---
title: "解深密經疏 · 序品第一"
description: "解深密經疏由唐代高僧圆测撰寫，是對佛教經典《解深密經》的權威註釋。圓測為玄奘弟子，精通唯識學，該疏成書於7世紀，系統闡釋了唯識思想與三性理論，融合了印度瑜伽行派與中觀學說。內容涵蓋佛法深層義理，包括心識結構、修行次第及成佛之道，是研究唯識學的重要文獻。該疏在漢傳佛教中地位崇高，為後世學者提供了理解《解深密經》的關鍵依據，影響了中國佛教哲學的發展。"
url: "https://rushiwowen.co/en/r/cmcweeqli0bk4jx047h593two"
---

### 解深密經序品第一

> Chapter 1: Introduction

將欲釋經，四門分別：一、教興題目，二、辨經宗體，三、顯所依為，四、依文正釋。

> To explain this sutra, we will use four approaches: First, the purpose and title of the teaching. Second, the core principle and substance of the sutra. Third, the basis and intent of the practice. Fourth, the proper explanation of the text itself.

第一、教興及題目者。竊以真性甚深，超眾象而為象；圓音秘密，布群言而不言。斯乃即言而言亡，非象而象著，理雖寂而可談；即言而言亡，言雖弘而無說。故嘿不二於丈室可談，故辨三性於淨宮。是故慈氏菩薩說真俗而並存，龍猛大士談空有而雙遣。然則存不違遣，唯識之義彌彰；遣不違存，無相之旨恒立。亦空亦有，順成二諦之宗；非有非空，契會中道之理。故知迷謬者說空而執有，悟解者辨有而達空。佛法甚源，豈不斯矣？但以接引多方，入理非一，是故法王說三法輪：初為發起聲聞乘者，波羅柰國施鹿林中創開生死、涅槃、因果，此即第一四諦法輪；次為發趣菩薩乘者，鷲峯山等十六會中說諸般若，此即第二無相法輪；後為發趣一切乘者，蓮華藏等淨穢土中說深密等，此即第三了義大乘。是即如來教興之意也。

> First, the Reason for the Teaching and the Title of the Text: The true nature is profound, transcending all forms yet being the very form of all; the perfect sound is secret and subtle, conveying all words yet beyond words. This is to speak while remaining silent, to reveal while remaining formless. Though the principle is tranquil, it can be discussed; though words are vast, they convey no ultimate assertion. Thus, silence is no different from the teaching in the chamber of Vimalakirti, and discrimination of the three natures is expounded in the pure abode. For this reason, Bodhisattva Maitreya presents both the conventional and the ultimate truths as coexisting, while Nagarjuna, the great master, expounds emptiness and existence while eliminating both extremes. Yet, existence does not contradict elimination; thus, the meaning of Consciousness-Only becomes clearer. Elimination does not contradict existence; thus, the principle of signlessness remains firmly established. Both emptiness and existence align with the twofold truth; neither existence nor emptiness accords with the Middle Way. Therefore, it is known that those who are confused speak of emptiness yet cling to existence, while those who awaken discern existence and penetrate emptiness. Is not the profound source of the Dharma precisely this? However, because the means of guidance are manifold and the entry into truth is not singular, the King of Dharma turned the three wheels of Dharma: first, for those aspiring to the Vehicle of Hearers, in the Deer Park at Varanasi, he opened the teaching on birth and death, nirvana, and cause and effect—this is the first wheel, the Dharma of the Four Noble Truths; next, for those aspiring to the Bodhisattva Vehicle, in the sixteen assemblies at Vulture Peak and elsewhere, he taught the perfection of wisdom—this is the second wheel, the Dharma of signlessness; finally, for those aspiring to all vehicles, in the pure and impure lands such as the Lotus Treasury, he taught the profound meaning and so forth—this is the third wheel, the Great Vehicle of definitive meaning. Such is the intent behind the Buddha's teachings.

題云解深密經者，一部總名。序品第一者，品內別目。解謂解釋，深即甚深，密者秘密。此經宗明境行及果三種無等，解釋如是甚深之義，名解深密。經者，梵音名素怛纜，此云經也。若依俗典，經者常也，經古歷今教義恒定，目之為常。或翻為綖，四分律云：綖貫華，定不失落。大唐三藏翻為契經，謂契合，契當道理合有情機。經亦二義：一者貫穿，二者攝持。貫穿所應說義，攝持所化有情，具斯二義故名契經。辨得名者，解經兩字是能詮教，深密之言顯所詮理，從能所詮以立經目，此即深密之解經也。故六釋中是依主釋。序品第一者，序謂由序起正說之由致，品謂品類或品別義，顯已聞等義類相從，攝義各別目之為品。於一部內有其八品，此品最初故名第一，故言解深密經序品第一。

> The text titled "The Sūtra of the Profound and Secret" is the general name for the entire work. The "Introductory Chapter," being the first, has its own specific title within the text. "Interpretation" means to explain, "Profound" refers to what is extremely deep, and "Secret" means hidden or esoteric. This scripture chiefly elucidates the three incomparable aspects—the view, the practice, and the fruit—and by explaining such profound meanings, it is named "The Interpretation of the Profound and Secret." As for "Sūtra," its Sanskrit term is "Sūtra," which is rendered as "scripture" here. In common terminology, "scripture" means constancy—it has endured through past and present, and its teachings and meanings remain unchanging, hence it is called "constant." Alternatively, it is translated as "thread," for as the Four-Part Vinaya says: "A thread strings flowers together, ensuring they are not lost." The great Tang translator Xuanzang rendered it as "connected scripture," meaning it accords with reason and matches the capacities of sentient beings. "Scripture" also carries two meanings: one is to string together, and the other is to hold fast. It strings together the teachings that should be spoken, and it holds fast the sentient beings to be transformed. Possessing these two meanings, it is therefore called "connected scripture." Regarding how the name is derived: the two characters "interpretation" and "scripture" denote the expressive teaching, while the phrase "profound and secret" reveals the expressed principle. The scripture's title is established from both the expressive and the expressed, and thus it is the "scripture that interprets the profound and secret." Accordingly, among the six types of compounds, this is an dependent compound. As for the "Introductory Chapter, the First," "introductory" refers to the preliminary cause that initiates the main discourse, and "chapter" indicates a category or a distinct division, showing that what has been heard and other such elements follow in their own class, gathering meanings that are each set apart—hence it is called a "chapter." Within this entire work there are eight chapters, and since this chapter comes first, it is called "the first." Therefore it is said: "The Sūtra of the Profound and Secret, Introductory Chapter, the First."

言宗體者，體即總明能詮教體，宗言別顯諸教所詮。然諸聖教，大唐三藏五門出體：一、攝妄歸真門。謂諸聖教，名句文身及以音聲，用如為體。故維摩等云：一切眾生皆如也，一切諸法亦如也。

> To explain the substance of the teachings: substance refers to the general foundation that conveys the meaning of the teachings, while "school" points specifically to what each teaching is about. As for the sacred teachings, the great Master Xuanzang of the Tang Dynasty presented five approaches to understanding their substance. The first is the approach of "returning illusion to truth"—the sacred teachings, whether in words, phrases, texts, or sounds, all have "suchness" as their essence. As the Vimalakirti Sutra and others say: "All beings are suchness, and all phenomena are also suchness."

二、攝相歸識門，略有二義：一、三分明義，自體名識，見、相二分通名為相。故成唯識第一卷云：變謂識體轉似二分，見、相俱依自體起故。又第二云：識所變相雖無量種，而能變識類別唯三。若依此釋，相謂相狀，見、相皆是自體分識之相、狀故。二、二分明義，見分名識，相分為相。故成唯識云：或復內識轉似外境。若依此釋，相分名相，相不離見，說名唯識。總說意云：名、句、文身及以音聲，識之相故，名為識也。

> II. The Section on Including Appearances in Consciousness: A Brief Explanation of Two Meanings 1. The Meaning of Three Divisions: The self-nature is called consciousness, while the seeing and appearing divisions are collectively called appearances. Thus, the first volume of the \*Cheng Weishi Lun\* states: "Transformation means that the essence of consciousness transforms into the likeness of two divisions—the seeing and the appearing—both of which arise based on the self-nature." It further states in the second volume: "Although the appearances transformed by consciousness are countless in kind, the transforming consciousness itself is only of three types." According to this explanation, "appearance" refers to characteristics, and both the seeing and appearing divisions are the characteristics and forms of the self-nature consciousness. 2. The Meaning of Two Divisions: The seeing division is called consciousness, while the appearing division is called appearance. Thus, the \*Cheng Weishi Lun\* states: "Alternatively, the inner consciousness transforms to resemble external objects." According to this explanation, the appearing division is called an appearance, and since appearances do not exist apart from the seeing, it is said that "only consciousness exists." The general meaning is this: names, phrases, texts, and sounds are all appearances of consciousness, and therefore they are called consciousness.

三、以假從實門，如瑜伽等。名等是假，聲即是實，故離聲外無別名等。又解：此上三門各開二門。初二門者：一、攝妄歸真門，唯真非妄；二、真妄差別門，是妄非真，名等四法非真如故。次二門者：一、攝相歸識門，唯識非相；二、識相差別門，且依此土，名等四法唯相非識，名等皆是相分攝故。後二門者：一、以假從實門，唯實非假；二、假實差別門，通假及實，名等是假，聲即實故。

> Third, the gate of deriving the conventional from the ultimate, as taught in the Yogācāra school. Names and the like are conventional, while sound is ultimate. Therefore, apart from sound there are no separate names. Another interpretation: each of the above three gates opens into two. For the first two gates: first, the gate of gathering the deluded back to the true, where only the true exists and not the deluded; second, the gate of distinction between true and deluded, where the four dharmas of names and the like are deluded, not true, because they are not thusness. For the next two gates: first, the gate of gathering appearances back to consciousness, where only consciousness exists and not appearances; second, the gate of distinction between consciousness and appearances, where, in this world, the four dharmas of names and the like are only appearances, not consciousness, because all names belong to the category of perceived images. For the last two gates: first, the gate of deriving the conventional from the ultimate, where only the ultimate exists and not the conventional; second, the gate of distinction between conventional and ultimate, which encompasses both conventional and ultimate: names are conventional, while sound is ultimate.

第四、三法定體門。三法即是蘊、處及界三科法門，故雜集論名三法品。薩婆多宗評家正義用聲為體，故三科中色蘊、聲處、聲界所攝。依經部宗，假、實二聲以為教體，五蘊門中色蘊所攝，處、界門中聲處、法處，聲界、法界、法數門中當廣分別。今依大乘，聲及名等四法為性，於五蘊中色、行二蘊，處、界門中聲處、法處，聲界、法界、名等三法意識境故。

> Fourth, the gate of the three dharmas as the essence. The three dharmas refer to the three categories of the aggregates, the sense bases, and the elements, hence the \*Compendium of Miscellaneous Abhidharma\* calls it the chapter on the three dharmas. In the Sarvāstivāda tradition, the orthodox commentary holds sound as the essence, so within the three categories, it is included in the form aggregate, the sound sense base, and the sound element. According to the Sautrāntika school, both conventional and ultimate sound are taken as the essence of the teachings; within the five aggregates, this is included in the form aggregate, and within the sense bases and elements, it pertains to the sound sense base, the dharma sense base, the sound element, and the dharma element—this will be elaborated in detail in the enumeration of dharmas. Following the Mahāyāna, sound and the four dharmas—names, words, and syllables—are taken as the essence. Within the five aggregates, they are included in the form and volitional aggregates; within the sense bases and elements, they pertain to the sound sense base, the dharma sense base, the sound element, and the dharma element. This is because the three dharmas of names, words, and syllables are objects of consciousness.

第五、法數出體，四門分別：一、法數出體，二、本影有無，三、聚集顯現歷心差別，四、辨音一異。

> Fifth, the Dharma numbers emerge from their essence, explained through four divisions: First, the Dharma numbers emerge from their essence; Second, whether the original and its reflection exist or not; Third, how the gathering and manifestation differ across the mind's experiences; Fourth, discerning whether the sound is one or different.

言法數出體者，且辨邪教。數論外道，聲諦為體；依勝論宗，聲德為性。順世外道，四大為體，一切皆用大為性故。聲論諸師用聲為體，明論聲常，能為定量詮諸法故。今依內宗，諸說不同。薩婆多宗總有七十五法，義如常釋。然彼教體，雜心、俱舍及毗婆沙皆有二說：一云：如來法蘊，色蘊為性，以是聲故。一云：行蘊，名、句、字故。由斯義故，此地諸師解不同，有其三說：一云：音教以為正義，以聲是善，名、句、文身是無記故。故雜心云：經、律、阿毗曇是名俗正法，三十七道品是說第一義。長行釋云：俗正法者，言說正法。一云：名等以為正義，以能詮表所說義故。故發智論云：十二部經以何為性？答：名身、句身、文身次第住，乃至廣說。一云：通用音聲、名等為體，由前所說二種義故。今依新翻，俱舍第一具申兩釋，謂說音聲，或說名等，而無別判。正理第三敘兩師說，亦同俱舍，兼有問答。故彼論云：語、教異名，教容是語；名、教別體，教何是名？彼作是釋：要由有名，乃說為教，是故似教體即是名。所以者何？詮義如實，故名佛教；名能詮義，故教是名。由是佛教定名為體，舉名為首，以攝句、文。顯宗第三同順正理。三藏解云：西方諸師傳作此釋：俱舍、正理皆有兩說，各有所歸。所以者何？令物歡喜，音聲為勝；若約詮法，名等即勝。故知所對不同，各有准據。由斯兩說，皆是正義。今詳諸論，隨文相判，正理論意，名等為正。故彼結云：是故佛教定名為體。准此，俱舍亦同正理，以彼不破，義不違故。或可後師自結所立，非正理師刊定勝劣。若依婆沙，評家正義，音聲為正。故大婆沙第一百二十六云：問：如是佛教以何為體？為是語業？為是名等？答：應作是說：語業為體。問：若爾，次後所說當云何通？如說：佛教名何法？答：謂名身、句身、文身，次第行列、次第安布、次第連合。答：後文為顯佛教作用，不欲開示佛教自體，謂次第行列、安布連合名、句、文身是佛教用。有說：佛教名等為體。問：若爾，此文所說當云何通？如說：佛教云何？答：謂佛語言、唱詞、評論、語音、語路、語業、語表，是謂佛教。答：依展轉因，故作是說。如世子孫展轉生法，謂語起名，名能顯義。如是說者，語業為體。佛意所說，他所聞故。具說如彼。問：豈不正理依婆沙等，如何不依評家正義？答曰：眾賢理長為勝，故別生理，名等為正。解云：彼宗聲為體者，法數門中唯用音聲一法為體。名等為體者，即用名等三法為體。若合說者，合用四法為體，謂聲、名等。評家正義，用聲一法為體。依經部宗，以聲為體。故順正理第十四卷破經部云：汝不應說名、句、文身即聲為體。無性攝論第一亦爾，彼云：諸契經句，語為自性，且不應理。然依彼宗，有三師說：一云：十二處中聲處為性，離聲無別名、句、字故。一云：法處相續假聲以為自性，唯是意識所緣性故。一云：通用假實二聲為體，前二義故。如何經部宗有此三說？三藏解云：以經為量，釋諸義者皆名經部，故經部宗有此三說。彼宗法數，諸說不同。一云：離心無別心法。若依彼說有十九法，謂色中有十四，謂五根、五境及四大種，心唯是一，無心法故。不相應法唯有一數，謂諸無作。無為有三，謂虗空、擇滅、非擇滅。如是有十九種法，於中但用聲處為體，相續假聲無別體故。自餘諸說，一切法義中當具分別。今依大乘，兩說不同。一龍猛宗，無文正判法數多少。准智度論明諸法相，大分同於薩婆多宗，總有七百六十一法。何以得知者，薩婆多宗明七十五法，十住毗婆沙立有七百不相應法，故知除十四不相應，加七百不相應法，故有七百六十一法更勘餘論。由斯即用十一色中音聲為體。故智度論三十三云：六通阿羅漢，佛說法時雖不在座，以天眼見佛、天耳聞法，若神通力所不及處不得見聞。准此，佛教用名為體。二彌勒宗，總有百法，如百法論。然出教體，諸教不同。有處唯聲，如維摩經等：佛以一音演說法，眾生隨類各得解。又無量義經云：能以一音普應眾聲。又大界經云：如來一語說法中，演說無量契經海。又此經第五云：如來言音略有三種：一者契經，二者調伏，三者本母。相續、深密二經皆云：佛語有三：一脩多羅語，二毗尼語，三摩德勒伽語。顯揚等論即說聖教名為聲量。有處但用名等為體，如仁王經云：此經名句百千佛說。又此經第四云：一者於無量說法、無量法句文字、後後慧辨陀羅尼自在愚癡，二者辨才自在愚癡。解云：無量說法者，義無礙境。無量法句文字者，法無礙境。後後慧辨者，辭無礙境。辨才自在者，辨說無礙境。故知聖教名等為體。故成唯識第二卷云：若名句文不異聲者，法辭無礙境應無別，准知名等以為自性。有處合說聲及名等，如仁王經云：十二部經如名句文聲。又維摩經第三卷云：有以音聲語言文字而作佛事，如是乃至諸佛威儀進止諸所施為無非佛事。無垢稱經亦同維摩。又十地論第一卷云：說者以此二事說，聞者以此二事聞。具如彼說。解云：言二事者，謂聲及名等。有處文義合說為體，如瑜伽論八十一云：論契經體略有二種：一文，二義。文是所依，義是能依，如是二種總名一切所知境界。所以如是諸教異者，三藏解云：據實皆用名等為體，而諸聖教各據一義，故不相違。所以者何？以假從實，用聲為體，離聲無別名句等故。以體從用，名等為體，能詮諸法自性差別二所依故。假實相藉，合說為體，隨闕一種，說不成故。生解究竟必由文義，是故諸說互不相違。

> Now I will explain the essence of the Dharma. First, let us distinguish false teachings. The Samkhya schools hold sound itself as the essence; the Vaisheshika tradition regards sound as a quality. The Materialists maintain that the four great elements are fundamental, since all things arise from them. The Grammarian schools take sound as the basis, claiming that Vedic sound is eternal and serves as the standard for expressing all truths. Now, according to our own tradition, there are various positions. The Sarvastivada school recognizes seventy-five dharmas in total, as commonly explained. Regarding the essence of the teachings, the \*Miscellaneous Commentary\*, the \*Treasury of Abhidharma\*, and the \*Great Commentary\* each present two views: One view holds that the Buddha's teaching has the form aggregate as its essence, because it consists of sound. Another view holds that the formation aggregate is the essence, because the teaching consists of names, phrases, and syllables. Given these two positions, later masters in this region offer three interpretations: 1. Some say that sound as the teaching is the correct view, because sound is wholesome, while names, phrases, and syllables are morally neutral. Thus the \*Miscellaneous Commentary\* states: "The sutras, vinaya, and abhidharma are called conventional true Dharma; the thirty-seven factors of awakening are called ultimate true Dharma." Its prose explanation says: "Conventional true Dharma means the Dharma as spoken and proclaimed." 2. Others say that names and so forth are the correct essence, because they express and indicate the meaning. Thus the \*Great Exposition of Wisdom\* asks: "What is the nature of the twelve divisions of scripture?" and answers: "Names, phrases, and syllables arranged in sequence," and so on. 3. Still others say that both sound and names serve as the essence, based on the two reasons given above. According to the newly translated \*Treasury of Abhidharma\*, chapter one, both explanations are fully presented—one saying sound, the other saying names and so forth—without any final adjudication. The \*Correct Reasoning\*, chapter three, presents both teachers' views, similar to the \*Treasury\*, and includes a question-and-answer discussion. It raises: "Speech and teaching are different names; teaching can be speech. But names and teaching are different substances—how can teaching be names?" It answers: "It is because names exist that we call it teaching. Therefore teaching's essence is names. Why? Because it accurately expresses meaning, it is called Buddhist teaching. Names can express meaning, so teaching is names. Thus Buddhist teaching definitely has names as its essence, with names listed first to include phrases and syllables." The \*Illumination of Reality\*, chapter three, follows the \*Correct Reasoning\*. Master Xuanzang explains: The Western teachers transmitted this explanation—both \*Treasury\* and \*Correct Reasoning\* present two views, each with its own justification. Why? If the aim is to delight beings, sound is superior. But if the focus is on expressing truth, names and so forth are superior. Thus we know the objects differ, and each position has its basis. Hence both views are correct. Now, examining the treatises, based on the structure of the text, the \*Correct Reasoning\* concludes that names and so forth are the correct essence. It states: "Therefore Buddhist teaching definitely has names as its essence." Based on this, the \*Treasury\* likewise agrees with the \*Correct Reasoning\*, since it does not refute this and the meaning is not contradictory. Alternatively, the later teacher may have drawn his own conclusion, not the \*Correct Reasoning\*'s final judgment. If we follow the \*Great Commentary\*, the evaluating master's correct view is that sound is the essence. Thus the \*Great Commentary\*, section 126, asks: "What is the essence of Buddhist teaching? Is it speech action, or is it names and so forth?" It answers: "It should be said that speech action is the essence." It then asks: "If so, how do we explain the later passage that says: 'What is Buddhist teaching? It is names, phrases, and syllables arranged in sequence, placed in sequence, and connected in sequence?'" The answer: "That later passage is meant to show the function of the teaching, not to reveal its self-nature. The sequential arrangement, placement, and connection of names, phrases, and syllables is the function of the teaching." Another view says: "Names and so forth are the essence." It then asks: "If so, how do we explain the passage that says: 'Buddhist teaching is the Buddha's speech, singing, discussion, utterances, pathways of speech, speech action, and speech expression?'" The answer: "This is said based on the principle of mutual dependence, just as children and grandchildren are produced in succession. Speech gives rise to names, and names express meaning." The conclusion of the \*Great Commentary\*: "The final verdict is that speech action is the essence, because what the Buddha intends to say is heard by others." This is explained fully there. Question: Does not the \*Correct Reasoning\* rely on the \*Great Commentary\* and other sources? Why does it not follow the evaluating master's correct view? Answer: Master Xianzhu's (Vasubandhu's) reasoning and insight being superior, he established a fresh understanding, taking names and so forth as correct. Let me clarify: In the school where sound is the essence, only sound—one dharma—serves as the essence. Where names and so forth are the essence, three dharmas—names, phrases, and syllables—serve as the essence. Where both are combined, four dharmas—sound plus names, phrases, and syllables—serve as the essence. The evaluating master's correct view takes sound alone as the essence. According to the Sautrantika school, sound is the essence. Thus the \*Correct Reasoning\*, chapter fourteen, refutes the Sautrantikas: "You should not say that names, phrases, and syllables have sound as their essence." The \*Compendium of the Mahayana\*, first chapter, likewise states: "It is not reasonable to say that the sentences of the sutras have speech as their nature." Within the Sautrantika tradition, there are three teacher opinions: 1. Among the twelve sense bases, the sound base is the essence, because apart from sound there are no distinct names, phrases, or syllables. 2. The imputed sound of the dharma base—continued across moments—is the essence, because it is exclusively an object of mental consciousness. 3. Both real and imputed sound together serve as the essence, based on the two reasons above. How can the Sautrantika school have these three opinions? Master Xuanzang explains: Those who take the sutras as their authority in interpreting the teachings are all called Sautrantikas, so the school contains these three views. The Sautrantika school's enumeration of dharmas also has various positions. One view holds that apart from mind there are no separate mental factors. According to this view, there are nineteen dharmas: fourteen form dharmas—five sense faculties, five sense objects, and the four great elements; mind alone, with no separate mental factors; one unconditioned dharma—unconditioned action (the "non-dissenting" or "unmade" karma); and three unconditioned dharmas—space, cessation through contemplation, and cessation through insufficient conditions. Thus there are nineteen dharmas in all. Among these, only the sound base serves as the essence, because the imputed sound has no separate substance. The remaining views will be explained in detail under the general discussion of all dharmas. Now, according to the Great Vehicle, there are two main traditions: \*\*1. The Nagarjuna tradition.\*\* No text explicitly determines the number of dharmas. Based on the \*Great Perfection of Wisdom Treatise\*, which explains the characteristics of dharmas, the enumeration largely follows the Sarvastivada school, totaling 761 dharmas. How do we know this? The Sarvastivada school has 75 dharmas. The \*Ten Grounds Commentary\* establishes 700 non-interactive dharmas. Therefore, excluding the original 14 non-interactive dharmas and adding 700, we arrive at 761 dharmas.<note>Need to verify with other treatises.</note>. Thus sound among the eleven forms is taken as the essence. Hence the \*Great Perfection of Wisdom Treatise\*, section 33, states: "An arhat with the six superknowledges, though not present when the Buddha speaks, sees the Buddha with the divine eye and hears the Dharma with the divine ear. But where the power of superknowledges cannot reach, he cannot see or hear." Based on this, the teaching uses sound as its essence. \*\*2. The Maitreya tradition.\*\* There are one hundred dharmas in total, as explained in the \*Treatise on the Hundred Dharmas\*. Regarding the essence of the teaching, different scriptures present different views: - Some texts say sound alone is the essence, such as the \*Vimalakirti Sutra\*: "The Buddha preaches the Dharma with a single voice, and beings each understand according to their kind." Also the \*Sutra of Immeasurable Meanings\*: "With a single voice he can universally respond to all sounds." The \*Great Realm Sutra\* says: "In a single utterance of the Tathagata's teaching, he expounds immeasurable oceans of scriptures." And this sutra, chapter five, says: "The Tathagata's speech has three kinds: one, scriptures; two, discipline; three, the mother of teachings." The \*Continuation\* and \*Profound Secret\* sutras both say: "The Buddha's speech has three kinds: sutra speech, vinaya speech, and matrka speech." The \*Manifestation of Truth\* and other treatises state that the sacred teaching is a valid source of knowledge through sound. - Some texts use only names and so forth as the essence, such as the \*Benevolent King Sutra\*: "This sutra's names and phrases were proclaimed by a hundred thousand Buddhas." Also this sutra, chapter four, mentions: "One, ignorance of immeasurable teachings, immeasurable phrases, words, and letters, and ever-deepening wisdom and dharanis; two, ignorance of mastery in eloquence." Explanation: "Immeasurable teachings" refers to the sphere of unobstructed meaning. "Immeasurable phrases, words, and letters" refers to the sphere of unobstructed doctrine. "Ever-deepening wisdom" refers to the sphere of unobstructed expression. "Mastery in eloquence" refers to the sphere of unobstructed preaching. Thus we know the sacred teaching has names and so forth as its essence. Therefore the \*Establishment of Consciousness Only\*, chapter two, says: "If names, phrases, and syllables were not different from sound, then the spheres of doctrine and expression would have no distinction." This confirms that names and so forth are the essence. - Some texts combine sound with names and phrases, such as the \*Benevolent King Sutra\*: "The twelve divisions of scripture are like names, phrases, words, and sound." Also the \*Vimalakirti Sutra\*, chapter three: "Some use sound, speech, language, and words as Buddha-work; likewise, all the Tathagata's dignified behavior and actions are nothing but Buddha-work." The \*Inconceivable Liberation\* sutra is the same as \*Vimalakirti\*. The \*Ten Grounds Commentary\*, chapter one, says: "The speaker speaks with these two things; the listener hears with these two things." Explanation: "The two things" are sound and names, phrases, and syllables. - Some texts combine both words and meaning as the essence, such as the \*Yogacara Bhumi\*, section 81: "The essence of the scriptural texts is of two kinds: one, words; two, meaning. Words are the support, meaning is what is supported. These two together are called the entire sphere of what is to be known." Why do these various scriptures differ? Master Xuanzang explains: In reality, all teachings have names, phrases, and syllables as their essence. But the sacred texts each highlight one aspect, so they do not contradict one another. Why? Taking the conventional as grounded in the real, sound is the essence, because apart from sound there are no separate names and so forth. Taking the essence in terms of its function, names and so forth are the essence, because they serve as the basis for expressing both the nature and distinctions of all dharmas. Combining the conventional and the real, both together are the essence, because if either is lacking, the teaching cannot operate. Ultimately, generating understanding depends on both words and meaning. Therefore all these explanations are mutually compatible.

