支佛乘。如果是菩薩（Bodhisattva，追求覺悟的眾生），以總相和別相析法入空，但不中斷煩惱而取證，多入世俗假法修行六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）。
【English Translation】 English version The mundane truth should be upheld at its root. This is the two truths of the Shared Teaching (通教). From the contemplation of entering emptiness from the provisional, with the All-Knowing Wisdom (Sarvajna, 一切智) and the Wisdom Eye, one only sees true emptiness and does not see non-emptiness. From the contemplation of entering the provisional from the true, with the Wisdom of the Path (Sarvakarajnana, 道種智) and the Dharma Eye, one illuminates the mundane as before. The third contemplation, with the Wisdom of Kinds (Jatijnana, 種智) and the Buddha Eye, can see the non-emptiness of the ultimate truth, which is seeing the Buddha-nature and abiding in Great Nirvana (Mahaparinirvana, 大涅槃). This shows that the fruit of Buddhahood does not go beyond the two truths. Furthermore, if one takes the true truth as containing the mundane, and upholds the Middle Way Truth as the root, as the two, then the first two contemplations, the two wisdoms, and the four eyes together illuminate the mundane truth. The mundane truth is existence, it is emptiness and existence. The third contemplation, with the Wisdom of Kinds and the Buddha Eye, completely illuminates the true truth. The true truth is the Buddha-nature. Because one sees the Buddha-nature, one abides in Great Nirvana. This also shows that the fruit of Buddhahood does not go beyond the two truths.
Vimalakirti Sutra's Profound Meaning of the Three Contemplations, Volume 1 Supplement to the Buddhist Canon, Volume 55, No. 0909, Meaning of the Three Contemplations
Vimalakirti Sutra's Profound Meaning of the Three Contemplations, Volume 2
Compiled by the Shramana Zhiyi of the Chan Temple on Mount Tiantai in the Sui Dynasty
The fourth assembly is about the meaning of the Vehicle. The three contemplations are the three wisdoms. There are two kinds of three wisdoms: one is the three wisdoms of distinct characteristics, and the other is the three wisdoms of one mind. The three wisdoms of distinct characteristics open up the three vehicles, while the three wisdoms of one mind are only one Buddha Vehicle. First, clarify that the three contemplations of distinct characteristics open up the three vehicles, which includes two meanings: one is directly based on the three contemplations to open up the three vehicles, and the other is to explain that the ten dharmas accomplish the three vehicles. First, directly based on the three contemplations to open up the three vehicles, which includes three meanings: one is based on the contemplation of analyzing dharmas to open up the three vehicles of the Tripitaka Teaching, the second is based on the contemplation of the substance of dharmas to open up the three vehicles of the Shared Teaching, and the third is to combine the contemplations of analyzing dharmas and the substance of dharmas, the three contemplations of distinct characteristics, to accomplish the Great Vehicle of the Distinct Teaching. First, explain that the contemplation of analyzing dharmas opens up the three vehicles of the Tripitaka Teaching. The Tripitaka Teaching explains that the practitioners of the three vehicles together analyze the provisional causes and conditions to enter emptiness. If it is a Hearer (Sravaka, 聲聞), they enter emptiness by analyzing the general characteristics of dharmas, generate true non-outflow wisdom, and accomplish All-Knowing Wisdom, called the Hearer Vehicle. If it is a Solitary Buddha (Pratyekabuddha, 辟支佛), they enter emptiness by analyzing the distinct characteristics of dharmas, generate true non-outflow wisdom, and accomplish All-Knowing Wisdom, called the Solitary Buddha Vehicle. If it is a Bodhisattva (Bodhisattva, 菩薩), they enter emptiness by analyzing the general and distinct characteristics of dharmas, but do not interrupt afflictions to attain realization, and mostly enter the mundane provisional dharmas to cultivate the six perfections (Paramita, 六度: giving, morality, patience, diligence, meditation, and wisdom).
求一切智．佛智．自然智．無師智。即是三藏教之大乘也。二明體假入空開通教三乘者。三乘之人同體因緣假以入空。若發真無漏。斷見思惑。小乘根鈍但除正使。成一切智。名聲聞乘。緣覺中根侵除習氣。成一切智。名辟支佛乘。菩薩得一切智。入假修道種智。教化眾生。求一切種智。即是通教之大乘。三明總約析體別相三觀成別教大乘者。若別教菩薩。觀因緣假。修別相三觀。次第成一切智．道種智。乃至修中道觀見佛性。成一切種智。求常住涅槃。即是別教大乘義也。
二明具十法成乘者。三觀乃是乘之正體。若不約十法和合。則乘義不成。所以者何。三乘悉能運出三界火宅。必須正助眾善和合。故運用之義成也。就此即為三意。一出十法名。二明次第成乘。三料簡。一出十法名者。一明識正因緣生法。二真正發心。三止觀修習。四破諸法遍。五善知通塞。六道品調適。七對治助開三解脫門。八明識次位。九安忍強軟兩賊。十順道法愛不生。三乘之人修學三觀。若具此十法。即成三乘入涅槃也。二明次第成乘者。初所以順知正因緣法者。知無明因緣生一切法。即是正因緣。異外人執邪因緣無因緣生一切法也。次明真正發心者。三乘行人明知正因緣所生三界火宅。覺悟生死。志求涅槃。但菩薩大悲濟物。心
【現代漢語翻譯】 現代漢語譯本：求一切智（sarvajnana，指佛陀所具有的通曉一切事物的智慧）、佛智（buddha-jnana，指佛陀特有的智慧）、自然智（anutpattikadharmaksanti-jnana，指不經學習自然擁有的智慧）、無師智（asrauta-jnana，指無需他人教導而獲得的智慧），這就是三藏教（tripitaka，佛教經典的總稱）中的大乘（mahayana，佛教的一個主要流派）。 二、闡明體假入空，開通教（sadharana-yana，又稱通三乘教）三乘者：三乘（聲聞乘、緣覺乘、菩薩乘）之人，共同以體假因緣入空。如果發起真實無漏（anasrava，指沒有煩惱污染的）智慧，斷除見思惑（dristi-klesa和bhava-klesa，指認識和思想上的迷惑），小乘（hinayana，佛教的一個流派，也稱聲聞乘）根器遲鈍者，僅僅去除正使（klesha-mulani，根本煩惱），成就一切智，名為聲聞乘（sravaka-yana）。緣覺（pratyekabuddha，又稱獨覺）中等根器者，逐漸去除習氣（vasana，指煩惱的殘餘力量），成就一切智，名為辟支佛乘（pratyekabuddha-yana）。菩薩（bodhisattva，指立志成佛的修行者）得到一切智，入假修道種智（sarvakarajnata，指通曉一切事物差別的智慧），教化眾生，求一切種智（sarvakarajnata，指通曉一切事物差別的智慧），這就是通教的大乘。 三、闡明總括分析體、區別相狀的三觀（trini-vimoksamukhani，指空觀、無相觀、無作觀）成就別教（prithag-jana，與通教相對）大乘者：如果別教菩薩，觀察因緣假，修習區別相狀的三觀，次第成就一切智、道種智，乃至修習中道觀（madhyama-pratipada，指不偏不倚的真理）見到佛性（buddha-dhatu，指成佛的可能性），成就一切種智，求常住涅槃（nitya-nirvana，指永恒的寂滅狀態），這就是別教大乘的含義。 二、闡明具足十法成就乘：三觀乃是乘的正體。如果不按照十法和合，那麼乘的意義就不能成立。為什麼呢？三乘都能夠運載出三界（trayo-dhatavah，指欲界、色界、無色界）火宅，必須正助眾善和合，所以運用的意義才能成立。就此分為三個方面：一、列出十法名稱；二、闡明次第成就乘；三、簡別。一、列出十法名稱：一、明瞭認識正因緣生法；二、真正發心；三、止觀（samatha-vipassana，指止息妄念和觀照真理）修習；四、破除諸法普遍性；五、善於瞭解通達與阻塞；六、道品（bodhipaksika-dharmas，指三十七道品）調和適宜；七、對治輔助開啟三解脫門（trini-vimoksamukhani，指空解脫門、無相解脫門、無作解脫門）；八、明瞭認識次第位；九、安忍強硬和軟弱兩種賊；十、順應道法，愛不生起。三乘之人修學三觀，如果具足這十法，就能成就三乘進入涅槃。二、闡明次第成就乘：首先，之所以要順應瞭解正因緣法，是因為要了解無明（avidya，指對真理的無知）因緣生一切法，這就是正因緣，不同於外道之人執著邪因緣或無因緣生一切法。其次，闡明真正發心：三乘行人明瞭知道正因緣所生的三界火宅，覺悟生死，立志追求涅槃，但是菩薩以大悲心救濟眾生。
【English Translation】 English version: Seeking sarvajnana (all-knowing wisdom), buddha-jnana (Buddha's wisdom), anutpattikadharmaksanti-jnana (wisdom of non-origination), and asrauta-jnana (uninstructed wisdom). This constitutes the Mahayana (Great Vehicle) within the Tripitaka (Three Baskets of Buddhist scriptures) teachings. Second, elucidating the 'body-emptiness entry' to open the Three Vehicles of the Shared Teaching (Sadharana-yana): Individuals of the Three Vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana) commonly enter emptiness through the 'body-emptiness' cause and condition. If they generate true, undefiled (anasrava) wisdom and sever the delusions of views and thoughts (dristi-klesa and bhava-klesa), those of dull faculties in the Small Vehicle (Hinayana), merely eliminate the fundamental afflictions (klesha-mulani), achieving sarvajnana, and are called Sravakas (listeners). Pratyekabuddhas (Solitary Buddhas) of middling faculties gradually eliminate habitual tendencies (vasana), achieving sarvajnana, and are called Pratyekabuddhas. Bodhisattvas (enlightenment beings) attain sarvajnana, enter the provisional to cultivate the wisdom of the path (sarvakarajnata), teach sentient beings, and seek sarvakarajnata. This is the Mahayana of the Shared Teaching. Third, elucidating how the Three Contemplations (trini-vimoksamukhani) – comprehensively analyzing the body, distinguishing characteristics – accomplish the Distinct Teaching's (Prithag-jana) Mahayana: If a Bodhisattva of the Distinct Teaching observes provisional causes and conditions, cultivates the Three Contemplations of distinct characteristics, sequentially achieving sarvajnana, the wisdom of the path, and even cultivates the Middle Way Contemplation (madhyama-pratipada) to see the Buddha-nature (buddha-dhatu), achieving sarvakarajnata, and seeks permanent Nirvana (nitya-nirvana), this is the meaning of the Distinct Teaching's Mahayana. Second, elucidating the accomplishment of a Vehicle by possessing the Ten Dharmas: The Three Contemplations are the very essence of a Vehicle. If they are not harmonized with the Ten Dharmas, the meaning of a Vehicle cannot be established. Why? Because all Three Vehicles are capable of transporting beings out of the burning house of the Three Realms (trayo-dhatavah), the combination of proper and auxiliary virtuous deeds is necessary, thus the meaning of 'transporting' is established. In this, there are three aspects: first, listing the names of the Ten Dharmas; second, elucidating the sequential accomplishment of a Vehicle; third, discernment. First, listing the names of the Ten Dharmas: first, clearly recognizing the Dharma of arising from proper causes and conditions; second, truly generating the aspiration; third, cultivating Samatha-vipassana (calm abiding and insight); fourth, breaking through the pervasiveness of all dharmas; fifth, being skilled in understanding passage and obstruction; sixth, harmonizing the Bodhipaksika-dharmas (thirty-seven factors of enlightenment) appropriately; seventh, counteracting and assisting in opening the Three Doors of Liberation (trini-vimoksamukhani); eighth, clearly recognizing the sequential stages; ninth, patiently enduring the two thieves of strength and weakness; tenth, according with the Dharma of the Path, not generating attachment. If individuals of the Three Vehicles cultivate the Three Contemplations and possess these Ten Dharmas, they can accomplish the Three Vehicles and enter Nirvana. Second, elucidating the sequential accomplishment of a Vehicle: First, the reason for according with and understanding the Dharma of proper causes and conditions is to understand that all dharmas arise from the cause and condition of ignorance (avidya), which is the proper cause and condition, different from the heretics who cling to wrong causes and conditions or no causes and conditions for the arising of all dharmas. Second, elucidating the true generation of aspiration: Practitioners of the Three Vehicles clearly know the burning house of the Three Realms arising from proper causes and conditions, awaken to birth and death, and aspire to seek Nirvana, but Bodhisattvas have great compassion to save sentient beings.
異也。次明止觀修習者。發心信解既明。必須修行定慧。即是三乘行人之根本也。次明破諸法遍者。若不破見思兩輪所執妄想。破妄想不遍。則止觀有滯也。次明須知通塞者。隨所破法從淺至深。皆有道滅之通。苦集之塞。若迷此理。即不知得失。是字非字去取失宜也。次明道品調適者。三十七品是三乘入道之正要。能引進眾行到三脫門入涅槃也。次明對治助道法者。即是四禪．四無量心．四無色定．九想．八念．十想．八背舍．八勝處．十一切處．九次第定．事中六度等。諸對治法。助開三脫門也。次明須知位次者。三乘入道。從干慧地乃至佛地。若能分別不謬。即不生叨濫。破增上慢心也。次明安忍強軟兩賊者。未入外凡之位。內外八風壞三乘行人出世善根。若能安忍。則不為所壞。入干慧地。因發暖頂入性地也。次明順道法愛不生者。三乘之人若入性地。發善有漏五陰所有善法功德智慧。順道若生法愛。即便頂墮。不得進入忍法成世第一法發真無漏也。若能不生法愛。即不頂墮。得入忍法位。成世第一法。發真無漏。即是三乘之人同見第一義諦。斷界內見思煩惱。出三界火宅。是為此乘從三界出。至有餘涅槃住。盡智．無生智運入。無餘不明故。以十法成三乘者。其義顯也。
三明料簡者。問曰。自有眾
【現代漢語翻譯】 現代漢語譯本 異也。其次說明止觀修習。發心、信解既然明確，必須修行定慧，這就是三乘行人的根本。其次說明破除諸法遍。如果不破除見思二輪所執著的妄想，破除妄想就不徹底，那麼止觀就會有滯礙。其次說明須知通塞。隨著所破除的法從淺到深，都有道滅的通達和苦集的阻塞。如果迷惑于這個道理，就不知道得失，是字還是非字，取捨不適宜。其次說明道品調適。三十七道品是三乘入道的正要，能夠引導各種修行到達三脫門，進入涅槃。其次說明對治助道法。即是四禪、四無量心、四無色定、九想、八念、十想、八背舍、八勝處、十一切處、九次第定、事中六度等各種對治法，輔助開啟三脫門。其次說明須知位次。三乘入道，從干慧地乃至佛地，如果能夠分別不謬誤，就不會產生叨濫，破除增上慢心。其次說明安忍強軟兩賊。未進入外凡之位，內外八風會破壞三乘行人出世的善根，如果能夠安忍，就不會被其破壞，進入干慧地，因而發起暖、頂，進入性地。其次說明順道法愛不生。三乘之人如果進入性地，發起善的有漏五陰所有善法功德智慧，順道如果生起法愛，就會從頂墮落，不得進入忍法，成就世第一法，發起真無漏。如果能夠不生法愛，就不會從頂墮落，得以進入忍法位，成就世第一法，發起真無漏，這就是三乘之人共同見到第一義諦，斷除界內見思煩惱，出離三界火宅，這就是此乘從三界出離，到達有餘涅槃而住，盡智、無生智運用進入，無餘涅槃沒有不明白的。用十法成就三乘，其意義就顯明瞭。
三、說明料簡。問：自有眾
【English Translation】 English version It is different. Next, it explains the practice of '止觀' (zhǐ guān, cessation and contemplation). Once the aspiration, faith, and understanding are clear, one must cultivate '定慧' (dìng huì, concentration and wisdom), which is the foundation for practitioners of the Three Vehicles. Next, it explains the thorough destruction of all dharmas. If one does not destroy the delusions clung to by the two wheels of '見思' (jiàn sī, views and thoughts), the destruction of delusions will not be complete, and then '止觀' (zhǐ guān, cessation and contemplation) will be hindered. Next, it explains the need to know '通塞' (tōng sè, unobstructedness and obstruction). As the dharmas to be destroyed progress from shallow to deep, there is both the unobstructedness of the path and cessation, and the obstruction of suffering and accumulation. If one is confused about this principle, one will not know the gains and losses, whether a word is correct or incorrect, and the appropriateness of taking or rejecting. Next, it explains the adjustment of the '道品' (dào pǐn, factors of enlightenment). The thirty-seven '道品' (dào pǐn, factors of enlightenment) are the essential requirements for entering the path of the Three Vehicles, and can guide various practices to reach the three gates of liberation and enter Nirvana. Next, it explains the counteractive and assisting methods. These are the four '禪' (chán, dhyanas), the four immeasurables, the four formless concentrations, the nine contemplations, the eight recollections, the ten contemplations, the eight liberations, the eight transcendences, the ten all-encompassing spheres, the nine successive concentrations, and the six perfections in practice, etc. These various counteractive methods assist in opening the three gates of liberation. Next, it explains the need to know the sequence of stages. The entry into the path of the Three Vehicles progresses from the '干慧地' (gān huì dì, dry insight stage) to the '佛地' (fó dì, Buddhahood stage). If one can distinguish them without error, one will not generate presumption and will destroy the mind of increased arrogance. Next, it explains the need to be secure and patient against the two thieves of strength and weakness. Before entering the position of outer ordinary beings, the eight winds, both internal and external, will destroy the supramundane roots of goodness of the practitioners of the Three Vehicles. If one can be secure and patient, one will not be destroyed by them, and will enter the '干慧地' (gān huì dì, dry insight stage), thereby initiating warmth and peak, and entering the nature ground. Next, it explains that love for dharmas that accord with the path should not arise. If practitioners of the Three Vehicles enter the nature ground and initiate the meritorious virtues and wisdom of all good dharmas of the wholesome conditioned five aggregates, and if love for dharmas that accord with the path arises, they will fall from the peak and will not be able to enter the '忍法' (rěn fǎ, forbearance dharma), accomplish the supreme mundane dharma, and initiate true unconditionedness. If one can avoid generating love for dharmas, one will not fall from the peak and will be able to enter the position of '忍法' (rěn fǎ, forbearance dharma), accomplish the supreme mundane dharma, and initiate true unconditionedness. This is when practitioners of the Three Vehicles jointly see the first principle, cut off the afflictions of views and thoughts within the realm, and escape the burning house of the three realms. This is how this vehicle exits the three realms and abides in the Nirvana with remainder, and the exhaustible knowledge and unproduced knowledge are employed to enter. There is nothing that is not understood in the Nirvana without remainder. The meaning of accomplishing the Three Vehicles with the ten dharmas is clear.
- Explaining the selection. Question: There are many
生值佛。隨聞一乘法即得成道。或有隨修一法門即入道。何必悉具此十法成乘也。答曰。皆以往昔已修引十法成根性也。
問曰。法華經出三界火宅。諸子門外方索三車。今何得十法成乘從界內而出。答曰。法華的據盡無生三乘。有為無漏功德是究竟三乘。能運入無餘涅槃。乃是真乘。既無無餘涅槃之可入。又不能運至常住涅槃。則三乘之義不成。故索三車不得也。
今通明乘義有六種不同。一者理乘。二者教乘。三者行乘。四者相似乘。五者分證真實乘。六者究竟乘。
一理乘者。三乘行人悉有四諦．十二因緣．六度之一。三乘根性不同也。二教乘者。即是佛開三乘之教。三乘諸子以佛教門出三界苦。亦名名字乘也。三觀行乘者。即是三乘之人修五停心觀。別相總相念處。干慧地之觀行也。故勝鬘經云。三乘之初業。不愚於法。意在此也。四相似乘者。即是四善根人所得善有漏五陰也。五分證真實乘者。即是學智。從發苦忍真明無漏。乃至非想第九無礙金剛三昧也。六究竟乘者。即是無學智阿羅漢．辟支佛．佛所得非想第九解脫道盡智．無生智。佛如實智慧運入無餘涅槃也。此即三藏教析法觀．通教體法觀。十法成乘意在此也。但別教三觀十法成乘。明六種乘義。意不同分別(云云)。
【現代漢語翻譯】 現代漢語譯本 問：既然聽聞一乘佛法就能證得道果，或者有人修習一種法門就能入道，為什麼一定要具備這十法才能成就一乘呢？ 答：這是因為他們過去已經修習，具備了以十法成就的根性。
問：按照《法華經》的說法，眾生處於三界火宅之中，諸子在門外才向父親索要三車。現在怎麼能說十法成就的一乘是從三界之內生出的呢？ 答：《法華經》所依據的是證悟盡無生之理的三乘，有為無漏的功德是究竟的三乘，能夠運載眾生進入無餘涅槃，才是真正的乘。如果既沒有無餘涅槃可以進入，又不能運載眾生到達常住涅槃，那麼三乘的意義就不能成立，所以（在火宅譬喻中）孩子們索要三車而不得。
現在通盤說明『乘』的意義，有六種不同：一是理乘，二是教乘，三是行乘，四是相似乘，五是分證真實乘，六是究竟乘。
一、理乘：三乘的修行人都有四諦（苦、集、滅、道）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）、六度（佈施、持戒、忍辱、精進、禪定、般若）之一，只是三乘的根性不同。 二、教乘：就是佛陀開示的三乘教法。三乘的諸子通過佛陀的教門脫離三界的苦難，也稱為名字乘。 三、觀行乘：就是三乘之人修習五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）、別相念處（身受心法四念處分別觀）、總相念處（身受心法四念處總觀），以及干慧地（未得禪定之慧）的觀行。所以《勝鬘經》說：『三乘的初業，不愚於法』，說的就是這個意思。 四、相似乘：就是四善根（暖位、頂位、忍位、世第一位）的人所得到的善的有漏五陰（色、受、想、行、識）。 五、分證真實乘：就是從學智（有學位的智慧），從證得苦忍（對苦諦的忍可）開始，真明無漏（真實的明瞭，沒有煩惱），乃至非想非非想處天（三界最高處）的第九無礙金剛三昧（最堅固的禪定）。 六、究竟乘：就是無學智（無學位的智慧）的阿羅漢、辟支佛、佛所證得的非想非非想處天的第九解脫道盡智（斷盡煩惱的智慧）、無生智（不再受生的智慧）。佛陀如實智慧運載眾生進入無餘涅槃。這就是三藏教的析法觀（分析諸法的觀法）、通教的體法觀（體悟諸法本性的觀法），十法成就一乘的意義就在這裡。但別教的三觀（空觀、假觀、中觀）和十法成就一乘，在說明六種乘的意義時，意旨有所不同，需要分別說明（此處省略）。
【English Translation】 English version Question: Since one can attain enlightenment by hearing the One Vehicle Dharma, or some enter the path by cultivating a single Dharma gate, why is it necessary to possess these Ten Dharmas to accomplish the One Vehicle? Answer: It is because they have cultivated in the past and possess the nature of accomplishing it with the Ten Dharmas.
Question: According to the Lotus Sutra, beings are in the burning house of the Three Realms, and the children seek three carts from their father outside the gate. How can it now be said that the One Vehicle accomplished by the Ten Dharmas arises from within the Three Realms? Answer: The Lotus Sutra relies on the Three Vehicles that realize the principle of the exhaustion of non-arising. Meritorious deeds with outflows and without outflows are the ultimate Three Vehicles, capable of transporting beings into nirvana without remainder (anupadhisesa-nirvana), which is the true vehicle. If there is neither nirvana without remainder to enter, nor the ability to transport beings to the permanent nirvana, then the meaning of the Three Vehicles cannot be established. Therefore, the children (in the parable of the burning house) seek the three carts but do not obtain them.
Now, to comprehensively explain the meaning of 'vehicle', there are six different types: first, the Vehicle of Principle; second, the Vehicle of Teaching; third, the Vehicle of Practice; fourth, the Vehicle of Similarity; fifth, the Vehicle of Partial Realization; and sixth, the Ultimate Vehicle.