第二、本影有無。有其二義：一、本影有無，二、說法差別。本影有無者，如來聖教四法為體，所謂音、聲、名、句、文身。如是四法，如來自說名為本質，聞者識變名之為影。如是本影有無差別，總約諸宗有其四句：一、有本無影，諸說不同。且依諸部有其三說：一、薩婆多宗，一切佛聲唯是有漏，亦說名等定唯無記。若廣分別，如婆沙等。二、大眾部、一說部、說出世部、雞胤部等，皆作是說：諸佛世尊皆是出世，無有漏法。諸如來語皆轉法輪，佛以一音說一切法。三、多聞部，說佛五種音是出世間，所謂苦、空、無常、無我、涅槃寂靜，引聖道故。所餘諸聲皆是世間。如是等部皆作是說，唯本非影，彼宗不明唯識義故。二、有影無本者，諸那伽犀那，此云龍軍，即是舊翻三身論主。彼說佛果唯有真如及真如智，無色聲等麤相功德。堅慧論師及金剛軍皆同此釋。堅慧論師即是舊翻寶性論主，五印度北也。三、本影俱有者，月藏菩薩亦名護月及親光等皆作是說：一切如來具有三身色聲等德。金光明云：如來能轉三種法輪，謂轉、照、持。如是等教誠證非一，或能聞者識變似彼，故知俱有本質影像。四本影俱無者，清辨菩薩依勝義諦立一切法其性皆空。或可護法就勝義諦作如是說：如來聖教本影俱無，勝義諦中無言等故。雖有如是四句差別，大唐三藏及護法宗有其二義：一就實正教，唯本非影，本即如來正所說故。二兼正俱說，通於本影，皆由如來說力起故。問：若正教佛自說者，楞伽等說如何會釋？四卷楞伽第三卷云：我從某夜得最正覺，乃至某夜入般涅槃，於其中間不說一字，亦不已說當說不說是佛說。又大般若第五百六十七云：眾生各各謂佛獨為說法，而佛本來無說無示。又五百七十一云：諸佛菩薩從始至終不說一字。解云：不說有其三義：一依真如離言說等種種相故，故言不說。是故四卷楞伽第三卷云：何因說言不說是佛說？佛告大慧：我因二法故作如是說。云何二法？謂緣自得法及本住法。又十卷楞伽第五卷云：一者依自身內證法，二者依本住法。廣說如彼。解云：經意於一真如有其二義：一內自所證，二有佛無佛性相常住。如是真如離言說故，名為不說。故彼四卷頌云：爾時世尊欲重宣此義而說偈言：

> Second, the existence or non-existence of the original and its image. This has two aspects: first, the existence or non-existence of the original and the image; second, the differences in how the Dharma is taught. Regarding the existence or non-existence of the original and its image: The Buddha's sacred teachings consist of four elements—sounds, voices, names, phrases, and written expressions. These four elements, when spoken by the Buddha himself, are called the "original." When perceived by the listener and transformed by their consciousness, they are called the "image." Concerning the existence or non-existence of the original and the image, different schools hold four positions: 1. \*\*The original exists, but the image does not.\*\* Various explanations have been given. According to the multiple schools, there are three views: - The Sarvāstivāda school holds that all Buddha sounds are only defiled (with outflows), and that names and phrases are definitely neutral (neither good nor bad). For further details, see the Mahāvibhāṣā. - The Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and Kaukkuṭika schools all state: All Buddhas and World-Honored Ones are transcendental, with no defiled dharmas. All words of the Tathāgata turn the wheel of Dharma, and the Buddha teaches all dharmas with a single sound. - The Bahuśrutīya school says the Buddha's five types of sounds are transcendental: suffering, emptiness, impermanence, no-self, and nirvāṇa's peace. These lead beings to the holy path. All other sounds belong to the mundane world. These schools all maintain that only the original exists, not the image, because they do not fully understand the principle of consciousness-only. 2. \*\*The image exists, but the original does not.\*\* Nāgasena (translated as "Dragon Army," the author of the \*Treatise on the Three Bodies\*) says that the Buddha's fruit consists only of Suchness and the wisdom of Suchness, without coarse attributes like form or sound. Both the scholar Sthiramati (the author of the \*Ratnagotravibhāga\*, translated as the \*Treasure Nature Treatise\*) and Vajra Sen are of the same opinion. Sthiramati comes from northern India. 3. \*\*Both the original and the image exist.\*\* Bodhisattva Candragarbha (also known as Moon Protector) and Bandhu prabha and others state that all Tathāgatas possess the three bodies, with attributes such as form and sound. The \*Golden Light Sūtra\* says: "The Tathāgata can turn three kinds of Dharma wheels—the wheel of turning, the wheel of illumination, and the wheel of sustaining." Such scriptural evidence is abundant. Since the listener's consciousness transforms to resemble them, we know that both the original and the image exist. 4. \*\*Neither the original nor the image exists.\*\* Bodhisattva Bhāvaviveka, based on ultimate truth, establishes that all dharmas are empty in nature. Alternatively, Dharmapāla from the perspective of ultimate truth holds: The sacred teachings of the Tathāgata have neither original nor image, because in ultimate truth there are no words, etc. Although there are these four positions, Master Xuanzang of the Great Tang and the school of Dharmapāla hold two meanings: - From the perspective of the true teaching, only the original exists, not the image, because the original is what the Tathāgata actually spoke. - From the perspective of both the primary and secondary teachings, both original and image are included, because both arise from the Buddha's power of speech. \*\*Question:\*\* If the true teaching is spoken by the Buddha himself, how do we reconcile the passages from the Laṅkāvatāra Sūtra? The fourth volume of the \*Laṅkāvatāra Sūtra\* (in four fascicles) says: "From the night I attained perfect enlightenment to the night I entered parinirvāṇa, I have not spoken a single word, nor will I speak, nor do I speak. That is the Buddha's teaching." The \*Mahāprajñāpāramitā Sūtra\* (fascicle 567) says: "Sentient beings each think the Buddha speaks the Dharma uniquely for them, but the Buddha originally has neither spoken nor indicated anything." Fascicle 571 says: "From beginning to end, the Buddhas and bodhisattvas do not speak a single word." \*\*Explanation:\*\* "Not speaking" has three meanings: 1. Because Suchness is free from words and all kinds of attributes, it is called "not speaking." Thus, the fourth volume of the \*Laṅkāvatāra Sūtra\* (in four fascicles) says: "Why is it said that not speaking is the Buddha's teaching?" The Buddha told Mahāmati: "I teach this for two reasons. What are the two? The Dharma personally realized by oneself and the Dharma that abides from the beginning." The fifth volume of the \*Laṅkāvatāra Sūtra\* (in ten fascicles) says: "First, the Dharma realized internally by oneself; second, the Dharma that abides from the beginning." The details are as explained there. Explanation: The sūtra's meaning is that in the single Suchness there are two aspects: first, what is personally realized within; second, its nature and characteristics remain constant whether or not a Buddha appears. Because this Suchness is free from words, it is called "not speaking." Therefore, in the four-fascicle version, there is a verse where the World-Honored One, wishing to reaffirm this meaning, speaks in verse.

我某夜成道， 至某夜涅槃， 於此二中間，我都無所說， 緣自得法住， 故我作是說。彼佛及與我， 悉無有差別。

> I attained enlightenment on a certain night, And entered nirvāṇa on another night. Between these two moments, I have not spoken a single word, Because the Dharma abides in itself, realized within. Thus, I declare this: That Buddha and I are no different— We are entirely the same.

十卷第五。大同前頌第五句云：內身證法性。又仁王經云：無聽無說如虗空，法同法性，聽同說同，一切法皆如也。又天親菩薩波若論云：若人言如來說法，則為謗佛，不能解我所說法故。此義云何？偈曰：

> Volume 10, Chapter 5. Before the Great Harmony, the verse <note>The fifth line states: "Internally, one realizes the nature of phenomena."</note>. Moreover, the Humane King Sutra says: "No hearing, no speaking, like empty space. Phenomena are the same as the nature of phenomena; hearing and speaking are identical, and all things are thus." Also, Vasubandhu Bodhisattva's Treatise on the Perfection of Wisdom says: "If one says the Tathagata teaches the Dharma, that is slandering the Buddha, because he does not understand the meaning of what I have taught." What does this mean? The verse says:

如佛法亦然， 所說二差別， 不離於法界。說法無自相。

> Just as the Dharmas are, So too is the teaching— Two distinctions spoken, Yet never apart from the Dharmadhātu. The teaching itself has no inherent nature.

論自釋云：二、差別者，所說法及義。解云：論意：化身如來離真如外無別自相，如佛離真如外無別自相，所說教法及所說義亦復如是。二、約諸佛所說無異，故言不說。故波若論云：如經言：須菩提！如來無所說法故。此義云何？無有一法唯獨如來說，餘佛不說故。三、約墮文字法，故言不說。是故四卷楞伽第四云：如來不說墮文字法，文字有無不可得故，除不墮文字。若有人言：如來說墮文字法。者，此則妄說，法離文字故。是故諸佛及諸菩薩不說一字，不答一字，乃至廣說。又彼復云：大慧！若不說一切法者，教法則壞；教法壞者，則無諸佛、菩薩、緣覺、聲聞；若無者，誰說為誰？十卷第六大同此說，故不繁述。准上經文，雖不能說墮文字法，而能宣說不墮文字三藏聖教。故維摩云：夫說法者，無說無示；其聽法者，無聞無得。譬如幻士為幻人說法，當建是意而為說法。又問：兼、正俱說通本影者，如何會釋無性菩薩攝大乘論，彼文但用聞者識上聚集顯現以為自性？解云：護法不依彼論以為定量，故不成難。又解：護法同無性說，彼無性意許有三身，色、聲等德亦能說法。故彼論云：受用變化即是後得智之差別。問：若爾，如何聞者識上聚集顯現以為教體，而不說言見者識上所現色身以為化身？解云：影略互顯，據實身教皆有本影，故不相違。問：等是影略，如何不說見者識相以為二身？解云：不必須通，不離難故。又解：教為生解聞者識相，親能生解身出佛體，由斯且說佛色心等。問：聞者識上所變教體，為是有漏？為無漏耶？大唐三藏釋云：西方兩釋。一云：無漏心變定唯無漏。有漏心變自有二義，橫尅而言名為有漏，以有漏心所變境故。若從法界所流義邊，名為無漏。無性論宗多依此釋。一云：有漏心所變者定是有漏，若無漏心所變相者定唯無漏。雖有兩說，大唐三藏、護法菩薩意存後說。故成唯識論第十卷云：見相二分有漏無漏定是同性，善等三性不必同性，三性因緣雜引生故。問：有漏變正教，正教成有漏；無漏變邪教，邪教應無漏。解云：許亦無失，無漏變故。問：教有邪正殊，皆通漏無漏；或可人有凡聖異，皆通聖非聖。解云：許亦無失，以能變心通二種故。言說法差別者，自有二種：一約三身者，二依諸知約三身。問：依何身而能說法？答：薩婆多宗，佛有二種：一者生身佛，謂父母所生有漏身；二法身佛，謂五分法身。生身說法而非法身，入觀位中不說法故。依經部宗，亦有二身皆能說法。彼宗無漏，能發音聲說聖教也。今依大乘，具有三身，說與不說有其四句：一、一說，二、不說。謂受用身，為受法樂能自說故；非法身者，無言說故；亦非化身，非真說故。或可化身非餘二身，無言說故，無所為故。雖他受用對機說法，而實是化。二、二說，一、不說，謂佛法身及受用身，內證聖行境界故、受用法樂故。或可受用、變化皆能說法而非法身，無言說故。三、三皆說法，如十卷楞伽第二卷說。法身說法者，內證聖行境界故。報佛說法者，說一切法自相同相故。化佛說法者，說六度等，乃至廣說。四卷楞伽第一卷說，大同前說。四、三皆不說。所以者何？真如法身無言說故，自受用身無所為故，變化身等非真說故。然佛地論且依說義略敘三說，故佛地論第一卷云：受用、變化二佛土中，今此淨土何土所攝？說此經佛為是何身？有義化土化身說法，有說受用土受用身說法，廣說如彼。如實義者，釋迦牟尼說此經時，地前大眾見變化身居此穢土為其說法，地上大眾見受用身居佛淨土為其說法，所聞雖同所見各別，具說如彼。准如實義，於三身中二身說法而非法身。依土差別者，依楞伽經有十種說法：一、語言說法，乃至第十、動身說法。故十卷經第四卷云：大慧復言：世尊！有語言說應有諸法，若無諸法應無言說。佛告大慧：亦有無法而有言說，如兔角等。大慧！兔角非有非無而有言說，故汝所難此義已破。大慧！非一切佛土言語說法。何以故？有佛國土直親不瞬口無言說名為說法四卷楞伽云瞻視顯法。有佛國土直示相，名為說法四卷，楞伽或有作相。有佛國土但動眉相，名為說法四卷，楞伽或有揚眉。有佛國土唯動眼相，名為說四卷，楞伽或有動精。有佛土嘆，名為說法四卷亦同。有佛國土欠，名為說法四卷亦同。有佛國土咬，名為說法四卷云或磬咳。有佛國土念，名為說法四卷，經云或念剎土。有佛國土動身，名為說法四卷云或動搖。又維摩經第三卷云：有以光明而作佛事，或以菩薩、或佛化人、或菩提樹、或以衣服臥具、或以飯食、或以園林臺觀、或以三十二相八十隨好、或以佛身、或以虗空、或夢喻等、或以音聲語言文字而作佛事。或有佛土寂漠，無言無說、無示無識、無作無為而作佛事。如是阿難！諸佛威儀進止諸所施為，無非佛事。若廣分別，如無垢稱第五卷說。所以如是諸教異者，依大乘宗汎論說法，略有四義：一、語言說，如佛地論；二、身說法而非法身；二、生解說法亦通法身，如楞伽經；三、依土差別十種說法，如楞伽經；四、諸佛進止諸所施為乃成無量，如維摩等。各有所據，故不相違。或可佛事顯利益事，非唯說法。問：上諸說皆有名等，為不定耶？解云：不定。法身說法及虗空等能生解故，名為說法而無名等，諸無為法無分位故。若其無說無示等者，寂嘿心上假立名等，於理無失，有為心等有分位故。

> Commentary on the Treatise itself says: Second, the distinction concerns the spoken teachings and their meaning. Explanation: The intent of the Treatise is that the Transformation Body of the Tathāgata has no separate self-nature apart from Suchness, just as the Buddha has no separate self-nature apart from Suchness. Likewise, the teachings spoken and their meaning are exactly the same. Second, from the perspective that all Buddhas teach the same thing, it is said that nothing is spoken. Thus, the \*Diamond Wisdom Treatise\* says: As the sutra states, "Subhūti! The Tathāgata has spoken no dharma." What does this mean? There is not a single dharma that only the Tathāgata teaches and other Buddhas do not. Third, from the perspective of being attached to written words, it is said that nothing is spoken. Therefore, the fourth volume of the \*Laṅkāvatāra Sūtra\* (four fascicle version) says: The Tathāgata does not teach dharmas that are attached to written words, because written words have no obtainable existence or non-existence, except for not falling into written words. If someone says, "The Tathāgata teaches dharmas attached to written words," this is a false statement, because dharmas are free from written words. Therefore, all Buddhas and all bodhisattvas speak not a single word, answer not a single word, and so on extensively. Furthermore, that text also says: "Mahāmati! If all dharmas are not spoken, then the teachings would be destroyed. If the teachings are destroyed, then there would be no Buddhas, bodhisattvas, pratyekabuddhas, or śrāvakas. If none existed, who would teach and for whom?" The ten-fascicle version, volume six, says much the same, so it will not be repeated here. According to the above sutra passages, although they cannot speak dharmas attached to written words, they can still proclaim the sacred teachings of the Three Baskets that do not fall into written words. Therefore, the \*Vimalakīrti Sūtra\* says: "One who teaches the Dharma has nothing to say and nothing to show. One who listens to the Dharma has nothing to hear and nothing to gain. It is like a magician teaching Dharma to magical beings. One should establish this intention and then teach the Dharma." A question: If both the primary and secondary aspects of teaching involve both the original and its reflections, how should we reconcile Asaṅga's \*Mahāyānasaṃgraha\*? That text uses only the aggregate manifestation on the listener's consciousness as the self-nature \[of the teaching\]. Explanation: Dharmapāla does not follow that treatise as definitive authority, so this does not constitute a valid objection. Another explanation: Dharmapāla agrees with Asaṅga. Asaṅga's intent allows for three bodies, and attributes such as form and sound can also teach the Dharma. Thus, that treatise says: "The Enjoyment Body and the Transformation Body are precisely distinctions of the subsequently attained wisdom." Question: If so, why does it say that the aggregate manifestation on the listener's consciousness constitutes the essence of the teaching, but does not say that the form body manifested on the seer's consciousness constitutes the Transformation Body? Explanation: This is a matter of abbreviated and abbreviated explanation, where one is implied by the other. In reality, both bodies and teachings have both originals and reflections, so there is no contradiction. Question: Since it is equally a matter of mutual implication, why not say that the cognitive aspects on the seer's consciousness constitute the two bodies? Explanation: There is no need to explain this, as it is not a difficult point. Another explanation: The teaching gives rise to understanding on the listener's cognitive side and directly produces understanding. The body originates from the Buddha's essence. Therefore, it speaks of the Buddha's form, mind, and so on. Question: Is the essence of the teaching as transformed on the listener's consciousness contaminated or uncontaminated? The Great Tang Tripiṭaka Master explains: There are two interpretations in the West \[India\]. One says: What is transformed by an uncontaminated mind is definitely uncontaminated. What is transformed by a contaminated mind has two meanings: from the perspective of restriction, it is called contaminated, because it is an object transformed by a contaminated mind. But from the perspective of flowing from the Dharma-realm, it is called uncontaminated. The school of Asaṅga mostly relies on this explanation. Another says: What is transformed by a contaminated mind is definitely contaminated. If it is a cognitive aspect transformed by an uncontaminated mind, it is definitely uncontaminated. Although there are two interpretations, the Great Tang Tripiṭaka Master and Dharmapāla prefer the latter. Therefore, the \*Cheng Weishi Lun\*, volume ten, says: The seeing and appearing aspects, whether contaminated or uncontaminated, are definitely of the same nature. The three natures of good, bad, and neutral are not necessarily of the same nature, because the three natures arise from various causes and conditions. Question: If a contaminated mind transforms the true teaching, the true teaching becomes contaminated. If an uncontaminated mind transforms a false teaching, should the false teaching become uncontaminated? Explanation: This is acceptable without error, because it is transformed by an uncontaminated mind. Question: If teachings can be true or false, and both can be contaminated or uncontaminated, then perhaps people can be ordinary or sage, and both can be holy or non-holy. Explanation: This is also acceptable without error, because the transforming mind can be of both kinds. Regarding the distinctions of teaching the Dharma, there are two kinds: First, with respect to the three bodies; second, with respect to knowledge. Question: By which body can one teach the Dharma? Answer: According to the Sarvāstivāda school, the Buddha has two kinds: First, the birth body, which is the contaminated body born from parents; second, the Dharma body, which is the five-part Dharma body. The birth body teaches the Dharma, but the Dharma body does not, because in states of meditative absorption, there is no teaching. According to the Sautrāntika school, there are also two bodies, and both can teach. In that school, the uncontaminated can produce sound and voice to teach the sacred teachings. Now, according to Mahāyāna, there are three bodies, and whether they teach or not has four statements: First, one teaches and one does not: The Enjoyment Body teaches, because it enjoys the Dharma's bliss and can teach itself. The Dharma Body does not, because it has no speech. The Transformation Body also does not, because it is not true teaching. Alternatively, the Transformation Body is not like the other two bodies, because it has no speech and no purpose. Although the Enjoyment Body for others teaches according to the capacities of beings, it is in reality a transformation. Second, two teach and one does not: The Dharma Body and the Enjoyment Body teach, because of internally realizing the sphere of holy practice and enjoying the Dharma's bliss. Alternatively, the Enjoyment Body and Transformation Body can both teach, but the Dharma Body cannot, because it has no speech. Third, all three teach, as stated in the ten-fascicle \*Laṅkāvatāra Sūtra\*, volume two. The Dharma Body teaches because of internally realizing the sphere of holy practice. The Reward Buddha teaches because he teaches the self-nature and shared characteristics of all dharmas. The Transformation Buddha teaches the six pāramitās and so on, as extensively stated. The four-fascicle \*Laṅkāvatāra Sūtra\*, volume one, says much the same. Fourth, all three do not teach. Why? The Dharma Body of Suchness has no speech, the Enjoyment Body for oneself has no purpose, and the Transformation Body and others are not true teaching. However, the \*Buddhabhūmi Treatise\*, based on the meaning of teaching, briefly presents three explanations. Thus, \*Buddhabhūmi Treatise\*, volume one, says: Among the lands of the Enjoyment Body and Transformation Body, which land does this pure land belong to? What body does the Buddha who taught this sutra have? Some say it is the Transformation Body in the Transformation Land teaching the Dharma. Some say it is the Enjoyment Body in the Enjoyment Land teaching the Dharma, and so on extensively. According to the true meaning: When Śākyamuni taught this sutra, the assemblies before the ground saw the Transformation Body dwelling in this impure land teaching them. The assemblies on the ground saw the Enjoyment Body dwelling in the Buddha's pure land teaching them. Although what they heard was the same, what they saw differed, as fully explained there. According to the true meaning, among the three bodies, two bodies teach the Dharma, but not the Dharma Body. Regarding distinctions based on lands, according to the \*Laṅkāvatāra Sūtra\*, there are ten kinds of teaching: First, teaching through speech, up to the tenth, teaching through bodily movement. Thus, the ten-fascicle sūtra, volume four, says: "Mahāmati again asked: 'World-Honored One! If there is speech, there should be dharmas. If there were no dharmas, there should be no speech.' The Buddha told Mahāmati: 'There can also be dharmas that do not exist yet have speech, such as a rabbit's horns. Mahāmati! A rabbit's horns are neither existent nor non-existent, yet there is speech. Therefore, your objection is already refuted. Mahāmati! Not all Buddha lands teach the Dharma through speech. Why? In some Buddha lands, they directly gaze without blinking, with no speech, and this is called teaching the Dharma <note>The four-fascicle version says 'gazing and revealing the Dharma'</note>. In some Buddha lands, they directly show signs, and this is called teaching the Dharma <note>The four-fascicle version says 'or making signs'</note>. In some Buddha lands, they only move the eyebrows, and this is called teaching the Dharma <note>The four-fascicle version says 'or raising the eyebrows'</note>. In some Buddha lands, they only move the eyes, and this is called teaching the Dharma <note>The four-fascicle version says 'or moving the pupils'</note>. In some Buddha lands, sighing is called teaching the Dharma <note>The four-fascicle version also says the same</note>. In some Buddha lands, yawning is called teaching the Dharma <note>The four-fascicle version also says the same</note>. In some Buddha lands, coughing is called teaching the Dharma <note>The four-fascicle version says 'or clearing the throat'</note>. In some Buddha lands, thinking is called teaching the Dharma <note>The four-fascicle version says 'or lands of mindfulness'</note>. In some Buddha lands, moving the body is called teaching the Dharma <note>The four-fascicle version says 'or moving and shaking'</note>." Furthermore, the \*Vimalakīrti Sūtra\*, volume three, says: "Some make light a means of Buddhist activity, or use bodhisattvas, or transformed people of the Buddha, or the bodhi tree, or clothes and bedding, or food, or gardens and pavilions, or the thirty-two marks and eighty excellent features, or the Buddha body, or emptiness, or dream similes, or sound, speech, and written words as means of Buddhist activity. In some Buddha lands, there is silence, no words, no speech, no showing, no cognition, no action, no effort, and this is a means of Buddhist activity. So it is, Ānanda! All the dignified movements, advances, and activities of the Buddhas are nothing other than Buddhist activities." For a fuller account, see the \*Vimalakīrti Sūtra\*, volume five. Why are these teachings so different? According to the Mahāyāna school, in general discussion of teaching the Dharma, there are roughly four meanings: First, teaching through speech, as in the \*Buddhabhūmi Treatise\*; second, the body teaches the Dharma, but not the Dharma Body; second, teaching that produces understanding also extends to the Dharma Body, as in the \*Laṅkāvatāra Sūtra\*; third, distinctions based on lands, with ten kinds of teaching, as in the \*Laṅkāvatāra Sūtra\*; fourth, all the movements and activities of the Buddhas become immeasurable, as in the \*Vimalakīrti Sūtra\*. Each has its basis, so there is no contradiction. Alternatively, Buddhist activities may refer to beneficial activities, not exclusively to teaching. Question: Do all the above teachings have names and so on, or are they indeterminate? Explanation: They are indeterminate. When the Dharma Body teaches and emptiness and so on give rise to understanding, they are called teaching, but they have no names and so on, because unconditioned dharmas have no divisions or positions. If there is no teaching, no showing, and so on, names and so on are provisionally established on the silent mind, and there is no error in this, because conditioned dharmas and minds have divisions and positions.