First, the Vehicle of Principle: Practitioners of the Three Vehicles all possess one of the Four Noble Truths (cattari ariya saccani) (suffering, origination, cessation, path), the Twelve Links of Dependent Origination (dvadasanga-pratitya-samutpada) (ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), or the Six Perfections (sat paramita) (generosity, morality, patience, diligence, concentration, wisdom). It is just that the natures of the Three Vehicles are different. Second, the Vehicle of Teaching: This is the teaching of the Three Vehicles expounded by the Buddha. The children of the Three Vehicles escape the suffering of the Three Realms through the Buddha's teachings, and this is also called the Vehicle of Names. Third, the Vehicle of Practice: This refers to the practice of the Five Stopping-the-Mind Contemplations (panca citta-sthapana) (contemplation of impurity, contemplation of compassion, contemplation of conditioned arising, contemplation of counting breaths, contemplation of Buddha-recollection), the Separate Aspect Mindfulness (prthak-laksana-smrtyupasthana) (separate contemplation of the four foundations of mindfulness: body, feeling, mind, and phenomena), the General Aspect Mindfulness (samanya-laksana-smrtyupasthana) (general contemplation of the four foundations of mindfulness), and the practice of the Dry Insight Ground (sukkhavipassaka-bhumi) (wisdom without attaining dhyana). Therefore, the Srimala Sutra says, 'The initial practice of the Three Vehicles is not ignorant of the Dharma,' which refers to this. Fourth, the Vehicle of Similarity: This refers to the wholesome conditioned five aggregates (panca skandha) (form, feeling, perception, mental formations, consciousness) obtained by those with the Four Roots of Goodness (catvari kusala-mula) (warmth, peak, forbearance, and the highest mundane quality). Fifth, the Vehicle of Partial Realization: This refers to the wisdom of learning (saiksa-jnana) (wisdom of those still learning), starting from the attainment of the Endurance of Suffering (duhkha-ksanti) (acceptance of the truth of suffering), true clarity without outflows (genuine understanding without defilements), up to the Ninth Unobstructed Vajra Samadhi (navama anantarya vajropama samadhi) (the most solid samadhi) of the Realm of Neither Perception Nor Non-Perception (naivasamjnanasamjnayatana). Sixth, the Ultimate Vehicle: This refers to the wisdom of no-more-learning (asiksa-jnana) (wisdom of those who have completed their learning) attained by arhats, pratyekabuddhas, and Buddhas, the Exhaustion of Knowledge (ksaya-jnana) (wisdom of the exhaustion of defilements) and the Knowledge of Non-Arising (anutpada-jnana) (wisdom of non-rebirth) of the Realm of Neither Perception Nor Non-Perception, and the Buddha's true knowledge that can transport beings into nirvana without remainder. This is the meaning of the Analytical Contemplation of Dharmas (dharma-vicaya) of the Tripitaka teaching and the Holistic Contemplation of Dharmas (dharma-svabhava-vicaya) of the Common Teaching, and the meaning of the Ten Dharmas accomplishing the One Vehicle lies here. However, the Three Contemplations (tri-vidha dhyana) (emptiness, provisional existence, and the middle way) of the Distinct Teaching and the Ten Dharmas accomplishing the One Vehicle have different intentions when explaining the meaning of the six vehicles, which need to be explained separately (omitted here).
問曰。佛法無量。何故的取此十法成三乘耶。答曰。佛法雖復無量。必須取其正要。如諸小乘經論．大乘經論所明成乘義者。教門悉有此十意分明也。但隨緣散說。不聚一處。今探經論。撰十意以成乘義者。為欲令一家義學坐禪之徒。知佛法小乘經論所明．大乘經論所明入道正意。異外人各說一究竟道。亦異此土莊老之說也。
諸先生若言莊老即是佛一無異者。又末代朝有法師禪師。或同諸外道作此解者。可將此十法比並。若莊老明空具有此十意分明名義成就者。可許是同。若無此十法。或名義似同而斫核橫豎不通。事理滯礙。名字有闕。作義不成。豈得同也。
今毗曇．成實雖是佛法小乘之論。明空入道。撿其論文即十意宛然。名義無闕。通申佛法。小乘人入道意轉分明。況復大乘經論者乎。外人經書既無此名義故。不可皆言同佛法也。
第二明一心三智但是一佛乘者。即為二意。一明一心三智即大乘。二明十法成大乘。一明一心三智即大乘者。若觀因緣三諦。初心即得一心三智。開佛知見。見佛性。見佛性者即大乘也。此則無復開三乘之別。故此經觀眾生品。舍利弗問天女言。汝於三乘為何志求。天女答曰。我為化三乘。如人入瞻卜林。唯嗅瞻卜。不嗅余。得入此室者。唯聞大乘功德之香。不
【現代漢語翻譯】 現代漢語譯本：問：佛法無量無邊，為何特別選取這十法來成就三乘呢？答：佛法雖然浩瀚無垠，但必須選取其中最核心、最重要的部分。就像小乘經論和大乘經論所闡明的成就三乘的意義，在教義上都清晰地包含這十個要點。只不過這些要點分散在各處，沒有集中在一起。現在我探究經論，撰寫這十個要點來成就三乘的意義，是爲了讓研究佛學義理和禪修的人們，瞭解佛法中小乘經論和大乘經論所闡明的入道正途，區別于外道各自宣揚的唯一究竟之道，也區別于本土的莊子、老子的學說。
如果有些先生說莊子、老子的學說與佛法完全相同，或者末法時代有法師、禪師，甚至像一些外道那樣做出這種解釋，那麼可以將這十法拿來比較。如果莊子、老子的學說闡明空性，並且完全具備這十個要點的清晰名義，那麼可以認為它們是相同的。如果沒有這十法，或者名義上相似，但仔細推敲卻不通順，事理上存在阻礙，名字有所缺失，所作的解釋不能成立，怎麼能說它們相同呢？
現在，《毗曇》（Abhidharma，論藏）和《成實論》（Tattvasiddhi Shastra，成實論）雖然是佛法中小乘的論著，闡明空性入道，但檢查其文句，這十個要點宛然具備，名義沒有缺失，普遍地闡述了佛法。小乘人入道的意圖因此更加分明。更何況是大乘經論呢？外道的經書既然沒有這些名義，就不能都說它們與佛法相同。
第二，闡明一心三智（Eka-citta-tri-jnana，一心三智）只是一佛乘（Ekayana，一佛乘）的含義，包含兩個方面：一是闡明一心三智即是大乘，二是闡明十法成就大乘。闡明一心三智即是大乘，是指如果觀察因緣三諦（Three Truths of Conditioned Arising，因緣三諦），最初發心就能獲得一心三智，開啟佛的知見，見到佛性。見到佛性就是大乘。這樣就沒有開立三乘的區別了。所以這部經的《觀眾生品》（Chapter on Observing Beings，觀眾生品）中，舍利弗（Sariputra，舍利弗）問天女（Goddess，天女）說：『你對於三乘有什麼志向和追求？』天女回答說：『我爲了化度三乘的眾生。就像人進入瞻卜林（Champak Forest，瞻卜林），只嗅瞻卜花的香味，不嗅其他的香味。能夠進入這個房間的人，只能聽到大乘功德的香氣，不會聽到其他的。』
【English Translation】 English version: Question: The Buddha's teachings are immeasurable. Why specifically select these ten dharmas to accomplish the Three Vehicles (Triyana)? Answer: Although the Buddha's teachings are vast and boundless, it is necessary to select the most core and essential parts. Just as the meaning of accomplishing the Three Vehicles is explained in the Hinayana sutras and treatises and the Mahayana sutras and treatises, the doctrines clearly contain these ten key points. However, these points are scattered in various places and not gathered together. Now, I explore the sutras and treatises and compile these ten key points to accomplish the meaning of the Three Vehicles in order to let those who study Buddhist doctrines and practice meditation understand the correct path to enlightenment as explained in the Hinayana and Mahayana sutras and treatises, distinguishing it from the unique and ultimate paths advocated by externalists, and also distinguishing it from the doctrines of Zhuangzi and Laozi in this land.
If some scholars say that the doctrines of Zhuangzi and Laozi are completely the same as Buddhism, or if in the degenerate age there are Dharma masters and Zen masters who make this interpretation like some externalists, then these ten dharmas can be compared. If the doctrines of Zhuangzi and Laozi explain emptiness and fully possess the clear names and meanings of these ten key points, then it can be considered that they are the same. If there are not these ten dharmas, or if the names and meanings are similar but upon careful examination they are not consistent, if there are obstacles in matters and principles, if the names are incomplete, and if the explanations cannot be established, how can it be said that they are the same?
Now, although the Abhidharma (Abhidharma, Collection of Discourses) and the Tattvasiddhi Shastra (Tattvasiddhi Shastra, Treatise on the Establishment of Truth) are Hinayana treatises in Buddhism that explain the path to enlightenment through emptiness, examining their sentences reveals that these ten key points are clearly present, the names and meanings are not lacking, and they universally expound the Buddha's teachings. The intention of Hinayana practitioners entering the path is therefore even clearer. How much more so are the Mahayana sutras and treatises? Since the scriptures of externalists do not have these names and meanings, it cannot be said that they are all the same as the Buddha's teachings.
Secondly, explaining that the One Mind with Three Wisdoms (Eka-citta-tri-jnana) is only the One Buddha Vehicle (Ekayana) has two aspects: one is explaining that the One Mind with Three Wisdoms is the Mahayana, and the other is explaining that the ten dharmas accomplish the Mahayana. Explaining that the One Mind with Three Wisdoms is the Mahayana means that if one observes the Three Truths of Conditioned Arising (Three Truths of Conditioned Arising), one can obtain the One Mind with Three Wisdoms at the initial aspiration, open the Buddha's knowledge and vision, and see the Buddha-nature. Seeing the Buddha-nature is the Mahayana. In this way, there is no distinction between establishing the Three Vehicles. Therefore, in the Chapter on Observing Beings (Chapter on Observing Beings) of this sutra, Sariputra (Sariputra) asked the Goddess (Goddess): 'What are your aspirations and pursuits regarding the Three Vehicles?' The Goddess replied: 'I am for transforming the beings of the Three Vehicles. It is like a person entering the Champak Forest (Champak Forest), only smelling the fragrance of the champak flower and not smelling other fragrances. Those who can enter this room can only hear the fragrance of the merits of the Mahayana and will not hear others.'
樂聞聲聞．辟支佛功德香也。當知一心三智即是圓教。般若波羅蜜即是大乘。故大品會宗品云。般若波羅蜜即是摩訶衍。摩訶衍即是般若波羅蜜。般若波羅蜜．摩訶衍無二無別。今明一心三觀會成大乘者。大名不可思議。乘以能運為義。一心三觀境智並是不思議法。能運菩薩至今道場。名大乘也。故涅槃經云。一乘者名為佛性。佛性者亦一．非一．非一非非一。云何名為亦一。謂一切眾生悉是一乘故。云何名非一。非是數法故。云何非一非非一。數非數不決定故。
一切眾生即一乘者。一念無明具十法界。眾生悉有正因佛性。正因佛性即是理。即本有之一乘也。數法者。即是緣因佛性。緣因佛性即是福德莊嚴。福德莊嚴有為有漏。是聲聞法分。為數法說三乘也。非一非非一。數非數不決定者。即了因佛性。了因佛性即是智慧莊嚴。智慧莊嚴能從一地至於一地。不得緣因亦不得正因。心無取著。數非數不決定也。數不決定者。緣因性不可得也。非數不決定者。正因性不可得也。若所觀不決定不可得。能了亦不決定不可得。以十二因緣不可說故。三種佛性大乘皆不可說也。
此三佛性成三德大乘。不縱不橫。如世伊字。故涅槃經云。佛性者即是一乘。法華經云。佛自住大乘。如其所得法。定慧力莊嚴。以此度
【現代漢語翻譯】 現代漢語譯本： 聽聞聲聞（Śrāvakayāna，小乘，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，緣覺，無需聽聞佛法，通過自身觀察因緣而證悟的修行者）的功德，如同香氣一般。應當明白，一心三智（一心之中具足三種智慧）即是圓教（最圓滿的教法）。般若波羅蜜（Prajñāpāramitā，通過智慧到達彼岸）即是大乘（Mahāyāna，以利益一切眾生為目標的教法）。所以《大品般若經·會宗品》說：『般若波羅蜜即是摩訶衍，摩訶衍即是般若波羅蜜。般若波羅蜜、摩訶衍無二無別。』現在說明一心三觀（於一心中修習空、假、中三觀）會歸成為大乘的道理：『大』意味著不可思議，『乘』意味著能夠運載。一心三觀的境界和智慧都是不可思議之法，能夠運載菩薩到達證悟的道場，所以稱為大乘。因此，《涅槃經》說：『一乘（Ekayāna，唯一能到達解脫的教法）就是佛性（Buddha-dhātu，成佛的可能性）。佛性也是一、非一、非一非非一。』什麼叫做『亦一』呢？因為一切眾生都是同一乘的緣故。什麼叫做『非一』呢？因為它不是可以用數量來計算的法。什麼叫做『非一非非一』呢？因為數量和非數量都不能決定它的緣故。 一切眾生即是一乘，是因為一念無明（Avidyā，對事物真相的無知）中具足十法界（Ten realms of existence）。眾生都具有正因佛性（inherent Buddha-nature，成佛的根本原因）。正因佛性就是理，就是本有的那一乘。所謂可以用數量計算的法，就是緣因佛性（causal Buddha-nature，成佛的輔助原因）。緣因佛性就是福德莊嚴（accumulation of merit and virtue）。福德莊嚴是有為有漏的，屬於聲聞法的範疇，所以用數量法來說明三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）。『非一非非一』，數量和非數量都不能決定，指的是了因佛性（conditional Buddha-nature，成佛的條件）。了因佛性就是智慧莊嚴（accumulation of wisdom）。智慧莊嚴能夠從一個階位到達另一個階位，不依賴緣因，也不依賴正因，心中沒有執著，所以數量和非數量都不能決定。數量不能決定，是因為緣因的自性不可得。非數量不能決定，是因為正因的自性不可得。如果所觀的境界不能決定、不可得，那麼能了知的智慧也不能決定、不可得。因為十二因緣（Twelve links of dependent origination）是不可說的。三種佛性在大乘中都是不可說的。 這三種佛性成就三德（Three virtues of the Dharmakāya）大乘，不縱不橫，如同世間的『伊』字。所以《涅槃經》說：『佛性就是一乘。』《法華經》說：『佛安住在自身所證得的大乘之中，以禪定和智慧的力量來莊嚴自身，用這種方法來度化眾生。』
【English Translation】 English version: Hearing the merits of Śrāvakayāna (Hearer Vehicle, those who attain enlightenment by hearing the Dharma) and Pratyekabuddha (Solitary Buddha, those who attain enlightenment through self-realization without hearing the Dharma) is like fragrance. It should be understood that the One Mind with Three Wisdoms is the Perfect Teaching (the most complete teaching). Prajñāpāramitā (Perfection of Wisdom, reaching the other shore through wisdom) is the Mahāyāna (Great Vehicle, the teaching aimed at benefiting all beings). Therefore, the 『Meeting of the Schools』 chapter of the Mahāprajñāpāramitā Sūtra says: 『Prajñāpāramitā is Mahāyāna, and Mahāyāna is Prajñāpāramitā. Prajñāpāramitā and Mahāyāna are not two and not different.』 Now, explaining how the One Mind with Three Contemplations (contemplating emptiness, provisional existence, and the Middle Way in one mind) converges into the Mahāyāna: 『Great』 means inconceivable, and 『Vehicle』 means the ability to transport. The realm and wisdom of the One Mind with Three Contemplations are both inconceivable Dharmas, capable of transporting Bodhisattvas to the place of enlightenment, hence it is called Mahāyāna. Therefore, the Nirvana Sūtra says: 『The One Vehicle (Ekayāna, the only teaching that leads to liberation) is called Buddha-dhātu (Buddha-nature, the potential for Buddhahood). Buddha-nature is also one, not one, and neither one nor not one.』 What is meant by 『also one』? Because all beings are of the same One Vehicle. What is meant by 『not one』? Because it is not a Dharma that can be counted. What is meant by 『neither one nor not one』? Because number and non-number cannot determine it. All beings are the One Vehicle because one thought of Avidyā (ignorance, unawareness of the true nature of things) contains the Ten Realms of Existence. All beings possess inherent Buddha-nature (the fundamental cause of Buddhahood). Inherent Buddha-nature is principle, which is the originally existing One Vehicle. What can be counted is causal Buddha-nature (the auxiliary cause of Buddhahood). Causal Buddha-nature is the accumulation of merit and virtue. The accumulation of merit and virtue is conditioned and defiled, belonging to the realm of the Śrāvakayāna, so the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are explained using numerical methods. 『Neither one nor not one,』 where number and non-number cannot be determined, refers to conditional Buddha-nature (the condition for Buddhahood). Conditional Buddha-nature is the accumulation of wisdom. The accumulation of wisdom can progress from one stage to another, not relying on causal causes, nor relying on inherent causes, with no attachment in the mind, so number and non-number cannot be determined. Number cannot be determined because the nature of causal causes is unattainable. Non-number cannot be determined because the nature of inherent causes is unattainable. If the object of contemplation is undetermined and unattainable, then the wisdom that understands it is also undetermined and unattainable. Because the Twelve Links of Dependent Origination are inexpressible. The three Buddha-natures are all inexpressible in the Mahāyāna. These three Buddha-natures accomplish the Three Virtues of the Dharmakāya (the unconditioned reality of Buddhahood) Mahāyāna, neither vertical nor horizontal, like the letter 『伊』 in the world. Therefore, the Nirvana Sūtra says: 『Buddha-nature is the One Vehicle.』 The Lotus Sūtra says: 『The Buddha dwells in the Great Vehicle that he himself has attained, adorning himself with the power of Dhyana (meditation) and Prajñā (wisdom), and uses this method to liberate beings.』
眾生。此亦三德成乘義也。故真諦三藏說理乘．得乘．隨乘之三種乘。問曰。此經但明不思議解脫。云何乃引涅槃經佛性一乘義耶。答曰。此經佛國品云。大乘心是菩薩凈土。菩薩成佛時。大乘眾生來生其國。問曰。引是今經明大乘。何關涅槃佛性之大乘耶。答曰。此經明不思議解脫如來種一乘。大涅槃明妙色解脫佛性一乘。妙色解脫即不思議解脫之異名。佛性如來種亦異名耳。設教赴緣。言方雖異。一乘之理。豈有別乎。
二明十法成大乘者。一善識不思議境。二真正發心。三止觀修習。四破諸法遍。五善知通塞。六行三十七道品。七對治諸波羅蜜。八善識次位。九安忍成就。十順道法愛不生。若修此一心三觀。具此十法。是大乘從三界出到薩婆若住也。
一分別不思議境者。即善識思議不思議十二因緣也。若思議因緣生滅次第。具十法界開三乘也。若不思議因緣。即是一念十二因緣不生不滅具十法界。但說一佛乘也。若解不思議十二因緣之理者。即是住大乘不思議解脫之理也。故天女謂舍利弗言。吾止此室十有二年者。是住不思議十二因緣之理也。大智論云。十二因緣有三種道。一者煩惱道。二者業道。三者苦道。苦道七支即是正因佛性。煩惱道三支即是了因佛性。業道二支即是緣因佛性。故涅槃經
【現代漢語翻譯】 現代漢語譯本： 眾生，這也體現了三德成就大乘的意義。所以真諦三藏（Paramārtha，南印度僧人）說有理乘、得乘、隨乘這三種乘。有人問：『這部經只闡明不可思議的解脫，為什麼引用《涅槃經》中佛性一乘的意義呢？』回答說：『這部經的《佛國品》中說，大乘心是菩薩的凈土，菩薩成佛時，大乘眾生會往生到他的國土。』有人問：『引用這部經來說明大乘，這和《涅槃經》中佛性的大乘有什麼關係呢？』回答說：『這部經闡明不可思議解脫如來種的一乘，《大涅槃經》闡明妙色解脫佛性的一乘。妙色解脫就是不可思議解脫的另一種說法，佛性和如來種也只是不同的名稱罷了。設立教法是爲了適應不同的根器，說法的方式雖然不同，但一乘的道理，難道會有差別嗎？』
第二，闡明十法成就大乘：一是善於認識不可思議的境界；二是真正發起菩提心；三是修習止觀；四是破除對諸法的執著；五是善於瞭解通達與阻礙；六是修行三十七道品；七是用波羅蜜來對治煩惱；八是善於認識修行的次第；九是安忍成就；十是對順道的法不生貪愛。如果修習這一心三觀，具備這十法，就是大乘從三界中脫出，到達薩婆若（Sarvajña，一切智）的境界。
第一，分別不可思議的境界，就是善於認識思議和不可思議的十二因緣。如果按照思議的因緣生滅次第，就具備了十法界，開顯了三乘。如果是不思議的因緣，就是一念中的十二因緣不生不滅，具備十法界，只說一佛乘。如果理解了不可思議十二因緣的道理，就是安住在大乘不可思議解脫的道理中。所以天女對舍利弗（Śāriputra，智慧第一的佛陀弟子）說：『我在此室住了十二年』，就是安住在不可思議十二因緣的道理中。《大智度論》中說，十二因緣有三種道：一是煩惱道，二是業道，三是苦道。苦道七支就是正因佛性，煩惱道三支就是了因佛性，業道二支就是緣因佛性。《涅槃經》中說
【English Translation】 English version: Sentient beings. This also embodies the meaning of the Three Virtues accomplishing the Great Vehicle (Mahāyāna). Therefore, the Tripiṭaka Master Paramārtha speaks of the three vehicles: the Vehicle of Reason, the Vehicle of Attainment, and the Vehicle of Following. Someone asks: 'This sutra only elucidates inconceivable liberation. Why then is the meaning of the One Vehicle of Buddha-nature from the Nirvana Sutra cited?' The answer is: 'In the Buddha-land chapter of this sutra, it says that the Mahāyāna mind is the pure land of the Bodhisattva. When the Bodhisattva attains Buddhahood, Mahāyāna beings will be born in that land.' Someone asks: 'Citing this sutra to explain the Mahāyāna, what does this have to do with the Mahāyāna of Buddha-nature in the Nirvana Sutra?' The answer is: 'This sutra elucidates the One Vehicle of the Tathāgata-seed of inconceivable liberation. The Mahāparinirvana Sutra elucidates the One Vehicle of Buddha-nature of wondrous form liberation. Wondrous form liberation is another name for inconceivable liberation, and Buddha-nature and Tathāgata-seed are also just different names. Establishing teachings to suit different capacities, although the ways of speaking are different, how could the principle of the One Vehicle be different?'
Secondly, elucidating the ten dharmas that accomplish the Mahāyāna: First, being skilled in recognizing the inconceivable realm; second, genuinely arousing the Bodhi-mind; third, cultivating Śamatha-Vipassanā (calm abiding and insight meditation); fourth, breaking through attachments to all dharmas; fifth, being skilled in knowing what is unobstructed and what is obstructive; sixth, practicing the thirty-seven factors of enlightenment; seventh, using the pāramitās to counteract afflictions; eighth, being skilled in recognizing the stages of practice; ninth, accomplishing patience and endurance; tenth, not giving rise to attachment to dharmas that are in accordance with the path. If one cultivates this One Mind Three Contemplations, possessing these ten dharmas, this is the Mahāyāna emerging from the Three Realms and reaching the state of Sarvajña (all-knowing).