三、聚集顯現歷心差別者，如攝大乘無性釋云：貫穿縫綴，故名為經。此中即是隨墮八時，聞者識上直、非直說，聚集顯現以為體性。解云：八時有其二釋：一云：八時即八轉聲，謂於七轉加呼召聲，如言係補盧沙。此八轉聲後當分別，謂佛說法於八轉中隨用一聲，故云隨墮八時。一云：依聲明論，晝夜各有四時，合有八時。如來說法於八時中隨墮一時，故云隨墮八時。直、非直說有其三釋：一云：詮自性故，名為直說；詮差別故，名非直說。一云：長行名為直說，偈頌為非直說。一云：十二部中契經為直說，餘十一部為非直說。此中意說隨墮八時，聞者識上十二部經名、字、句等，聚集顯現以為教體。問：何等名為聞者識心？如何說為聚集顯現？解云：依瑜伽論，且約六識分別五心。故彼第一卷云：復次，由眼識生，三心可得。如其次第，謂卒爾尋求決定心，初是眼識，二在意識。決定心後方有染、淨，此後乃至等流。眼識善、不善轉，而彼不自由分別力，乃至此意不趣餘境。經爾所時，眼、意二識或善、或染相續而轉。如眼識生，乃至身識亦爾。解云：五中，初、後通六，次三唯意。又前三是無記，後二通善、惡。又卒爾五識後必有尋求心，尋求心後或散、不散，散即復起卒爾五識，不散即起第三決定乃至等流。又意識卒爾自有二種：一、五識同時卒爾意識，二、獨頭意識卒爾墮心。故瑜伽論第三卷云：又意識任運散亂，緣不串習境時，無欲等生。爾時意識名卒爾墮心，唯緣過去境。五識無間所生意識，或尋求，或決定，唯應說緣現在境。若此，即緣彼境生。釋家四說：一云：意識任運，不依前三心次第，故名散亂。汎爾漫緣不串習境時，有五遍行，無別境五。爾時意識名卒爾墮心，唯能緣過去曾所緣境。若說五識無間所生意識，或尋求心，或決定心，唯應說緣前五識種類現在境。若此尋求、決定二心，即緣彼五識種類境生。餘三師說，如五心章。此中且依前五種心以明聚集。言聚集者，如契經說：諸行無常，有起盡法，生必滅故，彼寂為樂。解云：此即契經比量破執。常者，諸行無常宗。有起盡法者，是同法喻，舉燈光等。生必滅故者，是因。由是道理，彼寂涅槃以為勝樂。且約初句以辨聚集，於中具有四聲、四字、四名、一句及所詮義。於此義中，西方諸師且作三釋。有云：說諸字時，卒爾耳識、同時意識及尋求心唯有聲相。所以者何？五俱意識是現量故，不緣名等。若尋求心尋五識等所緣境故，不緣名等。雖此三識所變聲上皆有名等，如生等相，而不緣故，不說聚集。決定心後有三種相，謂聲、名、字。至說行時，卒爾耳識、同時意識及尋求心唯得行聲，准前可知。決定心等亦得九種，准前可知。說常字時，卒爾心等得常聲。決定心後得十四種，謂四聲、四字、四名、一句及所詮義，由此極少經十六心乃得具足。謂從四字皆有四心，謂卒爾耳識、同時意識尋求決定。若不散者，起染淨心，如理應思。有義，卒爾耳識、同時意識不緣名等，義如前說，是現量故。尋求已去即非現量，由斯亦得聲名字等。四尋求心如其次第得三六九及以十四，准前應知。若依此釋，經十二心方得具足。決定心等所得多少，如理應知。有義，耳識、同時意識亦緣名等。若不爾者，尋求意識尋何等名？由斯道理，說諸字時，卒爾耳識唯得諸聲，同時意識得聲名等。於此義中分成兩釋。一云：四卒爾心各唯得三。所以者何？說常聲時不緣諸等聲及名字，五識同時卒爾墮心皆現量故。若許緣者，應有散心現量緣過去故，其尋求心方得圓滿。尋求等心所得多少，如第二說。一云：五識、同時意識容非現量，故得緣過去名等。若依此釋，即以心中具足聚集。問：若如前說，五俱意識定是現量，如何亦說緣名等耶？解云：現量亦然，名等自相，而因明理門說不緣名，義相繫故。或有但由等流耳識所列發故而顯現者，未必要待卒爾耳識之所列生方能聚集。上來且說未轉依位卒爾心等聚集顯現，若轉位於一念中具足顯現，如理應思。廣釋五心，具如前章。

> Now, on the topic of how the teachings gather and appear distinctly in the mind, as the \*Mahāyānasaṃgraha\* commentary by Vasubandhu (the \*Wuxing\* commentary) explains: "Threaded and strung together, it is therefore called a sūtra." Here, this refers to whatever of the eight time-frames occurs, the listener's consciousness presents the direct and indirect teachings as a gathered appearance forming the essence \[of the teaching\]. Explanation: There are two interpretations of "eight time-frames." One says: The eight time-frames are the eight declensional cases—that is, the seven cases plus the vocative, as in "he pu lu sha" \[\*he puruṣa\*, "O man"\]. These eight cases will be explained later. When the Buddha teaches, he uses one of these eight cases according to the occasion, hence "falls within one of the eight time-frames." Another says: According to the science of language (\*śabdavidyā\*), day and night each have four periods, totaling eight. The Tathāgata teaches during one of these eight periods, hence "falls within one of the eight time-frames." There are three interpretations of "direct and indirect teachings." One says: Because it expresses intrinsic nature, it is called "direct"; because it expresses distinctions, it is called "indirect." Another says: Prose is "direct," while verse is "indirect." Another says: Among the twelve divisions of the teachings, sūtras are "direct," while the other eleven divisions are "indirect." Here, the meaning is that, within whichever of the eight time-frames, the listener's consciousness presents the names, words, and phrases of the twelve divisions as a gathered appearance, constituting the essence of the teaching. Question: What is called the listener's consciousness? How is it said to "gather and appear"? Explanation: According to the \*Yogācārabhūmi\*, the five minds are distinguished based on the six consciousnesses. Thus, in its first volume: "Furthermore, from the arising of eye-consciousness, three minds are obtainable. In order, they are the instantaneous, the seeking, and the determining minds. The first is eye-consciousness; the second and third belong to mind-consciousness. After the determining mind come the defiled and pure \[states\], and after these, the sustained flow. Eye-consciousness operates as wholesome or unwholesome, but it does so independently of deliberate discrimination… until this mind does not turn toward other objects. For that duration, the eye and mind consciousnesses continue in succession, whether wholesome or defiled. As with eye-consciousness, up to body-consciousness, it is the same." Explanation: Among the five minds, the first and last are common to all six consciousnesses; the middle three belong only to mind-consciousness. Further, the first three are neutral, while the last two encompass both good and evil. Also, after the instantaneous \[arising of\] the five consciousnesses, a seeking mind necessarily follows. After the seeking mind, it may either scatter—in which case the instantaneous five consciousnesses arise again—or not scatter, in which case the third mind, the determining mind, arises, up to the sustained flow. Moreover, the instantaneous mind-consciousness has two types: first, the instantaneous mind-consciousness simultaneous with the five consciousnesses; second, the solitary mind-consciousness that falls into an instantaneous state. Thus, the third volume of the \*Yogācārabhūmi\* says: "Furthermore, when mind-consciousness operates spontaneously and scattered, encountering an unfamiliar object without desire and so forth arising, at that time mind-consciousness is called 'falling into an instantaneous state,' and it only takes a past object as its condition. The mind-consciousness arising immediately after the five consciousnesses, whether seeking or determining, should be said to take a present object as its condition. If so, it arises taking that very object as its condition." The commentators offer four explanations. One says: Mind-consciousness operates spontaneously and does not follow the sequence of the first three minds, hence it is called "scattered." When it casually drifts toward an unfamiliar object, the five universal mental factors are present, but not the five particular ones. At that time, mind-consciousness is called "falling into an instantaneous state," and it can only take as its object a past object it had previously experienced. If we say the mind-consciousness arising immediately after the five consciousnesses is either a seeking mind or a determining mind, it should be said to take a present object of the kind of the preceding five consciousnesses. If so, these seeking and determining minds arise taking objects of the same kind as the five consciousnesses. The other three explanations are as found in the chapter on the five minds. Here, we use the five minds to illustrate the "gathering." What does "gathering" mean? As the sūtra says: "All conditioned things are impermanent; they have the nature of arising and passing away. Since whatever is born must cease, that cessation is bliss." Explanation: This is a syllogism from the sūtras refuting attachment to permanence. "All conditioned things are impermanent" is the thesis. "They have the nature of arising and passing away" is the similar example, citing such things as lamplight. "Since whatever is born must cease" is the reason. By this principle, that cessation—nirvāṇa—is the supreme bliss. Let us take just the first clause to illustrate the gathering. Within it, there are four sounds, four syllables, four names, one phrase, and the meaning being conveyed. On this point, Western scholars offer three explanations. Some say: When the sound "all" \[\*sarva\*\] is uttered, the instantaneous ear-consciousness, the simultaneous mind-consciousness, and the seeking mind perceive only the sound's appearance. Why? Because the mind-consciousness simultaneous with the five consciousnesses is direct perception (\*pratyakṣa\*), and thus does not take names and so forth as objects. The seeking mind, since it seeks the objects experienced by the five consciousnesses, likewise does not take names and so forth. Although on the sounds transformed by these three consciousnesses there are names and so forth—just as there are characteristics like arising—they are not taken as objects, and so no gathering is described. After the determining mind, however, there are three kinds of appearances: sound, name, and syllable. When "conditioned" is uttered, the instantaneous ear-consciousness, simultaneous mind-consciousness, and seeking mind only obtain the sound of "conditioned," as before. The determining mind and so forth obtain nine kinds \[sound, syllable, name, phrase, and meaning for both words\], as before. When "things" is uttered, the instantaneous mind and so forth obtain the sound "things." After the determining mind, fourteen kinds are obtained: four sounds, four syllables, four names, one phrase, and the meaning conveyed. Thus, at minimum, sixteen moments of consciousness are needed to complete the gathering. For each of the four syllables has four minds: the instantaneous ear-consciousness, the simultaneous mind-consciousness, the seeking mind, and the determining mind. If not scattered, the defiled and pure minds then arise—this should be considered according to reason. Another view: The instantaneous ear-consciousness and simultaneous mind-consciousness do not take names and so forth as objects, as explained above, because they are direct perception. From the seeking mind onward, it is no longer direct perception, and thus it can obtain sounds, names, syllables, and so on. The four seeking minds, in order, obtain three, six, nine, and fourteen \[kinds\], as before. According to this explanation, twelve moments of consciousness are needed for completion. How much the determining minds and so forth obtain should be understood according to reason. Another view: The ear-consciousness and simultaneous mind-consciousness also take names and so forth as objects. If not, what names would the seeking mind seek? By this reasoning, when "all" is uttered, the instantaneous ear-consciousness obtains only the sound "all," while the simultaneous mind-consciousness obtains the sound, name, and so on. On this point, there are two further divisions. One says: Each of the four instantaneous minds obtains only three \[sounds\]. Why? Because when the sound "impermanent" is uttered, it does not take the sounds, names, or syllables of the preceding words—the five consciousnesses and simultaneous instantaneous minds are all direct perception. If they were allowed to take such objects, then a scattered mind would be directly perceiving past objects. Only the seeking mind completes the gathering. How much the seeking minds and so forth obtain is as in the second explanation. Another says: The five consciousnesses and simultaneous mind-consciousness are not necessarily direct perception, and thus they can take past names and so forth as objects. According to this explanation, the gathering is complete within a single mind. Question: If, as earlier stated, the mind-consciousness simultaneous with the five consciousnesses is definitely direct perception, how can it also be said to take names and so forth as objects? Explanation: Direct perception is indeed as stated; names and so forth have their own characteristics (\*svalakṣaṇa\*). However, the science of logic (\*hetuvidyā\*) says that direct perception does not take names as objects because it is tied to meaning. Alternatively, some appearances arise merely through the extension of the ear-consciousness's sustained flow, without necessarily waiting for the instantaneous ear-consciousness to generate them—only then does the gathering occur. The above discusses the unattained-transformation state, where the instantaneous minds and so forth gather and appear. In the state of attained transformation, they fully appear in a single moment—this should be understood according to reason. A detailed explanation of the five minds is given in the previous chapter.

四、辨音一異門。問：如來說法為一音不？答：諸說不同。若依異部宗輪論，有二十部，分成兩釋：一、大眾部，一、說部。說出世部、雞胤部皆作此說：諸如來語皆轉法輪，佛以一音說一切法。真諦記云：如來言音自有二種：一、從口出，皆是法輪；二、威德所顯，不從口出，不關法輪。如問阿難從何處來等，如佛說法時，前後悉見佛面對其說法，此亦佛威德所顯云云。二、一切有部及經部等皆作此說：非如來語皆轉法輪，非佛一音能說一切法。乃至廣說。大毗婆沙第七十九亦有兩說，同部執論。彼云：問：佛以聖語說四聖諦，能令所化皆得解不？設爾何失？二俱有過。所以者何？若言能者，毗奈耶說如何會釋？世尊有時為四天王先以聖語說四聖諦，四天王中二能領解，二不領解。世尊憐愍饒益彼故，以南印度邊國俗語說四聖諦，二天王中一能領解，一不領解。世尊憐愍饒益彼故，復以一種篾戾羊語說四聖諦，時四天王皆得領解。若不能者，伽他所說當云何通？如有頌言：

> Now, the fourth: distinguishing the unity and difference of sounds. Question: Does the Tathāgata teach the Dharma with a single sound? Answer: There are different views. According to the \*Treatise on the Doctrinal Divisions of the Schools\*, there are twenty schools, which can be grouped into two interpretations: First, the Mahāsāṃghika school, the Sautrāntika school, the Lokottaravāda school, and the Kaukkutika school all hold this view: All words of the Tathāgata turn the wheel of Dharma. The Buddha teaches all things with a single sound. <note>The Commentary by Paramārtha says: The Tathāgata's speech has two kinds: first, what issues from his mouth is all the Dharma wheel; second, what is manifested through his majestic virtue, not issuing from his mouth, is not related to the Dharma wheel. For example, when asked where Ānanda had come from, during the Buddha's teaching, those before and after all saw the Buddha facing them and teaching. This too is manifested through the Buddha's majestic virtue.</note> Second, the Sarvāstivāda school and the Sautrāntika school, among others, all hold this view: Not all words of the Tathāgata turn the wheel of Dharma, nor can the Buddha teach all things with a single sound. This is elaborated extensively. The \*Great Vibhāṣā\*, volume seventy-nine, also presents two views, in agreement with the \*Treatise on the Doctrinal Divisions of the Schools\*. It says: Question: If the Buddha teaches the Four Noble Truths in the sacred language, can all those being transformed understand them? If so, what would be the problem? If not, what would be the problem? Both positions have difficulties. Why? If it is said he can, then how should the account in the Vinaya be explained? The World-Honored One once spoke the Four Noble Truths to the Four Heavenly Kings in the sacred language. Of the Four Heavenly Kings, two understood, and two did not. Out of compassion and for their benefit, the World-Honored One then spoke the Four Noble Truths in the colloquial language of a southern Indian border country. Of the two kings, one understood, and one did not. Out of compassion and for their benefit, the World-Honored One then spoke the Four Noble Truths in a kind of barbarian language. At that time, all Four Heavenly Kings came to understand. If it is said he cannot, then how should the verses be explained? As a verse says:

佛以一音演說法， 眾生隨類各得解。皆謂世尊同其語， 獨為我說種種義。

> The Buddha speaks the Dharma with a single voice, And beings understand it according to their own nature. Each thinks the World-Honored One speaks their language, Tailoring the meaning uniquely for them alone.

一音者，謂梵音，乃至廣說。答：有二說：一有作是說：佛以聖語說四聖諦皆能領解，而四天王意樂有異。為滿彼意，故佛異說，乃至廣說。復次世尊欲顯於諸言音皆能善解，故作是說。謂有生疑：佛唯能作聖語說法，一切言音未必自在。為決彼疑，佛以種種言音說法。復次有所化者，依佛不變形言、或依變形言，乃至廣說。是故世尊說三種語。二云：佛以一音說四聖諦，不令一切皆能領解。世尊雖有自在神力，而於境界不能改越，如不能令耳見諸色、眼聞聲等。問：若爾，前頌當云何通？答：不必須通，非三藏故。諸讚佛頌言多過實，如分別論者讚說世尊心常在定，乃至廣說。復次如來言音遍諸聲境，隨所欲言皆能作之。謂佛若作支那國語，勝在支那中華生者，具說如彼。復次佛語輕利速疾迴轉，雖種種語而謂一時。謂佛若作支那語已，無間復作礫迦國語，乃至復作博羅語，以速轉故皆謂一時，如旋火輪非輪輪相。前頌依此，故亦無違。復次如來言音雖有多種，而同有益，故說一音。解云：婆沙自有二說：一云一音能令得解，此當部執大眾部等。言一音者，謂梵音也。而三遍說有三種意：一滿彼意故、二斷彼疑故、三隨所化者依不變形言反變形言。一云不得一音皆令得解，此當部執說一切有部等計。而伽陀說能令解者，不必須通，非三藏故，言過實故。如分別論者云：世尊心常在定等。復以三義會一音義：一、隨處第一，故名為一；二、速疾似一，故名為一；三、利益同，故名為一。今依大乘，一音能說。故無量義經云：能以一音普應眾聲。又大不思議經云：如來說法一語中，演說無邊契經海。無垢稱云：佛以一音演說法，有情隨類各得解。又佛地論第六卷云：成所作智，隨諸眾生意樂差別，現化語業，說種種義，斷諸疑惑。謂發一音表一切義，定諸有情隨類獲益。如契經言：佛一音演說諸法，眾生隨類各得開解，或有怖畏，或有歡喜，或生厭離，或復斷疑。此是如來本願所列，不思議力所發化語，一音能斷一切眾疑。如是等說，不可具述。然一音者，是一梵音。故無量義經云：稽首歸依梵音聲。又智度論八十六云：欲為眾生法，說解一切眾生語言音聲，以梵音聲而為說法。問：此如來一音所說，為是本質？為影像耶？若本質者，無性攝論如何會釋？若影像者，隨能聞者即成多種，如何言一？解云：護法等宗，就實正教，唯本非影，兼正俱說。通本及影而言一者，同一梵音，難約聲辨順違；同一聲，或可約色辨青黃，青黃應成一。解云：許亦無失。如雜集說：迦末羅病，損壞眼根，見青為黃。此亦如是，由佛神力，於一色等各各異見。故佛地論第六卷云：成所作智，若作化身，亦令眾生一質異見，利樂事成。問：神力得自在，同質得異見；或可神力得自在，異質得同見？解云：大乘四句皆成：一、同質異見，如一化身，眾生各各所見不同。二、異質同見，如一化身，諸佛共變，據實眾多而見為一。故成唯識論第十卷云：他受用身及變化身，隨諸如來所化有情，有共不共。所化共者，同處同時，諸佛各變為身為土，形狀相似，不相障礙，展轉相雜，為增上緣，定所化生，自識變現。謂於一土有一佛身，為現神通，說法饒益。於不共者，唯一佛變，諸有情類無始時來種姓法爾更相繫屬，或多屬一，或一屬多，故所化生有共不共。不爾，多佛久住世間，各事劬勞，實得無益，一佛能益一切生故。三、同質同見。四、異質異見。諸宗共許，義顯可知。問：約色辨青黃，青黃得成；可約心辨八，識應成一。解云：色聲是麤法，同質得異見；心法細難知，不應說為一。又一音等，即是如來三密之中身語密也。言身密者，如智度論第一卷云：佛初轉法輪時，應持菩薩從他方來，欲量佛身，上過虗空無量佛土，至華上世界，見佛身如故，說偈讚歎。又密迹經云：佛有三密：身密、語密、意密。一切諸天人皆不解不知。有一會眾生，或見佛身黃金色、白銀色、諸雜寶色，或見佛身一丈六尺，或見一里、十里、百千萬億乃至無邊無量遍虗空中，如是等名為身密。言語密者，有人聞佛聲一里，有聞十里、百千萬億無數無量遍虗空中。有一會人，或聞說布施，或聞說持戒、忍辱、精進、禪定、智慧，如是乃至十二部八萬法聚，各各隨心所聞，是名語密。是時目連心念欲知佛聲近遠，即以神足力往至西方光明幢世界，去此九十六恒河沙世界，自聞佛聲如近無異。其佛身長四十里，菩薩身長二十里，所食鉢器其高一里。其佛與大眾方食，大目犍連行鉢際上，彼土大眾恠問世尊：此人頭虫從何處來，被沙門服行鉢際上？乃至彼佛告目連曰：汝過恒河沙劫尋佛音聲，終不可得。目連還來佛前悔過。言意密者，如來成道至滅度日，於其中間如來無疑亦不迴轉，心無思行等。廣說如彼及智度論第九。如上所說皆是如來不思議，若思議者心則狂亂。如大般若五百六十七、顯揚十七說。所詮宗者略有四種：一、存妄隱真宗，如薩婆多等雖說四諦不立真如。二、遣妄存真宗，如經部師遣諸妄法存法性空。三、真妄俱遣宗，如清辨等雙遣一切有為無為。四、真妄俱存宗，如護法等存立二諦三性等義。如是等義至文當說。或可諸宗略有三種：一、約時辨宗，二、部別顯宗，三、隨病別宗。約時辨宗有其三種：一、四諦法輪，如四阿笈摩雖有諸部，四諦為宗梵音阿笈摩，此翻云傳。故瑜伽論八十五云：佛及南印度立五阿笈摩，弟子展轉傳來于今，故名笈摩。謂四阿笈摩外別立百部阿笈摩經。四阿笈摩者：一、雜，二、中，三、長，四、增壹。廣如瑜伽八十五釋。二、無相大乘，如諸般若遣所執性無相為宗。三、了義大乘，如此經等用三性等為所詮宗。三種法輪，至第二卷當廣分別。問：諸般若宗明無相，此經了義淺深何異？清辨解云：深密等經辨有所得淺而非深，諸部般若顯無所得為最甚深。護法等說二時所說無相之理，理無淺深而說深密為了義者，約三性義決判諸經有道理顯了說故名為了義，非無相中有淺深故說了義也。問：如何得知諸部般若為第二時？解云：此義如第二卷經記中說。二部別顯宗者，約時雖三，而一一時皆有多部，隨一一部所詮各別。如法華等一乘為宗，無垢稱等不可思議解脫為宗，涅槃經等佛性為宗，華嚴經等四十二賢聖觀行為宗。此經一部三種無等為所詮宗：一、境無等，即是二諦及三性等，二諦即是三乘通境，三性等理唯菩薩境。二、行無等，所謂止觀及十度等，止觀即是三乘通行行，十度唯是菩薩行門。三、果無等，即是智斷及三身果，智斷即是菩提涅槃，此通三乘，三身唯是菩薩所得。如是等部所詮各別，不可具述。三、隨病別宗者，雖隨部別各詮一義，而諸有情迷蘊處等八萬四千法門，故諸部中隨其所說蘊界處等為所詮宗。今此一部四種宗中真妄俱存，宗約時辨，宗了義為。宗隨部別宗，三種無等為所詮宗。隨病別宗，即用二諦及三性等為所詮宗。

> \# The Single Sound and Its Meanings Now, regarding the "single sound" — this refers to the Brahma voice, and so forth, as extensively explained. There are two interpretations: \*\*First interpretation:\*\* Some say that when the Buddha teaches the Four Noble Truths in the sacred language, all beings can understand and grasp them. However, the Four Heavenly Kings have different preferences. To fulfill their varied intentions, the Buddha teaches in different ways, and so forth. Furthermore, the World-Honored One wanted to show that he could skillfully understand and use all languages, so he made this statement. Some people had doubts, thinking: "The Buddha can only teach in the sacred language; he may not be fully at ease with all other speech sounds." To resolve this doubt, the Buddha taught using various languages. Moreover, there are those being guided who rely on the Buddha's unchanging form of speech, or on his changing form of speech, and so forth. Therefore, the World-Honored One spoke of three kinds of language. \*\*Second interpretation:\*\* The Buddha teaches the Four Noble Truths with a single sound, but not everyone can understand it equally. Although the World-Honored One has sovereign miraculous powers, he cannot transgress the boundaries of phenomena — just as he cannot make ears see forms or eyes hear sounds. Question: If so, how should the earlier verse be understood? Answer: It need not be reconciled, because it is not from the Three Baskets (the canonical scriptures). Many verses praising the Buddha exaggerate beyond reality. For example, the Vibhajyavādins praise the World-Honored One saying his mind is always in meditative concentration, and so forth. Furthermore, the Tathāgata's speech sound pervades all realms of sound. Whatever he wishes to say, he can produce. If the Buddha speaks in Chinese, he surpasses those born in China in that language, speaking it fully and perfectly. Moreover, the Buddha's speech is light, swift, and rapidly turning. Though he speaks various languages, it seems simultaneous. When the Buddha speaks in Chinese and then immediately in another language, and then in yet another, because of the rapid succession, it all seems to happen at once — like a spinning fire-wheel, which shows no individual wheel-marks. The earlier verse is based on this, so there is no contradiction. Furthermore, although the Tathāgata's speech sounds are many, they all equally bring benefit, so it is called "one sound." ## Explanation The Vibhāṣā itself has two explanations: \*\*First:\*\* One sound can bring understanding to all. This corresponds to the Mahāsāṅghika school's position. "One sound" here means the Brahma voice. The threefold explanation given earlier has three intentions: (1) to fulfill their intentions, (2) to cut off their doubts, (3) to accommodate those being guided who rely on unchanging or changing forms of speech. \*\*Second:\*\* A single sound cannot bring understanding to all. This corresponds to the Sarvāstivāda school's position. As for the verse saying one sound can make all understand, it need not be reconciled because it is not from the Three Baskets, and its words exceed reality — like the Vibhajyavādins' claim that the World-Honored One's mind is always in concentration. Three meanings are then given to "one sound": 1. \*\*Supreme in all places\*\* — therefore called "one" 2. \*\*Appearing as one due to swiftness\*\* — therefore called "one" 3. \*\*Same benefit for all\*\* — therefore called "one" ## The Mahāyāna Perspective Now, according to the Mahāyāna, one sound can teach everything. Thus the \*Sūtra of Immeasurable Meanings\* says: "With a single sound, one can respond to all voices." The \*Great Inconceivable Sūtra\* says: "In a single utterance of the Tathāgata's teaching, he expounds an boundless ocean of scriptures." Akṣayamati (the \*Vimalakīrti Sūtra\*) says: "The Buddha teaches the Dharma with a single sound, and beings each understand according to their kind." Furthermore, the \*Treatise on the Buddha Ground\* (Vol. 6) says: "The Buddha's attainment-of-accomplishment wisdom, according to the varied intentions of sentient beings, manifests transformed speech activity, teaching various meanings, cutting off all doubts. That is, one utterance expresses all meanings, ensuring that various beings each benefit according to their kind. As the scripture says: 'The Buddha teaches all dharmas with a single utterance, and beings each understand according to their kind — some with fear, some with joy, some with renunciation, some with doubts cut off.' This is the inconceivable power of the Tathāgata's original vows, manifested as transformed speech. One sound can cut off all beings' doubts." Such statements are too numerous to list fully. However, "one sound" refers to the Brahma voice itself. Thus the \*Sūtra of Immeasurable Meanings\* says: "I bow and take refuge in the Brahma-voice sound." And the \*Treatise on Great Wisdom\* (Chapter 86) says: "Desiring to teach sentient beings the Dharma, one explains in accordance with all beings' languages and voices, yet teaches the Dharma with the Brahma voice." ## Question: Is the Tathāgata's single-sound teaching of the same nature or an image? If it is of the same nature, how do we reconcile the \*Summary of the Mahāyāna\* by Asaṅga (through Vasubandhu's commentary)? If it is an image, then it becomes multiple according to what each listener hears — how can it be called "one"? \*\*Explanation:\*\* According to the school of Dharmapāla and others, the true teaching is fundamentally of the same nature, not mere images. Both primary and secondary aspects are included. When speaking of "one" encompassing both original and image, since it is the same Brahma voice, it is difficult to distinguish agreement and disagreement based on sound alone. Or, since it is the same sound, could we also distinguish blue and yellow by color — should blue and yellow become one? \*\*Explanation:\*\* There is no fault in allowing this. As the \*Compendium of the Abhidharma\* says: "The Kāmalā disease damages the eye-organ, making one see blue as yellow." Likewise, through the Buddha's miraculous power, beings see the same form differently. Thus the \*Treatise on the Buddha Ground\* (Vol. 6) says: "The attainment-of-accomplishment wisdom, when manifesting a transformation body, also causes beings to have different perceptions of the same substance, fulfilling their benefit and joy." ## Question: If miraculous power is sovereign, can the same substance yield different perceptions? Or could miraculous power also make different substances appear as the same? \*\*Explanation:\*\* In Mahāyāna, all four combinations are possible: 1. \*\*Same substance, different perceptions\*\* — for example, one transformation body, and beings each see it differently. 2. \*\*Different substances, same perception\*\* — for example, one transformation body that all Buddhas jointly manifest. Though in reality it is multiple, beings see it as one. Thus the \*Treatise on the Establishment of Consciousness-Only\* (Vol. 10) says: "The enjoyment body for others and the transformation body, according to the sentient beings each Tathāgata guides, are shared or unshared. For those guided in common, in the same place and time, each Buddha manifests body and land, similar in form, non-obstructing, interweaving, serving as the strengthening condition. The beings to be guided, determined by their own consciousness, manifest this. That is, in one land there is one Buddha body, displaying miraculous powers and teaching for their benefit. For those unshared, only one Buddha manifests. Sentient beings since beginningless time have natural affinities with certain Buddhas — some beings belong to one Buddha, some one Buddha guides many — so those guided may be shared or unshared. Otherwise, many Buddhas dwelling long in the world each laboring would gain nothing, for one Buddha can benefit all beings." 3. \*\*Same substance, same perception.\*\* 4. \*\*Different substances, different perceptions.\*\* All schools agree on these, and the meaning is clear. ## Question: If color can be distinguished as blue and yellow, and blue and yellow can become one, then can the mind be distinguished into eight consciousnesses — should they also become one? \*\*Explanation:\*\* Form and sound are coarse phenomena; the same substance can yield different perceptions. Mind-dharmas are subtle and hard to know; they should not be said to be one. ## The Three Secrets "One sound" and similar terms are part of the Tathāgata's three secrets — the secrets of body, speech, and mind. \*\*Body secret:\*\* As the \*Treatise on Great Wisdom\* (Vol. 1) says: When the Buddha first turned the Dharma wheel, the bodhisattva Susthita came from another world to measure the Buddha's body. He rose above empty space through countless Buddha-lands, reached the world of Most Excellent Flowers, and saw the Buddha's body as before. He then spoke verses of praise. The \*Secret Traces Sūtra\* says: "The Buddha has three secrets: body secret, speech secret, and mind secret. All gods and humans cannot understand or know them." In one assembly, beings may see the Buddha's body as golden, silver-white, or of various precious colors. Some see the Buddha's body as sixteen feet tall, some see it as one mile, ten miles, hundred thousand, ten million, hundred million, or even boundless, limitless, filling all of space. Such is called the body secret. \*\*Speech secret:\*\* Some hear the Buddha's voice from one mile away, some from ten miles, hundred thousand, ten million, hundred million, countless, limitless, filling all of space. In one assembly, some hear teaching on generosity, some on ethical conduct, patience, effort, meditation, wisdom — and so forth up to the twelve divisions and eighty-four thousand Dharma collections. Each hears according to their own mind. This is called the speech secret. At that time, Maudgalyāyana thought: "I want to know how far the Buddha's voice reaches." Using his miraculous power, he went to the world of Radiant Banner in the west, ninety-six Ganges-sands of worlds away. There he heard the Buddha's voice as if it were right nearby, no different. That Buddha's body was forty miles tall, the bodhisattvas' bodies twenty miles tall, and their begging bowls one mile high. That Buddha and his great assembly were eating. The great Maudgalyāyana walked along the rim of the bowls. The beings of that land wondered and asked the World-Honored One: "Where did this person-head worm come from, wearing a monk's robe and walking on the bowl rim?" That Buddha told Maudgalyāyana: "Even if you cross Ganges-sands of eons seeking the Buddha's voice, you will never find its end." Maudgalyāyana returned to the Buddha and repented. \*\*Mind secret:\*\* From the Tathāgata's enlightenment to the day of his passing, in between, the Tathāgata had no doubt, no turning back, no mental deliberation, and so forth. This is explained extensively in that text and in the \*Treatise on Great Wisdom\* (Chapter 9). All that has been said above concerns the Tathāgata's inconceivability. If one tries to conceive of it, the mind becomes deranged. As explained in the \*Great Prajñāpāramitā Sūtra\* (Chapter 567) and the \*Discourse on the Yogācārabhūmi\* (Chapter 17). ## The Four Tenets Regarding the Subject Matter The subject matter (the philosophical position) can be generally summarized in four types: 1. \*\*Affirming delusion, concealing reality:\*\* Like the Sarvāstivāda school, which teaches the Four Noble Truths but does not establish True Suchness as ultimate reality. 2. \*\*Removing delusion, affirming reality:\*\* Like the Sautrāntika school, which removes all delusive phenomena and establishes the emptiness of dharmas' true nature. 3. \*\*Removing both delusion and reality:\*\* Like the school of Bhāvaviveka (Qingbian), which negates both conditioned and unconditioned phenomena entirely. 4. \*\*Affirming both delusion and reality:\*\* Like the school of Dharmapāla, which establishes both the two truths and the three natures. These distinctions will be discussed further in their appropriate places. Alternatively, schools can be summarized into three types: 1. \*\*Categorized by period\*\* 2. \*\*Categorized by school divisions\*\* 3. \*\*Categorized by specific ailments\*\* ### Categorized by period There are three types: 1. \*\*The Dharma wheel of the Four Noble Truths:\*\* Like the four Āgamas, which, despite various divisions, take the Four Noble Truths as their core. <note>The Sanskrit "Āgama" is translated as "transmission." Thus the \*Yogācārabhūmi Śāstra\* (Chapter 85) says: "The Buddha and the southern Indian teachers established five Āgamas, transmitted from disciple to disciple down to the present, hence called Āgama." Besides the four Āgamas, a separate hundred-section Āgama is also established. The four Āgamas are: (1) Saṃyukta (Miscellaneous), (2) Madhyama (Middle), (3) Dīrgha (Long), and (4) Ekottara (Numerically Augmented). This is explained extensively in the \*Yogācārabhūmi\* (Chapter 85).</note> 2. \*\*The signless Mahāyāna:\*\* Like the Prajñāpāramitā scriptures, which remove the nature of conceptualized objects and take signlessness as their core. 3. \*\*The definitive-meaning Mahāyāna:\*\* Like this very sūtra (the \*Saṃdhinirmocana\*), which uses the three natures and so forth as its core subject matter. These three turnings of the Dharma wheel will be explained in detail in the second volume. ### Question: The Prajñā scriptures teach signlessness. What is the difference between this sūtra's definitive meaning and the shallowness or depth of the Prajñā teachings? \*\*Bhāvaviveka's explanation:\*\* Sūtras like the \*Saṃdhinirmocana\* discriminate conceptual attainment and are shallow, not deep. The various Prajñā scriptures reveal non-attainment and are the most profound. \*\*Dharmapāla's explanation:\*\* The signless principle taught in both the second and third periods has no shallowness or depth in principle. Calling the \*Saṃdhinirmocana\* "definitive meaning" is based on the three-nature doctrine — this sūtra clearly establishes the meaning and distinguishes it through reasoning, hence it is called definitive. It is not that within signlessness there is shallowness or depth that warrants calling it definitive. ### Question: How do we know the various Prajñā scriptures belong to the second period? \*\*Explanation:\*\* This matter is explained in the scriptural record in the second volume. ### Categorized by school divisions Though there are three periods, in each period there are many schools, and each school's subject matter is distinct. For example: - The \*Lotus Sūtra\* takes the Single Vehicle as its core. - The \*Vimalakīrti Sūtra\* takes inconceivable liberation as its core. - The \*Nirvāṇa Sūtra\* takes Buddha-nature as its core. - The \*Avataṃsaka Sūtra\* takes the practice-contemplation of the forty-two sages and worthies as its core. This sūtra (\*Saṃdhinirmocana\*) has its own particular core subject: \*\*three kinds of unequalled qualities\*\*: 1. \*\*Unequalled object (sphere of reality):\*\* This is the two truths and the three natures. The two truths are the common object of the three vehicles. The three natures are the special sphere of bodhisattvas only. 2. \*\*Unequalled practice:\*\* This is calm-abiding and insight, and the ten perfections. Calm-abiding and insight are the common practices of the three vehicles. The ten perfections are the bodhisattva practice path alone. 3. \*\*Unequalled fruition:\*\* This is wisdom and cessation, and the three bodies. Wisdom and cessation refer to enlightenment and nirvāṇa, common to the three vehicles. The three bodies are attained only by bodhisattvas. Such distinctions between schools and their subject matters are too many to describe fully. ### Categorized by specific ailments Though each school expounds one particular meaning, sentient beings are confused about the aggregates, sense-bases, and elements — the eighty-four thousand Dharma gates. Thus, each school's teaching focuses on the aggregates, elements, sense-bases, and so forth as its particular subject matter, suited to different types of confusion. ## Conclusion Within this one scripture (\*Saṃdhinirmocana\*), among the four types of tenets, it belongs to the "affirming both delusion and reality" school. Categorized by period, it is the definitive-meaning school. Categorized by school division, it takes the three kinds of unequalled qualities as its core subject matter. Categorized by specific ailments, it uses the two truths and the three natures as its core teaching.

第三、顯所依為。自有二種：一、顯教所依，二、顯教所為。言所依者，聖教雖多，總相不出二藏、三藏、十二部經。十二部經至第三卷當廣分別，二藏、三藏至第五卷自當解釋。具如別章，故不繁述。然此一代如來聖教，此國諸師意趣不同。有說一教，所謂一音，義如上說。或說二教，所謂漸、頓。頓即華嚴，餘皆是漸。漸中涅槃以為了義，餘皆不了誕法師等作如是說。或說三教，所謂通教、別教、圓教光統法師等作如是說。慧光法師是國統，故名光統也。或說四教：一、三藏教小乘三藏；二者、通教，謂波若等；三者、別教，謂涅槃等；四者、圓教，謂華嚴等。或說五時教及七階教武都山隱士劉虬云：華嚴等教以為頓教，漸中五時或開七階。言五時者：一、佛初成道，為提謂波利說五戒、十善，即是人天教門。佛成道已，十二年中說三乘差別教，如次應知。四諦、緣起及六度行，未說空理。三、佛成道已，三十年中說空宗、般若、維摩、思益，未說一乘，破三皈一。四、成道已，三十年後於八年中說法華經，辨一乘義，破三皈一。未說佛性，未明佛常，是不了教。五、佛將滅度，一日一夜說涅槃經悉有佛性、法身常住，是了義教。言七階者，第二時中開三乘教。遠法師破云：所說年月皆無正文也。

> Third, revealing the basis of the teachings. This has two aspects: first, the textual foundation of the teachings; second, the intent behind them. Regarding the textual foundation, although the sacred scriptures are numerous, in general they do not go beyond the two treasuries, the three treasuries, and the twelve divisions of scriptures. The twelve divisions will be explained in detail in the third scroll, while the two treasuries and three treasuries will be clarified in the fifth scroll. These are fully covered in separate chapters, so we won't go into detail here. However, regarding the Buddha's teachings of this lifetime, the masters of this country hold different views. Some say there is a single teaching — the one voice of the Buddha's teaching, as explained above. Others say there are two teachings: the gradual and the sudden. The sudden is the Avatamsaka Sutra, and everything else is gradual. Within the gradual teachings, the Nirvana Sutra is considered the definitive teaching, while the rest are not <note>This is the view of Master Dan and others</note>. Still others say there are three teachings: the common teaching, the distinct teaching, and the perfect teaching <note>This is the view of Master Guangtong and others. Master Huiguang was the national advisor, hence the title Guangtong</note>. Some say there are four teachings: first, the Tripitaka teaching <note>the lesser vehicle's three treasuries</note>; second, the common teaching, which includes the Prajna sutras; third, the distinct teaching, which includes the Nirvana Sutra; and fourth, the perfect teaching, which includes the Avatamsaka Sutra. Others propose the teaching of five periods and the teaching of seven stages <note>Liu Qiu, a hermit from Wudu Mountain, said: "Teachings like the Avatamsaka are the sudden teaching. Within the gradual teaching, the five periods or sometimes seven stages are distinguished. The five periods are: First, when the Buddha first attained enlightenment, he spoke the five precepts and ten good deeds for Trapusha and Bhallika, which constitutes the teaching for humans and heavenly beings. Second, within the twelve years after enlightenment, he taught the three vehicles' differentiated paths, as appropriate: the four noble truths, dependent origination, and the six perfections, but without yet revealing the principle of emptiness. Third, in the thirty years after enlightenment, he taught the emptiness school — the Prajna, Vimalakirti, and Surangama sutras — without yet revealing the one vehicle, instead breaking the three and returning to the one. Fourth, in the eight years after the thirtieth year, he taught the Lotus Sutra, clarifying the meaning of the one vehicle, breaking the three and returning to the one. Yet he had not revealed the Buddha nature or the eternity of the Buddha, so this was still an incomplete teaching. Fifth, on the day and night before his parinirvana, he taught the Nirvana Sutra, revealing that all beings have Buddha nature and that the Dharma body is eternal — this is the complete teaching. As for the seven stages, the second period is subdivided into the three vehicles' teachings." Master Yuan refuted this, saying: "The years and months cited have no basis in the scriptures"</note>.

今述西方諸師所立。有說一教，所謂一音，如羅什等。或說二教，所謂半滿，如曇無懺。或說三教，如大唐三藏。依深密等所說四諦無相了義，如上已說。而說一音及半滿等，各據一義互不相違。所說華嚴及楞伽等，皆第三了義所攝。而言三時所說教者，約義淺深廣略義說，非約年歲日月前後說三時也。或說四教，所謂四諦無相。或說法相，如楞伽等。或說觀行，如華嚴等。真諦三藏作如是說。或說五教：一者四諦；二者無相；三者觀行；四者安樂，如涅槃經，以說常樂涅槃果故；五者守護，如金光明等，說諸神王護國事故。婆頗三藏作如是說。今此一部二藏之中，菩薩藏攝三藏教內，達摩藏收十二部中，論議經攝三時教中，了義教收四教之內法相觀行，五教門中觀行門也。言所為者，自有二種：一者總明諸教所為；二者別明此教所被。諸教所為具有五性，所謂三乘不定無性。故善戒經第二卷云：眾生調伏有其四種：一者有聲聞性得聲聞道，二者有緣覺性得緣覺道，三者有佛性得佛道，四者有人天性得人天樂。地持第二亦同善戒經，彼云：人成就者略說四種：有聲聞性以聲聞乘而成就之，有緣覺性以緣覺乘而成就之，有佛種性以無上乘而成就之，無種性者則以善趣而成熟之。如是四人，諸佛菩薩以此四事而成熟之。瑜伽三十七亦同地持，解云：不定不離三乘，乘乘之內菩薩性攝，故不別說。又准此文，三法輪外理應別有人天教門，就勝說故且說三時法輪。或可攝在苦集教中，別明此教所被機者，於五種性但為菩薩及不定性說此契經，故下經云：阿陀邪識甚深細，一切種子如暴流，我於凡愚不開演，恐彼分別執為我。又解：此經通為四性，唯除無性，故下經云：為欲發趣一切乘者，故說第三了義大乘。所以者何？諸部波若但為菩薩說諸空義，此經宗明一切諸法有無道理，故三乘者皆得勝利。或可此經通為五性，通說人天一切乘故，五性義中當更分別。

> Now I will describe the teachings established by various Western masters. Some, like Kumārajīva, teach a single teaching—the one voice of the Buddha. Others, like Dharmakṣema, teach two teachings—the incomplete and the complete. Still others, like the Great Tang Tripiṭaka Master, teach three teachings, based on the distinctions of the four noble truths, signlessness, and ultimate meaning found in the \_Saṃdhinirmocana Sūtra\_ and similar texts, as already explained above. The notions of "one voice" and "incomplete/complete" each capture a particular perspective and do not contradict one another. The teachings found in the \_Avataṃsaka Sūtra\_ and the \_Laṅkāvatāra Sūtra\_ both belong to the third category of ultimate meaning. When we speak of "three periods" of teaching, this is based on the depth or breadth of meaning, not on a chronological sequence of years, months, or days. Some masters, such as Paramārtha, teach four categories: the four noble truths, signlessness, doctrinal characteristics (as in the \_Laṅkāvatāra Sūtra\_), and contemplative practice (as in the \_Avataṃsaka Sūtra\_). Others, like Bhāvaviveka, teach five categories: 1. The four noble truths; 2. Signlessness; 3. Contemplative practice; 4. Peace and joy, as taught in the \_Mahāparinirvāṇa Sūtra\_, which speaks of the everlasting bliss of nirvāṇa; 5. Protection, as taught in the \_Suvarṇaprabhāsa Sūtra\_ and similar texts, which speak of the spirit kings guarding the nation. Now, regarding this particular text: within the two repositories (the scriptural and the contemplative), it belongs to the Bodhisattva repository; among the three scriptural collections, it falls under the Dharma repository; among the twelve divisions of scripture, it is classified under treatise/discourse; among the three periods of teaching, it is included in the ultimate meaning; within the four categories, it encompasses both doctrinal characteristics and contemplative practice; and among the five categories, it belongs to the contemplative practice division. As for the intended audience, there are two aspects: first, the general scope of all teachings; second, the specific scope of this text. Regarding the general scope: all teachings address five types of spiritual capacity—namely, the three vehicles (śrāvaka, pratyekabuddha, bodhisattva), the indeterminate, and those without any spiritual seed. The \_Śrīmālā Sūtra\_ (second roll) says: "There are four kinds of beings to be tamed: 1. Those with śrāvaka nature attain the śrāvaka path; 2. Those with pratyekabuddha nature attain the pratyekabuddha path; 3. Those with buddha nature attain the buddha path; 4. Those with human or divine nature attain the pleasures of humans and gods." The \_Bodhisattvabhūmi\_ (second roll) agrees with the \_Śrīmālā Sūtra\_, stating: "Human beings may be briefly categorized into four types: those with śrāvaka nature are matured through the śrāvaka vehicle; those with pratyekabuddha nature through the pratyekabuddha vehicle; those with buddha nature through the unsurpassed vehicle; and those without any spiritual seed are matured through wholesome rebirths." Buddhas and bodhisattvas mature these four types of beings accordingly. The \_Yogācārabhūmi Śāstra\_ (section 37) similarly agrees with the \_Bodhisattvabhūmi\_. It explains that the indeterminate type is not separate from the three vehicles—since they are included within each vehicle's bodhisattva nature, they are not listed separately. Based on this passage, outside the three turnings of the Dharma wheel, there should logically also be a teaching for humans and gods; but for the sake of highlighting what is superior, only the three periods of the Dharma wheel are mentioned. Alternatively, it may be included within the teachings on suffering and its origin. Now, regarding the specific scope of this text: among the five types of capacity, it is intended only for bodhisattvas and those of indeterminate nature. Therefore, the text itself says: "The ālayavijñāna is extremely profound and subtle; all its seeds flow like a torrent. I do not teach it to ordinary people or śrāvakas, fearing they would grasp at it as a self." An alternative interpretation: this text is intended for all four types (excluding only those without any spiritual seed). For the text also says: "In order to inspire those who seek all vehicles, the third ultimate teaching of the Mahāyāna is taught." Why? The various \_Prajñāpāramitā Sūtras\_ teach emptiness only for bodhisattvas, whereas this text clarifies the principles of existence and non-existence for all phenomena, so all three vehicles can benefit. Alternatively, this text may be intended for all five types, since it broadly addresses the human and divine realms as well as all vehicles. This will be further discussed in the section on the five natures.

第四依文正釋，自有二種：一廣略同異，二判文解釋。廣略同異者，此經一部自有二種：一者廣本有十萬頌，二者略本千五百頌。然此略經梵本唯一，隨譯者異乃成四部。一者宋時元嘉年中，中印度僧舊云天竺求那䟦陀羅宋云功德賢在於潤州江寧縣東安寺翻出一本，名相續解脫，唯有一卷或兩卷成，總十七紙。於一卷內有二題目，初十紙半名相續解脫地波羅蜜了義經一卷，後有六紙半名相續解脫如來所作隨順處了義經，雖無品目，如其次第當解深密最後二品。二者後魏延昌二年，北印度僧菩提留支魏云道希在於洛陽嵩高山少林寺翻出一本，名深密解脫經，有其五卷，品有十一，六十七紙一序品，二聖者善問菩薩問品，三聖者曇無竭菩薩問品，四聖者善清淨慧菩薩問品，五慧命須菩提問品，六聖者廣慧菩薩問品，七聖者功德林菩薩問品，八聖者成就第一義菩薩問品，九聖者彌勒菩薩問品，十聖者觀世自在菩薩問品，十一聖者文殊師利法王子菩薩問品也。三者陳朝保定年中，西印度內優禪那國三藏法師拘那羅陀陳云親依，或名真諦，此三藏入漢國歷三朝，謂周梁陳於西京故城內四天王寺更翻一本，名解節經。唯有一卷，有其四品，紙九張半，當解深密。初之二品，無序品名，開勝義諦以為四品。一、不可言無二品，二、過覺觀境品，三、過一異品，四、一味品也。若依真諦翻譯目錄云：陳時天嘉二年，於建造寺譯解節經一卷，義疏四卷。四者、大唐貞觀二十一年，三藏法師玄奘在於西京弘福寺更翻一本，名解深密。總有五卷，開品為八，六十八紙。一、序品，二、勝義諦相品，三、心意識相品，四、一切法相品，五、無自性相品，六、分別瑜伽品，七、地波羅蜜多品，八、如來成所作事品。然此四本有同異者，略有二義：一、題名有異，二、文義圓足。言名異者，四本不同：一、相續解脫，二、深密解脫，三者、解節，四、解深密。解深密者，若依梵音涅謨折那󴕡地言，涅謨折那，此翻名解，󴕡地翻為深密。釋其名義，如前已前。言解節者，如真諦記：解即解釋，節謂堅結。堅是堅固結縛，楯如木節及人骨節，並有堅固拘結纏縛。此經所明甚深密義，難可通達，難可解釋，故非凡夫、新行菩薩所能解了，故說此義名為堅結。此經能解，故名解節。解節之義凡有五種：一、深密義，如法身等難可通達，名為義節。此經能釋，故名解節。二者、無明習氣心惑，凡夫、二乘所不能破，故說此惑名為堅結。由緣真實能滅此惑，故說真實名為解節。三者智慧緣此真實，亦說此智名為解節，從境得名也。四者此經文句名為解節，從所顯得名。五者一切三乘教中所有微細難可了義，聚在此經分明解釋，故說此經名為解節。若具分別，如真諦記。所言相續解脫、深密解脫，未見說處准義釋者，涅謨折󴕡含有二義：一者解釋義，如上已說；二者解脫義，故二本經皆云解脫。言󴕡地者，含有三義：一者深密義；二者堅結義，如上已釋；三者相續義，是故二經一名相續解脫、二名深密解脫。此上二釋，准真諦而可了知。言相續者，謂所知障堅結相續難可解脫。今一部釋甚深義，便能解脫煩惱相續，故名相續解脫經，即當真諦記中第二煩惱解節義。言深密解脫者，由智慧力緣深密理解脫煩惱，故言深密解脫，即當第三智慧解節也。雖有此釋，據實即是譯家謬也。言文義圓足者，如解深密具有八品而差別者，解節唯有最初二品，闕無後六；相續解脫當後二品，闕無前六；深密解脫有十一品，於勝義諦開為四品，由斯與此文義圓足。然解深密諸所說處文義明淨，至文對釋，故今釋此大唐一本。