First, distinguishing the inconceivable realm is being skilled in recognizing the conceivable and inconceivable twelve links of dependent origination. If following the conceivable order of arising and ceasing of dependent origination, then one possesses the ten dharma realms, revealing the Three Vehicles. If it is the inconceivable dependent origination, then it is the non-arising and non-ceasing of the twelve links of dependent origination in a single thought, possessing the ten dharma realms, only speaking of the One Buddha Vehicle. If one understands the principle of the inconceivable twelve links of dependent origination, then one abides in the principle of the inconceivable liberation of the Mahāyāna. Therefore, the goddess said to Śāriputra (the Buddha's disciple foremost in wisdom): 'I have stayed in this room for twelve years,' which is abiding in the principle of the inconceivable twelve links of dependent origination. The Mahāprajñāpāramitāśāstra says that there are three paths in the twelve links of dependent origination: first, the path of afflictions; second, the path of karma; third, the path of suffering. The seven limbs of the path of suffering are the direct cause Buddha-nature, the three limbs of the path of afflictions are the manifesting cause Buddha-nature, and the two limbs of the path of karma are the conditional cause Buddha-nature. The Nirvana Sutra says
云。十二因緣名為佛性。佛性不出三種。因名三種佛性。果名三德涅槃。所以者何。七支苦即法性五陰。故屬正因佛性。涅槃經云。無明有愛。是二中間則有生死。名為中道。中道者即佛性。若轉無明以為明。由惑故解。此即了因佛性。轉惡行為善行。由惡故善。此即緣因佛性。
問曰。此經未明佛性。云何引涅槃成此不思議義耶。答曰。大涅槃經云。若言十一部經不明佛性。非謗佛法僧。若說十二部經不明佛性。即謗佛法僧。今此大乘之教。具十二部。何得不明佛性乎。
問曰。此經始終不說佛性。何得約佛性明義耶。答曰。此經佛道品。凈名說行於非道通達佛道。十二因緣三種道即是非道。通達三種佛菩提之道也。文殊師利說如來種種性。眼目之異名。如天帝釋豈異憍尸迦。若謂不作佛性名說。非明佛性義者。有經不作二諦名說。亦應不明二諦義。若爾。何得言諸佛常依二諦說法也。問曰。佛性有三。如來種亦有三耶。答曰。種亦有三。經言。有身為種。六入為種。即苦道正因如來種。正因佛性之異名也。經言。無明貪恚為種。六十二見為和。即是了因如來種。了因佛性之異名也。經言。十不善道為種。即緣因如來種。緣因佛性之異名也。種之與性。義類相扶。故法華經云。唯有如來知此眾生種相體
【現代漢語翻譯】 現代漢語譯本：云。十二因緣名為佛性（Buddha-nature）。佛性不出三種。因名三種佛性。果名三德涅槃（Nirvana）。所以者何？七支苦即法性五陰（Skandha）。故屬正因佛性。涅槃經云：『無明有愛，是二中間則有生死，名為中道。』中道者即佛性。若轉無明以為明，由惑故解，此即了因佛性。轉惡行為善行，由惡故善，此即緣因佛性。
問曰：此經未明佛性，云何引涅槃經成此不思議義耶？答曰：大涅槃經云：『若言十一部經不明佛性，非謗佛法僧（Buddha, Dharma, Sangha）。若說十二部經不明佛性，即謗佛法僧。』今此大乘（Mahayana）之教，具十二部，何得不明佛性乎？
問曰：此經始終不說佛性，何得約佛性明義耶？答曰：此經佛道品，凈名（Vimalakirti）說行於非道通達佛道。十二因緣三種道即是非道，通達三種佛菩提（Bodhi）之道也。文殊師利（Manjusri）說如來（Tathagata）種種性，眼目之異名，如天帝釋（Indra）豈異憍尸迦（Kausika）。若謂不作佛性名說，非明佛性義者，有經不作二諦（Two Truths）名說，亦應不明二諦義。若爾，何得言諸佛常依二諦說法也？問曰：佛性有三，如來種亦有三耶？答曰：種亦有三。經言：『有身為種，六入為種，』即苦道正因如來種。正因佛性之異名也。經言：『無明貪恚為種，六十二見為和，』即是了因如來種。了因佛性之異名也。經言：『十不善道為種，』即緣因如來種。緣因佛性之異名也。種之與性，義類相扶。故法華經云：『唯有如來知此眾生種相體。』
【English Translation】 English version: It is said that the Twelve Nidanas are called Buddha-nature. Buddha-nature does not go beyond three types. The cause is named the three types of Buddha-nature. The result is named the three virtues of Nirvana. Why is this so? The seven limbs of suffering, which are the five Skandhas of Dharma-nature, therefore belong to the causal Buddha-nature. The Nirvana Sutra says, 'Ignorance and craving, between these two, there is birth and death, which is called the Middle Way.' The Middle Way is Buddha-nature. If ignorance is transformed into wisdom, understanding arises from delusion, this is the condition-for-understanding Buddha-nature. Transforming evil deeds into good deeds, goodness arises from evil, this is the causal-condition Buddha-nature.
Question: This sutra does not explicitly mention Buddha-nature, how can you use the Nirvana Sutra to explain this inconceivable meaning? Answer: The Maha-parinirvana Sutra says, 'If one says that the first eleven sutras do not explain Buddha-nature, it is not slandering the Buddha, Dharma, and Sangha. If one says that the twelve sutras do not explain Buddha-nature, it is slandering the Buddha, Dharma, and Sangha.' Now, this Mahayana teaching contains all twelve parts, how can it not explain Buddha-nature?
Question: This sutra does not mention Buddha-nature from beginning to end, how can you explain its meaning in terms of Buddha-nature? Answer: In the Buddha-path chapter of this sutra, Vimalakirti says that by practicing the non-path, one attains the Buddha-path. The three paths of the Twelve Nidanas are the non-path, through which one attains the path of the three types of Buddha-Bodhi. Manjusri says that the various natures of the Tathagata are different names for the eyes, just as Indra is not different from Kausika. If you say that not mentioning the name of Buddha-nature means it does not explain the meaning of Buddha-nature, then if some sutras do not mention the name of the Two Truths, should they also not explain the meaning of the Two Truths? If so, how can it be said that all Buddhas always teach according to the Two Truths? Question: If there are three types of Buddha-nature, are there also three types of Tathagata-seed? Answer: There are also three types of seed. The sutra says, 'Having a body is the seed, the six entrances are the seed,' which is the causal Tathagata-seed of the path of suffering. It is another name for the causal Buddha-nature. The sutra says, 'Ignorance, greed, and hatred are the seed, the sixty-two views are the combination,' which is the condition-for-understanding Tathagata-seed. It is another name for the condition-for-understanding Buddha-nature. The sutra says, 'The ten non-virtuous paths are the seed,' which is the causal-condition Tathagata-seed. It is another name for the causal-condition Buddha-nature. The seed and the nature support each other in meaning. Therefore, the Lotus Sutra says, 'Only the Tathagata knows the nature and substance of the seeds of all beings.'
性。即其義也。
問曰。種以能生為義。義符無常。性以不改為義。義符于常。此二義別。何得言符。答曰。緣．了兩因符種。不足致疑。但正因符種。義似有乖。深求其致。亦相符也。真如不生。非因非果。說為正因佛性。是則非因非性說為正因性。何以不得非因非種說為正因種乎。
問曰。若此經明如來種義。與涅槃佛性同者。何故云。若見無為入正位者。不能復發菩提之心。猶如根敗之士。種義可皆佛性之義。則不可斷。何得同也。答曰。此經帶方便明如來種性義。于利根菩薩即是究竟。二乘不了。故須訶析。訶析聲聞。即密有發心之理。故法華經云。昔于菩薩前毀呰聲聞樂小法者。然佛實以大乘教化。即其義也。
問曰。十二因緣法性皆是正因緣。觀智通是了因緣。十二支修善並是緣因緣。何故偏判。答曰。義有通別。若如所問。乃是通義。別對分明則不得爾。法性五陰有無明不善業。即成生死五陰。如陰氣起水結成凌。無明轉為明。不善成善。即顯五陰法性成五種涅槃。如陽氣起則凌融還成水也。問曰。無明煩惱何得是智慧性。答曰。此經云。不入煩惱大海。不得無上智寶。十地論師說七識是智識攝。大乘說七識但是執見識。諍論云云。皆由不達了因種性義也。六識八識對二種佛性不達
【現代漢語翻譯】 現代漢語譯本 性，就是那個意義。
問：種子以能夠產生為意義，這個意義符合無常。性以不改變為意義，這個意義符合常。這兩個意義不同，怎麼能說符合呢？答：緣因和了因符合種子，不足以引起疑問。但正因符合種子，意義似乎有衝突。深入探究其原因，也是相符合的。真如不生不滅，非因非果，稱為正因佛性。那麼，非因非性稱為正因性，為什麼不能說非因非種子稱為正因種子呢？
問：如果這部經闡明如來種子的意義，與《涅槃經》中的佛性相同，為什麼說『如果見到無為而進入正位的人，不能再次發起菩提之心，就像根已經壞死的樹木』？種子的意義可以都是佛性的意義，那就不可斷絕，怎麼能相同呢？答：這部經帶有方便之說，闡明如來種性的意義，對於利根菩薩來說就是究竟的。二乘人不能理解，所以需要呵斥分析。呵斥分析聲聞，就暗含有發菩提心的道理。所以《法華經》說，過去在菩薩面前譭謗聲聞，認為他們喜歡小法。然而佛實際上是用大乘教化他們，就是這個意思。
問：十二因緣的法性都是正因緣，觀智全部是了因緣，十二支修善全部是緣因緣，為什麼偏要這樣判別呢？答：意義有共通和特別之處。如果像你所問的那樣，就是共通的意義。特別地對立分明，就不能這樣說了。法性的五陰有無明不善業，就形成生死的五陰，就像陰氣上升，水凝結成冰。無明轉變為明，不善轉變為善，就顯現五陰的法性成為五種涅槃，就像陽氣上升，冰融化還原成水一樣。問：無明煩惱怎麼能是智慧的本性呢？答：這部經說，『不進入煩惱的大海，就不能得到無上的智慧寶藏。』《十地論》的論師說第七識是智識所攝。大乘說第七識只是執見識。爭論紛紛，都是因為不通達了因種性的意義。六識和八識對於兩種佛性不通達。
【English Translation】 English version 『Nature』 is just that meaning.
Question: 『Seed』 means 『capable of producing,』 which aligns with impermanence. 『Nature』 means 『unchanging,』 which aligns with permanence. These two meanings are different, so how can they align? Answer: The auxiliary cause (緣因, yuan yin) and the enlightening cause (了因, liao yin) align with 『seed,』 which is not enough to cause doubt. However, the direct cause (正因, zheng yin) aligning with 『seed』 seems contradictory. Deeply exploring the reason, they also align. True Thusness (真如, zhen ru) is neither produced nor destroyed, neither cause nor effect, and is called the direct cause of Buddha-nature (佛性, fo xing). Then, non-cause and non-nature are called the direct cause of nature. Why can't non-cause and non-seed be called the direct cause of seed?
Question: If this sutra clarifies the meaning of the Tathagata's (如來, ru lai) seed, which is the same as the Buddha-nature in the Nirvana Sutra, why does it say, 'If one sees non-action and enters the right position, one cannot generate the Bodhi mind again, like a tree with rotten roots'? The meaning of seed can all be the meaning of Buddha-nature, which cannot be cut off, so how can they be the same? Answer: This sutra uses expedient means to clarify the meaning of the Tathagata's seed-nature, which is ultimate for those with sharp faculties. The Two Vehicles (二乘, er cheng) do not understand, so it needs to be scolded and analyzed. Scolding and analyzing the Sravakas (聲聞, sheng wen) secretly implies the reason for generating the Bodhi mind. Therefore, the Lotus Sutra says, 'In the past, in front of the Bodhisattvas, they slandered the Sravakas, thinking they liked the small Dharma.' However, the Buddha actually taught them with the Great Vehicle, which is the meaning.
Question: The Dharma-nature of the Twelve Links of Dependent Origination (十二因緣, shi er yin yuan) are all direct causes, the wisdom of observation is all enlightening causes, and the cultivation of good deeds in the twelve links are all auxiliary causes. Why do you insist on judging it this way? Answer: The meaning has common and special aspects. If it is as you asked, it is the common meaning. If it is specially opposed and clearly distinguished, it cannot be said like that. The five aggregates (五陰, wu yin) of Dharma-nature have ignorance (無明, wu ming) and unwholesome karma, which form the five aggregates of birth and death, just like yin energy rises and water condenses into ice. Ignorance transforms into brightness, and unwholesome transforms into wholesome, which reveals that the Dharma-nature of the five aggregates becomes the five kinds of Nirvana, just like yang energy rises and ice melts back into water. Question: How can ignorance and afflictions be the nature of wisdom? Answer: This sutra says, 'Without entering the ocean of afflictions, one cannot obtain the supreme treasure of wisdom.' The masters of the Ten Stages Treatise say that the seventh consciousness is included in the consciousness of wisdom. The Mahayana says that the seventh consciousness is only the consciousness of attachment and views. The disputes are all because they do not understand the meaning of the enlightening cause of seed-nature. The six consciousnesses and the eighth consciousness do not understand the two kinds of Buddha-nature.
。起諍類如七識。其義可明。問曰。法華明佛性不。答曰。法華明十如是。佛性只是一。如是性耳。問曰。若爾。何處文證法華明佛性耶。答曰。涅槃說成大果實。見如來性。引說法華經八千聲聞得受記莂成大果實。如秋收冬藏。更無所作。若言法華不說佛性。何得引法華證見如來性義也。問曰。般若明佛性不。答曰。大涅槃云。言佛性者有五種名。亦名佛性。亦名般若。亦名首楞嚴。亦名金剛三昧。亦名師子吼三昧。若知一念十二因緣具十法界三道之理。即是三種如來種。三種佛性。三道生死不障三德。三德涅槃如世伊字。一切法亦如是。是為不思議之觀境也。
二真正發心者。即為二意。一發慈悲心。二發弘誓心。一發慈悲心者。即是無緣大慈大悲。夫慈能與樂。悲能㧞苦。今明慈能與樂者。以無緣大慈能與十法界眾生十二因緣三道三種佛性三種涅槃之妙樂也。悲能㧞苦者。無緣大悲能㧞十法界眾生十二因緣三道流轉生死之苦也。二發誓願心者。即無作四弘誓願。無作四弘誓願者。一未度令度。二未解今解。三未安令安。四未涅槃令得涅槃。一未度令度者。別緣十法界眾生苦道七支皆令得度。故瓔珞經云。未度苦諦令度苦諦也。二未解令解者。別緣十法界眾生煩惱道三支業道二支令解。故瓔珞經云。未解集
【現代漢語翻譯】 現代漢語譯本：關於『起諍類如七識』，其含義是顯而易見的。問：『《法華經》闡明佛性嗎？』答：『《法華經》闡明十如是（十種如是：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）。佛性只是這十如是中的一個如是性而已。』問：『如果是這樣，哪裡有經文可以證明《法華經》闡明了佛性呢？』答：『《涅槃經》說成就大果實，就能見到如來性。它引用《法華經》中八千聲聞（聽聞佛陀教誨而證悟的弟子）得到授記（預言未來成佛）為證，說這是成就大果實，就像秋收冬藏一樣，再也沒有什麼可做的了。如果說《法華經》沒有闡明佛性，又怎麼能引用《法華經》來證明見到如來性的意義呢？』問：『《般若經》闡明佛性嗎？』答：『《大涅槃經》說，所謂的佛性有五種名稱，也叫做佛性，也叫做般若（智慧），也叫做首楞嚴（勇健定），也叫做金剛三昧（堅固的禪定），也叫做師子吼三昧（如獅子吼般的禪定）。如果知道一念之中十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）具備十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）三道（苦道、集道、滅道）的道理，那就是三種如來種（正因佛性、了因佛性、緣因佛性），三種佛性。三道生死不能阻礙三德（法身德、般若德、解脫德），三德涅槃就像世間的伊字一樣。一切法也是如此，這就是不可思議的觀境。』 二、真正發心的人，包含兩種意願：一是發慈悲心，二是發弘誓心。一、發慈悲心，就是無緣大慈大悲。慈能給予快樂，悲能拔除痛苦。現在說明慈能給予快樂，就是以無緣大慈能給予十法界眾生十二因緣、三道、三種佛性、三種涅槃的妙樂。悲能拔除痛苦，就是無緣大悲能拔除十法界眾生十二因緣、三道流轉生死的痛苦。二、發誓願心，就是無作四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）。無作四弘誓願是：一、未度者令其得度，二、未解者令其得解，三、未安者令其得安，四、未涅槃者令其得涅槃。一、未度者令其得度，是分別針對十法界眾生的苦道七支（正見、正思惟、正語、正業、正命、正精進、正念），都令其得到解脫。所以《瓔珞經》說：『未度苦諦（對苦的真理的理解）者令其得度苦諦。』二、未解者令其得解，是分別針對十法界眾生的煩惱道三支（貪、嗔、癡）、業道二支（有支、取支）令其理解。所以《瓔珞經》說：『未解集』
【English Translation】 English version: The meaning of 'arising disputes are like the seven consciousnesses' is clear. Question: 'Does the Lotus Sutra elucidate Buddha-nature?' Answer: 'The Lotus Sutra elucidates the Ten Suchnesses (Ten Suchnesses: Such Appearance, Such Nature, Such Entity, Such Power, Such Influence, Such Internal Cause, Such Relation, Such Result, Such Retribution, and Such Fundamental Complete Whole). Buddha-nature is just one of these Ten Suchnesses, namely Such Nature.' Question: 'If that's the case, where is the scriptural evidence that the Lotus Sutra elucidates Buddha-nature?' Answer: 'The Nirvana Sutra says that achieving great fruit sees the Tathagata (Thus Come One) nature. It cites the Lotus Sutra, where eight thousand Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) receive predictions (vyakarana) of future Buddhahood, as evidence of achieving great fruit, like autumn harvest and winter storage, with nothing more to do. If you say the Lotus Sutra does not speak of Buddha-nature, how can you cite the Lotus Sutra to prove the meaning of seeing the Tathagata nature?' Question: 'Does the Prajna Sutra elucidate Buddha-nature?' Answer: 'The Maha Nirvana Sutra says, 'What is called Buddha-nature has five names: it is also called Buddha-nature, also called Prajna (wisdom), also called Shurangama (heroic march), also called Vajra Samadhi (diamond concentration), also called Simhanada Samadhi (lion's roar concentration). If one knows that in a single thought, the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense organs, contact, sensation, craving, grasping, becoming, birth, old age and death) possess the principles of the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, shravakas, pratyekabuddhas, bodhisattvas, Buddhas) and the Three Paths (path of suffering, path of accumulation, path of cessation), that is the Three Tathagata Seeds (the seed of the direct cause of Buddhahood, the seed of the enlightening cause of Buddhahood, the seed of the supporting cause of Buddhahood), the Three Buddha-natures. The Three Paths of birth and death do not obstruct the Three Virtues (Dharmakaya, Prajna, and Liberation), and the Nirvana of the Three Virtues is like the I character in the world. All dharmas (phenomena) are also like this; this is the inconceivable realm of contemplation.' Second, those who truly generate the Bodhi mind have two intentions: first, to generate the mind of loving-kindness and compassion; second, to generate the mind of great vows. First, generating the mind of loving-kindness and compassion is unconditioned great loving-kindness and great compassion. Loving-kindness can give happiness, and compassion can remove suffering. Now, explaining that loving-kindness can give happiness means that unconditioned great loving-kindness can give the wonderful happiness of the Twelve Links of Dependent Origination, the Three Paths, the Three Buddha-natures, and the Three Nirvanas to the beings of the Ten Dharma Realms. Compassion can remove suffering, meaning that unconditioned great compassion can remove the suffering of the cycle of birth and death in the Twelve Links of Dependent Origination and the Three Paths for the beings of the Ten Dharma Realms. Second, generating the mind of vows is the uncreated Four Great Vows (Sentient beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are countless, I vow to master them; The Buddha Way is supreme, I vow to attain it). The uncreated Four Great Vows are: first, to liberate those who have not been liberated; second, to enlighten those who have not been enlightened; third, to pacify those who have not been pacified; and fourth, to enable those who have not attained Nirvana to attain Nirvana. First, to liberate those who have not been liberated means to separately liberate the seven branches of the Path of Suffering (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness) for the beings of the Ten Dharma Realms. Therefore, the Ingluo Sutra says: 'To liberate those who have not been liberated from the Truth of Suffering.' Second, to enlighten those who have not been enlightened means to separately enlighten the three branches of the Path of Afflictions (greed, hatred, delusion) and the two branches of the Path of Karma (becoming, grasping) for the beings of the Ten Dharma Realms. Therefore, the Ingluo Sutra says: 'Those who have not understood the accumulation'
諦令解集諦也。三未安令安者。通緣十法界眾生三道中三種佛性令安此道理。故瓔珞經云。未安道諦令安道諦。四未得涅槃令得涅槃者。通緣十法界眾生迷三種佛性所起十二因緣皆令滅盡。成三德涅槃。故瓔珞經云。未證滅諦令證滅諦也。如是慈悲弘誓即是真發菩提心也。故此經明三十種大慈。思益經明三十二種大悲。即其義也。又此經云。天女云。吾止此室十有二年。初未曾聞二乘之法。唯聞菩薩大慈大悲不可思議諸佛之法也。問曰。何意慈悲所緣樂前苦后。弘誓所緣苦前樂后。答曰。慈悲者。原菩薩本懷。前欲與樂。由苦障樂。不能得樂。次須㧞苦。弘誓制心行事。行事之次。必先度苦方得受樂。問曰。九法界可言令度。佛法界究竟清凈。云何令度。答曰。圓教所明。如華嚴經說初發心菩薩即是佛。是則初心中皆名為佛。如是等佛皆有生死之法。乃至金剛余有一生在。故瓔珞經云。三魔已盡。余有一品死魔在。是等菩薩悉入佛境。亦名佛界。故言未度令度。餘三誓願類之可解。問曰。何等發心不真。對此說真。答曰。華嚴經說有菩提心魔。思益經云。發三菩提愿。是為邪愿。對此不真。須說真也。問曰。不真發心。其義云何。答曰。若三藏教．通教．別教此三菩薩所緣四諦發菩提心。名不真也。今明圓教菩薩無緣
【現代漢語翻譯】 現代漢語譯本 諦令解集諦（苦之根源）也。『三未安令安』者：普遍地使十法界（十種不同的生命存在狀態）眾生三道（見思惑、塵沙惑、無明惑）中的三種佛性（正因佛性、了因佛性、緣因佛性）安住於此道理。所以《瓔珞經》說：『未安道諦（通向解脫的道路）令安道諦』。『四未得涅槃（寂滅的境界）令得涅槃』者：普遍地使十法界眾生迷惑三種佛性所產生的十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）全部滅盡，成就法身德、般若德、解脫德這三德涅槃。所以《瓔珞經》說：『未證滅諦（苦的止息）令證滅諦也』。如此慈悲弘誓（廣大的誓願）就是真正發起菩提心（覺悟之心）啊。所以此經闡明三十種大慈，而《思益經》闡明三十二種大悲，就是這個意思。 又此經說，天女說：『我住在這個房間十二年了，最初從未聽聞二乘（聲聞乘、緣覺乘）之法，只聽聞菩薩大慈大悲不可思議諸佛之法。』問：『為什麼慈悲所緣的樂在前而苦在後，弘誓所緣的苦在前而樂在後？』答：『慈悲是菩薩最初的本懷，先想給予快樂，但因為有苦的阻礙，不能得到快樂，所以接下來必須拔除痛苦。弘誓是約束心念和行為，行為的次第，必須先度脫痛苦才能得到享受快樂。』問：『九法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）可以說令其度脫，佛法界究竟清凈，如何令其度脫？』答：『圓教（圓滿的教義）所闡明，如《華嚴經》所說，初發心的菩薩就是佛。那麼最初的心中都可稱為佛。像這樣的佛都有生死之法，乃至金剛（指金剛心菩薩）還有一生存在。所以《瓔珞經》說：『三魔（煩惱魔、五陰魔、死魔）已經盡了，還剩下一品死魔存在。』這些菩薩全部進入佛的境界，也稱為佛界，所以說『未度令度』。其餘三個誓願可以依此類推來理解。 問：『什麼樣的發心是不真實的，針對此而說真實的發心？』答：『《華嚴經》說有菩提心魔，《思益經》說：『發三菩提愿，是為邪愿』，針對此不真實的發心，需要說明真實的發心。』問：『不真實的發心，它的含義是什麼？』答：『如果三藏教（聲聞藏、菩薩藏、佛藏）、通教（通於三乘的教法）、別教（獨立的教法）這三種菩薩所緣的四諦（苦、集、滅、道）而發菩提心，這稱為不真實的發心。』現在闡明圓教菩薩沒有緣念。
【English Translation】 English version 'To truly understand the Samudaya Satya (the truth of the origin of suffering).' 'The three unpacified to be pacified' means to universally pacify the three Buddha-natures (the direct cause Buddha-nature, the understanding cause Buddha-nature, and the condition cause Buddha-nature) within the three paths (afflictions of views and thoughts, afflictions like dust and sand, and ignorance) of sentient beings in the ten Dharma realms (ten different states of existence), enabling them to abide in this principle. Therefore, the Yingluo Sutra says, 'The unpacified Marga Satya (the truth of the path to liberation) to be pacified Marga Satya.' 'The four who have not attained Nirvana (the state of cessation) to attain Nirvana' means to universally cause the twelve links of dependent origination (ignorance, action, consciousness, name and form, the six entrances, contact, sensation, craving, grasping, becoming, birth, old age and death) arising from the delusion of the three Buddha-natures by sentient beings in the ten Dharma realms to be completely extinguished, thus accomplishing the three virtues of Nirvana: Dharmakaya (Dharma body), Prajna (wisdom), and liberation. Therefore, the Yingluo Sutra says, 'The unverified Nirodha Satya (the truth of the cessation of suffering) to be verified Nirodha Satya.' Such compassion and vast vows are the true arising of Bodhicitta (the mind of enlightenment). Therefore, this sutra elucidates the thirty kinds of great compassion, while the Siyi Sutra elucidates the thirty-two kinds of great compassion, which is the same meaning. Furthermore, this sutra says that the heavenly maiden said, 'I have resided in this room for twelve years, and I have never heard the teachings of the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), only the inconceivable teachings of the Buddhas with great compassion and great kindness.' Question: 'Why is it that with compassion, the happiness is considered before the suffering, while with vast vows, the suffering is considered before the happiness?' Answer: 'Compassion is the original intention of the Bodhisattva, first wanting to give happiness, but because there is the obstruction of suffering, happiness cannot be attained, so next it is necessary to remove the suffering. Vast vows are to restrain the mind and actions. In the sequence of actions, one must first liberate from suffering in order to enjoy happiness.' Question: 'The nine Dharma realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) can be said to be liberated, but the Buddha Dharma realm is ultimately pure, how can it be said to be liberated?' Answer: 'As explained by the perfect teaching (the complete and perfect teaching), as the Huayan Sutra says, a Bodhisattva who initially arouses the mind is already a Buddha. Then, in the initial mind, all can be called Buddhas. Such Buddhas all have the Dharma of birth and death, even the Vajra (referring to the Vajra-heart Bodhisattva) still has one life remaining. Therefore, the Yingluo Sutra says, 'The three demons (the demon of afflictions, the demon of the five skandhas, and the demon of death) have been exhausted, but there is still one aspect of the death demon remaining.' These Bodhisattvas all enter the realm of the Buddha, also called the Buddha realm, so it is said 'the unliberated to be liberated.' The remaining three vows can be understood in a similar way. Question: 'What kind of arising of the mind is not genuine, and in contrast to this, what is said to be the genuine arising of the mind?' Answer: 'The Huayan Sutra says there is a Bodhicitta demon, and the Siyi Sutra says, 'To make the three Bodhi vows is to make evil vows.' In contrast to this non-genuine arising of the mind, it is necessary to explain the genuine arising of the mind.' Question: 'What is the meaning of the non-genuine arising of the mind?' Answer: 'If the Bodhisattvas of the Tripitaka teaching (Sravaka Pitaka, Bodhisattva Pitaka, Buddha Pitaka), the shared teaching (teaching shared by the three vehicles), and the distinct teaching (independent teaching) take the four noble truths (suffering, origin, cessation, path) as the object of their Bodhicitta, this is called the non-genuine arising of the mind.' Now, it is explained that the Bodhisattvas of the perfect teaching have no object of thought.