> Now, let me explain the text according to the scriptures. This consists of two parts: first, a discussion of the differences and similarities between the broad and abbreviated versions; second, an explanation of the text itself. Regarding the broad and abbreviated versions, this sutra exists in two forms: the broad version contains one hundred thousand verses, while the abbreviated version contains fifteen hundred verses. However, this abbreviated sutra has a single Sanskrit original, but due to differences among translators, it became four separate versions. The first version was translated during the Yuanjia era of the Liu Song dynasty by the Central Indian monk Gunabhadra (meaning "Worthy of Merit" in Chinese), at the Dong'an Temple in Jiangning County, Runzhou. This version was called the "Sutra of Continuous Liberation" and consisted of only one volume, or sometimes two, totaling seventeen folios. Within this single volume, there were two sections: the first ten and a half folios were called the "Sutra of the Stages of the Bodhisattva Path and the Perfection of Wisdom, on Continuous Liberation," and the remaining six and a half folios were called the "Sutra of the Tathagata's Deeds Following Conditions, on Continuous Liberation." Although there were no chapter divisions, in their order, they corresponded to the final two chapters of the "Discourse on the Explanation of the Profound." The second version was translated in the second year of the Yanchang era of the Later Wei dynasty by the Northern Indian monk Bodhiruci (meaning "One Who Seeks the Way" in Chinese) at the Shaolin Temple on Mount Song, in Luoyang. This version was called the "Sutra of the Profound Liberation" and consisted of five volumes with eleven chapters, spanning sixty-seven folios. (The chapters were: 1. Prologue, 2. The Questions of the Bodhisattva Shanjian, 3. The Questions of the Bodhisattva Tanwujie, 4. The Questions of the Bodhisattva Shanqingjinghui, 5. The Questions of the Venerable Subhuti, 6. The Questions of the Bodhisattva Guanghui, 7. The Questions of the Bodhisattva Gongdelin, 8. The Questions of the Bodhisattva Chengjiu Diyi, 9. The Questions of the Bodhisattva Maitreya, 10. The Questions of the Bodhisattva Guanshizizai, and 11. The Questions of the Bodhisattva Prince Manjushri.) The third version was translated during the Baoding era of the Chen dynasty by the Tripitaka Master Gunanarata (called "Qinyi" in Chen, or "Zhendi," who served across three dynasties—the Zhou, Liang, and Chen) at the Four Heavenly Kings Temple in the old capital of the Western Capital. This version was called the "Sutra of the Explanation of the Knots" and consisted of only one volume with four chapters, spanning nine and a half folios. It corresponded to the first two chapters of the "Discourse on the Explanation of the Profound," but had no prologue and expanded the discussion of ultimate truth into four chapters. (1. The Chapter on the Ineffable and Non-Dual, 2. The Chapter on the Realm Beyond Thought and Contemplation, 3. The Chapter on Beyond Unity and Difference, and 4. The Chapter on the Single Flavor.) According to Zhendi's translation catalog, in the second year of the Tianjia era of the Chen dynasty, he translated this one-volume "Sutra of the Explanation of the Knots" at the Jianzao Temple, along with a four-volume commentary. The fourth version was translated in the twenty-first year of the Zhenguan era of the Great Tang dynasty by the Tripitaka Master Xuanzang at the Hongfu Temple in the Western Capital. This version was called the "Discourse on the Explanation of the Profound" and consisted of five volumes divided into eight chapters, spanning sixty-eight folios. (1. Prologue, 2. The Chapter on the Marks of Ultimate Truth, 3. The Chapter on the Marks of Mind, Consciousness, and Awareness, 4. The Chapter on the Marks of All Phenomena, 5. The Chapter on the Marks of Lack of Self-Nature, 6. The Chapter on the Distinction of Yogic Practice, 7. The Chapter on the Stages and Perfections, and 8. The Chapter on the Tathagata's Accomplished Deeds.) Now, regarding the similarities and differences among these four versions, there are roughly two points: first, differences in titles; second, differences in completeness of content. Regarding the differences in titles, the four versions differ: 1. "Sutra of Continuous Liberation," 2. "Sutra of Profound Liberation," 3. "Sutra of the Explanation of the Knots," and 4. "Discourse on the Explanation of the Profound." As for "Explanation of the Profound," in Sanskrit it is "Nirmocana," where "Nirmocana" means "explanation" and "artha" (deep) means "profound and dense." The meaning of this title has been explained earlier. As for "Explanation of the Knots," according to Zhendi's commentary: "Explanation" means to clarify, and "knot" refers to a hard and stubborn binding. "Hard" means firm and solid, like the knots on wood or the joints in a human body, both of which are firmly bound and entangled. The profound and secret meanings taught in this sutra are difficult to penetrate and difficult to explain. Therefore, they cannot be understood by ordinary people or newly initiated bodhisattvas, and so this meaning is called a "hard knot." This sutra can explain it, hence the name "Explanation of the Knots." There are five types of "knots" that this sutra explains: First, the profound and secret meaning, such as the Dharmakaya, is difficult to penetrate and is called a "knot of meaning." This sutra can clarify it, hence the name "Explanation of the Knots." Second, the defilements of ignorance and habitual tendencies, which ordinary people and practitioners of the two lesser vehicles cannot break through, are called "hard knots." Because relying on ultimate reality can extinguish these defilements, ultimate reality is called "Explanation of the Knots." Third, wisdom that relies on this ultimate reality is also called "Explanation of the Knots," named after its object. Fourth, the words and phrases of this sutra are called "Explanation of the Knots," named after what they reveal. Fifth, all the subtle and difficult-to-understand meanings in the teachings of the three vehicles are gathered here and clearly explained, and so this sutra is called "Explanation of the Knots." For a detailed analysis, refer to Zhendi's commentary. As for "Sutra of Continuous Liberation" and "Sutra of Profound Liberation," although I have not seen the source, according to the meaning, "Nirmocana" has two meanings: first, the meaning of "explanation," as already discussed; second, the meaning of "liberation." Hence, both versions have "liberation" in their titles. As for the term "artha" (deep), it has three meanings: first, the profound and secret; second, the hard knot, as already explained; third, continuity. Therefore, these two sutras are respectively called "Sutra of Continuous Liberation" and "Sutra of Profound Liberation." These two explanations can be understood based on Zhendi's commentary. "Continuous" refers to the hard knots of obstructing knowledge, which are continuous and difficult to liberate. This sutra explains the profound meaning and thereby liberates the continuity of afflictions, hence the name "Sutra of Continuous Liberation," which corresponds to the second type of "explanation of the knots" (the destruction of afflictions) in Zhendi's commentary. "Profound Liberation" means that through the power of wisdom, relying on the profound truth, one liberates afflictions, and so it is called "Profound Liberation," corresponding to the third type (wisdom as the explanation). Although these explanations exist, in reality they are mistakes by the translators. Regarding the differences in completeness of content: the "Discourse on the Explanation of the Profound" has all eight chapters, while the "Sutra of the Explanation of the Knots" has only the first two chapters, lacking the last six. The "Sutra of Continuous Liberation" corresponds to the last two chapters, lacking the first six. The "Sutra of Profound Liberation" has eleven chapters, expanding the discussion of ultimate truth into four chapters. Due to this, the latter lacks the completeness of content found in the "Discourse on the Explanation of the Profound." Moreover, in the "Discourse on the Explanation of the Profound," the meaning is clear and pure wherever it is explained, and the text matches the explanation. Therefore, I will now explain this Great Tang version.

如是我聞：

> Thus have I heard:

釋曰：自下判文解釋。然判此經有其三釋：一云此經唯有二分：一教起因緣，即初序品；二聖教正說，謂後七品。雖後經末依教奉行品中奉行，非一部也。一云一部總有三分：初一品名教起因緣分，次有七品名聖教正說分，後第五卷末爾時曼殊室利下依教奉行分。然此奉行散在諸品，於理無違。一云此經有其五分：一教起因緣，即是序分；二無等境界分，謂次四品；三無等行分，謂次二品；四無等果分，謂後一品；五依教奉行分，謂即經末歡喜奉行。雖有三釋，且依初說無有一部通奉行故。又解三中第二為正，具足三分義不違故。此當舊說序、正、流通。序謂由序起正說之由致，正即正宗所詮之宗義，通謂流通通後世之勝利。今言教起因緣等者，以薄伽梵說經本主名之為因，顯已聞等非正說故名之為緣，故說序分名因緣分，正顯所詮法門品類，故說七品名聖教所說分，時眾聞教歡喜信受名奉行分。就因緣分有其二義：一證信分、二發起。然此二分有差別者，略有三義：一者名別，所謂證信及發起序，亦名通序及名別序。說我聞等令物生信名為證信，諸經皆同名為通序，以放光等發起正宗名為發起，隨部各別名為別序。二者時別，如來發起名經前序，阿難所請名經後序，說彼二序時分別故。三者人別，一如來序，於諸經中如來發起；二阿難序，由阿難請說此序故。今此經文及佛地等，唯有證信而無發起，於證信中義說發起理亦無違。就證信中有其三義：一辨事多少、二說序之意、三隨事別釋。辨事多少者，自有三說：一者真諦般若記中開為七事：一如是者，標所聞法一部文理決定可信；二言我者，出能聞人即是阿難；三言聞者，親承音旨；四一時者，顯所聞法善合時機；五佛世尊出能說師；六住處者，顯說有處；七大比丘顯非獨聞。然此七事總唯四意：初如是者明所聞法，次我聞者辨能聞人，次二證所聞法，後二證能聞人。廣如真諦七事記釋。二依龍猛大智度論，於序分中開為六義：一信、二聞、三時、四主、五處、六眾。世親菩薩燈論中說亦有六義，故彼偈云：前三明弟子，後二證師說，一切修多羅，其事皆如是。三依親光佛地論中攝多五種：一總顯已聞、二說經時、三者說主、四顯說處、五顯聽眾。說序意者，問：何因緣一切經首皆說如是我聞等事？真諦三藏七事記云：斷三疑故。彼云：又微細律明其阿難當登高座出法藏時，身即如佛具諸相好，若下高座還復本形。眾見此瑞有三種疑：一疑大師釋迦以慈悲故，從涅槃起更宣深法；二疑諸餘世尊從他方來；三疑阿難比丘既是佛弟，堪代其兄轉身成佛。今欲遣三疑，故云如是我聞等七事，明乃是我親從佛聞，非關慈悲從涅槃起，亦非餘佛他方來，又非我已轉身成佛自說經也。智度論云：說時方人，欲令眾生心生信故。又智度第二卷云：佛涅槃時，於俱夷那竭國薩羅樹間北首而臥，將入涅槃。爾時阿難親愛未除，未離欲故，沒憂悔不能自出。爾時長老阿㝹樓豆語阿難言：汝是守護佛法藏者，不應如凡人自沒憂悔。諸有為法皆是無常，汝何愁憂？又佛世尊手付汝法，汝今愁悶失所受事。汝當問佛：佛涅槃後云何修行？誰當作師？惡口車匿云何共住？長阿含經第四卷云：闡弩比丘云何共住？佛諸經首作何等語？阿難即以此語問佛。佛告阿難：行四念處戒經為師，車匿比丘如梵法治。長阿含經第四、增一阿含第三十六皆云：梵法治者，即是不共語也。廣說如彼。諸佛經者，首皆稱如是我聞等語，依集法經及涅槃後分，大同智論，恐繁不述。大悲經說：憂波離教阿難請問，所以經論說不同者，二人共教，各據一義，互不相違。

> The commentary explains: The structure of this sutra is interpreted in three ways. One interpretation holds that this sutra has only two divisions: first, the causes and conditions for teaching, which is the opening chapter; second, the proper teaching of the sacred words, which is the following seven chapters. Although the final chapter mentions the practice of following the teaching, it is not considered a separate division of the entire sutra. Another interpretation holds that the entire sutra has three divisions: the first chapter is called the division of causes and conditions for teaching; the next seven chapters are called the division of the proper teaching of the sacred words; and at the end of the fifth volume, beginning with "At that time, Manjusri..." is the division of following the teaching. However, this practice of following the teaching is scattered throughout various chapters, which does not contradict the principle. A third interpretation holds that this sutra has five divisions: first, the causes and conditions for teaching, which is the introductory section; second, the division of unequaled realization, which is the next four chapters; third, the division of unequaled practice, which is the next two chapters; fourth, the division of unequaled fruit, which is the last chapter; and fifth, the division of following the teaching, which is the joyful practice at the end of the sutra. Although there are three interpretations, we initially follow the first, since there is no single chapter that encompasses the entire practice of following the teaching. Alternatively, among the three, the second is considered correct, as it fully covers the three divisions without contradiction. This corresponds to the traditional classification of introduction, main body, and dissemination. The introduction lays out the reasons that lead to the main teaching; the main body is the core meaning being expounded; the dissemination extends the benefits to future generations. Now, in calling it the "causes and conditions for teaching," the Bhagavan is the primary cause as the speaker of the sutra, while the factors like "thus have I heard" are conditions, not the main teaching itself. Hence, the introductory chapter is called the division of causes and conditions. The main body directly reveals the categories of the taught Dharma, so the seven chapters are called the division of the sacred teaching. The assembly, having heard the teaching with joy and faith, is called the division of practice. The division of causes and conditions has two aspects: the aspect of verification and faith, and the aspect of initiation. These two aspects differ in three ways: First, by name: the verification of faith is also called the general preface, while the initiation is called the specific preface. Saying "thus have I heard" and similar phrases generates faith in beings, hence it is called verification. All sutras share this same opening, so it is called the general preface. The initiating events, such as the emission of light, lead into the main teaching and are unique to each sutra, hence called the specific preface. Second, by time: the Tathagata's initiation occurs before the sutra, while Ananda's request occurs after the sutra. The two prefaces are distinguished by their temporal sequence. Third, by person: one is the Tathagata's preface, initiated by the Tathagata in various sutras; the other is Ananda's preface, spoken due to Ananda's request. In this sutra and the Buddha Ground Sutra, there is only the verification preface without the initiation preface. Within the verification preface, it is acceptable to include the sense of initiation. The verification preface has three aspects: first, determining the number of items; second, explaining the purpose of the preface; and third, explaining each item individually. Regarding the number of items, there are three interpretations: First, according to Paramartha's commentary on the Prajnaparamita, seven items are distinguished: (1) "Thus" marks the teaching heard as one text of reliable principles; (2) "I" identifies the hearer as Ananda; (3) "heard" means personally receiving the teaching; (4) "at one time" indicates the teaching was well suited to the occasion; (5) "the Buddha, the World-Honored One" identifies the teacher; (6) "the abode" indicates where the teaching took place; (7) "great bhikshus" shows it was not heard alone. These seven items can be summarized into four meanings: "Thus" clarifies the teaching heard; "I heard" identifies the hearer; the next two items verify the teaching heard; the last two verify the hearer. This is elaborated in Paramartha's commentary. Second, according to Nagarjuna's Great Treatise on the Perfection of Wisdom, the preface is divided into six elements: faith, hearing, time, teacher, place, and assembly. Vasubandhu's Lamp Treatise also presents six elements, as stated in the verse: "The first three indicate the disciples; the last two verify the teacher's teaching; all sutras are thus." Third, according to Bandhuprabha's Treatise on the Buddha Ground, five elements are condensed: (1) general indication of having heard; (2) the time of teaching; (3) the teacher; (4) the place; (5) the audience. Regarding the purpose of the preface, one might ask: Why do all sutras begin with "Thus have I heard"? Paramartha's commentary says it is to dispel three doubts. When Ananda ascended the seat to recite the Dharma treasury, he appeared with the Buddha's excellent marks; when he descended, he returned to his original form. The assembly, seeing this wonder, had three doubts: first, that the great teacher Shakyamuni, out of compassion, had risen from nirvana to teach again; second, that some other Buddha had come from another land; third, that Ananda, as the Buddha's disciple, had become a Buddha and was teaching himself. To dispel these doubts, the seven elements including "Thus have I heard" make clear that this teaching was personally heard from the Buddha, not from someone risen from nirvana, nor from another Buddha, nor Ananda teaching as a self-proclaimed Buddha. The Great Treatise on the Perfection of Wisdom says that the time, place, and people are stated to generate faith in beings. It also records that when the Buddha was about to enter nirvana, lying with his head to the north between the twin sala trees in Kushinagara, Ananda, still attached and not free from desire, was overwhelmed by grief. The elder Aniruddha told him: "You are the guardian of the Dharma treasury; you should not grieve like an ordinary person. All conditioned things are impermanent; why do you sorrow? The Buddha has entrusted the Dharma to you. Ask him: After the Buddha's nirvana, how should we practice? Who will be our teacher? How should we deal with the wicked Chanda? What words should begin all sutras?" Ananda then asked the Buddha these questions. The Buddha replied: "Practice the four foundations of mindfulness; take the precepts as your teacher; deal with Chanda according to the Brahma punishment." As elaborated in the Long Agama Sutra, the Brahma punishment means not speaking to him. The details are as recorded there. All Buddha sutras begin with "Thus have I heard," following the Dharma Collection Sutra and the later part of the Nirvana Sutra, which largely agree with the Great Treatise and need not be repeated here. The Great Compassion Sutra says that Upali instructed Ananda to ask these questions. The various scriptures and treatises differ because the two teachers each emphasized a different point, but they do not contradict each other.

復依經文隨事別釋。言如是我聞者，即七事中所聞、能聞、親承音旨三種事也。於六義中信聞二事，五中第一總顯已聞。雖有三說，且依佛地如是我聞釋有三義：一總釋如是我聞，二別釋如是我聞，三者申其合說之意。言總釋者，謂傳佛教曼殊室利及阿難等皆作此言：如是所說甚深等，我昔曾聞。金剛仙論云：三種阿難中大乘，阿難傳大教也。言別釋者，先辨如是，後釋我聞。言如是者，諸說不同。此地諸師略有八釋，義如常說。言八釋者：一約信順釋，言如是者，信順之辭也。夫信則所言之理順，順則師資之道成。經無豐約，非信不傳，故建言如是。注維摩中肇法師釋也。二約文義釋，以文為如，以理為是。文巧詮為如，理以為非為是。智者禪師維摩記中有此釋也。三約真俗釋，真不違俗名之為如，俗順於真稱之為是，相傳釋也。四約弟子釋，阿難所說如於佛語故名為如，為欲簡去相似之如故稱是。五唯約佛釋，阿難道佛所說之法，如過去佛所說不異，故名為如。如諸佛說是正非邪，故復言是。此上二釋遠法師說。六約佛及弟子釋，言如是者，感應之瑞也。如以順機受名，是以無非立稱。眾生以無非為感，如來以順機為應。傳經者，以名教出於感應，故言如是。注法華經有此釋也。七、光宅師云：言如是者，將傳所聞前題舉一部也。如是一部經，我親從佛聞，即為我聞。八、梁武帝云：言如是者，如斯之言，是佛所說，故言如是。〔等〕說，不可具述也。西方諸師，三說不同。一、菩提留支金剛仙論云：若依世辨，乃有多途。略而言之，凡有四種：一者發心如是，二者教他，三者譬喻，四者決定。發心如是者，自念：我當如是發菩提心，修善行。教他如是者，教前人言：汝當如是發菩提心，修善行等也。譬喻如是者，是人威德熾盛，如日光明；智慧深廣，猶如大海；面貌端正，猶如滿月。乃至廣說。決定如是者，我如是見聞等，是名決定如是。今言如是者，但取第四決定如是，明須菩提！我從佛聞所說理教，我之所說，不多不少，不錯不謬，決定如是，無所傳之失，故曰如是。解云：意趣大同親光。長耳三藏，釋有三義：一者就佛，三世諸佛所說無異，故名為如。以同說故，稱之為是。二者約法，諸法實相，故名為如。如如而說，故稱為是。三者約僧，阿難所傳不異佛說，故名為如。永離過非，稱之曰是。三真諦三藏釋如是者，決定義有其二種：一文，二理。文是能詮，理即所詮。廣說如彼。總釋意云：阿難所傳，文理決定，如佛所說，故曰如是。諸論所說亦有三種：一依智度論第一卷云：如是義者，即是信也。佛法大海中，信為能入，智為能度。其信順者，是事如是。其不信者，此事不如是。廣說如彼。二依功德施波若論云：如是我聞者，顯示此是世尊現覺而演，非自所作。三依佛地論有其四義，故第一云：如是總言，依四義轉：一依譬喻，謂當所說如是文句，如我昔聞。此即以昔喻今。二依教誨，謂告時眾：如是當聽我昔所聞。三依問答，謂有問言：汝當所說，昔定聞耶？故此答言：如是我聞。四依許可，謂結集時，諸菩薩眾咸共請言：如汝所聞，當如是說。傳法菩薩許彼言：如是當說如我所聞。於此四義有三師釋：一云：四中唯依第四。一云：此中唯依後二。一云：四中總依四義而說。具說如彼。別釋我聞者，傳法菩薩及阿難等，五蘊身上假立為我，耳根發識聽聞所說，故言我聞。故佛地論云：我謂諸蘊世俗假者，聞謂耳根發識聽受，廢別就總故說我聞。問：佛法中無人無我，如何諸經皆說我聞？解云：此義諸說不同。依龍猛宗，約四悉檀以釋我聞。梵音悉檀諸說不同。一云不翻，含多義故。或說翻之，或翻宗成，或翻為墨，或翻為印，或翻為定，或翻或就究竟，如是異翻難可定准。南岳禪師云：如大涅槃，胡漢並稱也。悉是隋音，檀是胡語。悉之言遍，檀翻名施。佛以四法遍施眾生，故名悉檀也。智者師維摩記中作如是說。若依四卷楞伽經有其四種，故第二卷注經釋云：悉檀者，謂或言宗、或言成、或言理也。四悉檀義，如智度論第一卷說：一、世界悉檀，如蘊成人，如是我聞世界故有，第一義故無。二、各各為人悉檀，觀人心行而為說法，於一事中或聽不聽，為斷見故說有續生，為常見故說無有人。三、對治悉檀，如不淨觀，於貪對治，於瞋則無。四、第一義悉檀，謂諸法實相，言語道斷，心行處滅。即說偈言：

> Continuing from the commentary on the sutra text: Regarding the phrase "Thus have I heard," this pertains to three of the seven aspects: what was heard, the one who heard, and the direct reception of the teaching. Among the six principles, it involves faith and hearing. In the fifth category, it generally indicates what was heard. Although there are three interpretations, let us follow the \*Buddhabhūmi\* explanation of "Thus have I heard," which has three meanings: first, a general explanation; second, a detailed explanation; and third, an explanation of why they are combined. \*\*General explanation\*\*: Those who transmit the Buddha's teaching—such as Mañjuśrī and Ānanda—all declare: "The profound teachings spoken thus, I heard in the past." <note>The \*Vajra Immortal Treatise\* states that among the three types of Ānanda, the Great Vehicle Ānanda transmitted the Great Teaching.</note> \*\*Detailed explanation\*\*: First, we clarify "Thus," then we explain "I heard." \*\*On "Thus"\*\*: Various interpretations exist. <note>The local masters here offer eight explanations, as commonly taught: 1. According to faith and compliance—"Thus" is an expression of faith and obedience. With faith, what is spoken accords with truth; with compliance, the teacher-student relationship is fulfilled. No scripture, whether brief or extensive, can be transmitted without faith. Hence, texts begin with "Thus." This is Master Sengzhao's explanation in his commentary on the \*Vimalakīrti Sutra\*. 2. According to words and meaning—"such" (如) refers to the words, "is" (是) to the meaning. Skillful words convey "suchness"; the meaning, being correct, is "is." This is from Master Zhiyi's commentary on the \*Vimalakīrti Sutra\*. 3. According to ultimate and conventional truth—the ultimate does not contradict the conventional, hence "such"; the conventional follows the ultimate, hence "is." This is a transmitted explanation. 4. According to the disciple—what Ānanda said matches the Buddha's words, hence "such"; to distinguish it from similar but incorrect teachings, "is" is added. 5. According to the Buddha alone—Ānanda says that what the Buddha taught is no different from what past Buddhas taught, hence "such." As all Buddhas teach what is correct, not wrong, "is" is added. These two explanations are from Master Huiyuan. 6. According to both Buddha and disciples—"Thus" is a sign of mutual response. "Such" refers to responding to conditions; "is" refers to being free from error. Sentient beings, free from error, serve as the stimulus; Buddhas, responding to conditions, are the response. Those transmitting the sutras, recognizing that names and teachings arise from this mutual response, say "thus." This is in the commentary on the \*Lotus Sutra\*. 7. Master Guangzhai says: "Thus" introduces the entire text before relating what was heard. "Thus this entire sutra, I personally heard from the Buddha"—this constitutes "I heard." 8. Emperor Wu of Liang says: "Thus" means "such words are what the Buddha spoke," hence "Thus." Other explanations are too numerous to mention.</note> Western masters have three different interpretations: 1. \*\*Bodhiruci's \*Vajra Immortal Treatise\*\*\*: Based on worldly analysis, there are many approaches. Briefly, there are four types: (a) resolve-based "thus," (b) teaching-others "thus," (c) analogy "thus," and (d) certainty "thus." Resolve-based: "I shall thus arouse bodhicitta and cultivate good deeds." Teaching-others: "You should thus arouse bodhicitta and cultivate good deeds." Analogy: "This person's majesty blazes like the sun; wisdom deep and vast like the ocean; appearance upright like the full moon," and so on. Certainty: "I thus see, hear, and so on"—this is certainty. Here, "Thus" refers only to the fourth, certainty. It clarifies: Subhūti, what I heard from the Buddha—the teachings and principles—what I speak is neither more nor less, neither mistaken nor wrong. It is certainly thus, without any error in transmission. Hence, "Thus." <note>It is understood that this intention largely agrees with Guaṇaprabha.</note> 2. \*\*The Long-Eared Tripiṭaka Master\*\* offers three meanings: (a) Regarding the Buddha—all Buddhas of past, present, and future teach without difference, hence "such." Because they teach the same, this is "is." (b) Regarding the Dharma—the true nature of all phenomena is "such." Speaking in accord with suchness is "is." (c) Regarding the Saṅgha—what Ānanda transmitted does not differ from the Buddha's words, hence "such." Being forever free from faults and errors, it is "is." 3. \*\*Paramārtha's explanation of "Thus"\*\*: The meaning of certainty has two aspects: words and meaning. Words are the expression; meaning is what is expressed. As detailed elsewhere, the overall sense is: what Ānanda transmitted—both words and meaning—is certain and accords with the Buddha's teaching, hence "Thus." \*\*Various treatises also offer three interpretations\*\*: 1. According to the \*Great Prajñāpāramitā Treatise\* (chapter one): The meaning of "Thus" is faith. In the vast ocean of the Dharma, faith enables entry, wisdom enables crossing. Those who have faith and comply say, "This is thus." Those without faith say, "This is not so." 2. According to the \*Prajñāpāramitā Treatise on Merit\*: "Thus have I heard" shows that this was taught by the World-Honored One through direct realization, not composed by oneself. 3. According to the \*Buddhabhūmi Treatise\*, there are four meanings. It says: "Thus" is a general statement based on four meanings: (a) Based on analogy—"the words I am about to speak are like what I heard in the past." <note>This uses the past to illustrate the present.</note> (b) Based on instruction—"Listen, assembly, to what I heard in the past." (c) Based on question and answer—when asked, "Did you truly hear in the past what you now speak?" the answer is, "Thus have I heard." (d) Based on permission—at the time of compilation, the bodhisattvas all requested: "As you heard, so should you speak." The bodhisattva transmitting the Dharma replied: "Thus I will speak, as I have heard." Regarding these four meanings, three masters differ: one says only the fourth is intended; another says only the last two; another says all four apply. \*\*On "I heard"\*\*: The bodhisattva transmitting the Dharma and Ānanda, among others, provisionally designate "I" based on the five aggregates. The ear faculty gives rise to consciousness that hears the teaching, hence "I heard." As the \*Buddhabhūmi Treatise\* says: "I" refers to the aggregates as conventionally designated; "heard" refers to the ear faculty giving rise to consciousness that receives sounds. Setting aside the particulars to speak of the whole, we say "I heard." \*\*Question\*\*: In Buddhism, there is no self or person. How can all sutras say "I heard"? \*\*Explanation\*\*: Various interpretations exist. According to the Nāgārjuna tradition, "I heard" is explained through the four \*siddhānta\* (tenets). <note>The Sanskrit word \*siddhānta\* has various interpretations. Some say it should not be translated because it has multiple meanings. Others translate it variously as "tradition," "accomplishment," "ink," "seal," "determination," or "ultimate realization." These differing translations cannot be definitively settled. Master Nanyue says: Like the Great Nirvāṇa, both Sanskrit and Chinese terms are used together. "Siddhānta with the 悉 is transliterated from Chinese, 檀 is Sanskrit. 悉 means "universal," 檀 is translated as "giving." The Buddha universally gives four Dharmas to sentient beings, hence \*siddhānta\*. Master Zhiyi states this in his commentary on the \*Vimalakīrti Sutra\*. According to the four-fascicle \*Laṅkāvatāra Sutra\*, there are four kinds, as explained in the commentary: \*siddhānta\* refers to tradition, accomplishment, or principle.</note> The four \*siddhānta\* are explained in the \*Great Prajñāpāramitā Treatise\* (chapter one): 1. \*\*Worldly \*siddhānta\*\*\*: The aggregates constitute a person. "Thus have I heard" exists conventionally, but not ultimately. 2. \*\*Individual \*siddhānta\*\*\*: Teaching according to each person's mind and conduct. Regarding a single matter, one may accept or reject depending on the person. To counter the view of annihilation, it is taught that consciousness continues after death. To counter the view of permanence, it is taught that there is no self. 3. \*\*Counteractive \*siddhānta\*\*\*: For example, contemplation of impurity counters attachment but is not taught for anger. 4. \*\*Ultimate \*siddhānta\*\*\*: The true nature of all phenomena, where concepts cannot reach and mental activity ceases. Then a verse is spoken: ...