慈悲無作四弘誓發菩提心。如磁石吸鐵。即真發心也。問曰。四教明乘。今何故但約不思議圓教明發心也。答曰。四不可說。四不可說故。非權非實。非偏非圓。有因緣亦可得說。可得說故。說權說實。說偏說圓。權譬化城。實譬寶所。偏譬江河必有回曲。圓譬金沙大河直流西海。圓教實故。名真發心。
三明止觀修習者。既已發菩提心。即須行菩薩道。止即修定。觀即修慧。定慧二足。行步平正。真行菩薩道也。此必須凈持禁戒。還約一念十二因緣中明修止觀。所以者何。七支法性。本非散非止。非迷非觀。若有為七支乖理。則行有二支紛綸不息。名之為散。若不得七支。則不善二支。行有休息。名之為止。迷七支法性。即是無明愛取。若了七支法性。即滅無明愛取。因滅無明愛取。熾然三菩提燈。名之為觀。是則非止之止。名真修止。不觀之觀。名真修觀。止觀調適則心安道法。是安心進行之道也。問曰。云何分別真修不真修相。答曰。若約生滅因緣．無生因緣．無量因緣而修止觀。名不真修。若約無作十二因緣而修止觀。即是真修。複次。若知用四悉檀方便修止觀。名為真修。不知即非真修也。如陰陽調適萬物得生。定慧調和則道法增長。故大涅槃經云。如是時中宜修智慧。如是時中宜修禪定。此皆知用
【現代漢語翻譯】 現代漢語譯本：以慈悲之心，不執著于任何形式，發起四弘誓願，此乃菩提心，猶如磁石吸引鐵塊，是真正發起菩提心。問：四教（藏、通、別、圓四教）皆明示成佛之道，為何如今只以不可思議的圓教來闡明發起菩提心呢？答：因為四教的境界是不可言說的，正因為不可言說，所以既非權巧也非真實，既非偏頗也非圓滿。若有因緣，也可略作闡述；正因為可以闡述，所以可以談論權巧和真實，可以談論偏頗和圓滿。權巧譬如化城（比喻虛幻的目標），真實譬如寶所（比喻真實的涅槃），偏頗譬如江河，必有回曲之處，圓滿譬如金沙江大河，直流向西海。圓教是真實的，所以稱為真正發起菩提心。
關於修習止觀（Śamatha-Vipassanā）的三種闡明：既然已經發起菩提心，就必須行菩薩道。止即是修習禪定（Śamatha），觀即是修習智慧（Vipassanā）。禪定和智慧如同雙足，行進時步伐平穩端正，這才是真正地行菩薩道。這必須清凈地持守禁戒。仍然要依據一念十二因緣（Twelve links of dependent origination in a single thought）來闡明修習止觀。為什麼呢？因為七支法性（Seven factors of enlightenment）本來就不是散亂的，也不是止息的，不是迷惑的，也不是覺觀的。如果人為地使七支法性違背真理，那麼行為就會有二支紛亂而不止息，這叫做散亂。如果不能得到七支法性，那麼不善的二支就會停止活動，這叫做止息。迷惑於七支法性，就是無明（Avidyā）、愛（Tṛṣṇā）、取（Upādāna）。如果了悟七支法性，就能滅除無明、愛、取。因為滅除了無明、愛、取，就能點燃三菩提（Three kinds of bodhi）之燈，這叫做觀。這樣，非止之止，叫做真修止；不觀之觀，叫做真修觀。止觀調和，那麼心就能安定於道法，這是安心行進的道路。問：如何分辨真修和不真修的相狀？答：如果依據生滅因緣（Arising and ceasing dependent origination）、無生因緣（Non-arising dependent origination）、無量因緣（Immeasurable dependent origination）來修習止觀，這叫做不真修。如果依據無作十二因緣（Non-doing twelve links of dependent origination）來修習止觀，這就是真修。再次，如果知道運用四悉檀（Four kinds of guidance）的方便來修習止觀，就叫做真修，不知道就不是真修。如同陰陽調和，萬物才能生長；禪定和智慧調和，道法才能增長。所以《大涅槃經》（Mahāparinirvāṇa Sūtra）說：『在這樣的時節中，適宜修習智慧；在這樣的時節中，適宜修習禪定。』這都是懂得運用。
【English Translation】 English version: With compassion and without attachment to any form, generate the Four Great Vows, which is Bodhicitta (the mind of enlightenment), like a magnet attracting iron. This is the true generation of Bodhicitta. Question: The Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings) all elucidate the path to Buddhahood, so why now only use the inconceivable Perfect Teaching to explain the generation of Bodhicitta? Answer: Because the realms of the Four Teachings are inexpressible. Precisely because they are inexpressible, they are neither provisional nor real, neither partial nor complete. If there is a cause and condition, they can be briefly explained; precisely because they can be explained, we can discuss the provisional and the real, the partial and the complete. The provisional is like a phantom city (a metaphor for an illusory goal), the real is like a treasure land (a metaphor for true Nirvana), the partial is like a river, which must have bends and turns, the complete is like the great river of golden sand, flowing straight to the Western Sea. The Perfect Teaching is real, therefore it is called the true generation of Bodhicitta.
Three explanations regarding the practice of Śamatha-Vipassanā (止觀): Having generated Bodhicitta, one must walk the Bodhisattva path. Śamatha (止) is the practice of meditation, Vipassanā (觀) is the practice of wisdom. Meditation and wisdom are like two feet, walking with steady and upright steps, this is truly walking the Bodhisattva path. This requires pure adherence to precepts. We must still rely on the Twelve Links of Dependent Origination in a single thought (一念十二因緣) to explain the practice of Śamatha-Vipassanā. Why? Because the Seven Factors of Enlightenment (七支法性) are originally neither scattered nor stilled, neither deluded nor observant. If one artificially causes the Seven Factors of Enlightenment to deviate from the truth, then the behavior will have two factors in disarray and unceasing, this is called scattering. If one cannot attain the Seven Factors of Enlightenment, then the two unwholesome factors will cease activity, this is called stillness. Being deluded about the Seven Factors of Enlightenment is Avidyā (無明), Tṛṣṇā (愛), and Upādāna (取). If one understands the Seven Factors of Enlightenment, one can extinguish Avidyā, Tṛṣṇā, and Upādāna. Because Avidyā, Tṛṣṇā, and Upādāna are extinguished, one can ignite the lamp of the Three Kinds of Bodhi (三菩提), this is called Vipassanā. Thus, the stillness that is not stillness is called true Śamatha; the observation that is not observation is called true Vipassanā. When Śamatha and Vipassanā are harmonized, then the mind can be settled in the Dharma, this is the path of settling the mind and progressing. Question: How to distinguish the characteristics of true practice and non-true practice? Answer: If one practices Śamatha-Vipassanā based on Arising and Ceasing Dependent Origination (生滅因緣), Non-arising Dependent Origination (無生因緣), and Immeasurable Dependent Origination (無量因緣), this is called non-true practice. If one practices Śamatha-Vipassanā based on Non-doing Twelve Links of Dependent Origination (無作十二因緣), this is true practice. Furthermore, if one knows how to use the expedient of the Four Kinds of Guidance (四悉檀) to practice Śamatha-Vipassanā, this is called true practice; not knowing is not true practice. Just as when Yin and Yang are harmonized, all things can grow; when meditation and wisdom are harmonized, the Dharma can increase. Therefore, the Mahāparinirvāṇa Sūtra (大涅槃經) says: 'In such times, it is appropriate to practice wisdom; in such times, it is appropriate to practice meditation.' This is all about knowing how to use.
悉檀修止觀之時也。故此經凈名勸諸國王長者言。佛身者。從止觀生。成如來身也。問曰。今用觀入道。何須修止。答曰。如大涅槃經云。毗婆舍那能破煩惱。何故復修奢摩他耶。佛答言。若有修禪定則能破惑。今作譬顯。如燈雖有破闇之能。若不處之密室。則照物不了。故須修止也。
四破諸法遍者。雖復巧修止觀。若破十法界十二因緣法不遍。則執見隨生。若能破一切愛見塵沙無知徹至法性。三番惑障既破。因惑所起一切橫豎諸法亦破。既不得所破。亦不得能破。是則能破如所破。是為破諸法遍。
是義已如前別相三觀中說。今不具論。故此經云。得此法者無有餘病。唯有空病。空病亦空。問曰。若破諸法遍。此非正道。破即是斷。斷即拙度也。如大智論云。不斷亦不破。是心名薩埵。答曰。若定破即是定斷。可同拙度。今明不破破不斷斷。不同拙度也。大智論云。譬如轉輪聖王。能破一切強敵。亦不可有所破。般若波羅蜜亦如是。能破一切法。亦不有所破也。
五明善知通塞相者。如法華經云。善知五百由旬險難道通塞之相。初百由旬者。見諦惑也。次二百由旬者。五下分結也。次三百由旬者。五上分結也。過此則立化城涅槃。次第四百由旬者。是塵沙無知也。次第五百由旬者。即是無明住
【現代漢語翻譯】 現代漢語譯本：這是修習止觀的時候。因此，《維摩詰經》（Vimalakirti Sutra）勸告各位國王和長者說：『佛身，是從止觀中產生的，成就如來之身。』 問：現在用觀的方法入道，為什麼還需要修止呢？答：如《大涅槃經》（Mahaparinirvana Sutra）所說：『毗婆舍那（Vipassana，內觀）能破除煩惱，為什麼還要修習奢摩他（Samatha，止）呢？』 佛回答說：『如果修習禪定，就能破除迷惑。』 現在用比喻來說明，就像燈雖然有破除黑暗的能力，如果不放在密室裡，就不能清楚地照亮物體。所以需要修止。 四、破除諸法普遍存在：即使巧妙地修習止觀，如果不能破除十法界、十二因緣法普遍存在，那麼執著和偏見就會隨之產生。如果能破除一切愛見、塵沙般的無知，徹底達到法性，三番的惑障既然破除，因迷惑所產生的一切橫向和縱向的諸法也破除了。既然沒有了所破的對象，也沒有了能破的主體，那麼能破的就如所破的，這就是破除諸法普遍存在。 這個道理已經在前面別相三觀中說過了，現在不再詳細論述。因此，這部經說：『得到這種法的人，沒有其他的疾病，只有空病。』 空病也空。 問：如果破除諸法普遍存在，這不是正道。破除就是斷滅，斷滅就是拙劣的度化。如《大智度論》（Mahaprajnaparamita Sastra）所說：『不斷也不破，這種心叫做薩埵（Sattva，勇猛）。』 答：如果確定破除就是確定斷滅，可以算是拙劣的度化。現在說明不破的破，不斷的斷，不同於拙劣的度化。《大智度論》說：『譬如轉輪聖王（Chakravartin，擁有統治世界的理想明君），能破除一切強大的敵人，但也不可有所破。般若波羅蜜（Prajnaparamita，智慧的完美）也是這樣，能破除一切法，但也沒有所破。』 五、明白善於瞭解通達與阻塞的相狀：如《法華經》（Lotus Sutra）所說：『善於瞭解五百由旬（Yojana，古印度長度單位）險峻道路的通達與阻塞的相狀。』 最初的一百由旬，是見諦惑（Dṛṣṭi-hetuka，見道之惑）。其次的二百由旬，是五下分結（Orambhagiya-samyojana，導致眾生流轉于欲界的五種煩惱）。其次的三百由旬，是五上分結（Urdhvabhagiya-samyojana，導致眾生流轉於色界和無色界的五種煩惱）。過了這裡，就建立化城涅槃（Nirvana，虛幻的涅槃）。其次的第四百由旬，是塵沙無知（Asamkhyeya-jñāna-āvaraṇa，如塵沙般眾多的無知）。其次的第五百由旬，就是無明住地（Avidya-sthāna，無明的根本所在）。
【English Translation】 English version: This is the time to cultivate Samatha-Vipassana (止觀, cessation and contemplation). Therefore, the Vimalakirti Sutra (凈名經) advises all kings and elders, saying, 'The Buddha-body arises from Samatha-Vipassana, accomplishing the Tathagata-body (如來身).' Question: Now that we use contemplation to enter the path, why is it necessary to cultivate cessation? Answer: As the Mahaparinirvana Sutra (大涅槃經) says, 'Vipassana (毗婆舍那, insight meditation) can destroy afflictions. Why then cultivate Samatha (奢摩他, calming meditation)?' The Buddha answers, 'If one cultivates meditation, one can destroy delusion.' Now, let's use an analogy to illustrate. Although a lamp has the ability to dispel darkness, if it is not placed in a sealed room, it cannot clearly illuminate objects. Therefore, it is necessary to cultivate cessation. Four, Destroying the Universality of All Dharmas: Even if one skillfully cultivates Samatha-Vipassana, if one cannot destroy the universality of the Ten Dharma Realms (十法界) and the Twelve Links of Dependent Origination (十二因緣), then attachments and biases will arise. If one can destroy all love and views, ignorance like dust and sand, and thoroughly reach the Dharma-nature (法性), once the three layers of delusion are destroyed, all horizontal and vertical dharmas arising from delusion are also destroyed. Since there is no object to be destroyed and no subject to destroy, then the destroyer is like the destroyed. This is the destruction of the universality of all dharmas. This principle has already been discussed in the previous Separate Characteristics of the Three Contemplations, so I will not elaborate on it now. Therefore, this sutra says, 'Those who attain this Dharma have no other illness, only the illness of emptiness.' The illness of emptiness is also empty. Question: If destroying the universality of all dharmas is not the right path, then destruction is annihilation, and annihilation is clumsy deliverance. As the Mahaprajnaparamita Sastra (大智度論) says, 'Neither destroying nor not destroying, this mind is called Sattva (薩埵, courage).' Answer: If definite destruction is definite annihilation, it can be considered clumsy deliverance. Now, I explain that the destruction that does not destroy, the annihilation that does not annihilate, is different from clumsy deliverance. The Mahaprajnaparamita Sastra says, 'For example, a Chakravartin (轉輪聖王, ideal universal ruler) can destroy all powerful enemies, but there is nothing to be destroyed. Prajnaparamita (般若波羅蜜, perfection of wisdom) is also like this, it can destroy all dharmas, but there is nothing to be destroyed.' Five, Clearly Knowing the Aspects of Passage and Obstruction: As the Lotus Sutra (法華經) says, 'Clearly knowing the aspects of passage and obstruction on the perilous road of five hundred yojanas (由旬, ancient Indian unit of distance).' The first hundred yojanas are the delusions of seeing the truth (Dṛṣṭi-hetuka, 見諦惑). The next two hundred yojanas are the five lower fetters (Orambhagiya-samyojana, 五下分結). The next three hundred yojanas are the five higher fetters (Urdhvabhagiya-samyojana, 五上分結). Beyond this, the transformation city of Nirvana (Nirvana, 涅槃) is established. The next four hundred yojanas are ignorance like dust and sand (Asamkhyeya-jñāna-āvaraṇa, 塵沙無知). The next five hundred yojanas are the abode of ignorance (Avidya-sthāna, 無明住地).
地惑也。通言險道者。悉有生死苦報之難也。言知通塞者。如有見起。破此有見則有通有塞。若執有見計以為實。即苦集。名之為塞。能修道滅是則為通。不見生滅無生滅二種四諦是則為塞。能見二種四諦是則為通。塞即非字。通即是字。不知是字非字名之為塞。能知是字非字是則為通。乃至非有非無見假入空。分別通塞亦復如是。破下分結上分結。分別通塞之相亦如是。次破塵沙無知分別通塞之相。若不識無量四諦。即不知是字非字。名之為塞。其能知者名之為通。次破五百由旬無明住地辨通塞相。若不知無作四諦即不知是字非字。名之為塞。其能知者名之為通。
故此經云。但除其病。不除其法也。如治眼病。破翳不得損珠。又云。無方便慧縛。有方便慧解。無慧方便縛。有慧方便解。縛即是塞。解即是通也。問曰。理無通塞。若見通塞。將非是塞。答曰。定見通塞是則為塞。不見通塞乃名為通。不見通塞還即是塞。能見通塞是則為通。若不見通塞及見通塞皆名為塞。非見非不見而能見。非通塞見於通塞。是則過五百由旬至於寶所。則名為通也。
六明行三十七品者。即為二意。一者用一心三觀行三十七品。二者修三三昧。一行三十七品者。佛法要行。三十七品為最安穩。入大涅槃之正因也。故此經
【現代漢語翻譯】 現代漢語譯本： 這是關於『地惑』（ignorance of the ground）的解釋。通常所說的『險道』（dangerous paths），都包含著生死輪迴和痛苦果報的艱難。所說的『知通塞』（knowing passage and blockage），就像有了『有見』（belief in existence）的產生。破除這種『有見』，才能有『通』（passage）和『塞』（blockage）的分別。如果執著于『有見』，認為它是真實的，那就是『苦集』（accumulation of suffering），被稱為『塞』。如果能夠修習『道滅』（path to cessation），那就是『通』。如果不見『生滅』（birth and death）和『無生滅』（no birth and no death）這兩種四諦（Four Noble Truths），那就是『塞』。如果能夠見到這兩種四諦，那就是『通』。『塞』就是『非』字（the word 'no'），『通』就是『是』字（the word 'yes'）。不知道『是』字和『非』字，就叫做『塞』。能夠知道『是』字和『非』字，那就是『通』。乃至『非有非無』（neither existence nor non-existence），見到假象進入空性。分辨『通塞』也是這樣。破除下分結（lower fetters）和上分結（higher fetters），分辨『通塞』的相狀也是這樣。進一步破除塵沙無知（ignorance like dust and sand），分辨『通塞』的相狀。如果不認識無量四諦（immeasurable Four Noble Truths），就不知道『是』字和『非』字，這被稱為『塞』。能夠知道的人，被稱為『通』。進一步破除五百由旬（five hundred yojanas）的無明住地（abode of ignorance），辨別『通塞』的相狀。如果不知道無作四諦（unconditioned Four Noble Truths），就不知道『是』字和『非』字，這被稱為『塞』。能夠知道的人，被稱為『通』。
所以這部經說：『只是去除疾病，而不是去除法』。就像治療眼病，去除眼翳，但不能損傷眼珠。又說：『沒有方便的智慧是束縛，有方便的智慧是解脫；沒有智慧的方便是束縛，有智慧的方便是解脫』。束縛就是『塞』，解脫就是『通』。有人問：『理體上沒有通塞，如果見到通塞，難道不是塞嗎？』回答說：『執著地認為有通塞，那就是塞。不見通塞，才叫做通。』不見通塞，實際上就是塞。能夠見到通塞，那就是通。如果不見通塞，以及見到通塞，都叫做塞。非見非不見，而能夠見到，非通塞，見到通塞，這樣就超越五百由旬，到達寶所（treasure land），這被稱為通。
六、闡明修行三十七道品（thirty-seven factors of enlightenment），包含兩種含義：一是運用一心三觀（one mind with three contemplations）來修行三十七道品，二是修習三種三昧（three samadhis）。一行三十七道品，是佛法修行的重要內容，三十七道品是最為安穩的，是進入大涅槃（great Nirvana）的正因。所以這部經...
【English Translation】 English version: This explains 'Dhi-moha' (地惑) (ignorance of the ground). The so-called 'dangerous paths' generally involve the difficulties of birth, death, and suffering as karmic retribution. 'Knowing passage and blockage' is like the arising of 'belief in existence'. Breaking this 'belief in existence' allows for the distinction between 'passage' and 'blockage'. If one clings to 'belief in existence', considering it real, that is 'accumulation of suffering', known as 'blockage'. If one can cultivate 'path to cessation', that is 'passage'. If one does not see the two kinds of Four Noble Truths, 'birth and death' and 'no birth and no death', that is 'blockage'. If one can see these two kinds of Four Noble Truths, that is 'passage'. 'Blockage' is the word 'no', and 'passage' is the word 'yes'. Not knowing the words 'yes' and 'no' is called 'blockage'. Being able to know the words 'yes' and 'no' is 'passage'. Even 'neither existence nor non-existence', seeing the illusory enter emptiness. Distinguishing 'passage and blockage' is also like this. Breaking the lower fetters and higher fetters, distinguishing the characteristics of 'passage and blockage' is also like this. Further breaking ignorance like dust and sand, distinguishing the characteristics of 'passage and blockage'. If one does not recognize the immeasurable Four Noble Truths, one does not know the words 'yes' and 'no', which is called 'blockage'. Those who can know are called 'passage'. Further breaking the abode of ignorance of five hundred yojanas, distinguishing the characteristics of 'passage and blockage'. If one does not know the unconditioned Four Noble Truths, one does not know the words 'yes' and 'no', which is called 'blockage'. Those who can know are called 'passage'.
Therefore, this sutra says: 'Only remove the illness, not the Dharma.' Like treating an eye disease, removing the cataract but not damaging the eyeball. It also says: 'Wisdom without skillful means is bondage, wisdom with skillful means is liberation; skillful means without wisdom is bondage, skillful means with wisdom is liberation.' Bondage is 'blockage', and liberation is 'passage'. Someone asks: 'In principle, there is no passage or blockage. If one sees passage and blockage, isn't that blockage?' The answer is: 'Clinging to the view of passage and blockage is blockage. Not seeing passage and blockage is called passage.' Not seeing passage and blockage is actually blockage. Being able to see passage and blockage is passage. If one does not see passage and blockage, and also sees passage and blockage, both are called blockage. Neither seeing nor not seeing, but being able to see, neither passage nor blockage, seeing passage and blockage, then one transcends five hundred yojanas and reaches the treasure land, which is called passage.
Sixth, explaining the practice of the thirty-seven factors of enlightenment involves two meanings: first, using one mind with three contemplations to practice the thirty-seven factors of enlightenment; second, cultivating the three samadhis. Practicing the thirty-seven factors of enlightenment is essential in Buddhist practice. The thirty-seven factors of enlightenment are the most secure and the direct cause for entering great Nirvana. Therefore, this sutra...
云。道品善知識。由是成正覺。三十七品者。謂四念處．四正勤．四如意足．五根．五力．七覺分．八聖道分。四念處者。一者身念處。二者受念處。三者心念處。四者法念處。四念處略明有四種。一者生滅四念處。二者無生滅四念處。三者無量四念處。四者無作四念處。前三種四念處並是方便。今不分別。但明無作四念處觀也。正勤．如意足．根．力．覺．道。類如是也。無作四念處觀者。所謂無作十二因緣具十法界五陰。以爲念處之觀境也。一明身念處者。一切十法界色陰名之為身。一心三觀觀十法界色名之爲念。見十法界身實諦之理名之為處。若見十法界色皆是一法性。法性之色非垢非凈。能雙照十法界垢凈。即是莊嚴不凈凈枯榮二種雙樹。二明受念處者。一切十法界受陰名之為受。一心三觀觀十法界受名之爲念。見十法界受實諦之理名之為處。若見十法界受皆是一法性。法性受非苦非樂。能雙照十法界苦樂。即是莊嚴苦樂枯榮雙樹。三明心念處者。一切十法界識陰名之為心。一心三觀觀十法界心名之爲念。見十法界心實諦之理名之為處。若見十法界心皆是一法性心。法性心非常非無常。能雙照十法界常無常。即是莊嚴常無常枯榮之雙樹。四明法念處者。一切十法界想陰行陰名之為法。一心三觀觀十法界想行名
【現代漢語翻譯】 現代漢語譯本 云。道品善知識，由此成就正覺。三十七道品，指的是四念處、四正勤、四如意足、五根、五力、七覺支、八聖道分。四念處是：一者，身念處；二者，受念處；三者，心念處；四者，法念處。四念處略而言之有四種：一者，生滅四念處；二者，無生滅四念處；三者，無量四念處；四者，無作四念處。前三種四念處都是方便法門，現在不分別討論，只說明無作四念處的觀法。正勤、如意足、根、力、覺支、道分，與此類似。無作四念處觀，就是以無作的十二因緣具足十法界五陰，作爲念處觀的境界。一、說明身念處：一切十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的色陰，名為身。以一心三觀（空觀、假觀、中觀）觀察十法界的色，名爲念。見到十法界身真實不虛的道理，名為處。如果見到十法界的色都是一法性，法性的色非垢非凈，能夠同時照見十法界的垢與凈，就是莊嚴不凈與凈、枯與榮兩種雙樹。二、說明受念處：一切十法界的受陰，名為受。以一心三觀觀察十法界的受，名爲念。見到十法界受真實不虛的道理，名為處。如果見到十法界的受都是一法性，法性的受非苦非樂，能夠同時照見十法界的苦與樂，就是莊嚴苦與樂、枯與榮雙樹。三、說明心念處：一切十法界的識陰，名為心。以一心三觀觀察十法界的心，名爲念。見到十法界心真實不虛的道理，名為處。如果見到十法界的心都是一法性心，法性心非常非無常，能夠同時照見十法界的常與無常，就是莊嚴常與無常、枯與榮的雙樹。四、說明法念處：一切十法界的想陰和行陰，名為法。以一心三觀觀察十法界的想陰和行陰，名爲念。
【English Translation】 English version Cloud. The virtuous knowledge of the Bodhi-constituents (Dào Pǐn, qualities conducive to enlightenment) is how one attains perfect enlightenment (Zhèngjué). The thirty-seven Bodhi-constituents refer to the Four Foundations of Mindfulness (Sì Niànchù), the Four Right Exertions (Sì Zhèngqín), the Four Bases of Supernatural Power (Sì Rúyìzú), the Five Roots (Wǔ Gēn), the Five Powers (Wǔ Lì), the Seven Factors of Enlightenment (Qī Juéfēn), and the Eightfold Noble Path (Bā Shèng Dàofēn). The Four Foundations of Mindfulness are: first, mindfulness of the body (Shēn Niànchù); second, mindfulness of feeling (Shòu Niànchù); third, mindfulness of mind (Xīn Niànchù); fourth, mindfulness of phenomena (Fǎ Niànchù). Briefly, there are four types of Four Foundations of Mindfulness: first, the Four Foundations of Mindfulness of arising and ceasing (Shēngmiè Sì Niànchù); second, the Four Foundations of Mindfulness of non-arising and non-ceasing (Wú Shēngmiè Sì Niànchù); third, the Four Foundations of Mindfulness of the immeasurable (Wúliàng Sì Niànchù); fourth, the Four Foundations of Mindfulness of non-doing (Wúzuò Sì Niànchù). The first three types of Four Foundations of Mindfulness are all expedient means (fāngbiàn). We will not discuss them separately now, but only explain the contemplation of the Four Foundations of Mindfulness of non-doing. Right Exertions, Bases of Supernatural Power, Roots, Powers, Factors of Enlightenment, and the Path are similar. The contemplation of the Four Foundations of Mindfulness of non-doing involves using the non-doing Twelve Links of Dependent Origination (Shí'èr Yīnyuán) to encompass the five aggregates (Wǔ Yīn) of the Ten Dharma Realms (Shí Fǎjiè) as the object of contemplation for the Foundations of Mindfulness. First, explaining mindfulness of the body: the form aggregate (Sè Yīn) of all Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) is called 'body'. Observing the form of the Ten Dharma Realms with the One Mind Three Contemplations (Yī Xīn Sān Guān - contemplation of emptiness, provisional existence, and the middle way) is called 'mindfulness'. Seeing the truthful principle of the body in the Ten Dharma Realms is called 'foundation'. If one sees that the form of the Ten Dharma Realms is all of one Dharma-nature (Fǎxìng), and that the form of Dharma-nature is neither defiled nor pure, and can simultaneously illuminate the defilement and purity of the Ten Dharma Realms, this is adorning the two trees of impurity and purity, decay and flourishing. Second, explaining mindfulness of feeling: the feeling aggregate (Shòu Yīn) of all Ten Dharma Realms is called 'feeling'. Observing the feeling of the Ten Dharma Realms with the One Mind Three Contemplations is called 'mindfulness'. Seeing the truthful principle of the feeling in the Ten Dharma Realms is called 'foundation'. If one sees that the feeling of the Ten Dharma Realms is all of one Dharma-nature, and that the feeling of Dharma-nature is neither suffering nor pleasure, and can simultaneously illuminate the suffering and pleasure of the Ten Dharma Realms, this is adorning the two trees of suffering and pleasure, decay and flourishing. Third, explaining mindfulness of mind: the consciousness aggregate (Shí Yīn) of all Ten Dharma Realms is called 'mind'. Observing the mind of the Ten Dharma Realms with the One Mind Three Contemplations is called 'mindfulness'. Seeing the truthful principle of the mind in the Ten Dharma Realms is called 'foundation'. If one sees that the mind of the Ten Dharma Realms is all of one Dharma-nature mind, and that the Dharma-nature mind is neither permanent nor impermanent, and can simultaneously illuminate the permanence and impermanence of the Ten Dharma Realms, this is adorning the two trees of permanence and impermanence, decay and flourishing. Fourth, explaining mindfulness of phenomena: the perception aggregate (Xiǎng Yīn) and the volition aggregate (Xíng Yīn) of all Ten Dharma Realms are called 'phenomena'. Observing the perception and volition of the Ten Dharma Realms with the One Mind Three Contemplations is called 'mindfulness'.
之爲念。見十法界法實諦之理名之為處。若見十法界法皆是一法性。法性非我非無我。能雙照十法界我無我。即莊嚴我無我枯榮之雙樹。若行者能了此四枯四榮即是法性。五陰非枯非榮。名見中道佛性。若見五陰佛性。即住五種涅槃。五種涅槃者。謂色解脫涅槃。受解脫涅槃。想解脫涅槃。行解脫涅槃。識解脫涅槃。是為於四枯四榮雙樹之間見五陰佛性。而有五種涅槃。問曰。一心三觀觀法性五陰非真非俗。雙照真俗。真俗即是枯榮不。答曰。不然。真俗同結成四枯。中道佛性結成四榮也。問曰。若爾。何處有中間而入涅槃。答曰。二不可說。而說枯榮不滯枯榮。不著二邊即是入涅槃也。問曰。大涅槃經。告憍陳如。色是無常。因滅是色獲得常色。樂我凈等亦復如是。是則身念處觀具破八倒。顯四枯四榮。何得言身念處但破二倒。莊嚴不凈凈二雙樹耶。答。覈實為論。具破八倒。通莊嚴四枯四榮。今為欲對初教四念處。別破四倒。顯四枯之小術。明此勝三修。破四枯顯四榮之妙術也。半滿相對之義。便一往作此說耳。問曰。四枯念處。聲聞之人可得發軫修習。四榮念處。何得亦爾。答曰。菩薩從初發心觀涅槃行道。乃至坐道場。何得不以一切種修四念處至成妙覺也。大智論云。四念處四種精進名四正勤。四念處四種禪
【現代漢語翻譯】 現代漢語譯本 稱之爲念。見到十法界（Ten Dharma Realms）諸法的真實不虛之理，稱之為處。如果見到十法界諸法皆是同一法性，此法性非我非無我，能夠同時照見十法界的我與無我，這就是莊嚴我與無我、枯與榮的雙樹。如果修行者能夠明瞭這四枯四榮，那就是法性。五陰（Skandhas）非枯非榮，名為見到中道佛性。如果見到五陰佛性，就安住於五種涅槃（Nirvana）。五種涅槃是：色解脫涅槃、受解脫涅槃、想解脫涅槃、行解脫涅槃、識解脫涅槃。這就是在四枯四榮雙樹之間見到五陰佛性，而有五種涅槃。 問：一心三觀（Three Contemplations in One Mind）觀法性五陰非真非俗，同時照見真俗，那麼真俗就是枯榮嗎？ 答：不是的。真俗共同結成四枯，中道佛性結成四榮。 問：如果這樣，那麼在哪裡有中間而進入涅槃呢？ 答：二者不可說，而說枯榮，不滯于枯榮，不執著於二邊，就是進入涅槃。 問：《大涅槃經》（Mahaparinirvana Sutra）中，佛告憍陳如（Ajnatakaundinya），『色是無常，因滅是色獲得常色，樂我凈等也是這樣。』那麼身念處觀（Contemplation of the Body as Impure）具足破除八倒，顯現四枯四榮，為什麼說身念處只破除二倒，莊嚴不凈凈二雙樹呢？ 答：覈實來說，是具足破除八倒，普遍莊嚴四枯四榮。現在爲了對應初教的四念處（Four Foundations of Mindfulness），分別破除四倒，顯現四枯的小術，說明這勝過三種修行，破除四枯，顯現四榮的妙術。這是半滿相對的意義，所以姑且這樣說。 問：四枯念處，聲聞（Sravaka）之人可以開始修習，四榮念處，為什麼也可以這樣呢？ 答：菩薩（Bodhisattva）從最初發心觀涅槃行道，乃至坐道場，怎麼能不以一切種修四念處直至成就妙覺呢？《大智論》（Mahaprajnaparamita Sastra）說，四念處和四種精進名為四正勤（Four Right Exertions），四念處和四種禪
【English Translation】 English version It is called 'nian' (念, mindfulness). Seeing the true and real principle of the Ten Dharma Realms (十法界, Ten Dharma Realms) is called 'chu' (處, place). If one sees that all dharmas of the Ten Dharma Realms are of the same Dharma-nature, and this Dharma-nature is neither self nor non-self, capable of simultaneously illuminating the self and non-self of the Ten Dharma Realms, this is adorning the dual trees of self and non-self, decay and flourishing. If a practitioner can understand these Four Decays and Four Flourishings, that is Dharma-nature. The Five Skandhas (五陰, Skandhas) are neither decay nor flourishing, and this is called seeing the Middle Way Buddha-nature. If one sees the Buddha-nature of the Five Skandhas, one dwells in the Five Kinds of Nirvana (涅槃, Nirvana). The Five Kinds of Nirvana are: Nirvana of liberation from form, Nirvana of liberation from sensation, Nirvana of liberation from perception, Nirvana of liberation from volition, and Nirvana of liberation from consciousness. This is seeing the Buddha-nature of the Five Skandhas between the dual trees of Four Decays and Four Flourishings, and thus there are Five Kinds of Nirvana. Question: The Three Contemplations in One Mind (一心三觀, Three Contemplations in One Mind) contemplate the Dharma-nature and the Five Skandhas as neither true nor conventional, simultaneously illuminating both true and conventional. Then, are true and conventional the same as decay and flourishing? Answer: No. True and conventional together form the Four Decays, while the Middle Way Buddha-nature forms the Four Flourishings. Question: If that is so, then where is the middle ground to enter Nirvana? Answer: The two are inexpressible, but speaking of decay and flourishing, not being attached to decay and flourishing, not clinging to either extreme, is entering Nirvana. Question: In the Mahaparinirvana Sutra (大涅槃經, Mahaparinirvana Sutra), the Buddha told Ajnatakaundinya (憍陳如, Ajnatakaundinya), 'Form is impermanent; because of the cessation of form, one obtains permanent form. The same is true for bliss, self, purity, and so on.' Then, the Contemplation of the Body as Impure (身念處觀, Contemplation of the Body as Impure) fully destroys the Eight Perversions and reveals the Four Decays and Four Flourishings. Why is it said that the Contemplation of the Body as Impure only destroys two perversions, adorning the dual trees of impurity and purity? Answer: To speak truthfully, it fully destroys the Eight Perversions and universally adorns the Four Decays and Four Flourishings. Now, in order to correspond to the Four Foundations of Mindfulness (四念處, Four Foundations of Mindfulness) of the initial teachings, it separately destroys the Four Perversions, revealing the small skill of the Four Decays, explaining that this surpasses the three kinds of practice, destroying the Four Decays and revealing the wonderful skill of the Four Flourishings. This is the meaning of relative completeness, so it is said in this way for the time being. Question: The Four Decays Mindfulness can be initiated and practiced by Sravakas (聲聞, Sravaka), why can the Four Flourishings Mindfulness also be practiced? Answer: From the initial aspiration of a Bodhisattva (菩薩, Bodhisattva) to contemplate the path of Nirvana, up to sitting in the Bodhimanda, how can one not cultivate the Four Foundations of Mindfulness in every way until achieving wonderful enlightenment? The Mahaprajnaparamita Sastra (大智論, Mahaprajnaparamita Sastra) says that the Four Foundations of Mindfulness and the Four Right Exertions are called the Four Right Efforts (四正勤, Four Right Exertions), and the Four Foundations of Mindfulness and the four kinds of Dhyana
定名四如意足。四念處中五種善根生即是五根。五種善根增長遮諸煩惱即是五力。分別道用即是七覺。安穩道中行名八正道。若能成就八正道者。即見佛性入涅槃也。初心見佛性住涅槃者。即是得無生法忍。入菩薩位也。問曰。三十七品。外凡唯可學四念處。何得乃至修習八正道分。答曰。大智論云。八正道中行。初得善有漏五陰。名為暖法。若八正道定是見地。何得是暖法之前。又毗婆沙論云。八正在前。七覺在後。定是無漏。若說七覺在前。八正在後。通有漏無漏。小乘通義尚得如此。況復大乘圓頓之道。初心修習四念處觀不具三十七也。二明修三三昧入涅槃者。大智論云。三十七品是正行道法。將入涅槃城。涅槃城有三門。謂空．無相．無作。云何空三昧。四句觀無明不生。畢竟空。即一切諸法皆悉是空。名空三昧。云何名無相三昧。不見佛性四邊之相。名無相三昧。云何名無作三昧。無能觀所觀。真緣兩修。四句俱泯。即是無作三昧。三昧一心發實智慧。如水澄清。珠相自現。若見佛性即得涅槃。爾時三昧名三解脫門。即是入不二法門。住不思議解脫也。是義已如前次第三觀分別。今不重明。問曰。三昧解脫有何殊別。答曰。別而為說。因名三昧。果名解脫。伏道為三昧。斷道為解脫。無礙道為三昧。解脫道
【現代漢語翻譯】 現代漢語譯本 命名為四如意足（chatur-ṛddhi-pāda，四種成就神通的基礎）。在四念處（catuḥ-smṛty-upasthāna，四種正念的修習）中，五種善根生起，即是五根（pañcendriya，信、精進、念、定、慧五種能力）。五種善根增長，遮蔽各種煩惱，即是五力（pañca-bala，信、精進、念、定、慧五種力量）。分別運用道，即是七覺支（sapta-bodhyaṅga，七種覺悟的要素）。在安穩的道路中行進，名為八正道（ārya-aṣṭāṅga-mārga，達到解脫的八個要素）。如果能夠成就八正道，就能見到佛性，進入涅槃（nirvāṇa，解脫）。 初發心見到佛性，安住于涅槃的人，就是獲得了無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的領悟），進入菩薩（bodhisattva，為利益眾生而發願成佛的人）的位階。有人問：『三十七道品（bodhipākṣika-dharma，三十七種幫助達到覺悟的修行方法），外凡（bāhya-pṛthagjana，尚未進入聖道的人）只能學習四念處，怎麼能修習八正道分呢？』回答說：『《大智度論》（Mahāprajñāpāramitopadeśa）中說，在八正道中修行，最初得到有漏的五陰（pañca-skandha，構成個體的五種要素）的善法，名為暖法（ūṣmagata，修行過程中產生的溫暖感覺）。如果說八正道一定是見地（darśana-mārga，見道的階段），怎麼會在暖法之前呢？』 『而且《毗婆沙論》（Vibhāṣā）中說，八正在前，七覺在後，一定是無漏（anāsrava，沒有煩惱的）。如果說七覺在前，八正在後，就通於有漏和無漏。小乘（hīnayāna，較早期的佛教流派）的通義尚且如此，更何況大乘（mahāyāna，強調普度眾生的佛教流派）圓頓（ekayāna，直截了當）的教法。初發心修習四念處觀，不一定具備三十七道品。』二、說明修習三三昧（trayaḥ samādhayaḥ，三種禪定）進入涅槃： 《大智度論》中說：『三十七道品是正行道法，將要進入涅槃城。涅槃城有三門，即空（śūnyatā，空性）、無相（animitta，無相）、無作（apraṇihita，無愿）。什麼是空三昧？用四句觀（tetralemma，四種邏輯可能性）觀察，無明（avidyā，對事物真相的無知）不生，畢竟空（atyanta-śūnyatā，徹底的空性），即一切諸法都是空，名為空三昧。』 『什麼叫做無相三昧？不見佛性（buddhatā，佛的本性）的四邊之相，名為無相三昧。』『什麼叫做無作三昧？沒有能觀的（grāhaka，能觀察的主體）和所觀的（grāhya，被觀察的客體），真諦（tathatā，事物的真實本性）和因緣（hetu-pratyaya，事物產生的條件）兩者都修習，四句都泯滅，就是無作三昧。』 三昧一心，發出真實的智慧，如同水澄清，寶珠的相狀自然顯現。如果見到佛性，就得到涅槃。這時三昧名為三解脫門（trīṇi vimokṣa-dvārāṇi，三種解脫的途徑），就是進入不二法門（advaya-dharma-mukha，超越二元對立的法門），安住于不可思議解脫（acintya-vimokṣa，無法用思維衡量的解脫）。這個意義已經如前次第用三種觀法分別說明，現在不再重複說明。有人問：『三昧和解脫有什麼區別？』回答說：『區別來說，因叫做三昧，果叫做解脫。伏道（nirodha-mārga，斷滅煩惱的道路）是三昧，斷道（chedana-mārga，斷除煩惱的道路）是解脫。無礙道（anāvaraṇa-mārga，沒有阻礙的道路）是三昧，解脫道（vimukti-mārga，解脫的道路）是解脫。』
【English Translation】 English version These are named the Four Foundations of Supernatural Power (chatur-ṛddhi-pāda, the four bases for achieving supernatural abilities). Within the Four Foundations of Mindfulness (catuḥ-smṛty-upasthāna, the four practices of mindfulness), the arising of the five wholesome roots are the Five Roots (pañcendriya, the five faculties of faith, vigor, mindfulness, concentration, and wisdom). The growth of the five wholesome roots, obstructing all afflictions, are the Five Powers (pañca-bala, the five strengths of faith, vigor, mindfulness, concentration, and wisdom). Discriminating the use of the Path is the Seven Factors of Enlightenment (sapta-bodhyaṅga, the seven elements of awakening). Walking in the secure path is called the Noble Eightfold Path (ārya-aṣṭāṅga-mārga, the eight elements for achieving liberation). If one can accomplish the Noble Eightfold Path, one will see the Buddha-nature and enter Nirvāṇa (nirvāṇa, liberation). One who initially sees the Buddha-nature and dwells in Nirvāṇa has attained the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-kṣānti, the realization of the non-arising and non-ceasing of phenomena) and enters the stage of a Bodhisattva (bodhisattva, one who vows to attain Buddhahood for the benefit of all beings). Someone asks: 'Of the Thirty-seven Limbs of Enlightenment (bodhipākṣika-dharma, the thirty-seven practices that aid in achieving enlightenment), an ordinary person (bāhya-pṛthagjana, one who has not entered the path of the sages) can only learn the Four Foundations of Mindfulness. How can they cultivate the Eightfold Path?' The answer is: 'The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says that practicing the Eightfold Path, one initially obtains wholesome, defiled aggregates (pañca-skandha, the five aggregates that constitute an individual), which are called the 'Warmth' stage (ūṣmagata, the initial stage of practice). If the Eightfold Path is definitely the stage of seeing the truth (darśana-mārga, the path of seeing), how can it be before the 'Warmth' stage?' 'Moreover, the Vibhāṣā says that the Eightfold Path comes before, and the Seven Factors of Enlightenment come after, which is definitely undefiled (anāsrava, free from defilements). If it is said that the Seven Factors of Enlightenment come before, and the Eightfold Path comes after, it includes both defiled and undefiled. Even the general meaning of the Hīnayāna (hīnayāna, the earlier school of Buddhism) is like this, how much more so for the direct and sudden teachings of the Mahāyāna (mahāyāna, the school of Buddhism emphasizing universal salvation). Initially cultivating the Four Foundations of Mindfulness does not necessarily require all Thirty-seven Limbs of Enlightenment.' Second, explaining entering Nirvāṇa by cultivating the Three Samādhis (trayaḥ samādhayaḥ, the three concentrations): The Mahāprajñāpāramitopadeśa says: 'The Thirty-seven Limbs of Enlightenment are the correct path to practice, leading to the city of Nirvāṇa. The city of Nirvāṇa has three gates, namely Emptiness (śūnyatā, emptiness), Signlessness (animitta, without characteristics), and Wishlessness (apraṇihita, without aspirations). What is the Samādhi of Emptiness? Observing with the fourfold negation (tetralemma, the four logical possibilities), ignorance (avidyā, ignorance of the true nature of things) does not arise, ultimately empty (atyanta-śūnyatā, ultimate emptiness), meaning all dharmas are empty, which is called the Samādhi of Emptiness.' 'What is called the Samādhi of Signlessness? Not seeing the four aspects of Buddha-nature (buddhatā, the nature of the Buddha), which is called the Samādhi of Signlessness.' 'What is called the Samādhi of Wishlessness? There is no perceiver (grāhaka, the subject that perceives) or perceived (grāhya, the object that is perceived), both Truth (tathatā, the true nature of things) and conditions (hetu-pratyaya, the conditions for the arising of phenomena) are cultivated, and all four negations are extinguished, which is the Samādhi of Wishlessness.' With the mind concentrated in Samādhi, true wisdom arises, like clear water, the appearance of the pearl naturally manifests. If one sees the Buddha-nature, one attains Nirvāṇa. At this time, the Samādhi is called the Three Doors of Liberation (trīṇi vimokṣa-dvārāṇi, the three gateways to liberation), which is entering the Non-dual Dharma Door (advaya-dharma-mukha, the gate of non-duality), dwelling in inconceivable liberation (acintya-vimokṣa, liberation beyond comprehension). This meaning has already been explained previously in order through the three types of contemplation, and will not be repeated now. Someone asks: 'What is the difference between Samādhi and Liberation?' The answer is: 'To differentiate, the cause is called Samādhi, and the result is called Liberation. The path of subduing (nirodha-mārga, the path of cessation) is Samādhi, and the path of cutting off (chedana-mārga, the path of cutting off) is Liberation. The path of unobstructedness (anāvaraṇa-mārga, the path of non-obstruction) is Samādhi, and the path of liberation (vimukti-mārga, the path of liberation) is Liberation.'