一切實一切非實， 及一切實亦非實，一切非實非非實， 是名諸法之實相。

> All things are real, all things are unreal, And all things are both real and unreal; All things are neither unreal nor not unreal— This is called the true nature of all phenomena.

廣釋此偈，如中論第三。又彼論云：復次世界語言有三：一邪，二慢，三者名字。依第三故，名之為我，即當瑜伽假說我也。問：豈不中論實相問中非我非無我，如何智度論中說為無我？答：不相違。世界悉檀即說為我，第一義中說為無我，各各為人或我無我，雙遣二執，亦得說言非我非非無我。故中論云：諸佛或說我，或說於無我，諸法實相中，非我非無我。若偏對我，即說無我以為實相；若雙遣執，非我非無我以為實相。各據一義，故不相違。若依涅槃，即說真我以為實相，如理應知。依彌勒宗，四義故，於諸蘊中假說為我。故瑜伽論第六卷云：薄伽梵說：苾蒭當知，由四因故，假說有情：一為世間言說易故，二欲隨順諸世間故，三為斷除決定無我諸怖畏故，四為宣說自他得失令其決定信解心故。顯揚第九、對法十三同瑜伽說。言聞者，諸說不同。薩婆多宗，耳聞非識。法救論師，識聞非耳，如大毗婆沙第十三等。依經部宗，識聞非耳，如成實第六。譬喻論師，和合能聞，如婆沙十三。今依大乘，龍樹菩薩自有兩釋：一者天眼見色，准知耳聞；二者和合能聞。知智度論第一卷等雖有兩說，和合為正，正釋聞中說和合故。依彌勒宗自有三說：一云耳聞非識，如集論雜集第一卷云：耳界何相？謂能聞聲。又瑜伽論第三卷云：數數於此聲至能聞，故名為耳。一云識聞非耳，如瑜伽釋論第一卷云：聞謂聽聞，即是耳根發生耳識聞言教故。又佛地論第一卷云：聞謂耳根發識聽受。或可二論耳聞非識。一云和合能聞，如雜集論第二卷云：問：為眼見色、為識等耶？答：非眼見色示非識等，以一切法無作用故，由有和合假立為見。耳等亦爾，廣說如彼。所以如是諸論異者，為顯聞聲最勝所依，故瑜伽等說耳為聞。就分別義，故佛地等說識為聞。為顯諸法無實作用，故智度論及雜集論和合為聞。各據一義，互不相違。問：無實作用不許耳聞，無實作用智不應緣。此中應作問答。唯識道理以辨聞者，如佛地論第一卷說：有二師義，故彼論云：有義，如來慈悲本願增上緣力，聞者識上文義相生。此文義相雖親依自善根力起，而就強緣名為佛說。由耳根力自心變現，故名我聞。有義，聞者善根本願增上緣力，如來識上文義相生。此文義相是佛利他善根所起，名為佛說。聞者識心雖不取得，然似彼分明顯現，故名我聞。解云：佛地二師所說，初即那伽犀那，不許佛果有色聲等。第二師義，許佛果中具色聲等。大唐三藏法護菩薩皆用後說，如前本影有無中說。問曰：阿難如來成道日生，經二十年方為侍者，前所說經皆非親聞，如何諸經皆說我聞？菩提留支金剛仙論云：昔如來滅後，凡有三時結集法藏。初在王舍城因陀羅窟中，五百比丘結集法藏，舍利弗等諸阿羅漢比丘各自稱言：某甲經如是我聞，佛在某處說。後時為惡國王壞滅佛法，自此以後復有七百比丘重結集法藏，皆云：某甲經我從某甲比丘邊聞，不云我從佛聞。此之再集並是小乘之人結集法藏。又復如來在鐵圍山外，不至餘世界，二界中間無量諸佛共集於彼。說佛話經訖，欲結集大乘法藏，復召集徒眾，羅漢有八十億那由他，菩薩眾有無量無邊恒河沙不可思議，皆集於彼。當於爾時菩薩聲聞皆云：如是我聞，如來在某處說某甲經。真諦三藏七事記云：親聞曰如是我聞，傳聞曰我聞如是。又部執記云：親聞曰我聞，傳曰所聞。解云：如是等說，違報恩經說也。若依報恩經，釋有三義：一者傳聞，二者知佛世俗心，三者佛重為說。故第六云：佛二十年中說法，阿難不聞，何得言我聞？答：諸天語阿難。又云：從諸比丘邊聞。又云：佛入世俗心，令阿難知。又云：阿難從佛請願：佛二十年中說法，盡為我說。佛善巧於一法一句中演無量法，能以無量法為一句義。佛粗示其端，阿難盡已得知，速利強持力故。又解：金剛華經說：阿難比丘得法性覺自在王三昧，以三昧力故，前所說經皆能憶持，與親聞無異。如宿命通，見過去事，無不明了。亦如迦旃延得願智力故，佛所說經皆能憶持。阿難亦爾。問：阿難既是聲聞，如何能持大乘經典？答：如大乘集法經中說，有三種阿難：一者阿難陀，持聲聞法；二者阿難賢，持緣覺法；三者阿難海，持摩訶衍法。金剛仙論亦同集法。真諦三藏金剛波若疏引闍王懺悔經說三種阿難。三種之中，第三阿難持此經也。故不相違。第三申其合說意者，如佛地論云：應知說此如是我聞，意避增減異分過失。謂如是法，我從佛聞，非他展轉。顯示聞者有所堪能。諸有所聞，皆離增減異分過失。具說如彼。

> <note>For a detailed explanation of this verse, see Chapter Three of the Middle Treatise.</note>Furthermore, that treatise says: In worldly language there are three kinds of expression: first, false; second, arrogant; third, nominal. Based on the third, we speak of "I" — this corresponds to the conventional designation of a self as taught in the Yogācāra tradition. Question: Does not the Middle Treatise, in its chapter on ultimate reality, say "neither self nor no-self"? How then does the Great Treatise on the Perfection of Wisdom speak of no-self? Answer: These are not contradictory. At the level of worldly convention, we speak of a self; at the level of ultimate truth, we speak of no-self. Each is taught according to the needs of different persons. When both attachments are to be abandoned, one may also say "neither self nor no-self." Thus the Middle Treatise says: "The Buddhas sometimes speak of self, sometimes speak of no-self; in the ultimate nature of things, there is neither self nor no-self." If one is attached to self, no-self is taught as the ultimate truth; if both attachments are to be removed, "neither self nor no-self" is taught as the ultimate truth. Each statement is based on a different perspective, so there is no contradiction. According to the Nirvāṇa Sūtra, the true self is taught as ultimate reality, as should be understood accordingly. According to the Maitreya tradition, there are four reasons for conventionally designating a self within the aggregates. Thus the Yogācāra-bhūmi Śāstra, Chapter Six, says: "The Blessed One said: Monks, know that for four reasons sentient beings are conventionally designated: first, for ease of worldly communication; second, to accord with worldly usage; third, to eliminate fear regarding the certainty of no-self; fourth, to teach the gain and loss of self and others so as to generate firm conviction and understanding." The Saṃdarśana, Chapter Nine, and the Abhidharma-samuccaya, Chapter Thirteen, agree with the Yogācāra-bhūmi. As for "heard," there are various explanations. According to the Sarvāstivāda school, the ear hears — not consciousness. Master Dharmatrāta holds that consciousness hears — not the ear, as stated in the Mahāvibhāṣā, Chapter Thirteen, and elsewhere. According to the Sautrāntika school, consciousness hears — not the ear, as in the \*Satyasiddhi Śāstra\*, Chapter Six. The譬喻 (exemplification) masters hold that a combination (of ear and consciousness) hears, as in the Vibhāṣā, Chapter Thirteen. Now, following the Great Vehicle, Nāgārjuna himself gives two explanations: first, by the divine eye seeing forms, we infer that the ear hears; second, a combination hears. Although the Great Treatise on the Perfection of Wisdom, Chapter One, presents both views, the combination view is considered correct, because in the proper explanation of "hearing," combination is taught. According to the Maitreya tradition, there are three views: First, the ear hears, not consciousness — as the Abhidharma-samuccaya, Chapter One, says: "What is the characteristic of the ear element? It is that which hears sounds." Also the Yogācāra-bhūmi, Chapter Three, says: "Repeatedly hearing sounds when they arrive, this is called the ear." Second, consciousness hears, not the ear — as the commentary on the Yogācāra-bhūmi, Chapter One, says: "Hearing means listening — that is, the ear faculty gives rise to auditory consciousness that hears the teaching." Also the Buddhabhūmi Śāstra, Chapter One, says: "Hearing means the ear faculty gives rise to consciousness to receive and listen." Or alternatively, these two treatises may mean the ear hears, not consciousness. Third, a combination hears — as the Abhidharma-samuccaya, Chapter Two, says: "Question: Does the eye see forms, or does consciousness see them? Answer: Neither the eye sees forms nor does consciousness see them, because all things have no actual function; due to combination, seeing is conventionally established. Likewise for the ear, etc., as explained in detail there." Why do these treatises differ? To indicate the most excellent basis of hearing sound, the Yogācāra-bhūmi and others say the ear hears. From the perspective of discriminative function, the Buddhabhūmi and others say consciousness hears. To show that all things lack actual function, the Great Treatise and the Abhidharma-samuccaya say combination hears. Each is based on a different perspective, and they are not contradictory. <note>Question: If there is no actual function, the ear should not be said to hear; if there is no actual function, consciousness should not be said to perceive. Here a question and answer should be made.</note> On the principle of consciousness-only, there are two master's interpretations regarding "hearing," as stated in the Buddhabhūmi Śāstra, Chapter One. That treatise says: "One interpretation: Through the power of the Tathāgata's compassion and original vows as dominant conditions, the appearances of words and meanings arise in the hearer's consciousness. Although these appearances of words and meanings arise primarily from one's own wholesome roots, they are called 'spoken by the Buddha' due to the strong conditioning influence. Through the power of the ear faculty, one's own mind manifests them, hence called 'I have heard.' Another interpretation: Through the power of the hearer's wholesome roots and original vows as dominant conditions, the appearances of words and meanings arise in the Tathāgata's consciousness. These appearances of words and meanings arise from the Buddha's wholesome roots for benefiting others, and are called 'spoken by the Buddha.' Although the hearer's conscious mind does not directly obtain them, they appear vividly and clearly as if similar to them, hence called 'I have heard.'" Explanation: These two interpretations by the masters of the Buddhabhūmi — the first is that of Nāgasena, who does not allow the Buddha-fruit to possess form, sound, etc. The second interpretation allows the Buddha-fruit to possess form, sound, etc. The Great Tang Tripiṭaka Master and Master Dharmabodhi both adopt the latter view, as discussed earlier regarding whether the original and its reflection exist. Question: Ānanda was born on the day of the Tathāgata's enlightenment and only became his attendant after twenty years. The sūtras spoken before that time were not personally heard by him. How then do all sūtras state "Thus have I heard"? Bodhiruci's \*Commentary on the Diamond Sūtra\* says: In the past, after the Buddha's passing, there were three periods of compiling the Dharma treasury. The first, at the Indraśaila cave in Rājagṛha, where five hundred monks compiled the Dharma treasury — Ānanda and other arhat monks each declared: "Such-and-such a sūtra, thus have I heard, the Buddha spoke it in such-and-such a place." Later, when wicked kings destroyed the Dharma, seven hundred monks recompiled the Dharma treasury, all saying: "Such-and-such a sūtra, I heard it from such-and-such a monk," not saying "I heard it from the Buddha." These two compilations were both done by followers of the Lesser Vehicle. Furthermore, the Tathāgata, outside the Iron Ring Mountain, not going to other worlds, gathered with countless Buddhas in the space between two worlds. After speaking the "Buddha-talk Sūtra," wishing to compile the Great Vehicle Dharma treasury, he again gathered the assembly — arhats numbering eighty billion nayutas, and bodhisattvas innumerable as the sands of the Ganges, inconceivable in number — all gathered there. At that time, both bodhisattvas and śrāvakas all said: "Thus have I heard, the Tathāgata spoke such-and-such a sūtra in such-and-such a place." Master Paramārtha's \*Record of Seven Matters\* says: "Personally heard" is called "Thus have I heard"; "heard through transmission" is called "I heard thus." Also the \*Record of Sectarian Doctrines\* says: "Personally heard" is called "I heard"; "transmitted" is called "what was heard." Explanation: These various statements contradict the \*Sūtra of Requiting Kindness\*. According to that sūtra, three explanations are given: first, hearing through transmission; second, knowing the Buddha's worldly mind; third, the Buddha re-spoke for him. Thus Chapter Six says: "The Buddha taught for twenty years; Ānanda did not hear — how can he say 'I have heard'?" Answer: The devas told Ānanda. Also: "He heard from the monks." Also: "The Buddha entered the worldly mind, causing Ānanda to know." Also: "Ānanda requested a vow from the Buddha: 'For the twenty years of the Buddha's teaching, please explain it all for me.' The Buddha, skillfully, from one Dharma and one phrase, unfolded immeasurable teachings, and could condense immeasurable teachings into the meaning of one phrase. The Buddha gave a rough indication of the outline, and Ānanda understood it all completely, due to his sharp faculties and powerful retention." Another explanation: The \*Jinhua (Vajra-flower) Sūtra\* says: "The monk Ānanda attained the king of samādhi of awakening to the nature of reality. Through the power of this samādhi, all the sūtras previously spoken he could recall and retain, no different from having heard them personally — just as with the power of recalling past lives, one sees past events with complete clarity. Likewise, Kātyāyana, having attained the power of wish-fulfillment wisdom, could recall and retain all sūtras spoken by the Buddha. So too did Ānanda." Question: Since Ānanda was a śrāvaka, how could he retain the Great Vehicle scriptures? Answer: As stated in the \*Mahāyāna Collection of Dharmas Sūtra\*, there are three kinds of Ānanda: first, Ānanda, who upholds the śrāvaka teachings; second, Ānanda Bhadra, who upholds the pratyekabuddha teachings; third, Ānanda Sāgara, who upholds the Mahāyāna teachings. The \*Vajra Treatise\* by Bodhiruci agrees with the \*Collection of Dharmas\*. Master Paramārtha, in his commentary on the Vajra Prajñā, cites the \*Sūtra of the King Ajātaśatru's Repentance\* which also speaks of three kinds of Ānanda. Among the three, it is the third Ānanda who upheld this sūtra. Hence there is no contradiction. Third, explaining the combined intention: As the Buddhabhūmi Śāstra says: "One should know that this statement 'Thus have I heard' is intended to avoid the faults of addition or omission. That is, this Dharma I heard directly from the Buddha, not through others' transmission. It shows that the hearer has capacity. All that was heard is free from the faults of addition or omission." The full explanation is as given there.

一時。

> One time.

釋曰：五中第二教起時分。然此一時此地諸師有說四種：一者如來一代說法有五十年時、二者說一部時、三者眾機熟時、四者說聽共相會遇時。吉藏法師法華疏說，西方諸師三說不同：一菩提留支。言一時者，有其多種，謂一念時、有日時、有百年時、有一切時、有春秋冬夏時。今言一時者，非此等時，正是如來說此經時。雖言一時，不云某年月日，故不知何時。如大華嚴？淨眼品等，如來成道日說。其十地品第二，七日說。如十萬偈般若，如來成道五年，經有成文。餘七部般若但云一時，皆不知何年說。乃至彼云：相傳說云：如來一代成道乃至涅槃，恒說般若、華嚴、大集，未曾斷絕。解云：准此，西方三藏亦不能定說諸經時也。二長耳三藏云：時有兩種：一半音時，對緣不遍；二圓音時，對緣即普。從初得道終訖雙林，二音並行，半滿俱說。見小分者為半音時，見滿分者為圓音時。又解：時復有三：一分段流轉時、二不思議變易時、三假名施設時。前二即是二種生死時。假名時者，梵音劫波，自有三意：一迦羅時、二三摩耶時、三世流布時。迦羅時者，此翻別相時。如來戒律，大戒時聞，小戒時不聞；出家時聞，在家不聞；國王得聞，餘人不聞。三摩耶時，此翻破耶見時，謂五部阿含、九分達磨，不簡黑白，一切得聞。言九分者，如真諦師部執論記第一卷云：如來正教，即是經、律、阿毗曇。經即五阿含，謂長、增一、中、雜百部也。律不過三部：一、二、〔二〕，五、十戒律，二、雜誦律，三、比丘尼律。阿毗曇有九分：一、分別說戒，二、分別說世間，三、分別說因緣，四、分別說界，五、分別說同隨得，六、分別說名味句，七、分別集定，八、分別說集業，九、分別說諸陰。一分有六千偈，六九五十四，合五萬四千偈也。上二種時，大同智度論說。世流布者，如說一時佛在恒河岸，一時在申怒林。今言一時，且依後二。三、真諦三藏七事記云：一時有十義：一、佛出世時，二、說正法時，三、聽正法時，四、持正法時，五、思正法時，六、修正法時，七、下善種時謂菩提心，八、成就善根時謂生中國，修四念處，九、解脫善根時謂聽法、說法、持法，靜心修習，以此五緣，得入解脫，故名解脫善根時，十、平等捨心時若心多退，名為下心，聽法不入。若心動踊，名為高心，聽法不入。若作棄捨正法心，此是無明不平等心，聽亦不入。若能󳫠沉抑浮，調停得中，念知捨平等，得入正法，故云平等捨心時。具此十義，故云一時也。廣說如彼。今依諸論，有其三說：一、功德施波若論云：一時者，說此經時，餘時復說無量經故。二、依龍猛宗，時有二種：一、名迦羅時，通假及實，內外通用。二、三摩耶時，唯假非實。內宗一時，依此而說。故智度論第一卷云：問：天竺說時，有其二種：一名迦羅，二三摩耶。佛何不言迦羅時分，而但說三摩耶時？此即外人問龍樹宗。答言：迦羅俱亦有疑。龍樹略答。設言迦羅，還有此難，故不應答。問曰：此中應說迦羅，以彼二字轉易說故。而不應說三摩耶時，以彼三字重語難故。此外人難龍樹：何不就輕而就重耶？答曰：今此除邪見故，說三摩耶，不言迦羅。具說如彼。龍樹廣釋。若說迦羅，執時外道便作此言：時能生諸法，世尊許時是實有故。三依親光，時有四種：一說聽究竟，總名一時。故佛地論云：言一時者，謂說聽時。此就剎那相續無斷，聽說究竟，總名一時。此即總說一會說法，說聽究竟，總名一時。若不爾者，字名句等，聽說時異，云何言一？此即反解。若不就其說聽究竟名一時者，如初說字，次名，後句，乃至偈章品部等，說聽時皆異，云何言一？二者一剎那頃，能持能說，能領能受，故言一時。故彼論云：或能說者，得陀羅尼，於一字中，一剎那頃，能持能說一切法門。解云：地上菩薩得陀羅尼故，一剎那頃能持說一切法門也。或能聽者，得淨耳根，一剎那頃，聞一字時，於餘一切，皆無障礙，悉能領受，故名一時。解云：地上菩薩得陀羅尼，一時能領，名一時也。三者共相會遇，名為一時。故彼論云：或相會遇，時分無別，故名一時。即是說、聽共相會遇，同一時義。解云：感聖赴機，更相會遇，名一時也。或可為四，開聽、說時，為二時故。問：一及時，其體是何？答：一是數，時即時分，諸說不同。薩婆多宗及經部師即用有為五蘊為性，處、界門中亦用有為為性。難：薩婆多宗約色辨同異，色外有同異。或可約色辨數量，亦應有別體。今依大乘，自有兩釋：一、龍猛宗，數及時等皆無有體，非蘊、處、界三科所攝。故智度論第一卷云：數、時等法，實無陰、入，持所不攝。故彼論復云：謂有時方、離合、一異、長短、名字，凡人心著，謂是實有。廣說如彼。依彌勒宗，數、時即是有為法上分位假立，即二十四不相應中數及時也。五蘊門中蘊所攝，處、界門中法界、法處，意識境故。依佛地論，或是心上分位影像，是不相應。此約唯識道理說。問：何故二宗有無不同？答：龍猛宗，為破外道實數、時等，故無體性。依彌勒宗，為顯大乘法相道理，故別立之，故不相違。或可五百不相應攝，於理無違。十住毗婆沙立七百不相應，雖有此理，未見成文。問：不別顯日初出時乃至中夜說此契經，如下處等別指勝處，而此經中但言一時？答：如佛地論，晝夜時分，諸方不定，不可別說。解云：如南贍部洲日午時，西方日出，北方夜半，東方日沒。