名解脫。通而為言。三昧即解脫之異名也。俱通因果．斷伏．無礙．解脫也。
七明對治六波羅蜜助三三昧開解脫門者。如聲聞行三十七品將入涅槃城。涅槃城有三門。所謂三解脫門。若三三昧力弱不能自開解脫門者。當修慈心．不凈．九想．背舍．勝處．一切處諸對治法。助三三昧開三解脫門。譬如三人力弱排門不開。眾人相助即得開也。圓教菩薩修無作三十七品。用三三昧開三脫門入大涅槃。亦復如是。若三昧力弱不能開。十二因緣中三道三障厚重。如北風陰氣來水便結。此必須加修對治六度。助開三脫門也。度有二種。一者事六度。對破六蔽。二者理六度。只是一心三觀三十七品三三昧之異名耳。為小對治之力。故須懺悔六蔽。別修事中佈施．持戒．忍辱．精進．禪定．智慧。隨事成就。能資理善。過去罪滅今生重蔽。則除是則。利智善根熟。結使煩惱薄。清凈心常一。發真無漏。開三解脫入不二法門。住不思議解脫大涅槃也。故此經云。諸度法等侶等。侶者即是助開之義也。如南風陽氣來則厚水自然消融也。若事理六波羅蜜合。則能調伏諸根。滿足六度。具佛威儀。心如大海。滿足六度者。即是事理二種六度和合圓滿。即能得諸三昧及陀羅尼。具佛威儀者。即是十力．四無所畏．十八不共法．大慈大悲
【現代漢語翻譯】 現代漢語譯本：名為解脫。總而言之，三昧也就是解脫的別名。都通於因果、斷伏、無礙、解脫。
七、闡明用六波羅蜜對治，輔助三三昧開啟解脫門。例如聲聞行者修習三十七道品，將要進入涅槃城。涅槃城有三扇門，即所謂的三解脫門。如果三三昧的力量薄弱，不能自己打開解脫門，就應當修習慈心、不凈觀、九想觀、八背舍、八勝處、十一切處等對治法，輔助三三昧打開三解脫門。譬如三個人力氣小，推不開門，眾人相助就能打開。圓教菩薩修習無作三十七道品，用三三昧打開三解脫門，進入大涅槃，也是如此。如果三昧的力量薄弱，不能打開，十二因緣中的三道（見惑、思惑、塵沙惑）和三障（煩惱障、業障、報障）厚重，就像北風陰氣到來，水就結冰一樣。這必須額外修習對治的六度（佈施、持戒、忍辱、精進、禪定、智慧），輔助打開三解脫門。度有兩種：一是事六度，用來對治破除六蔽（慳貪、毀犯、嗔恚、懈怠、散亂、愚癡）；二是理六度，僅僅是一心三觀（空觀、假觀、中觀）、三十七道品、三三昧的別名而已。因為小的對治力量不足，所以必須懺悔六蔽，分別修習事相上的佈施、持戒、忍辱、精進、禪定、智慧，隨著事相的成就，就能資助理上的善行。過去罪業消滅，今生深重的遮蔽也就消除。這樣，利根智慧增長，善根成熟，結使煩惱輕薄，清凈心常常保持一致，就能發起真實的無漏智慧，打開三解脫門，進入不二法門，安住于不可思議解脫的大涅槃。所以這部經說，諸度法等侶等，侶就是輔助開啟的意思。如同南風陽氣到來，厚厚的冰自然消融一樣。如果事理六波羅蜜結合，就能調伏諸根，滿足六度，具足佛的威儀，心如大海。滿足六度，就是事理二種六度和合圓滿，就能得到各種三昧和陀羅尼（總持）。具足佛的威儀，就是十力（如實知是處非處力等十種力量）、四無所畏（一切智無所畏等四種無所畏懼的德能）、十八不共法（佛獨有的十八種功德）、大慈大悲。
【English Translation】 English version: It is named liberation. Generally speaking, Samadhi is another name for liberation. Both are universally applicable to cause and effect, severance and subjugation, unobstructedness, and liberation.
Seven, explaining the use of the Six Paramitas to counteract obstacles and assist the Three Samadhis in opening the doors of liberation. For example, a Shravaka practitioner cultivates the Thirty-seven Limbs of Enlightenment, preparing to enter the city of Nirvana. The city of Nirvana has three gates, which are the so-called Three Doors of Liberation. If the power of the Three Samadhis is weak and cannot open the doors of liberation on its own, one should cultivate practices such as loving-kindness (Metta), impurity contemplation, the Nine Contemplations, the Eight Deliverances (Ashta Vimokshas), the Eight Overcomings (Ashta Abhibhayatanas), and the Ten All-encompassing Spheres (Ten Kasinas), to assist the Three Samadhis in opening the Three Doors of Liberation. It is like three people with little strength being unable to push open a door; with the help of many, it can be opened. A Bodhisattva of the Perfect Teaching cultivates the Non-active Thirty-seven Limbs of Enlightenment, using the Three Samadhis to open the Three Doors of Liberation and enter Great Nirvana, and it is the same. If the power of the Samadhis is weak and cannot open the doors, and the Three Paths (delusions of views, delusions of thought, and delusions like dust and sand) and Three Obstacles (affliction obstacle, karma obstacle, and retribution obstacle) in the Twelve Links of Dependent Origination are heavy, it is like when the northern wind and yin energy arrive, the water freezes. It is necessary to additionally cultivate the Six Paramitas (Dana (generosity), Sila (discipline), Kshanti (patience), Virya (effort), Dhyana (meditation), and Prajna (wisdom)) to counteract these obstacles and assist in opening the Three Doors of Liberation. There are two types of Paramitas: first, the phenomenal Six Paramitas, used to counteract and break through the Six Obscurations (stinginess, transgression, anger, laziness, distraction, and ignorance); second, the principle Six Paramitas, which are merely different names for the One Mind's Three Contemplations (emptiness, provisional existence, and the middle way), the Thirty-seven Limbs of Enlightenment, and the Three Samadhis. Because the power of small counteractions is insufficient, one must repent of the Six Obscurations and separately cultivate the phenomenal aspects of generosity, discipline, patience, effort, meditation, and wisdom. As the phenomenal aspects are accomplished, they can support the principle good. Past sins are extinguished, and the heavy obscurations of this life are removed. In this way, sharp wisdom increases, good roots mature, the bonds of affliction become thin, and the pure mind is constantly unified. One can then generate true, non-outflow wisdom, open the Three Doors of Liberation, enter the Non-dual Dharma Gate, and abide in the inconceivable liberation of Great Nirvana. Therefore, this sutra says, 'The various Paramita Dharmas are like companions,' and 'companions' means assisting in opening. It is like when the southern wind and yang energy arrive, the thick ice naturally melts. If the phenomenal and principle Six Paramitas are combined, one can subdue the various faculties, fulfill the Six Paramitas, and possess the dignified demeanor of a Buddha, with a mind like the great ocean. Fulfilling the Six Paramitas means that the phenomenal and principle aspects of the Six Paramitas are combined and perfected, and one can then attain various Samadhis and Dharanis (total retention). Possessing the dignified demeanor of a Buddha means possessing the Ten Powers (such as the power of truly knowing what is possible and impossible), the Four Fearlessnesses (such as fearlessness regarding omniscience), the Eighteen Unshared Dharmas (the eighteen unique qualities of a Buddha), great loving-kindness, and great compassion.
．四無礙智．諸禪功德．一行三昧．神通．四攝。具足如是無量佛法。不起滅定。現諸威儀。化一切眾生也。問曰。諸經多以三十七品為助道。六波羅蜜為正道。故此經云。諸波羅蜜生父母想。道品法生眷屬想。今云何反說。答曰。此經所明不定。或明道品為親。六度為疏。道品為親者。經云。道品善知識。由是成正覺。六度為疏者。經云。諸度法等侶。赴緣明義。隨便不同。若大乘教門。菩薩化物必須遍行。六度為親。三觀入理自行之要。莫若道品為親。故法華經五品弟子前三令隨喜受持說法。次明兼行六度也。
八明善識位次者。雖能如是行道品諸度。隨心所解多生取著。若心叨濫起增上慢。則成障道之業。若善知六即之位。得無此失。六即之義如前說。行人若能自知所行深淺之位。終不叨濫生增上慢也。問曰。此經明一切眾生即大涅槃。不可覆滅。何者有位次之殊耶。答曰。此是理即之義。若言即大涅槃不可覆滅。何得諸天聞說此語得無生忍。又此經。身子證思議解脫。默然無言。而為天女所呵。同增上慢。況諸凡夫如彼蟲道。如月蓋王子得柔順忍。終不濫計是無生忍也。
九明安忍成就者。如智度論云。能忍成道事。不動亦不退。是心名薩埵。夫道高者魔盛。多珍寶處者多賊難。若不安忍。其道
【現代漢語翻譯】 現代漢語譯本： 具備四無礙智（四種無礙的智慧：義無礙智、法無礙智、辭無礙智、樂說無礙智）、各種禪定功德、一行三昧（專注于單一境界的禪定）、神通、四攝法（佈施、愛語、利行、同事）。圓滿具足這樣無量的佛法，處於不起滅盡定的狀態，顯現各種威儀，化度一切眾生。有人問：許多經典都以三十七道品作為輔助修道的法門，六波羅蜜作為主要的修道法門。而這部經卻說，對於諸波羅蜜要生起父母般的敬愛之心，對於道品法要生起眷屬般的親近之情。為什麼現在反而這樣說呢？回答：這部經所闡明的道理是不固定的，有時認為道品是親近的，六度是疏遠的。道品是親近的，是因為經中說，道品是善知識，由此才能成就正覺。六度是疏遠的，是因為經中說，諸度法只是同伴，要隨順因緣來闡明意義，所以說法是隨著情況而不同的。如果按照大乘教門的觀點，菩薩化度眾生必須普遍地修行六度，所以六度是親近的。而對於三觀（空觀、假觀、中觀）這種深入理體的自行之要，沒有什麼比道品更為親近的了。所以《法華經》中，五品弟子中的前三品，讓他們隨喜、受持、說法，然後才說明要兼修六度。
八、闡明善於認識位次的人，即使能夠這樣修行道品和諸度，但隨著自己內心的理解，往往會產生執著。如果內心放縱，生起增上慢，就會形成障礙修道的業。如果能夠善於瞭解六即（理即、名字即、觀行即、相似即、分證即、究竟即）的位次，就不會有這種過失。六即的含義如前面所說。修行人如果能夠自己知道所修行的深淺程度，就不會放縱自己，生起增上慢。有人問：這部經闡明一切眾生即是大涅槃，不可能再次滅度，那麼為什麼還有位次的差別呢？回答：這是理即的含義。如果說即是大涅槃，不可能再次滅度，那麼為什麼諸天聽聞此說法后，能夠證得無生忍？而且這部經中，舍利弗（釋迦摩尼佛的大弟子，以智慧著稱）證得思議解脫，默然不語，卻被天女呵斥，認為他與增上慢者相同。更何況那些凡夫，就像蟲子一樣，只能在自己的道路上爬行。就像月蓋王子證得柔順忍，最終也不會錯誤地認為自己證得的是無生忍。
九、闡明安忍成就的人，就像《智度論》所說：『能夠忍耐才能成就道業，不動搖也不退轉，這種心就叫做薩埵（勇猛）。』一般來說，道行越高，魔障越盛；珍寶越多，盜賊也越多。如果不具備安忍之心，那麼他的道業... English version: Possessing the Four Unimpeded Wisdoms (four kinds of unimpeded wisdom: wisdom of meaning, wisdom of dharma, wisdom of expression, wisdom of eloquence), the merits of various dhyanas, the One-Practice Samadhi (dhyana focused on a single state), supernormal powers, and the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation). Fully endowed with such immeasurable Buddha-dharmas, being in the state of non-arising and non-cessation, manifesting all kinds of dignified conduct, and transforming all sentient beings. Someone asks: Many sutras regard the Thirty-seven Limbs of Enlightenment as auxiliary practices and the Six Paramitas as the main practices. However, this sutra says to generate the love of parents towards the Paramitas and the affection of relatives towards the Limbs of Enlightenment. Why is it said in reverse now? The answer is: What this sutra clarifies is not fixed. Sometimes it considers the Limbs of Enlightenment as close and the Six Perfections as distant. The Limbs of Enlightenment are close because the sutra says that the Limbs of Enlightenment are good advisors, and one can attain perfect enlightenment through them. The Six Perfections are distant because the sutra says that the Perfections are just companions, and the meaning should be explained according to the circumstances. Therefore, the teachings vary depending on the situation. According to the Mahayana teachings, Bodhisattvas must practice the Six Perfections universally to transform sentient beings, so the Six Perfections are close. As for the essential self-practice of entering the principle through the Three Contemplations (emptiness, provisional existence, and the middle way), nothing is closer than the Limbs of Enlightenment. Therefore, in the Lotus Sutra, the first three of the Five Grades of Disciples are asked to rejoice, accept, uphold, and preach, and then it is explained that they should also practice the Six Perfections.
Eight, clarifying that those who are good at recognizing their position, even if they can practice the Limbs of Enlightenment and the Perfections in this way, often become attached to their own understanding. If the mind is indulgent and arrogance arises, it will form karma that obstructs the path. If one can understand the positions of the Six Identities (Identity in Principle, Identity in Name, Identity in Contemplation and Practice, Identity in Resemblance, Identity in Partial Realization, and Identity in Ultimate Realization), one will not have this fault. The meaning of the Six Identities is as explained earlier. If practitioners can know the depth of their practice, they will not indulge themselves and become arrogant. Someone asks: This sutra clarifies that all sentient beings are identical to Great Nirvana and cannot be extinguished again, so why are there differences in position? The answer is: This is the meaning of Identity in Principle. If it is said that it is identical to Great Nirvana and cannot be extinguished again, then why can the devas attain the Patience of Non-origination upon hearing this teaching? Moreover, in this sutra, Shariputra (the Buddha's great disciple, known for his wisdom) attained inconceivable liberation and remained silent, but was scolded by a goddess, who considered him the same as those with arrogance. How much more so are ordinary people, like insects, only able to crawl on their own path. Just as Prince Moon Canopy attained the Patience of Gentleness, he would never mistakenly think that he had attained the Patience of Non-origination.
Nine, clarifying that those who achieve patience, as the Mahaprajnaparamita Shastra says: 'Being able to endure can accomplish the path, without moving or retreating. This mind is called Sattva (courageous).' Generally speaking, the higher the path, the greater the obstacles; the more treasures, the more thieves. If one does not have patience, then their path...
【English Translation】 English version: Possessing the Four Unimpeded Wisdoms (four kinds of unimpeded wisdom: wisdom of meaning, wisdom of dharma, wisdom of expression, wisdom of eloquence), the merits of various dhyanas, the One-Practice Samadhi (dhyana focused on a single state), supernormal powers, and the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation). Fully endowed with such immeasurable Buddha-dharmas, being in the state of non-arising and non-cessation, manifesting all kinds of dignified conduct, and transforming all sentient beings. Someone asks: Many sutras regard the Thirty-seven Limbs of Enlightenment as auxiliary practices and the Six Paramitas as the main practices. However, this sutra says to generate the love of parents towards the Paramitas and the affection of relatives towards the Limbs of Enlightenment. Why is it said in reverse now? The answer is: What this sutra clarifies is not fixed. Sometimes it considers the Limbs of Enlightenment as close and the Six Perfections as distant. The Limbs of Enlightenment are close because the sutra says that the Limbs of Enlightenment are good advisors, and one can attain perfect enlightenment through them. The Six Perfections are distant because the sutra says that the Perfections are just companions, and the meaning should be explained according to the circumstances. Therefore, the teachings vary depending on the situation. According to the Mahayana teachings, Bodhisattvas must practice the Six Perfections universally to transform sentient beings, so the Six Perfections are close. As for the essential self-practice of entering the principle through the Three Contemplations (emptiness, provisional existence, and the middle way), nothing is closer than the Limbs of Enlightenment. Therefore, in the Lotus Sutra, the first three of the Five Grades of Disciples are asked to rejoice, accept, uphold, and preach, and then it is explained that they should also practice the Six Perfections.
Eight, clarifying that those who are good at recognizing their position, even if they can practice the Limbs of Enlightenment and the Perfections in this way, often become attached to their own understanding. If the mind is indulgent and arrogance arises, it will form karma that obstructs the path. If one can understand the positions of the Six Identities (Identity in Principle, Identity in Name, Identity in Contemplation and Practice, Identity in Resemblance, Identity in Partial Realization, and Identity in Ultimate Realization), one will not have this fault. The meaning of the Six Identities is as explained earlier. If practitioners can know the depth of their practice, they will not indulge themselves and become arrogant. Someone asks: This sutra clarifies that all sentient beings are identical to Great Nirvana and cannot be extinguished again, so why are there differences in position? The answer is: This is the meaning of Identity in Principle. If it is said that it is identical to Great Nirvana and cannot be extinguished again, then why can the devas attain the Patience of Non-origination upon hearing this teaching? Moreover, in this sutra, Shariputra (the Buddha's great disciple, known for his wisdom) attained inconceivable liberation and remained silent, but was scolded by a goddess, who considered him the same as those with arrogance. How much more so are ordinary people, like insects, only able to crawl on their own path. Just as Prince Moon Canopy attained the Patience of Gentleness, he would never mistakenly think that he had attained the Patience of Non-origination.
Nine, clarifying that those who achieve patience, as the Mahaprajnaparamita Shastra says: 'Being able to endure can accomplish the path, without moving or retreating. This mind is called Sattva (courageous).' Generally speaking, the higher the path, the greater the obstacles; the more treasures, the more thieves. If one does not have patience, then their path...
則壞。
忍何等法。所謂忍內外強軟二賊。故此經云。于諸生死而無所畏。于諸榮辱心無憂喜。即其事也。云何名安忍外賊。謂外八風。行者既內懷勝德。則外招名利供養稱歎。眷屬競來。若心愛著。即是軟賊。或時橫致衰損譏謗違情。種種惱亂非意而起。若心瞋恨忽怒。即是強賊。云何名為安忍內賊。行者如是精進用心。或動種種違情魔事。或發種種惡業之相。若心疑礙不能安忍。即是強賊。行者專精修三觀時。或見種種順情魔境。或發種種善業之相。或發種種諸見利智之心修諸善法。或因見生惡欲斷善根。或發種種諸禪境界。若入根本觸受諸快樂。或發特勝通明等。如明眼之人開倉見諸谷粟。心生快樂悲喜交懷。或見內外不凈白骨流光安穩快樂。乃至慈心念佛因緣。觀解種種三昧。入定安穩快樂無量。世間之樂不可為喻。故大智論云。惔怕得一心。斯樂非天樂。或發無常苦空三昧。欲入涅槃受寂滅樂。或發菩薩諸度法喜心生愛著。如是等皆名軟賊之相。若能安忍。心不愛著。即是干慧伏忍成就。問曰。上處處明入涅槃。今云何方便住伏忍。答曰。上約悟入不定。今正明習。應次位也。
十明順道法愛不生者。即為二意。一明順道法愛不生。二明成大乘相。一明順道法愛不生者。行者既安忍內外強軟兩
【現代漢語翻譯】 現代漢語譯本： 則會壞滅。
忍耐的是什麼樣的法呢？就是忍耐內外強硬和柔弱兩種賊。所以這部經中說：『對於各種生死輪迴而沒有畏懼，對於各種榮耀和侮辱內心沒有憂愁和喜悅。』這就是忍耐的具體表現。怎樣叫做安忍外賊呢？就是指外面的八風（利、衰、毀、譽、稱、譏、苦、樂）。修行人既然內心懷有殊勝的德行，那麼外面就會招來名利供養和稱讚，親屬眷屬爭相前來。如果內心貪愛執著，這就是柔賊。或者有時突然遭遇衰敗損失、譏諷譭謗等違背心意的事情，種種惱亂不如意的事情發生，如果內心嗔恨惱怒，這就是強賊。怎樣叫做安忍內賊呢？修行人這樣精進用心，或者發動種種違背心意的魔事，或者顯現種種惡業的景象，如果內心疑惑障礙不能安忍，這就是強賊。修行人專心精進修習三觀的時候，或者見到種種順應心意的魔境，或者顯現種種善業的景象，或者生起種種諸見利智之心修習各種善法，或者因為所見而生起惡欲斷絕善根，或者顯現種種禪定境界，如果進入根本禪定而感受各種快樂，或者顯現殊勝的通明等等，就像明眼之人打開倉庫看見各種穀物糧食，內心生起快樂悲喜交加。或者見到內外不凈的白骨流出光明，安穩快樂，乃至慈心念佛的因緣，觀想理解種種三昧，入定安穩快樂無量，世間的快樂無法比喻。所以《大智度論》中說：『惔怕（梵語：指專注一心）得到一心，這種快樂不是天上的快樂。』或者生起無常、苦、空三昧，想要進入涅槃享受寂滅的快樂，或者生起菩薩各種度化眾生的法喜，內心生起愛著。像這些都叫做柔賊的景象。如果能夠安忍，內心不貪愛執著，這就是干慧伏忍成就。有人問：上面處處說明進入涅槃，現在為什麼說方便安住在伏忍呢？回答說：上面是就悟入不定而言，現在正是說明修習，應當按照次第位次。
十、說明順道法愛不生，可以分為兩個方面：一是說明順道法愛不生，二是說明成就大乘的相狀。一是說明順道法愛不生，修行人既然安忍內外強硬和柔弱兩種賊。
【English Translation】 English version: Then it will be destroyed.
What kind of dharma (law, teaching) is being endured? It is enduring the two kinds of thieves, internal and external, strong and soft. Therefore, this sutra says: 'In all births and deaths, there is no fear; in all honor and disgrace, the mind has no sorrow or joy.' This is the actual practice of endurance. What is called enduring external thieves? It refers to the eight winds (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure). Since the practitioner has excellent virtues within, they will attract fame, profit, offerings, praise, and relatives and family members will compete to come. If the mind is attached and fond of these, it is a soft thief. Or sometimes, one may suddenly encounter decline and loss, slander and criticism that go against one's wishes, and various disturbances and unpleasant things may arise. If the mind becomes angry and hateful, it is a strong thief. What is called enduring internal thieves? When a practitioner is diligent and focused, various demonic events that go against their wishes may occur, or various signs of evil karma may appear. If the mind is doubtful and obstructed and cannot endure, it is a strong thief. When a practitioner is wholeheartedly cultivating the three contemplations (emptiness, signlessness, and wishlessness), they may see various demonic realms that accord with their wishes, or various signs of good karma may appear, or they may develop various views, sharp intellect, and minds to cultivate various good dharmas, or they may develop evil desires and cut off the roots of goodness because of what they see, or they may develop various states of dhyana (meditation). If they enter fundamental dhyana and experience various pleasures, or they may develop special powers and clear understanding, like a person with clear eyes opening a granary and seeing various grains and cereals, their heart will be filled with joy, sorrow, and mixed feelings. Or they may see the impure white bones inside and outside emitting light, peaceful and happy, and even the causes and conditions of reciting the Buddha's name with a compassionate heart, contemplating and understanding various samadhis (meditative states), entering into stable and immeasurable happiness in meditation, which cannot be compared to worldly pleasures. Therefore, the Mahaprajnaparamita Shastra says: 'If one attains single-mindedness through tanpa (Sanskrit: referring to focused one-mindedness), this joy is not the joy of the heavens.' Or they may develop the samadhi of impermanence, suffering, and emptiness, wanting to enter Nirvana and enjoy the bliss of quiescence, or they may develop the joy of the Bodhisattva's various practices of liberation, and the mind may become attached. All of these are called signs of soft thieves. If one can endure and the mind is not attached, then the dry wisdom and submissive endurance are achieved. Someone asks: Above, it is explained everywhere about entering Nirvana, why is it now said that it is convenient to abide in submissive endurance? The answer is: The above is about the uncertainty of enlightenment and entry, now it is precisely explaining practice, and it should be according to the order of stages.
- Explaining that love for the dharma that accords with the path does not arise, can be divided into two aspects: one is explaining that love for the dharma that accords with the path does not arise, and the other is explaining the characteristics of achieving the Mahayana (Great Vehicle). The first is explaining that love for the dharma that accords with the path does not arise, since the practitioner endures the two kinds of thieves, internal and external, strong and soft.