> The commentary explains: The second of the five points concerns the time when the teaching arose. Now, regarding this phrase "at one time," <note>Here, various masters in this region have offered four interpretations: first, the fifty years of the Tathāgata's teachings in one lifetime; second, the time of a single discourse; third, the time when the audience's capacities matured; fourth, the time when teacher and listeners came together. This is discussed in Master Jizang's commentary on the Lotus Sutra.</note> Western masters have three differing views: First, Bodhiruci says: "At one time" has many meanings—such as a single thought-moment, a day, a hundred years, all time, or the seasons of spring, autumn, winter, and summer. The "one time" spoken of here is none of these, but precisely the time when the Tathāgata taught this sutra. Although it says "one time," it does not specify a particular year, month, or day, so we cannot know exactly when. For example, in the \*Avataṃsaka Sutra\*, the "Chapter on Pure Eyes" and others were taught on the day of the Tathāgata's enlightenment. The "Chapter on the Ten Grounds" was taught on the seventh day. As for the \*Prajñāpāramitā\* in one hundred thousand verses, it was taught in the fifth year after enlightenment, as recorded in the text. The other seven versions of the \*Prajñāpāramitā\* merely say "at one time," without specifying the year. Furthermore, it is said: "According to tradition, from the Tathāgata's enlightenment to his final nirvāṇa, he continuously taught the \*Prajñā\*, \*Avataṃsaka\*, and \*Mahāsaṃnipāta\* sutras without interruption." <note>Explanation: Based on this, even the Western Tripiṭaka masters could not definitively determine the time of various sutras.</note> Second, the Long-Ear Tripiṭaka master says: "Time has two kinds: first, half-sound time, which responds to conditions incompletely; second, complete-sound time, which responds to conditions universally. From the initial attainment of enlightenment to the final teaching under the twin \*śāla\* trees, both sounds operated simultaneously, with half and complete teachings both given. Those who saw a partial aspect heard the half-sound time; those who saw the complete aspect heard the complete-sound time." Another interpretation: There are three kinds of time: first, the time of segmented transmigration; second, the time of inconceivable transformation; third, the time of conventional designation. The first two are the times of the two kinds of birth-and-death. As for conventional time, the Sanskrit term is \*kalpa\*, which has three meanings: 1. \*kāla\* time, 2. \*samaya\* time, and 3. worldly conventional time. \*kāla\* time refers to time with specific characteristics. For example, in the Tathāgata's precepts, the great precepts may be heard at certain times but not at others; when one is a renunciant, they may be heard, but not when one is a layperson; kings may hear them, but not ordinary people. \*samaya\* time refers to the time of destroying false views—the five \*Āgamas\* and the nine-part \*Dharma\* (the teachings) may be heard by all, whether black or white (lay or monastic). <note>The "nine parts" is explained in Master Paramārtha's \*Commentary on the Treatise on Sectarian Doctrines\*, volume one: The Tathāgata's true teaching consists of the sutras, vinaya, and abhidharma. The sutras are the five Āgamas: the Long, the Increasing by One, the Middle, the Miscellaneous, and the One Hundred. The vinaya has no more than three parts: first, the precepts for the five and ten; second, the miscellaneous recitation vinaya; third, the nun's vinaya. The abhidharma has nine divisions: 1. explanation of precepts, 2. explanation of the world, 3. explanation of causes and conditions, 4. explanation of the elements, 5. explanation of simultaneous attainment, 6. explanation of names, phrases, and syllables, 7. explanation of the collection of meditations, 8. explanation of the collection of karma, and 9. explanation of the aggregates. Each division has six thousand verses; six times nine is fifty-four, totaling fifty-four thousand verses.</note> The above two kinds of time largely correspond to what is explained in the \*Treatise on the Great Perfection of Wisdom\*. As for worldly conventional time, it is like saying "at one time the Buddha was on the bank of the Ganges" or "at one time he was in the Śṛṅga forest." The "one time" spoken of here follows the latter two interpretations. Third, the Tripiṭaka master Paramārtha, in his \*Record of Seven Matters\*, says: "At one time" has ten meanings: 1. the time of the Buddha's appearance in the world; 2. the time of teaching the true Dharma; 3. the time of listening to the true Dharma; 4. the time of upholding the true Dharma; 5. the time of contemplating the true Dharma; 6. the time of cultivating the true Dharma; 7. the time of planting good seeds <note>i.e., the aspiration for enlightenment</note>; 8. the time of maturing good roots <note>i.e., being born in a central land and cultivating the four foundations of mindfulness</note>; 9. the time of liberating good roots <note>i.e., by listening to Dharma, teaching Dharma, upholding Dharma, and calming the mind in practice—through these five conditions, one enters liberation, hence called the time of liberating good roots</note>; and 10. the time of equanimity in letting go <note>If the mind is often withdrawing, it is called a low mind, and one cannot enter the Dharma by listening. If the mind is agitated, it is called a high mind, and likewise one cannot enter. If one develops a mind that abandons the true Dharma, this is an ignorant, unbalanced mind, and listening will not bring entry. But if one can calm the high and lift the low, adjusting to the middle, with mindfulness and awareness in equanimity, one can enter the true Dharma—hence called the time of equanimity in letting go. With these ten meanings, it is called "one time." For details, see that text.</note> Now, according to various treatises, there are three views: 1. According to the \*Prajñāpāramitā Treatise\* of Guṇadaśa: "At one time" means the time when this sutra was taught, for at other times countless other sutras were taught. 2. According to the tradition of Nāgārjuna, there are two kinds of time: first, \*kāla\* time, which applies to both conventional and ultimate reality, used commonly in both internal and external contexts; second, \*samaya\* time, which is only conventional, not ultimate. The internal tradition's "one time" is based on this. Thus, the \*Treatise on the Great Perfection of Wisdom\*, volume one, asks: "In India, two kinds of time are spoken of: one is \*kāla\*, the other is \*samaya\*. Why does the Buddha not speak of \*kāla\* time, but only of \*samaya\* time?" <note>This is an outsider questioning Nāgārjuna's tradition.</note> The answer: "\*kāla\* also has its doubts." <note>Nāgārjuna's brief reply: Even if one said \*kāla\*, the same difficulty would arise, so it should not be answered.</note> The question continues: "Here, one should speak of \*kāla\*, because those two syllables are easier to say. One should not speak of \*samaya\* time, because those three syllables are cumbersome." <note>This is the outsider challenging Nāgārjuna: Why take the heavier option instead of the lighter?</note> The answer: "Here, to eliminate false views, we say \*samaya\* and not \*kāla\*. For full details, see that text." <note>Nāgārjuna's extensive explanation: If one said \*kāla\*, the externalists attached to time would claim: 'Time produces all phenomena, and the World-Honored One thus accepts time as real.'</note> 3. According to Bandhuprabha (the author of the \*Buddhabhūmi Treatise\*), time has four types: First, the completion of both speaking and listening is collectively called "one time." Thus, the \*Buddhabhūmi Treatise\* says: "'One time' refers to the time of speaking and listening. This refers to the unbroken continuity of moments, from the beginning to the end of the discourse—speaking and listening together are called 'one time.'" <note>This is a general statement about a single session of teaching: the conclusion of speaking and listening is collectively called "one time."</note> "If not, then in terms of syllables, words, and phrases, the times of speaking and listening would differ—how could one speak of 'one'?" <note>This is the reverse explanation: If one does not define "one time" as the completion of speaking and listening, then when the teacher first utters a syllable, then a word, then a phrase, and so on through verses, chapters, and sections, the times of speaking and listening all differ—how could one call it 'one'?</note> Second, within a single moment, one can uphold and speak, and one can receive and understand, hence "one time." Thus, that treatise says: "Or the speaker, having attained the \*dhāraṇī\* (total retention), in a single moment, within a single syllable, can uphold and speak all Dharma doors." <note>Explanation: Bodhisattvas on the grounds (stages of attainment) have attained \*dhāraṇī\*, so in a single moment they can uphold and speak all Dharma doors.</note> "Or the listener, having attained pure ear faculties, in a single moment, upon hearing one syllable, can understand everything else without obstruction, fully grasping it all—hence called 'one time.'" <note>Explanation: Bodhisattvas on the grounds, having \*dhāraṇī\*, can grasp everything at once, hence called "one time."</note> Third, the mutual meeting of speaker and listener is called "one time." Thus, that treatise says: "Or the meeting together, with no difference in time, is called 'one time.' This is the meaning of speaker and listener meeting together at the same time." <note>Explanation: The enlightened one responds to the capacities of sentient beings, and they meet together—this is called "one time." Or alternatively, it could be four types, if one separates the time of speaking and the time of listening into two.</note> Question: What is the essence of "one" and "time"? Answer: "One" is a number; "time" is a temporal period. Various schools differ. The Sarvāstivāda school and the Sautrāntika school take the five aggregates as the essence, and within the sense-fields and elements, they also take conditioned phenomena as the essence. <note>Difficulty: The Sarvāstivāda distinguishes identity and difference based on form (matter), and identity and difference exist apart from form. Alternatively, if one distinguishes quantity based on form, then there should also be a separate essence.</note> Now, according to the Mahāyāna, there are two explanations: First, according to Nāgārjuna's tradition, numbers, time, and so forth have no essence—they are not included in the five aggregates, the twelve sense-fields, or the eighteen elements. Thus, the \*Treatise on the Great Perfection of Wisdom\*, volume one, says: "Numbers, time, and such dharmas are not included among the aggregates, sense-fields, or elements." That treatise also says: "Things like time, place, separation and union, unity and difference, length and shortness, names—ordinary people cling to them, believing them to be real." For details, see that text. Second, according to Maitreya's tradition, numbers and time are conventionally established upon conditioned phenomena as distinctions—these are the number and time among the twenty-four types of non-associated formations. Within the five aggregates, they are included in the aggregate of formations; within the sense-fields and elements, they belong to the dharma element and dharma sense-field, because they are objects of the mental consciousness. According to the \*Buddhabhūmi Treatise\*, they are either mental images or distinctions based on the mind, and are non-associated with the mind. This is said according to the principle of consciousness-only. Question: Why do the two traditions differ on existence and non-existence? Answer: Nāgārjuna's tradition, in order to refute the externalists' belief in real numbers, time, etc., says they have no essence. Maitreya's tradition, in order to reveal the characteristics of Mahāyāna phenomena, establishes them separately. Thus, there is no contradiction. Alternatively, one could say they are included among the five hundred non-associated formations, which is also not contradictory. The \*Daśabhūmi-vibhāṣā\* establishes seven hundred non-associated formations; although this idea has some basis, we have not seen it in the canonical texts. Question: Why does this sutra not specify the time, such as the rising of the sun or midnight, as it does with the excellent location mentioned later in the text, but only says "one time"? Answer: As the \*Buddhabhūmi Treatise\* says, the periods of day and night differ in various regions, so they cannot be specified individually. <note>Explanation: For example, when it is noon in Jambudvīpa (the southern continent), it is sunrise in the west, midnight in the north, and sunset in the east.</note>

薄伽梵。

> Bhagavan.

釋曰：五中第三別顯教主。依智度論，說佛法人有其五種，故第二卷云：說法有五：一佛自說、二弟子說、三仙人說、四諸天說、五化人說。今簡餘四，標薄伽梵。問：此經初解甚深義，密意菩薩說一切法無二之義，如何但言薄伽梵說？答：有三義：一以少從多、二就勝說故、三佛加被故如華嚴經等。然諸經首標名不同，乃有四種：自有經初唯置佛名，如涅槃等；自有經初唯婆伽婆，如大品等；自有經初雙標兩號，如無上依佛婆伽婆般若經；或有經文二種俱無，如相續解脫及多心經等。所以如是諸本異者，相續解脫即一部中最後二品，故不標名；多心般若即大般若，應是結集菩薩別錄流行，故亦不標名。餘之三句，西方諸師自有三說：一真諦三藏七事記中有其二意：一依真實論，佛具十義，故諸經初十種號中單置佛號。故七事記云：大師十號，經中何故不別餘九而獨稱佛？解有十義：一覺勝天鼓、二不由他悟、三離二無知解脫障無知，一切智障無知、四已過睡眠、五譬如蓮華、六自性無染、七具足三義三義者，一假名佛，即六神通；二寂滅佛，惑不生故；三真實佛，即是真如、八具於三德法身、般若、解脫三德、九具三寶性、十自知令知他。總有四紙，恐多不述。真諦自云：此十種義，出真實論也。二者、真諦自申道理，四句分別，一切經首雙標兩號。故七事中云：佛婆伽婆有其四句：一、是佛非婆伽婆，即聲聞、二乘觀四諦證無餘涅槃，在其自位中得名為佛，不修功德行非婆伽婆。二、是婆伽婆非佛，即是菩薩，功德行滿名婆伽婆，既在因位智慧未滿不得名佛。三、非佛非婆伽婆，是凡夫，其不修智慧不名為佛，不修功德非婆伽婆。四、亦佛亦婆伽婆，即是佛世尊，智慧圓滿故名為佛，功德具足婆伽婆廣釋婆伽婆有三四帋，恐繁不述。乃至彼云：若但言佛，恐濫二乘；若單婆伽婆，濫於大菩薩及轉輪王。故知合說即是如來。是故無上依經及金剛波若皆作此言佛婆伽婆也。部執論記亦同七事也。二、菩提留支金剛仙論，依西方正本，一切經首皆云婆伽婆。此方諸經或佛、或婆伽婆，或復雙舉佛薄伽梵者，隨譯者意。三、親光菩薩佛地論，意同金剛仙，故佛地云：佛具十種功德名號，何故如來教傳法者，一切經首皆置如是薄伽梵名？謂此一名世咸尊重，故諸外道皆稱本師名薄伽梵。又此一名總攝諸德，餘名不爾，是故經首皆置此名。大智度論意同佛地，故第二云：問曰：婆伽婆正有此名，更有餘名？答：佛功德無量名號，亦無量此名耳。其大者，以人多識故。又婆伽婆，依涅槃經釋有二意：一者破惡，二具六德。合有七義，故第十八云：婆伽婆者，婆伽名破，婆名煩惱，能破煩惱名婆伽婆。此即破惡四魔之中唯破煩惱魔也。又能成就諸善法故，又能善解諸法義故，有大功德無能勝故，有大名聞遍十方故，又能種種大惠施故，又於無量阿僧祇劫吐女根故。此即六德，依智度論有其四義，故第二云：頗加名德，婆名為有，此名有德。又頗伽名分別，婆名巧，用總相別相巧分別法故。又頗伽名聲，婆名為有，是有名聲。又頗伽名破，婆名能也，能破三毒名頗伽婆。二乘雖斷而有習氣，是故不名頗伽婆也。又瑜伽論三十八云：能破諸魔大力軍眾具多功德名薄伽梵。又八十云云：怛然安坐妙菩提座，任運摧滅一切魔軍大勢力故薄伽梵。依佛地論，薄伽梵名含有二義：一具六德，二能破四魔。具六德者，薄伽梵聲依六義轉：一自在義，永不繫為諸煩惱故；二熾盛義，炎熱智火所燒練故；三端嚴義，妙三十二大士相等所莊餝故；四名稱義，一切殊勝功德圓滿無不知故；五吉祥義，一切世間親近供養咸稱讚故；六尊貴義，具一切德常起利益安樂一切有情無懈癈故。如有頌言：

> Explanation: Among the five categories, this third one specifically reveals the main teacher. According to the \*Treatise on the Great Perfection of Wisdom\*, there are five types of beings who expound the Dharma. Thus, in its second volume it states: "There are five types of Dharma teachings: 1) taught by the Buddha himself, 2) taught by disciples, 3) taught by sages, 4) taught by gods, and 5) taught by emanated beings." Here, we set aside the other four and highlight the Bhagavān. Question: This sutra initially unfolds the profound meaning—the hidden intention of the bodhisattvas teaching that all dharmas are non-dual. How then can it be said that only the Bhagavān taught it? Answer: There are three reasons: 1) because the majority prevails over the minority, 2) because it is taught from the perspective of superiority, and 3) because it is empowered by the Buddha <note>as in the \*Avataṃsaka Sūtra\* and similar texts</note>. Now, the opening titles of various sutras differ, and there are four patterns: Some sutras begin with only the Buddha's name, such as the \*Nirvāṇa Sūtra\*; some begin with only "Bhagavān," such as the \*Large Prajñāpāramitā Sūtra\*; some begin with both titles, such as the \*Anuttarāśraya Sūtra\* <note>the \*Prajñāpāramitā Sūtra\* of the Buddha Bhagavān</note>; and some texts include neither title, such as the \*Saṃdhinirmocana Sūtra\* and the \*Heart Sūtra\*, among others. The reasons these original texts differ are as follows: The \*Saṃdhinirmocana Sūtra\* constitutes the final two chapters of a larger work, so it does not bear a separate title. The \*Heart of Prajñāpāramitā\* is an extract from the \*Great Prajñāpāramitā Sūtra\*; it is said that bodhisattvas compiled it separately for circulation, so it too lacks a title. As for the remaining three patterns, Western masters have three explanations: 1) The great master Paramārtha, in his \*Record of Seven Topics\*, offers two interpretations: First, based on the \*Treatise on Reality\*, the Buddha possesses ten meanings, so among the ten epithets at the start of sutras, only "Buddha" is used. The \*Record of Seven Topics\* says: "Among the Master's ten epithets, why are the other nine not used separately, but only 'Buddha'?" The explanation gives ten meanings: 1) awakening surpasses the divine drum, 2) awakening without reliance on others, 3) free from two kinds of ignorance <note>ignorance as an obstacle to liberation and ignorance as an obstacle to omniscience</note>, 4) having transcended sleep, 5) like a lotus flower, 6) intrinsically undefiled, 7) endowed with three meanings <note>the three meanings are: conventional Buddha, i.e., the six superknowledges; quiescent Buddha, since afflictions no longer arise; and true Buddha, which is thusness</note>, 8) endowed with three virtues <note>the three virtues of the Dharma body, prajñā, and liberation</note>, 9) possessing the three jewels' nature, and 10) knowing oneself and causing others to know. This totals four pages; due to its length, it will not be fully elaborated. Paramārtha himself stated that these ten meanings come from the \*Treatise on Reality\*. Second, Paramārtha further reasons through four distinctions that all sutra openings should have both titles. Thus, in the \*Record of Seven Topics\* it says: "Regarding Buddha and Bhagavān, there are four cases: 1) Buddha but not Bhagavān—this refers to the two vehicles, the śrāvakas, who contemplate the four truths and realize nirvāṇa without remainder. Within their own stage, they are called Buddhas, but since they do not cultivate merit, they are not Bhagavān. 2) Bhagavān but not Buddha—this refers to bodhisattvas, who, with their cultivation of merit complete, are called Bhagavān; yet being still in the causal stage with wisdom incomplete, they cannot be called Buddhas. 3) Neither Buddha nor Bhagavān—this refers to ordinary beings, who neither cultivate wisdom to be called Buddhas nor cultivate merit to be Bhagavān. 4) Both Buddha and Bhagavān—this is the World-Honored One, who, with wisdom perfected, is called Buddha, and with merit complete, is Bhagavān <note>the detailed explanation of Bhagavān spans three or four pages; for brevity, it is omitted</note>." He further states: "If only 'Buddha' is said, it may be confused with the two vehicles; if only 'Bhagavān' is said, it may be confused with great bodhisattvas and wheel-turning kings. Thus, the combined title is indeed the Tathāgata." Therefore, the \*Anuttarāśraya Sūtra\* and the \*Vajracchedikā Prajñāpāramitā Sūtra\* both use "Buddha Bhagavān." The \*Commentary on the Doctrinal Schools\* also agrees with the \*Record of Seven Topics\*. 2) Bodhiruci's \*Commentary on the Diamond Sūtra\* follows the original Western texts, where all sutra openings begin with "Bhagavān." The various Chinese translations, which use "Buddha," "Bhagavān," or the combined "Buddha Bhagavān," reflect the translators' choices. 3) The bodhisattva Bandhuprabha's \*Treatise on the Stages of the Buddha\* agrees with the \*Commentary on the Diamond Sūtra\*. Thus, the \*Treatise on the Stages of the Buddha\* states: "The Buddha possesses ten virtuous names. Why do those who transmit the Tathāgata's teaching place the name 'Bhagavān' at the beginning of all sutras? Because this single name is universally respected in the world; thus, all non-Buddhists call their founding teachers 'Bhagavān.' Moreover, this one name encapsulates all virtues, which other names do not. Hence, sutras begin with this name." The \*Treatise on the Great Perfection of Wisdom\* aligns with the \*Treatise on the Stages of the Buddha\*. Its second volume states: "Question: Does 'Bhagavān' have this name exclusively, or are there other names? Answer: The Buddha's merits and names are immeasurable; this name is among the great ones, used because it is widely recognized." Additionally, according to the \*Nirvāṇa Sūtra\*, "Bhagavān" has two meanings: 1) destroying evil, and 2) possessing six virtues. Together, these yield seven meanings. Its eighteenth volume states: "Bhagavān—'Bhaga' means to destroy, and 'vān' means afflictions. One who can destroy afflictions is called Bhagavān." <note>This refers to destroying the affliction demon among the four demons.</note> "Moreover, because he accomplishes all good dharmas, because he skillfully understands the meanings of all dharmas, because he has great merit that none can surpass, because his great fame pervades the ten directions, because he performs great acts of generosity, and because he has abandoned the female organ for countless eons." <note>These are the six virtues. According to the \*Treatise on the Great Perfection of Wisdom\*, there are four meanings, as stated in its second volume: "Bhaga means virtue, and vān means having—thus, 'possessing virtue.' Again, bhaga means discernment, and vān means skill—skillfully discerning dharmas through general and particular characteristics. Again, bhaga means fame, and vān means having—thus, 'having fame.' Again, bhaga means to destroy, and vān means ability—able to destroy the three poisons, hence 'Bhagavān.' Although the two vehicles have cut off afflictions, they still have habitual tendencies, so they are not called Bhagavān." Furthermore, the \*Yogācārabhūmi Śāstra\* in its thirty-eighth volume states: "One who can destroy the great armies of demons and possesses many virtues is called Bhagavān." Its eightieth volume adds: "Sitting calmly on the majestic bodhi seat, he spontaneously crushes the mighty forces of all demons—therefore, he is Bhagavān."</note> According to the \*Treatise on the Stages of the Buddha\*, the name "Bhagavān" carries two meanings: 1) possessing six virtues, and 2) being able to destroy the four demons. The six virtues are: 1) Sovereign—never bound by afflictions; 2) Radiant—refined by the blazing fire of wisdom; 3) Splendid—adorned with the thirty-two major marks of a great being; 4) Renowned—all extraordinary merits perfectly fulfilled and universally known; 5) Auspicious—honored and praised by all who draw near and make offerings in the world; 6) Noble—possessing all virtues, constantly benefiting and bringing happiness to all sentient beings without weariness or pause. As a verse states:

自在熾盛與端嚴， 名稱吉祥及尊貴，如是六種義差別， 應知總名為薄伽。

> Self-empowered and radiant in majesty, Honored with auspicious names and sovereign grace— These six distinctions, know them well, Together called "Bhagavat," the Blessed One.

破四魔者：一、煩惱魔；百二十八根本煩惱及隨煩惱，名頌惱魔；有漏五蘊，名為蘊魔；有漏五蘊諸無常相，名為死魔；第六、他化自在天子，名為天魔。如是四種能損諸善，故名為魔。離四魔故，名薄伽梵。破四魔義，後當分別。今詳西方諸三藏意，曇無讖等依真實論，但置佛名；真諦三藏依真實論及四句義，雙標兩號；大唐三藏及菩提流支各依一論，置薄伽梵。雖有諸說，且依薄伽梵，有論說故。地婆訶羅三藏說云：西方諸本皆云薄伽梵，而不相違。大唐三藏諸本中有婆伽婆等者，具七轉聲，故有種種依第八轉。此亦未可即是地婆訶羅三藏，神都翻者皆安薄伽梵，西京所翻皆云佛也。

> Breaking the four demons: 1. The demon of afflictions—the 128 root afflictions and their accompanying secondary afflictions are called the demon of afflictions. 2. The contaminated five aggregates are called the demon of the aggregates. 3. The impermanent nature of the contaminated five aggregates is called the demon of death. 4. The sixth, the lord of the Paranimmitavasavatti Heaven, is called the demon of the heavens. These four kinds can harm all good qualities, which is why they are called demons. Because one has departed from the four demons, he is called Bhagavan. The meaning of breaking the four demons will be explained later. Now, examining the intentions of the Western Tripitaka masters: Kumārajīva and others, relying on the \*Real Treatise\*, only use the name "Buddha." Master Paramārtha, relying on the \*Real Treatise\* and the meaning of the four phrases, uses both titles. The Tang Dynasty Master Xuanzang and Bodhiruci each rely on one treatise and use "Bhagavan." Although there are various explanations, we follow "Bhagavan" because there is a treatise supporting it. Master Divākara said: "All Western editions say 'Bhagavan,' and this is not contradictory." Among the editions used by Master Xuanzang, there are terms like "Bhagavat" and others, which are formed through the seven grammatical cases, and various forms arise from the eighth case. This may not be the same as Master Divākara's edition, but in the translations made at the divine capital, "Bhagavan" is consistently used, while in those made at the western capital, "Buddha" is used.

住最勝光曜七寶莊嚴。

> Dwelling in the supreme radiance of the seven-jeweled splendor.