賊。其心專至。大悲不動。正念三寶。若感諸佛加威。則內善開發。得諸三昧及陀羅尼種種勝妙法門。六根漸明凈。具說如法華經及普賢觀經。是時若生法愛。即便頂墮。故大品經云。順道法愛生。是名菩薩頂墮。頂墮菩薩不墮聲聞．辟支佛地。亦不得入菩薩之位。是為微細障道之法。若菩薩覺知此事。雖發種種圓妙法門正觀觀察。猶如虛空不住不愛。即順忍也。故此經云。若起愛見大悲。即應舍離。
問曰。不住云何得增諸善法成順忍耶。答曰。雖不住著一切法門。而法門轉更增長開發。譬如真金火燒。光色逾盛柔軟。成順忍也。
二明成大乘相。即為三意。一明成乘人。二辨乘相。三明運至。一明成乘人者。若人成就如前十法。則一心三觀自然流入薩婆若海。得深禪定。見十方佛。獲無生忍。入菩薩位。住不退轉。是名菩薩摩訶薩乘于大乘。游於四方。嬉戲快樂。自在無礙。直至道場。問曰。法華經云。三車悉在門外。諸子于內索車不得。長者各賜大車亦在門外。大品經云。是乘從三界中出。到薩婆若中住。二經云何通。答。法華的據證得真乘。故悉是界外。大品通就六即明乘義。故說從三界出到薩婆若中住。
二辨乘相者。如法華經云。其車高廣。眾寶莊挍。周匝欄楯。四面懸鈴。又于其上
張設幰蓋。亦以珍奇雜寶而嚴飾之。寶繩絞絡垂諸華纓。重敷綩綖安置丹枕。駕以白牛。膚色充潔形體姝好。有大筋力。行步平正其疾如風。又多僕從而侍衛之。大品經云。是乘從三界出。到薩婆若住。以不動不出故。次約觀帖釋三觀明不思議因緣十種法以成大乘者。如涅槃經云。云何名為一。謂一切眾生皆是大乘相。即是初不思議因緣所成眾生也。
橫豎破諸法遍者。即是其車高廣也。事六波羅蜜者。即是眾寶莊挍也。誓願修於六波羅蜜。能得一切三昧一切陀羅尼門者。是周匝欄楯也。成就四無礙辯者。即是四面懸鈴也。真正發心無緣慈悲普覆一切者。即是又于其上張設㦥蓋也。成就十力．四無所畏．十八不共法．三十二相．八十種好者。即是以珍奇雜寶而嚴飾之也。故大涅槃明慈。若不具十力．四無所畏．十八不共法。是聲聞慈。能具如此一切功德。即是如來慈也。無作四弘誓願緣眾生橫豎持諸功德。即是寶繩絞絡也。神通轉變四攝攝眾生者。即是垂諸華纓也。因修于止發生觀。練薰脩諸禪功德者。即是重敷綩綖也。因修于觀。觀無明獨空。得一行三昧。能顯法性真理者。即是安置丹枕也。如前所說。四念處破無明八倒者。即是有大白牛也。四正勤習二種善法遮二種惡法者。即是膚色充潔也。四如意足定心
【現代漢語翻譯】 現代漢語譯本 張設華麗的車蓋，也用珍奇的雜寶來莊嚴裝飾它。寶繩交錯纏繞，垂掛著各種華麗的纓絡。再鋪設厚厚的墊子，安放紅色的枕頭。用白色的牛來拉車，這些牛膚色純凈潔白，形體美好，有很大的力氣，行走平穩端正，速度像風一樣快。還有許多僕人跟隨著侍衛。正如《大品般若經》所說：『這乘坐的工具能從三界中出來，到達薩婆若（Sarvajña，一切智），因為不移動也不出來。』接下來根據觀帖來解釋三觀，闡明以不可思議的因緣十種法來成就大乘的道理。如《涅槃經》所說：『什麼叫做一？就是一切眾生都是大乘的相。』這就是最初由不可思議的因緣所成就的眾生。 橫向和縱向破除諸法周遍一切，就是那輛車的高大寬廣。用六波羅蜜（Six Pāramitās，六度）來行事，就是用各種珍寶來裝飾。發誓愿修習六波羅蜜，能夠獲得一切三昧（Samādhi，禪定）和一切陀羅尼門（Dhāraṇī，總持），這就是四周的欄桿。成就四無礙辯（Four kinds of unobstructed eloquence），就是四面懸掛的鈴鐺。真正發起菩提心，以無緣大慈悲普遍覆蓋一切，這就是又在上面張設華麗的車蓋。成就十力（Ten powers of a Buddha）、四無所畏（Four fearlessnesses of a Buddha）、十八不共法（Eighteen unique qualities of a Buddha）、三十二相（Thirty-two major marks of a Buddha）、八十種好（Eighty minor marks of a Buddha），這就是用珍奇雜寶來莊嚴裝飾它。所以《大涅槃經》闡明慈悲。如果不能具足十力、四無所畏、十八不共法，那就是聲聞（Śrāvaka，聲聞乘）的慈悲。能夠具足如此一切功德，那就是如來的慈悲。無作四弘誓願（Four Great Vows）緣于眾生，橫向和縱向地持有各種功德，這就是寶繩交錯纏繞。用神通轉變和四攝法（Four means of attracting people）來攝受眾生，這就是垂掛各種華麗的纓絡。因為修習止而生起觀，練習熏修各種禪定功德，這就是重重鋪設墊子。因為修習觀，觀察無明（Avidyā，無知）的獨空，得到一行三昧（Samādhi of Oneness），能夠顯現法性真理，這就是安放紅色的枕頭。如前面所說，用四念處（Four foundations of mindfulness）破除無明八倒，這就是有大白牛。用四正勤（Four right efforts）修習兩種善法，遮止兩種惡法，這就是膚色純凈潔白。用四如意足（Four bases of supernatural power）來安定心。
【English Translation】 English version A canopy is set up, also adorned with rare and precious mixed treasures. Precious ropes are intertwined, hanging with various ornate tassels. Thick cushions are laid out, and crimson pillows are placed. It is drawn by white oxen, whose skin is pure and clean, their forms beautiful, possessing great strength, walking steadily and upright, their speed like the wind. Moreover, many servants follow and attend to it. As the Large Perfection of Wisdom Sutra says: 'This vehicle emerges from the three realms and arrives at Sarvajña (all-knowingness), because it neither moves nor goes out.' Next, according to the contemplation notes, the three contemplations are explained, elucidating the ten kinds of dharmas of inconceivable causes and conditions to accomplish the Mahayana (Great Vehicle). As the Nirvana Sutra says: 'What is called one? It means that all sentient beings are the aspect of the Mahayana.' This is the sentient being initially accomplished by inconceivable causes and conditions. Breaking through all dharmas horizontally and vertically, pervading everything, is the height and breadth of that cart. Engaging in the Six Pāramitās (perfections) is the adornment with various precious treasures. Vowing to cultivate the Six Pāramitās, able to attain all Samādhi (meditative absorptions) and all Dhāraṇī (mantra) gates, is the surrounding railing. Accomplishing the Four kinds of unobstructed eloquence is the bells hanging on the four sides. Truly generating the Bodhicitta (mind of enlightenment), with impartial great compassion universally covering all, is setting up the ornate canopy above it. Accomplishing the Ten powers of a Buddha, the Four fearlessnesses of a Buddha, the Eighteen unique qualities of a Buddha, the Thirty-two major marks of a Buddha, and the Eighty minor marks of a Buddha, is adorning it with rare and precious mixed treasures. Therefore, the Great Nirvana Sutra elucidates compassion. If one does not possess the Ten powers, the Four fearlessnesses, and the Eighteen unique qualities, it is the compassion of a Śrāvaka (hearer). Being able to possess all such merits is the compassion of a Tathagata (Thus Come One). Without creating the Four Great Vows, connecting with sentient beings, horizontally and vertically holding all merits, is the intertwining of precious ropes. Using supernatural transformations and the Four means of attracting people to gather sentient beings, is hanging various ornate tassels. Because of cultivating cessation and generating contemplation, practicing and cultivating various meditative merits, is laying out thick cushions. Because of cultivating contemplation, contemplating the singularity and emptiness of Avidyā (ignorance), attaining the Samādhi of Oneness, able to reveal the true principle of Dharmata (suchness), is placing the crimson pillows. As previously stated, using the Four foundations of mindfulness to break through the eight inversions of ignorance, is having great white oxen. Using the Four right efforts to cultivate two kinds of good dharmas, preventing two kinds of evil dharmas, is having pure and clean skin. Using the Four bases of supernatural power to stabilize the mind.
功德滿足者。即是形體姝好也。五根成就以為筋。五力成就以為力。是名有大筋力也。七覺調停為行步。中道雙照為平正。故名行步平正也。善知位次。安忍成就。不生法愛。故得心心寂滅。入法流水。即是其疾如風也。
從假入空。從空入假。二種止觀出生三教無量方便功德智慧者。即是又多僕從而侍衛之也。
三明能運至者。行者即是不思議因緣眾生理即是大乘也。因理即故有名字名字即。即是假名發心欲乘大乘名觀行即。正乘大乘欲出三界。乃至始出三界名相似即。仁王經云。十善菩薩發大心。長別三界苦輪海。乘是寶乘游於四方者。開示悟入十住．十行．十回向．十地。是為四方。皆名分證真實即也。直至道場名究竟即也。法華經就界外明二即之乘義。是故大車不在宅內。若是大品。通前四即六即並是大乘。故云是乘從三界出。到薩婆若中住。又大品經。是乘不動不出者。不思議眾生即是大乘理即之義。故名不動。無修無證故名不出。是名真實大乘。如虛空無染．無戲論．無文字。若能如是觀。是則為見佛。故大乘者即是佛性。佛性者即大涅槃。大涅槃者即是不生。不生即是不可說。大品經云。若有能如是觀十二因緣。即是坐道場。是為菩薩從初發心即坐道場。轉法輪。度無量眾生。當知如是菩
【現代漢語翻譯】 現代漢語譯本 功德圓滿的人，就是形體美好的人。（功德滿足者：指修行者通過修行積累了足夠的功德）五根（信、進、念、定、慧）成就，就如同筋骨強健；五力（信力、精進力、念力、定力、慧力）成就，就如同力氣強大。這就是擁有強大筋力的含義。（五根：信根、進根、念根、定根、慧根；五力：信力、精進力、念力、定力、慧力） 七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、定覺支、念覺支）調和，就是行走的姿態。（七覺調停：指修行者在修行過程中，使七種覺悟的因素達到平衡）以中道智慧同時照見空與有，就是平穩正直。所以說行走平穩正直。 善於瞭解事物的次第，安忍的力量成就，不生起對法的貪愛，所以能夠心心寂滅，進入法的流水，這就是其速度像風一樣快。（安忍成就：指修行者能夠安於忍耐，不為外境所動） 從假入空，從空入假，這兩種止觀（止：停止妄念；觀：觀察實相）產生了天臺宗三教（藏教、通教、別教）無量方便的功德智慧，這就是又有眾多僕人侍衛的含義。（止觀：佛教的兩種修行方法，止息雜念，觀察真理；三教：藏教、通教、別教） 三明（宿命明、天眼明、漏盡明）能夠運用到極致，修行者就是不可思議的因緣，眾生的理性就是大乘。（三明：宿命明、天眼明、漏盡明；大乘：佛教中的一種流派，強調普度眾生）因緣理性就是名字，名字就是假名，發心想要乘坐大乘，名為觀行即。（觀行即：指通過觀行而與真理相應）真正乘坐大乘想要出離三界，乃至剛開始出離三界，名為相似即。（相似即：指在理上相似於真理）《仁王經》說：『十善菩薩發大心，長別三界苦輪海。』乘坐這寶貴的車乘遊歷四方，就是開示悟入十住、十行、十回向、十地，這四方都名為分證真實即。（十住、十行、十回向、十地：菩薩修行的階位；分證真實即：指部分證悟真理）直到道場名為究竟即。（究竟即：指完全證悟真理）《法華經》就界外說明二即（理即、名字即）的乘義，所以大車不在宅內。如果是《大品般若經》，連同前面的四即，六即（理即、名字即、觀行即、相似即、分證即、究竟即）都是大乘，所以說這車乘從三界而出，到達薩婆若（一切智）中安住。（薩婆若：一切智） 《大品般若經》又說，這車乘不動不出，不可思議的眾生就是大乘理即的含義，所以名為不動。無修無證，所以名為不出。這是真實大乘，如虛空無染、無戲論、無文字。如果能夠這樣觀察，就是見佛。所以大乘就是佛性，佛性就是大涅槃，大涅槃就是不生，不生就是不可說。《大品般若經》說：『若有能如是觀十二因緣，即是坐道場。』這就是菩薩從初發心就坐在道場，轉法輪，度無量眾生。應當知道這樣如是。
【English Translation】 English version One who has fulfilled merit is one whose form is beautiful. The accomplishment of the five roots (faith, vigor, mindfulness, concentration, and wisdom) is like strong tendons. The accomplishment of the five powers (power of faith, power of vigor, power of mindfulness, power of concentration, and power of wisdom) is like great strength. This is what it means to have great strength. (Five roots: faith, vigor, mindfulness, concentration, and wisdom; Five powers: power of faith, power of vigor, power of mindfulness, power of concentration, and power of wisdom) The harmony of the seven factors of enlightenment (mindfulness, investigation of dharma, vigor, joy, tranquility, concentration, and equanimity) is like the manner of walking. (Seven factors of enlightenment: mindfulness, investigation of dharma, vigor, joy, tranquility, concentration, and equanimity) The simultaneous illumination of emptiness and existence by the Middle Way is like being level and upright. Therefore, it is said that the manner of walking is level and upright. Being skilled in understanding the order of things, the accomplishment of patience, and not giving rise to love for the Dharma, one attains the extinction of mind after mind and enters the stream of Dharma, which is as swift as the wind. (Accomplishment of patience: refers to the practitioner being able to endure and not be moved by external circumstances) Entering emptiness from the provisional, and entering the provisional from emptiness, these two kinds of 'zhi guan' (cessation and contemplation) give rise to the immeasurable expedient merits and wisdom of the three teachings (Tripitaka teaching, common teaching, specific teaching) of the Tiantai school. This is what it means to have many servants attending and guarding. ('Zhi guan': two methods of practice in Buddhism, ceasing distractions and observing the truth; Three teachings: Tripitaka teaching, common teaching, specific teaching) One who can skillfully use the three insights (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows) to the utmost, the practitioner is an inconceivable condition, and the principle of sentient beings is the Mahayana. (Three insights: knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows; Mahayana: a school of Buddhism that emphasizes universal salvation) The principle of condition is the name, and the name is the provisional name. The aspiration to ride the Mahayana is called the 'guan xing ji' (contemplation and practice stage). (Guan xing ji: refers to being in accordance with the truth through contemplation and practice) Truly riding the Mahayana and wanting to leave the three realms, even just beginning to leave the three realms, is called the 'xiang si ji' (resemblance stage). (Xiang si ji: refers to being similar to the truth in principle) The 'Ren Wang Jing' (Sutra of Humane Kings) says: 'The Bodhisattva of the ten virtues makes a great vow, forever departing from the sea of suffering in the three realms.' Riding this precious vehicle and traveling in the four directions is to reveal, instruct, awaken, and enter the ten abodes, ten practices, ten dedications, and ten grounds. These four directions are all called the 'fen zheng zhen shi ji' (partial realization stage). (Ten abodes, ten practices, ten dedications, and ten grounds: stages of Bodhisattva practice; Fen zheng zhen shi ji: refers to partially realizing the truth) Reaching the 'dao chang' (bodhimanda) is called the 'jiu jing ji' (ultimate stage). (Dao chang: bodhimanda; Jiu jing ji: refers to fully realizing the truth) The 'Fa Hua Jing' (Lotus Sutra) explains the meaning of the vehicle of the two stages (principle stage, name stage) outside the realm, so the great vehicle is not inside the house. If it is the 'Da Pin Ban Ruo Jing' (Large Perfection of Wisdom Sutra), then together with the previous four stages, the six stages (principle stage, name stage, contemplation and practice stage, resemblance stage, partial realization stage, ultimate stage) are all Mahayana. Therefore, it is said that this vehicle comes out of the three realms and dwells in 'Sarvajna' (all-knowing wisdom). (Sarvajna: all-knowing wisdom) The 'Da Pin Ban Ruo Jing' (Large Perfection of Wisdom Sutra) also says that this vehicle does not move or go out. The inconceivable sentient beings are the meaning of the 'li ji' (principle stage) of Mahayana, so it is called 'not moving'. Without cultivation or realization, it is called 'not going out'. This is the true Mahayana, like the void, without defilement, without play, without words. If one can observe in this way, one sees the Buddha. Therefore, Mahayana is Buddha-nature, Buddha-nature is 'Nirvana', 'Nirvana' is non-birth, and non-birth is inexpressible. The 'Da Pin Ban Ruo Jing' (Large Perfection of Wisdom Sutra) says: 'If one can observe the twelve links of dependent origination in this way, one is sitting in the 'dao chang' (bodhimanda).' This is the Bodhisattva sitting in the 'dao chang' (bodhimanda) from the initial aspiration, turning the wheel of Dharma, and liberating countless sentient beings. Know that it is so.
薩為如佛也。是知末世出家在家菩薩欲學佛法。求不思議解脫者。不可出三觀法門也。
第五明三觀攝一切諸法者。三觀即是三智。三智即是般若。般若攝一切諸法。即是三觀攝一切法也。今明三觀攝七種法故。即攝一切佛法也。七種法者。一攝理。二攝結業。三攝依正二報。四攝智。五攝行。六攝位。七攝教。今略約七法攝一切佛法。罄無不收。
一三觀攝一切理者。一從假入空觀攝真諦。二從空入假觀攝俗諦。三中道觀攝中道第一義諦。三觀攝三諦之理。理無不周。三諦之外更無別理。但有時約因果為四諦。有時合為二諦一諦。已依前釋今不重明。二明三觀攝一切惑者。迷理之惑不過三種。若是見思取相之惑。九十八使皆從迷真而起。若說初觀對破此惑。說藥知病。即攝九十八使也。若說塵沙無知是迷俗之惑。為第二觀之所治。說藥知病即攝一切恒沙無知也。無明住地惑者。此從迷中道第一義而起見思別惑。若說中道第一義觀。正治無明別惑之見思。說藥知病。即攝無明界外一切別惑也。
三攝正依二報者。正報即是一切五陰眾生。依報者即是一切國土所依。若說從假入空觀。即攝一切二十五有界內有為緣縛眾生凡聖同居依報國土。若說從空入假觀。即攝一切方便有餘五種正報無為緣縛眾生有
【現代漢語翻譯】 現代漢語譯本：薩是像佛一樣。由此可知末世的出家或在家的菩薩，如果想學習佛法，尋求不可思議的解脫，就不能離開三觀法門。
第五，說明三觀涵蓋一切諸法。三觀即是三智，三智即是般若（prajna，智慧）。般若涵蓋一切諸法，也就是三觀涵蓋一切法。現在說明三觀涵蓋七種法，也就涵蓋了一切佛法。這七種法是：一、涵蓋理；二、涵蓋結業；三、涵蓋依正二報；四、涵蓋智；五、涵蓋行；六、涵蓋位；七、涵蓋教。現在簡略地用這七法來涵蓋一切佛法，沒有遺漏。
一、三觀涵蓋一切理：一、從假入空觀涵蓋真諦（paramārtha-satya，終極真理）；二、從空入假觀涵蓋俗諦（saṃvṛti-satya，世俗真理）；三、中道觀涵蓋中道第一義諦（madhyamā-prathamārtha-satya，中道第一義諦）。三觀涵蓋三諦之理，沒有不周遍的。三諦之外沒有別的理。但有時根據因果關係分為四諦，有時合為二諦或一諦，已經按照前面的解釋說明過，現在不再重複說明。
二、說明三觀涵蓋一切惑：迷惑真理的惑不超過三種。如果是見思取相之惑，九十八使都從迷惑真諦而生起。如果說初觀對治此惑，就像說藥能治病一樣，就涵蓋了九十八使。如果說塵沙無知是迷惑俗諦的惑，由第二觀來對治。說藥能治病，就涵蓋了一切恒河沙數般的無知。無明住地惑，是從迷惑中道第一義而生起的見思別惑。如果說中道第一義觀，正是對治無明別惑的見思。說藥能治病，就涵蓋了無明界外的一切別惑。
三、涵蓋正報和依報：正報就是一切五陰眾生，依報就是一切國土所依。如果說從假入空觀，就涵蓋了一切二十五有界內的有為緣縛的眾生，以及凡聖同居的依報國土。如果說從空入假觀，就涵蓋了一切方便有餘的五種正報，以及無為緣縛的眾生。
【English Translation】 English version: Sa is like a Buddha. Therefore, if a monastic or lay Bodhisattva in the degenerate age wants to study the Buddhadharma and seek inconceivable liberation, they cannot depart from the Three Contemplations Dharma-gate.
Fifth, explaining that the Three Contemplations encompass all dharmas. The Three Contemplations are the Three Wisdoms, and the Three Wisdoms are Prajna (prajna, wisdom). Prajna encompasses all dharmas, which means the Three Contemplations encompass all dharmas. Now, explaining that the Three Contemplations encompass seven types of dharmas, which also encompasses all Buddhadharma. These seven types of dharmas are: first, encompassing principle; second, encompassing karma and its results; third, encompassing the two retributions of support and principal; fourth, encompassing wisdom; fifth, encompassing practice; sixth, encompassing stages; seventh, encompassing teachings. Now, briefly using these seven dharmas to encompass all Buddhadharma, nothing is left out.
First, the Three Contemplations encompass all principles: first, the Contemplation of Entering Emptiness from Provisional Existence encompasses the Truth of Ultimate Reality (paramārtha-satya, ultimate truth); second, the Contemplation of Entering Provisional Existence from Emptiness encompasses the Truth of Conventional Reality (saṃvṛti-satya, conventional truth); third, the Middle Way Contemplation encompasses the Truth of the First Principle of the Middle Way (madhyamā-prathamārtha-satya, the first principle of the Middle Way). The Three Contemplations encompass the principle of the Three Truths, without being incomplete. There is no other principle outside the Three Truths. However, sometimes based on cause and effect, they are divided into the Four Noble Truths, and sometimes combined into Two Truths or One Truth, which has already been explained according to the previous explanation, and will not be repeated now.
Second, explaining that the Three Contemplations encompass all delusions: the delusions that obscure the principle do not exceed three types. If it is the delusion of views and thoughts taking on appearances, the ninety-eight afflictions all arise from obscuring the Truth of Ultimate Reality. If it is said that the initial contemplation counteracts this delusion, just like saying that medicine can cure illness, it encompasses the ninety-eight afflictions. If it is said that ignorance like dust and sand is the delusion that obscures the Truth of Conventional Reality, it is treated by the second contemplation. Saying that medicine can cure illness encompasses all ignorance like the sands of the Ganges. The delusion of the fundamental ignorance, arises from the views and thoughts of separate delusions that obscure the First Principle of the Middle Way. If it is said that the Contemplation of the First Principle of the Middle Way, precisely treats the views and thoughts of separate delusions of fundamental ignorance. Saying that medicine can cure illness encompasses all separate delusions outside the realm of ignorance.
Third, encompassing the two retributions of principal and support: the principal retribution is all sentient beings of the five skandhas, and the support retribution is all that the lands rely on. If it is said that the Contemplation of Entering Emptiness from Provisional Existence encompasses all sentient beings bound by conditioned existence within the twenty-five realms of existence, as well as the support lands where ordinary beings and sages dwell together. If it is said that the Contemplation of Entering Provisional Existence from Emptiness encompasses all the five types of principal retributions of expedient remaining, as well as sentient beings bound by unconditioned existence.
余依報國土也。若說中道第一義觀。即攝一切三賢十聖自體緣縛眾生實報無障礙國土。三觀圓極。三諦理凈。即是毗盧遮那常寂光土也。四明攝智者。三觀即是三智。三智攝十智。一切諸智不出三智。三智之外無別勝智也。譬如摩黎山。余無出栴檀樹。除此三智。雖有種種世間之智。皆為一切智方便所攝也。此義類前說。今不重明。五攝行者。所謂攝一切行。如一行三昧等四種一行三昧。三觀往攝一切一行。若攝二行。如二聖行等一切二行。若攝三行。如三三昧等一切三行。若攝四行。如四念處等一切四行。若攝五行。如五根等一切五行。若攝六行。如六波羅蜜等一切六行。若攝七行。如七覺分等一切七行。若攝八行。如八聖道等一切八行。若攝九行。如九次第定等一切九行。若攝十行。如十一切入．十波羅蜜等一切十行。如是攝百千萬億阿僧祇等行行慧行一切諸行。三觀往約四種道諦。一一釋諸法門所攝。𣫆無不收。
六次明攝位者。若明初析假入空觀。即攝七賢七聖位二十七賢聖。約二諦明三觀。攝三藏佛位。體假入空。約二諦明三觀。攝通教三乘之位。別相三觀但攝別教五十二心賢聖之位。一心三觀攝圓教一切五十二心位。至下明四教斷障判位中更當開說。七攝教者。明諸佛菩薩因修三觀得入聖位。為利
【現代漢語翻譯】 現代漢語譯本 這是依報國土。如果宣說中道第一義觀，就能涵蓋一切三賢（十住、十行、十回向）十聖（十地）的自體緣縛眾生所居住的實報無障礙國土。三觀達到圓滿極致，三諦之理清凈，就是毗盧遮那佛的常寂光土。四明攝智者說，三觀就是三智（一切智、道種智、一切種智），三智涵蓋十智，一切諸智都離不開三智。三智之外沒有其他更殊勝的智慧。譬如摩黎山，其他地方沒有能長出栴檀樹的。除了這三智，即使有種種世間的智慧，也都被一切智的方便所涵蓋。這個道理和前面所說類似，現在不再重複說明。五攝行者，就是涵蓋一切修行。如一行三昧等四種一行三昧，三觀可以涵蓋一切一行。如果涵蓋二行，如二聖行等一切二行。如果涵蓋三行，如三三昧等一切三行。如果涵蓋四行，如四念處等一切四行。如果涵蓋五行，如五根等一切五行。如果涵蓋六行，如六波羅蜜等一切六行。如果涵蓋七行，如七覺分等一切七行。如果涵蓋八行，如八聖道等一切八行。如果涵蓋九行，如九次第定等一切九行。如果涵蓋十行，如十一切入、十波羅蜜等一切十行。這樣涵蓋百千萬億阿僧祇等行、行慧行一切諸行。三觀可以對應四種道諦，一一解釋各種法門所涵蓋的內容，沒有不能包含的。 六、其次說明涵蓋果位。如果說明最初的析假入空觀，就能涵蓋七賢（五停心觀、別相念住、總相念住、暖位、頂位、忍位、世第一位）七聖（預流果、一來果、不還果、阿羅漢果、辟支佛、菩薩、佛）二十七賢聖。如果根據二諦（世俗諦、真諦）來說明三觀，就能涵蓋三藏佛的果位。體假入空，如果根據二諦來說明三觀，就能涵蓋通教三乘（聲聞乘、緣覺乘、菩薩乘）的果位。別相三觀只能涵蓋別教五十二心賢聖的果位。一心三觀涵蓋圓教一切五十二心位的果位。到下面說明四教斷障判位時，會更詳細地闡述。七、涵蓋教法。說明諸佛菩薩因為修習三觀而得以進入聖位，爲了利益
【English Translation】 English version This is the dependent reward land (余依報國土也). If we expound the contemplation of the Middle Way's First Principle (中道第一義觀), it encompasses the Real Reward Unobstructed Land (實報無障礙國土) where all sentient beings bound by their own conditions (自體緣縛眾生) of the Three Sages (三賢) [Ten Dwellings (十住), Ten Practices (十行), Ten Dedications (十回向)] and Ten Saints (十聖) [Ten Grounds (十地)] reside. The perfect culmination of the Three Contemplations (三觀) and the purity of the Three Truths (三諦) is the Land of Eternal Tranquility and Light (常寂光土) of Vairocana Buddha (毗盧遮那). The Fourfold Illumination (四明) quotes Zhi Zhe (智者) as saying that the Three Contemplations are the Three Wisdoms (三智) [Wisdom of All Modes (一切智), Wisdom of the Path (道種智), Wisdom of All Aspects (一切種智)], and the Three Wisdoms encompass the Ten Wisdoms (十智). All wisdoms do not go beyond the Three Wisdoms. There is no other superior wisdom beyond the Three Wisdoms. Just as on Mount Malaya (摩黎山), nowhere else can sandalwood trees grow. Apart from these Three Wisdoms, although there are various worldly wisdoms, they are all encompassed by the expedient means of the Wisdom of All Modes. This meaning is similar to what was said before, so I will not repeat it now. Fifth, encompassing practices (攝行者), means encompassing all practices. For example, the Four Types of One-Practice Samadhi (一行三昧) such as the One-Practice Samadhi (一行三昧), the Three Contemplations can encompass all One-Practices. If encompassing Two Practices, such as the Two Saintly Practices (二聖行) and all Two Practices. If encompassing Three Practices, such as the Three Samadhis (三三昧) and all Three Practices. If encompassing Four Practices, such as the Four Foundations of Mindfulness (四念處) and all Four Practices. If encompassing Five Practices, such as the Five Roots (五根) and all Five Practices. If encompassing Six Practices, such as the Six Paramitas (六波羅蜜) and all Six Practices. If encompassing Seven Practices, such as the Seven Factors of Enlightenment (七覺分) and all Seven Practices. If encompassing Eight Practices, such as the Eightfold Noble Path (八聖道) and all Eight Practices. If encompassing Nine Practices, such as the Nine Successive Dwellings (九次第定) and all Nine Practices. If encompassing Ten Practices, such as the Ten All-Entering (十一切入), the Ten Paramitas (十波羅蜜) and all Ten Practices. Thus, encompassing hundreds of thousands of millions of Asamkhyas (阿僧祇) of practices, practice-wisdom practices, and all practices. The Three Contemplations can correspond to the Four Noble Truths of the Path (四種道諦), explaining what is encompassed by each Dharma gate, without leaving anything out. Sixth, next explaining the encompassing of positions (攝位者). If we explain the initial Analytical Emptiness-Entering Contemplation (析假入空觀), it encompasses the Twenty-Seven Worthies and Sages (二十七賢聖) of the Seven Worthies (七賢) [Five Stopping-the-Mind Contemplations (五停心觀), Specific Aspect Mindfulness (別相念住), General Aspect Mindfulness (總相念住), Warmth Stage (暖位), Peak Stage (頂位), Forbearance Stage (忍位), World's First Stage (世第一位)] and Seven Sages (七聖) [Stream-Enterer (預流果), Once-Returner (一來果), Non-Returner (不還果), Arhat (阿羅漢果), Pratyekabuddha (辟支佛), Bodhisattva (菩薩), Buddha (佛)]. If we explain the Three Contemplations according to the Two Truths (二諦) [Conventional Truth (世俗諦), Ultimate Truth (真諦)], it encompasses the position of the Three-Store Buddha (三藏佛). Embodied Emptiness-Entering (體假入空), if we explain the Three Contemplations according to the Two Truths, it encompasses the position of the Three Vehicles (三乘) [Sravaka Vehicle (聲聞乘), Pratyekabuddha Vehicle (緣覺乘), Bodhisattva Vehicle (菩薩乘)] of the Common Teaching (通教). The Distinctive Aspect Three Contemplations (別相三觀) can only encompass the position of the Fifty-Two Mental States of Worthies and Sages (五十二心賢聖) of the Distinct Teaching (別教). The One-Mind Three Contemplations (一心三觀) encompasses the position of all Fifty-Two Mental States of the Perfect Teaching (圓教). When we explain the Four Teachings' Cutting Off Obstructions and Judging Positions (四教斷障判位) below, we will elaborate further. Seventh, encompassing teachings (攝教者). Explaining that all Buddhas and Bodhisattvas attain the holy position by cultivating the Three Contemplations, in order to benefit
眾生起教益物。雖言教無量。併爲三觀攝也。所以者何。第二第三觀即攝華嚴經。初析假入空觀即攝三藏經。析假體假入空觀。第二第三觀攝一切方等經。若但說體假入空之初觀。即攝摩訶般若經。若但說中道第一義諦觀。即攝法華經。若析體二種入空觀。第二第三觀即攝涅槃經。故云是大涅槃即是諸佛法界。料簡與方等經同異之相。已如四悉檀義分別。是故舉三觀觀無明一念因緣所生之法。如一微塵攝三千大千經卷尚不足疑。何況前所攝經也。
第六約斷結清凈釋維摩詰義者。三觀斷結。教門不同。略有三種。一者斷三諦惑證三諦理。智證理時。斷德成就。惑障俱亡。此同拙度之相。非此經所明不思議之斷惑也。二明不思議三觀。見不思議三諦之理。不斷見．思．塵沙無明之惑。與三諦之理相應。一心三觀之智不礙煩惱。煩惱不障一心三觀之智。智不斷惑。與理諦相應。即是不斷煩惱而入涅槃。故此經云。不斷癡愛起諸明脫。以五逆相而得解脫之法門也。菩薩住是解脫。能以須彌內芥子。種種示現。三正用三觀釋毗摩羅詰栗致凈無垢稱義者。凈名居士因緣所生之心。三諦之理。性常皎然。目之為凈。不斷三諦惑障。能起一心三觀三智之智。明解脫。智明解脫。雖處三惑之內。不為三惑所染。故稱無垢。一心三
【現代漢語翻譯】 現代漢語譯本：眾生髮起教化，是爲了利益萬物。雖然教法有無量之多，都可以被三觀所涵蓋。為什麼這麼說呢？第二觀和第三觀就涵蓋了《華嚴經》，最初的分析假象而入空的觀，就涵蓋了《三藏經》。分析假象的本體，使假象融入空觀，第二觀和第三觀涵蓋了一切方等經。如果只說本體假象融入空觀的最初觀，就涵蓋了《摩訶般若經》。如果只說中道第一義諦觀，就涵蓋了《法華經》。如果分析本體的兩種入空觀，第二觀和第三觀就涵蓋了《涅槃經》。所以說，偉大的《涅槃經》就是諸佛的法界。關於它與方等經相同和不同之處的詳細分析，已經在四悉檀義中分別說明。因此，舉出三觀來觀察無明（avidya）這一念因緣所生的法，就像一粒微塵包含三千大千世界的經卷一樣，這沒有什麼可懷疑的，更何況前面所涵蓋的經呢？
第六，從斷除煩惱和清凈的角度來解釋維摩詰（Vimalakirti）的意義。三觀斷除煩惱，教法門徑不同，大致有三種。第一種是斷除三諦（three truths）的迷惑，證得三諦的真理。智慧證得真理時，斷除的功德成就，迷惑和障礙都消失了。這類似於拙度的境界，不是這部經所闡明的不思議的斷除煩惱。第二種是闡明不思議的三觀，見到不思議的三諦之理。不斷除見惑（wrong views）、思惑（desires）、塵沙惑（innumerable differences）和無明惑（ignorance），與三諦的真理相應。一心三觀的智慧不妨礙煩惱，煩惱不障礙一心三觀的智慧。智慧不斷除迷惑，與真理相應，就是不斷除煩惱而進入涅槃（Nirvana）。所以這部經說，不斷除愚癡和愛慾，卻能生起光明和解脫。以五逆（five rebellious acts）的相狀而得到解脫的法門。菩薩安住于這種解脫，能以須彌山（Mount Sumeru）容納于芥子之中，種種示現。第三種是正確地用三觀來解釋毗摩羅詰栗致（Vimalakirti）的清凈無垢的稱謂的意義。凈名居士（Vimalakirti）因緣所生的心，三諦的真理，其本性常常是明亮的，稱之為清凈。不斷除三諦的迷惑和障礙，能生起一心三觀的三智之智，明白解脫。智慧明白解脫，雖然處於三惑之內，卻不被三惑所污染，所以稱為無垢。一心三
【English Translation】 English version: Sentient beings initiate teachings to benefit all things. Although the teachings are immeasurable, they are all encompassed by the Three Contemplations (Tri-vidya). Why is this so? The Second and Third Contemplations encompass the Avatamsaka Sutra. The initial contemplation of analyzing the provisional to enter emptiness encompasses the Tripitaka Sutra. Analyzing the substance of the provisional, causing the provisional to enter the contemplation of emptiness, the Second and Third Contemplations encompass all Vaipulya Sutras. If only the initial contemplation of the substance of the provisional entering emptiness is spoken of, it encompasses the Mahaprajnaparamita Sutra. If only the contemplation of the Middle Way's First Principle is spoken of, it encompasses the Lotus Sutra. If the two contemplations of analyzing the substance to enter emptiness are spoken of, the Second and Third Contemplations encompass the Nirvana Sutra. Therefore, it is said that the Great Nirvana is the Dharma Realm of all Buddhas. The detailed analysis of the similarities and differences between it and the Vaipulya Sutras has already been explained separately in the meaning of the Four Siddhis (four kinds of accomplishment). Therefore, citing the Three Contemplations to observe the Dharma produced by the condition of one thought of ignorance (avidya), it is no more doubtful than a single dust mote containing the sutra scrolls of three thousand great chiliocosms, let alone the sutras encompassed earlier?
Sixth, explaining the meaning of Vimalakirti (Vimalakirti) from the perspective of cutting off afflictions and purity. The Three Contemplations cut off afflictions, and the teaching methods differ, roughly in three ways. The first is to cut off the delusions of the Three Truths (three truths) and realize the truth of the Three Truths. When wisdom realizes the truth, the merit of cutting off is achieved, and delusions and obstacles disappear. This is similar to the realm of clumsiness, not the inconceivable cutting off of afflictions explained in this sutra. The second is to explain the inconceivable Three Contemplations, seeing the truth of the inconceivable Three Truths. Without cutting off the delusions of views (wrong views), thoughts (desires), dust-like delusions (innumerable differences), and ignorance (ignorance), it corresponds to the truth of the Three Truths. The wisdom of the One Mind Three Contemplations does not hinder afflictions, and afflictions do not obstruct the wisdom of the One Mind Three Contemplations. Wisdom does not cut off delusions, but corresponds to the truth, which is entering Nirvana (Nirvana) without cutting off afflictions. Therefore, this sutra says that without cutting off ignorance and desire, one can generate light and liberation. Obtaining the Dharma gate of liberation through the appearance of the Five Rebellious Acts (five rebellious acts). Bodhisattvas abide in this liberation, able to contain Mount Sumeru (Mount Sumeru) within a mustard seed, manifesting in various ways. The third is to correctly use the Three Contemplations to explain the meaning of Vimalakirti's (Vimalakirti) pure and undefiled title. The mind produced by the conditions of Vimalakirti, the truth of the Three Truths, its nature is always bright, and it is called purity. Without cutting off the delusions and obstacles of the Three Truths, it can generate the wisdom of the One Mind Three Contemplations and Three Wisdoms, understanding liberation. Wisdom understands liberation, and although it is within the Three Delusions, it is not defiled by the Three Delusions, so it is called undefiled. One Mind Three
智會三諦之理。大用無方。稱機而化。故名為稱。故云凈無垢稱義也。
第七用三觀釋此經一部義者。略為二意。一釋經玄五義。二正用三觀通釋此經文。一釋玄五義者。初用三觀釋凈名之號。已如前說。二次釋經體。第三觀顯不思議正道之理。即是真性之體顯也。三釋經宗者。三觀斷三諦之緣縛。即是四種佛國之因行。行成得四種凈土之果也。四釋經用者。三觀破三諦之惑。即是析伏之義。攝三諦之理善。即攝受義。即經之用也。五明教相者。此經約三觀明教。與余有同有異。具如前釋。即判教相也。二正約三觀釋此三卷經文者。即為三意。一釋室外。二釋室內。三釋出室。一釋室外四品。三觀成佛國因果之義也。已如明宗所說。即是釋佛國品也。次析體二種入空。釋方便品訶諸國王長者。體假入空第二第三觀。釋弟子品訶十大弟子之意正在此也。次第三中道第一義觀。釋菩薩品訶四大菩薩也。次明入室六品。若問疾品。凈名空室以疾而臥。即表中道第一義諦觀。相應種智。依常寂國現空室相也。慰喻有疾菩薩自調伏其心者。即用三觀慰喻有疾菩薩。有疾菩薩亦用三觀以調三諦之疾也。不思議解脫品即是第三觀。種智之果住于正道。雙照二諦。種種示現也。次釋觀眾生品者。即是正用初觀釋也。次釋佛道品者
【現代漢語翻譯】 現代漢語譯本： 以智慧理解三諦（satyatraya）之理，其作用廣大而沒有固定的方式，能根據不同的根機而變化施教，所以稱為『稱』，因此說『凈無垢』才符合『稱』的含義。
第七，用三觀（tri-vidha-dhyana）來解釋這部經的全部意義，大致分為兩個方面：一是解釋經玄的五義，二是真正用三觀來貫通解釋這部經的經文。一是解釋玄五義，首先用三觀來解釋《凈名經》的名稱，已經如前面所說。其次解釋經體，第三觀顯現不可思議的正道之理，這就是真性的本體顯現。三是解釋經宗，三觀斷除三諦的因緣束縛，這就是四種佛國（buddhakṣetra）的因行，因行成就便能得到四種凈土（buddhakṣetra）的果報。四是解釋經用，三觀破除三諦的迷惑，這就是析伏的含義，攝取三諦的道理，就是攝受的含義，這就是經的作用。五是說明教相，這部經依據三觀來闡明教義，與其他經典有相同也有不同之處，具體如前所述，這就是判別教相。
二是真正用三觀來解釋這三卷經文，可以分為三個方面：一是解釋室外，二是解釋室內，三是解釋出室。一是解釋室外的四品經文，三觀成就佛國因果的意義，已經如明宗所說，這就是解釋《佛國品》。其次，用析體二種入空的方式，解釋《方便品》中呵斥各位國王和長者的內容，體假入空是第二和第三觀。解釋《弟子品》中呵斥十大弟子（śrāvakāḥ）的用意也正在於此。再次，用第三中道第一義觀，解釋《菩薩品》中呵斥四大菩薩（bodhisattva）的內容。其次，闡明入室的六品經文，如果問到《疾品》，維摩詰（Vimalakirti）在空室中因病而臥，這正是表中道第一義諦觀，與相應的種智（sarvajñāna）相應，依據常寂光土（dharmakāya-buddhakṣetra）而顯現空室的相狀。用三觀來慰問和勸喻有疾病的菩薩，讓他們自己調伏自己的心，也就是用三觀來慰問和勸喻有疾病的菩薩，有疾病的菩薩也用三觀來調伏三諦的疾病。不可思議解脫品就是第三觀，種智的果實安住于正道，同時照亮二諦，種種示現。其次解釋《觀眾生品》，這就是真正用初觀來解釋。其次解釋《佛道品》。
【English Translation】 English version: To understand the principle of the three truths (satyatraya) with wisdom, its function is vast and without fixed methods, able to change teachings according to different capacities, therefore it is called 'suitable'. Thus, it is said that 'pure and without defilement' conforms to the meaning of 'suitable'.
Seventh, to explain the entire meaning of this sutra using the three contemplations (tri-vidha-dhyana), it can be roughly divided into two aspects: one is to explain the five meanings of the sutra's profoundness, and the other is to truly use the three contemplations to comprehensively explain the sutra's text. One is to explain the five meanings of profoundness, first using the three contemplations to explain the name of the 'Vimalakirti Sutra', as already mentioned earlier. Secondly, to explain the sutra's substance, the third contemplation reveals the principle of the inconceivable right path, which is the manifestation of the essence of true nature. Third, to explain the sutra's purpose, the three contemplations sever the causal bonds of the three truths, which are the causal practices of the four Buddha lands (buddhakṣetra), and the accomplishment of causal practices leads to the fruition of the four pure lands (buddhakṣetra). Fourth, to explain the sutra's function, the three contemplations break through the delusions of the three truths, which is the meaning of analysis and subjugation, and embracing the principles of the three truths is the meaning of acceptance, which is the function of the sutra. Fifth, to explain the teaching characteristics, this sutra elucidates the teachings based on the three contemplations, which has similarities and differences with other sutras, as detailed earlier, which is to distinguish the teaching characteristics.
Second, to truly use the three contemplations to explain these three volumes of sutra text, it can be divided into three aspects: one is to explain the exterior of the room, the second is to explain the interior of the room, and the third is to explain the departure from the room. One is to explain the four chapters of the sutra outside the room, the three contemplations accomplish the meaning of the cause and effect of the Buddha land, as already mentioned in clarifying the purpose, which is to explain the 'Buddha Land Chapter'. Secondly, using the method of analyzing the substance and entering emptiness in two ways, explain the content of reprimanding the various kings and elders in the 'Upaya Chapter', the substance of provisionality entering emptiness is the second and third contemplations. The intention of explaining the reprimand of the ten great disciples (śrāvakāḥ) in the 'Disciples Chapter' also lies in this. Again, using the third contemplation of the first meaning of the Middle Way, explain the content of reprimanding the four great bodhisattvas (bodhisattva) in the 'Bodhisattva Chapter'. Secondly, elucidate the six chapters of the sutra on entering the room, if asked about the 'Sickness Chapter', Vimalakirti (Vimalakirti) lying ill in an empty room, this is precisely the representation of the contemplation of the first meaning of the Middle Way, corresponding to the corresponding all-knowing wisdom (sarvajñāna), based on the Land of Eternal Tranquility (dharmakāya-buddhakṣetra) and manifesting the appearance of an empty room. Using the three contemplations to comfort and exhort the sick bodhisattvas, allowing them to subdue their own minds, that is, using the three contemplations to comfort and exhort the sick bodhisattvas, and the sick bodhisattvas also use the three contemplations to subdue the sickness of the three truths. The Inconceivable Liberation Chapter is the third contemplation, the fruit of all-knowing wisdom abides in the right path, simultaneously illuminating the two truths, manifesting in various ways. Secondly, explain the 'Contemplating Sentient Beings Chapter', which is truly using the first contemplation to explain. Secondly, explain the 'Buddha Path Chapter'.
。即是用第二觀釋也。次釋入不二法門品者。即是用第三觀釋也。次釋香積品者。即是還用第三觀雙照二諦。垢凈俱游釋也。次釋室外。菩薩行品見阿閦佛者。即是用三觀通釋佛國因果。同前佛國之意也。次釋法供養．囑累二品。是流通室內室外三觀析伏抑訶之意耳。譬如諸樹林。華葉或生落。如是諸佛剎。成敗亦復然。如依種種樹。有種種果生。如是種種剎。有種種眾生。種種差別故。果實生不同。行業若於故。佛剎種種異。心如工𦘕師。𦘕種種五陰。一切世間中。無法而不造。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。諸佛悉了知。一切從心轉。若能如是解。彼人見真佛。
維摩詰經三觀玄義卷下(終)
【現代漢語翻譯】 現代漢語譯本： 這就是用第二觀來解釋。《入不二法門品》的解釋，就是用第三觀來解釋。《香積品》的解釋，就是仍然用第三觀同時照亮二諦，在垢與凈之間自在遊歷來解釋。《室外菩薩行品》中見到阿閦佛（Akshobhya Buddha）的情景，就是用三觀來全面解釋佛國（Buddha-kshetra）的因果，與前面的佛國之意相同。《法供養品》和《囑累品》的解釋，是流通室內室外三觀，分析、降伏、抑制、呵斥之意罷了。譬如各種樹林，花葉或者生長或者凋落，就像這樣諸佛的剎土（Buddha-kshetra），成住壞空也是如此。如同依靠種種樹木，有種種果實生長，就像這樣種種剎土（Buddha-kshetra），有種種眾生。由於種種差別，果實的產生也不同。行業如果不同，佛剎（Buddha-kshetra）的種種景象也不同。心就像畫師，描繪種種五陰（Skandha），在一切世間中，沒有法不是由心所造。如心如此，佛也是如此，如佛如此，眾生也是如此。心、佛及眾生，這三者沒有差別。諸佛完全了知，一切都從心轉變。如果能夠這樣理解，那人就見到了真佛。
《維摩詰經三觀玄義》卷下（終）
【English Translation】 English version: This is explained using the second contemplation. The explanation of the 『Entering the Gate of Non-Duality』 chapter is explained using the third contemplation. The explanation of the 『Fragrant Accumulation』 chapter is still using the third contemplation to simultaneously illuminate the two truths, freely roaming between defilement and purity to explain it. The scene of seeing Akshobhya Buddha (阿閦佛) (Immovable Buddha) in the 『Conduct of Bodhisattvas Outside the Chamber』 chapter is using the three contemplations to comprehensively explain the cause and effect of the Buddha-kshetra (佛國) (Buddha-field), which is the same as the meaning of the previous Buddha-kshetra (佛國). The explanations of the 『Dharma Offering』 and 『Entrustment』 chapters are merely the meaning of circulating the three contemplations inside and outside the chamber, analyzing, subduing, suppressing, and rebuking. For example, various forests, flowers and leaves either grow or fall, just like this, the Buddha-kshetra (佛剎) (Buddha-field) of all Buddhas, formation, existence, destruction, and emptiness are also like this. Just as relying on various trees, various fruits grow, just like this, various Buddha-kshetra (佛剎) (Buddha-fields), have various sentient beings. Due to various differences, the production of fruits is also different. If the karma is different, the various appearances of the Buddha-kshetra (佛剎) (Buddha-field) are also different. The mind is like a painter, depicting various Skandhas (五陰) (aggregates), in all the world, there is no dharma that is not created by the mind. As the mind is like this, the Buddha is also like this, as the Buddha is like this, sentient beings are also like this. The mind, the Buddha, and sentient beings, these three are not different. All Buddhas fully know that everything transforms from the mind. If one can understand in this way, that person will see the true Buddha.
Vimalakirti Sutra Three Contemplations Profound Meaning, Volume 2 (End)