釋曰：五中第四說經處所，於中有二：初明如來住處莊嚴，後釋世尊總別功德。就住處中有其二義：初明住處同異，後正釋經住處差別。言同異者，依解節經，化身如來在穢土說，故彼經云：如是我聞：一時佛婆伽婆住王舍城耆闍崛山中。若依深密經，即受用身在淨土說，同解深密。解云：真諦翻解節經，意欲礭明勝義諦相，故十八品內但翻中間四品，略而不翻餘十四品，為成此經具足三分，故不二品內安通序文，一味品末安後流通。故真諦記第一卷云：經初不說通序文者，譯家略故。解云：不安品目故說為略，非無序文名之為略。然真諦記與經相違。經王舍城耆闍崛，真諦記第一云：毗舍離國鬼王法堂為真尚菩薩說解節經等。又智度論第三卷云：王舍城在摩揭陀國。不云山在毗耶離國，故如違經也。依佛地論，釋佛地經自有三說，故第一云：佛住如是大宮殿中說此契經，受用、變化二佛土中，今此淨土何土所攝？說此經佛為是何身？有義：此土變化土攝，說此經佛是變化身，聲聞等眾住此土中，現對如來聞說此經，歡喜信受而奉行故，佛心所現故出三界，淨識為相為說勝法，化此地前諸有情類，令其欣樂修行彼因，故暫化作清淨佛土，殊勝化身神力加眾令暫得見。若爾者，聲聞等眾應俱不見。有義，此土受用土攝，說此經佛是受用身，此淨土量無邊際故，路乘門等是實德故。受用如是清淨佛土，一向淨妙、一向安樂、一向無罪、一向自在，餘處說故。解深密說：三地已上乃得生故解云：此經無此文也，應是廣本，或可譯家錯也。此文即是瑜伽第七十九說。此經佛具後所說二十一種實功德故，說餘經時不列如是佛功德故。若暫化作如是淨土、如是妙身加眾令見，應如餘經分明顯說。然不說故，是受用土及受用身，聲聞等眾是佛化作，或諸菩薩現作此身莊嚴佛土說法會故。若爾，此是地上菩薩所應見聞，何故於此化佛土中結集流布？傳法菩薩為欲示現一切智者及所居處超過一切世間法故，如是示現；欲令所化生欣樂故，為令發願當生如是清淨佛土，見如是佛、聞如是法。修彼因故，為生廣大勝解有有情及諸菩薩歡喜故，欲令增上意樂勝解界堅牢故，結集流布。又是法勝，於此宜聞。然處非勝，化身相麤不可宣說，故受用身居受用土，為初地上諸菩薩說，令傳法者結集流通。若爾，何故不但說彼所說法耶？若不說處及能說者，不知此法何處誰說？一切生疑，故須具說。如實義者，釋迦牟尼說此經時，地前大眾見變化身居此穢土為其說法，地上大眾見受用身居佛淨土為其說法，所聞雖同所見各別，雖俱歡喜信受奉行，解有淺深所行各異，而傳法者為令眾生聞勝悕願勤修彼因，當生淨土證佛功德，故就勝者所見結集，言薄伽梵住最勝等，乃至廣說如來功德。今釋此經同如實義，義亦無失。諸本同異已如上釋，今正釋住處之義。依智度論第三，三義釋住：一住威儀、二住聖住、三住佛住，故名為住。故彼論云：問曰：何不直說般若波羅蜜而說住處耶？答曰：說時、方、人，令人生信故時謂說經時，方謂說法處，人謂聽眾聲聞菩薩等。云何住？四種身儀坐臥行住，故名為住。復有三住：一者天住，謂六欲天住法；二者梵住，謂色無色天住法；三者聖住，謂佛獨覺及阿羅漢住法。於三住中佛住聖住。復次施戒善心三事名為天住，四無量心名為梵住，空無相無作三三昧名為聖住。於三住中佛住聖住。復有四住：一天、二梵、三聖、四佛。三住如前佛住。首楞嚴等諸佛無量三昧、十力、四無畏、十八不共法、一切智等種種諸慧，及八萬四千法藏度人法門，如是等種種諸佛功德，是佛所住處，佛於中住，故名佛住。法華論云：顯法勝故佛住勝處。勝思惟論同法華論。寶積論云：問曰：何故初明住處？答：佛住此處者，欲令敬重彼處故重福眾生，敬此處故增長善根，是故先明住處功德。施菩薩波若論中同寶積論。真諦三藏八義釋住：一、境界住謂一切十六大國四事供養之處，是佛所遊履，故云境界住，二、依止住是一切僧伽藍、耆闍崛山、迦蘭陀竹林等，是所依止，三、威儀住謂行、住、坐、臥四威儀，四、未捨壽命住謂現在未般涅槃，住戒定等五分法身中也，五者、梵住謂四無量心，佛在大悲心中，故名梵住也，六者、天住謂四禪，即初禪、二禪、三禪、四禪、第四禪最勝，佛住此中，七者、聖住謂是解脫。解脫有四：一、入無心定暫滅苦，二、入空定滅諸見，三、入無願定滅貪愛，四、入無相定滅四謗。佛住無相定中，心惑都盡也，八、佛住佛住無生無滅無處所法中，而具足在此八處，故名佛住。三身而辨，前三住即是化身住，次三是應身，後二是法身。前二身是能住，後法身是所住也。經中多舉八住，前兩境界化白衣，依止化出家人，即舉總別二處。就釋此經，住處之中有十九句，顯彼淨土十八圓滿。十八圓滿即十八段。言十八者，如佛地論第一卷云：論曰：此顯如來住處圓滿，謂佛淨土。如是淨土復由十八圓滿事故說名圓滿，謂顯色圓滿、形色圓滿、分量圓滿、方所圓滿、因圓滿、果圓滿、主圓滿、輔翼圓滿、眷屬圓滿、住持圓滿、事業圓滿、攝益圓滿、無畏圓滿、住處圓滿、路圓滿、乘圓滿、門圓滿、依持圓滿。由十九句如其次第顯示如是十八圓滿，即此圓滿所嚴宮殿名佛淨土。佛住如是大宮殿中說此契經。然諸論中，世親、無性、攝大乘釋第十，梁朝攝論第十五，佛地論等等耶大業論等皆釋經中十八圓滿，至文對釋。初圓滿中有二句經：初明顯色七寶莊嚴，後辨放光照無邊界。此中句者，顯義滿足之為句，非要數字方名句也。餘十八句准此應知。然初經句親光兩釋，故佛地論云：謂大宮殿用最勝光曜七寶莊嚴此釋光曜屬於七寶也，或大宮殿七寶莊嚴故最勝光曜此釋光曜屬於宮殿。無性釋論亦同佛地，世親不釋易可知故。言七寶者，如稱讚淨土經云：一金、二銀、三吠瑠璃、四頗胝迦、五赤真珠、六阿濕摩揭拉婆、七牟婆洛揭拉婆。依智度論亦同彼經，故第十云：金、銀、毗瑠璃、頗梨、車渠、馬瑙、赤真珠。解云：金銀二寶此土有故，翻為此名。真諦釋云：弗師羅伽，此云黃色寶，即是金也。旃陀羅乾多，此云白色寶，即是銀也。吠瑠璃者是正梵音，毗瑠璃者梵音訛也。或云瑠璃者，略吠音也。或可此土無真瑠璃，有似瑠璃故亦翻也。真諦梁論記云：瑠璃是青色寶，燒不可壞，唯有鬼神有神力者能破為器，或可是其金翅鳥卵。頗胝迦者，此云黃綠色寶。佛地論云：羯鷄怛諾迦寶。智度論云：過千歲冰化為頗梨珠。赤真珠者，佛地論云：赤虫所出名赤真珠，或珠體赤名赤真珠。真諦釋云：即無價寶珠也。阿濕摩揭拉婆者，舊云馬瑙。真諦釋云：是赤色寶。無性攝論云：是帝青大青等寶。解云：帝青是帝釋青色寶，大青是帝釋勝青色寶。牟婆洛揭拉婆者，舊云車𤦲。真諦釋云：是紺色寶。又智度論云：寶有三種，謂人寶、天寶、菩薩寶。人寶力少，唯有清淨光色，除毒除鬼除闇，亦除飢渴寒熱等苦。天寶亦大亦勝，常隨逐天身可使令共語，輕而不重。菩薩寶勝於天寶，能兼有人天寶事，又能令眾生知死此生彼因緣本末，又復能出種種法音，乃至廣說。又彼復云：問曰：是諸珍寶從何處出？答曰：金出山石沙赤銅中，真珠出魚腹中竹中蛇腦中，龍珠出龍腦中，珊瑚出海中石樹生，貝生虫甲，銀生燒石，餘瑠璃頗梨等皆出山窟中，如意珠出自佛舍利。若法沒盡時，諸舍利皆變為如意珠，譬如過千歲冰化為頗梨珠。如是等諸寶是人中常寶，所莊嚴一切國土是最殊勝，諸天所不能得。何以故？從大功德所生故。大業論云：七寶皆是石所攝也。

> Explanation: The commentary explains that the fourth of the five sections discusses the place where the sutra was taught. It has two parts: first, clarifying the majestic adornment of the Tathagata's dwelling, and second, explaining the general and specific virtues of the World-Honored One. Regarding the dwelling, there are two meanings: first, clarifying the similarities and differences of the dwelling, and second, properly explaining the distinctions of the sutra's dwelling. As for the similarities and differences, according to the \*Jiejie Sutra\*, the Transformation Body of the Buddha taught in the impure land, so that sutra says: "Thus have I heard: At one time, the Buddha, the Bhagavan, dwelt on Vulture Peak in Rajagriha." According to the \*Shenmi Sutra\*, the Enjoyment Body taught in the pure land, which is the same as the \*Shenjie Sutra\*. Explanation: The translator Paramartha translated the \*Jiejie Sutra\* intending to clarify the characteristics of ultimate truth, so among the eighteen chapters, he only translated the middle four chapters and omitted the other fourteen. To make this sutra complete with three parts, he placed the introductory preface in the \*Bu'er\* chapter and the流通 (circulation) section at the end of the \*Yiwei\* chapter. Thus, in the first volume of Paramartha's record, it says: "The sutra does not begin with the preface because the translator omitted it." Explanation: It is called "omitted" because the chapter titles are not placed, not because there is no preface at all. However, Paramartha's record contradicts the sutra. The sutra says Rajagriha, Vulture Peak, but Paramartha's record says: "In Vaisali, at the Dharma Hall of the Ghost King, he taught the \*Jiejie Sutra\* to the Bodhisattva Zhenshang, etc." Also, the \*Dazhidu Lun\*, in its third volume, says Rajagriha is in Magadha, not mentioning the mountain being in Vaisali, so it seems to contradict the sutra. According to the \*Buddhabhumi Sutra Shastra\*, there are three interpretations of the \*Buddhabhumi Sutra\*. First, it says: "The Buddha dwelt in such a great palace and taught this sutra." Between the Enjoyment and Transformation Buddha lands, to which does this pure land belong? What body is the Buddha who taught this sutra? One opinion says: This land belongs to the Transformation land, and the Buddha who taught this sutra is the Transformation Body. The assemblies of Shravakas etc. dwell in this land, face the Tathagata, hear him teach this sutra, and rejoice, believe, and practice it. Because it is manifested by the Buddha's mind, it transcends the three realms. With pure consciousness as its form, he taught the superior Dharma to transform sentient beings before the ground, causing them to delight and cultivate the cause of it. Therefore, he temporarily manifested a pure Buddha land, and through the supernatural power of the sublime Transformation Body, he caused the assemblies to see it temporarily. If so, then the Shravakas etc. should not see it. Another opinion says: This land belongs to the Enjoyment land, and the Buddha who taught this sutra is the Enjoyment Body. This pure land is boundless in extent, and the roads, vehicles, gates, etc. are real virtues. Enjoying such a pure Buddha land, it is entirely pure, entirely peaceful, entirely blameless, and entirely free—as stated elsewhere. The \*Shenjie Sutra\* says: Those on the third ground and above are born there<note>Explanation: This sutra does not have this passage; it may be from a longer version, or it may be a translator's error. This passage is from \*Yogacarabhumishastra\*, section 79.</note>. The Buddha of this sutra possesses the twenty-one real virtues stated later. When teaching other sutras, such Buddha virtues are not listed. If it were a temporary manifestation of such a pure land and such a sublime body to cause the assemblies to see it, it would be clearly stated as in other sutras. But since it is not stated, it is the Enjoyment land and Enjoyment body. The Shravakas etc. are manifested by the Buddha, or Bodhisattvas manifested these bodies to adorn the Buddha land and the Dharma assembly. If so, this is what Bodhisattvas on the ground should see and hear. Why is it compiled and circulated in this Transformation Buddha land? The Dharma-transmitting Bodhisattvas, to show that the knower of all and his dwelling surpass all worldly dharmas, thus manifested it; to cause those to be transformed to give rise to joy, to inspire vows to be born in such a pure Buddha land, to see such a Buddha, and to hear such Dharma; to cultivate that cause; to generate vast understanding and joy in sentient beings and Bodhisattvas; to strengthen superior intention, understanding, and resolve—they compiled and circulated it. Moreover, this Dharma is superior and should be heard here. But since the place is not superior, and the Transformation body is coarse and cannot proclaim it, the Enjoyment Body dwells in the Enjoyment land and teaches the Bodhisattvas on the first ground and above, letting the Dharma-transmitters compile and circulate it. If so, why not simply teach what was taught? If the place and the speaker are not stated, one would not know where this Dharma was taught and by whom, and all would have doubts. Therefore, it must be fully stated. According to the true meaning, when Shakyamuni taught this sutra, the great assemblies before the ground saw the Transformation Body dwelling in this impure land teaching them, while the great assemblies on the ground saw the Enjoyment Body dwelling in the Buddha's pure land teaching them. Although what they heard was the same, what they saw differed. Though all rejoiced, believed, and practiced, their understanding varied in depth and their practices differed. But the Dharma-transmitters, to cause sentient beings to hear the superior aspiration, diligently cultivate that cause, be born in the pure land, and realize Buddha virtues, compiled according to what the superior ones saw, saying "The Bhagavan dwelt in the most supreme..." and so on, extensively explaining the Tathagata's virtues. Now explaining this sutra according to the true meaning is also without fault. The similarities and differences of various versions have been explained above. Now we properly explain the meaning of "dwelling." According to the \*Dazhidu Lun\*, volume three, "dwelling" is explained in three ways: one, dwelling in deportment; two, dwelling in the noble state; three, dwelling in the Buddha state. Therefore, it is called "dwelling." The treatise says: "Question: Why not directly teach Prajnaparamita but speak of the dwelling place? Answer: Speaking of time, place, and persons generates faith in people<note>Time means when the sutra was taught, place means where the Dharma was taught, and persons means the listeners, Shravakas, Bodhisattvas, etc.</note>. What is dwelling? The four bodily postures—sitting, lying, walking, standing—are called dwelling. There are also three dwellings: one, the heavenly dwelling, which is the abiding of the six desire heavens; two, the Brahma dwelling, which is the abiding of the form and formless heavens; three, the noble dwelling, which is the abiding of Buddhas, Pratyekabuddhas, and Arhats. Among the three dwellings, the Buddha abides in the noble dwelling. Furthermore, giving, precepts, and good mind are called the heavenly dwelling; the four immeasurable minds are called the Brahma dwelling; and the three samadhis of emptiness, signlessness, and wishlessness are called the noble dwelling. Among these, the Buddha abides in the noble dwelling. There are also four dwellings: one, heaven; two, Brahma; three, noble; and four, Buddha. The first three are as above, and the Buddha abides in the Buddha dwelling. The Buddha's immeasurable samadhis such as the Heroic Progress, the ten powers, the four fearlessnesses, the eighteen exclusive dharmas, all-knowledge, and various other wisdoms, as well as the 84,000 Dharma treasuries and methods of liberating beings—all these various Buddha virtues are where the Buddha dwells. The Buddha abides in them, hence called the Buddha dwelling. The \*Fahua Lun\* says: To reveal the superiority of the Dharma, the Buddha dwells in a superior place. The \*Shengsiwei Lun\* agrees with the \*Fahua Lun\*. The \*Baoji Lun\* says: "Question: Why first clarify the dwelling place? Answer: The Buddha dwells here to make beings revere this place, and the beings of merit, revering this place, grow their roots of goodness. Therefore, the virtue of the dwelling place is explained first." The \*Shi Pusa Boluo Lun\* agrees with the \*Baoji Lun\*. The Master Paramartha explained the dwelling in eight meanings: one, the dwelling of the sphere<note>This means the places in all the sixteen great countries where the four offerings were made, which the Buddha traveled through, hence called the dwelling of the sphere</note>; two, the dwelling of reliance<note>This includes all monasteries, such as Vulture Peak, Karanda Bamboo Grove, etc., which are the places of reliance</note>; three, the dwelling of deportment<note>This refers to the four deportments of walking, standing, sitting, and lying</note>; four, the dwelling of not abandoning lifespan<note>This means that while currently living and not yet entering nirvana, the Buddha abides in the fivefold Dharma body of precepts, concentration, etc.</note>; five, the Brahma dwelling<note>This refers to the four immeasurable minds. The Buddha abides in the great compassionate mind, hence called the Brahma dwelling</note>; six, the heavenly dwelling<note>This refers to the four dhyanas—the first, second, third, and fourth dhyanas, with the fourth being the most supreme, in which the Buddha abides</note>; seven, the noble dwelling<note>This refers to liberation. There are four liberations: one, entering the mindless concentration to temporarily cease suffering; two, entering the emptiness concentration to eliminate all views; three, entering the wishless concentration to eliminate craving; four, entering the signless concentration to eliminate the four denials. The Buddha abides in the signless concentration, where all mental delusions are exhausted</note>; eight, the Buddha dwelling<note>The Buddha abides in the unborn, unceasing, and placeless Dharma, yet is fully present in these eight places, hence called the Buddha dwelling. Discussing the three bodies: the first three dwellings are the Transformation Body's dwelling, the next three are the Enjoyment Body's, and the last two are the Dharma Body's. The first two bodies are the dweller, and the last Dharma Body is the dwelling place. The sutras often cite the eight dwellings: the first two concern the sphere for converting laypeople, the reliance for converting monastics, thus giving the general and specific places</note>. In explaining this sutra's dwelling place, there are nineteen phrases revealing the eighteen perfections of that pure land. The eighteen perfections are eighteen sections. As for the eighteen, according to the \*Buddhabhumi Sutra Shastra\*, volume one: "This reveals the perfection of the Tathagata's dwelling, namely the Buddha's pure land. Such a pure land is said to be perfect due to eighteen perfect matters: the perfection of color, the perfection of form, the perfection of measure, the perfection of location, the perfection of cause, the perfection of result, the perfection of the lord, the perfection of assistants, the perfection of retinue, the perfection of sustenance, the perfection of activities, the perfection of benefits, the perfection of fearlessness, the perfection of the dwelling, the perfection of roads, the perfection of vehicles, the perfection of gates, and the perfection of support." Through the nineteen phrases, in order, these eighteen perfections are revealed. The palace adorned with these perfections is called the Buddha's pure land. The Buddha dwelt in such a great palace and taught this sutra. Among the treatises, Vasubandhu's and Asanga's \*She Dasheng Lun\* interpretations (tenth fascicle), the Liang dynasty \*She Lun\* (fifteenth fascicle), and the \*Buddhabhumi Sutra Shastra\*, among others<note>Including the \*Daye Lun\*, etc.</note>, all explain the eighteen perfections in the sutra, which will be matched to the text later. The first perfection has two phrases in the sutra: first, clearly showing the seven treasures adorning the color, and second, distinguishing the emitted light illuminating the boundless realms. Here, a "phrase" means the fulfillment of meaning constitutes a phrase, not necessarily a specific number of words. The other eighteen phrases should be understood similarly. However, in the first sutra phrase, Jina and Guang have two interpretations, so the \*Buddhabhumi Sutra Shastra\* says: "The great palace is adorned with the most supreme radiant seven treasures<note>This interpretation attributes the radiance to the seven treasures</note>, or the great palace, being adorned with seven treasures, is therefore supremely radiant<note>This interpretation attributes the radiance to the palace</note>." Asanga's commentary agrees with the \*Buddhabhumi Sutra Shastra\*, while Vasubandhu does not comment as it is easy to understand. As for the seven treasures, according to the \*Chengzan Jingtu Sutra\*: one, gold; two, silver; three, vaidurya (cat's-eye); four, sphatika (crystal); five, red pearls; six, ashma-garbha; seven, musara-galva. The \*Dazhidu Lun\* also agrees with that sutra, as its tenth volume says: "Gold, silver, vaidurya, crystal, conch, agate, and red pearls." Explanation: Gold and silver exist in this world, so they are translated thus. Paramartha's commentary says: "Puskaraga is called the yellow treasure, which is gold. Candrakanta is called the white treasure, which is silver." Vaidurya is the correct Sanskrit sound; "piliuli" is an incorrect transliteration. Alternatively, "liuli" omits the "vei" sound. Or perhaps this world lacks true vaidurya, having only a similar substance, so it is also translated. Paramartha's \*Liang Lun Ji\* says: "Vaidurya is a blue treasure, unbreakable by fire; only ghosts and spirits with supernatural power can break it into vessels, or it may be the egg of the garuda bird." Sphatika is called the yellowish-green treasure. The \*Buddhabhumi Sutra Shastra\* says: "It is the kacitanaka treasure." The \*Dazhidu Lun\* says: "Ice over a thousand years old transforms into crystal pearls." As for red pearls, the \*Buddhabhumi Sutra Shastra\* says: "Produced by red beings, they are called red pearls, or the pearl body being red is called red pearl." Paramartha's commentary says: "These are priceless precious pearls." As for ashma-garbha, the old translation is "agate." Paramartha's commentary says: "It is a red-colored treasure." Asanga's \*She Lun\* says: "It is the Indra-blue and great-blue treasures." Explanation: Indra-blue is Indra's blue treasure, and great-blue is Indra's superior blue treasure. As for musara-galva, the old translation is "conch." Paramartha's commentary says: "It is a dark-blue treasure." The \*Dazhidu Lun\* also says: "Treasures have three kinds: human treasures, heavenly treasures, and Bodhisattva treasures. Human treasures have little power; they only have pure light and color, removing poison, ghosts, and darkness, and also removing suffering from hunger, thirst, cold, and heat. Heavenly treasures are greater and superior, always following the heavenly bodies, able to be commanded and converse, light and not heavy. Bodhisattva treasures surpass heavenly treasures, being able to combine the functions of human and heavenly treasures, and also able to cause sentient beings to know the causes and conditions of death and birth here and there, and to emit various Dharma sounds, and so on, extensively explained." It further asks: "Where do these precious treasures come from?" Answer: "Gold comes from mountain rocks, sand, and copper; pearls come from fish bellies, bamboo, and snake brains; dragon pearls come from dragon brains; coral is born from stone trees in the sea; conch is born in the shells of insects; silver is born from burnt stones; other vaidurya, crystal, etc., come from mountain caves; wish-fulfilling pearls come from Buddha relics. When the Dharma is about to end, all relics transform into wish-fulfilling pearls, just as ice over a thousand years transforms into crystal pearls. Such treasures are the constant treasures of humans, and what adorns all lands is most supreme, which the heavenly beings cannot obtain. Why? Because they are born from great merit." The \*Daye Lun\* says: "The seven treasures are all included in stones."

放大光明，普照一切，無邊世界。

> Radiating great light, illuminating all, reaching boundless worlds.

釋曰：明第二句放光普照。親光釋云：他受用土體雖不遍，以光普照自受用土，以體遍故，光亦普照。世親釋云：謂前七寶於光普照。無性釋論具上二釋。

> Commentary: This clarifies the second line, “light shining universally.” Chin-kong’s explanation says: The body of the enjoyment land for others, although not universally present, its light shines universally on the enjoyment land for oneself. Because the body is universal, the light also shines universally. Vasubandhu’s explanation says: This refers to the seven treasures shining universally with light. Asanga’s commentary includes both explanations above.

無量方所，妙餝間列。

> In countless directions and realms, exquisite adornments are arranged in perfect order.

釋曰：此顯第二形色圓滿。言方所者，如綺井等。言妙餝者，如華文等。親光釋云：謂大宮殿，妙餝間列，無量方所。此釋無量，屬於方所。或大宮殿，無量妙餝，方所問列。此釋無量，屬於妙餝。言無量者，或數無量，或處無量。解云：此中數無量者，重釋前云無量妙餝。處無量者，重釋前云無量方所。世親、無性，亦同親光。上來已釋顯、形二色。然此二色有差別者，依俱舍等二門分別：一、約二十色分別顯形，二、顯形相對四句分別。二十色辨顯形者，如俱舍論初卷頌云：色二或二十。長行釋云：言色二者，一、顯，二、形。顯色有四，青、黃、赤、白，餘顯是此四色差別。解云：餘者，光、影、明、闇、烟、雲、塵、霧，皆是青等之差別也。日光名光，餘光名明。有云：光者，黃色所攝。有云：赤色。有云：黃、赤。今解不爾。光、明二種，皆通四色。影、闇是青，烟、雲、塵、霧皆通四色。或可霧是青、白所攝。形色有八，謂長、短、方、圓、高、下、正、不正。復說二十者，謂青、赤、白、光、影、明、闇、雲、烟、塵、霧、長、短、方、圓、高、下、正、不正。有餘師說：空一顯色。第二十一釋諸色相，具說如彼。言四句者，如彼論說：或有色處有顯無形，謂青、黃、赤、白、光、影、明、闇。或有色處有形無顯，謂長等一分身表業性。或有色處有顯有形，謂所餘色。然此四句，諸說不同。一、真諦三藏云：一、顯而非形，如須彌山四方空中青等顯色。二、形而非顯，謂身表色。三、亦顯亦形，如譬等中青、黃等色。四、非顯非形，如無表色。二、形而非顯，謂身表色。二、大唐三藏約生智義以辨四句。如一込白，染青色時而形不改，唯生顯智，形智不生，如是名為顯而非形。若其截割而不染者，但有形智，顯智不生，如是名為形而非顯。若其染截，形顯智生，如正理說：遙見黑幡，作如是言：是烏非幡，幡非烏等。如是名為亦顯亦形。非顯非形者，如空界色等。然第四句，諸說不同。依毗婆沙，自有兩說。一云：空界色為第四句。一云：非顯非形者，無也。若依正理，聲、香、味、觸及無表色為第四句。識身足論：五根、四塵及無表色為第四句。又俱舍云：有餘師說：唯光明色有顯無形，現見世間青等色處有長等故。此是薩婆多第二師說。問：薩婆多顯形別體，如何說云亦顯亦形？解云：俱舍有此問答，故彼論云：如何一事具有顯形？經部師等問薩婆多宗。由於此中俱可知故。此中有者，是有智藏，非有境義。薩婆多師答：於一處所約新生智故，名為形顯，非於一體有二境義。大唐三藏依此而說。今依大乘，種數多少，諸論不同。若依瑜伽二十四色，故第一云：略說有三，謂顯色、形色、表色。顯色者，謂青、黃、赤、白、光、影、明、闇、雲、烟、塵、霧及空一顯色。形色者，謂長、短、方、圓、麤、細、正、不正、高、下。表色者，謂取、捨、屈、申、行、住、坐、臥如是等色。解云：雖二十四色四句分別，唯有三句：一、顯而非形，有十三；二、形而非顯，有十種；三、非顯非形，謂表色。依顯揚論亦二十四，故初卷云：若顯色，若形色，若表色云何？青、黃、赤、白如是等顯，長、短、方、圓、麤、細、高、下、正及不正、烟、雲、塵、霧、光、影、明、闇、若空一顯色，若影像之色。解云：顯揚言雖有異，意同瑜伽。故彼所說如是等言，等取後說雲、烟等句。影像之色即是表色。依雜集論二十五色，更加逈色，餘同瑜伽，而不分別四句差別。同瑜伽論，於理無違。

> The commentary explains that this passage describes the perfection of the physical form in its second aspect. "Directions and locations" refers to features like ornamental recesses in ceilings. "Beautiful adornments" refers to patterns such as floral designs. The noble Light (Chinagupta) explains: the great palace is arranged with beautiful adornments interspersed, giving rise to countless directions and locations.<note>This interpretation takes "countless" as describing the directions and locations.</note> Alternatively, the great palace has countless beautiful adornments, arranged across its directions and locations.<note>This interpretation takes "countless" as describing the beautiful adornments.</note> The term "countless" can mean either an incalculable number or an incalculable extent. A further explanation: "countless in number" reiterates the earlier phrase "countless beautiful adornments," while "countless in extent" reiterates "countless directions and locations." Vasubandhu and Asaṅga agree with this interpretation. So far, we have explained the two types of form: visible appearance (color) and shape. There is a distinction between these two types, which can be analyzed in two ways according to the \*Abhidharma-kośa\* and related texts: first, by distinguishing visible appearance and shape among the twenty types of form; second, by analyzing them in four logical categories. Regarding the distinction among twenty types: as stated in the opening verse of the \*Abhidharma-kośa\*, "Form is twofold or twentyfold." The prose explanation says: "Form is twofold: visible appearance and shape. There are four primary visible colors—blue, yellow, red, and white—and all other visible colors are variations of these four."<note>Explanation: The others—light, shadow, brightness, darkness, smoke, clouds, dust, and mist—are all variations of blue and so on. Sunlight is called "light," and other illumination is called "brightness." Some say light is included in yellow; others say red; still others say both yellow and red. However, our interpretation differs: both light and brightness can pertain to all four colors. Shadow and darkness belong to blue; smoke, clouds, dust, and mist can all involve the four colors. Alternatively, mist may be classified under blue and white.</note> There are eight types of shape: long, short, square, round, high, low, straight, and crooked. The twentyfold classification is: blue, yellow, red, white, light, shadow, brightness, darkness, clouds, smoke, dust, mist, long, short, square, round, high, low, straight, and crooked. Some other teachers add a twenty-first type: the visible color of empty space. The detailed explanation of the characteristics of all forms is given fully in that text. Regarding the four categories: as that treatise explains, some visible objects have visible appearance but no shape—namely, blue, yellow, red, white, light, shadow, brightness, and darkness. Some have shape but no visible appearance—such as certain aspects of bodily action that are shape-like in nature. Some have both visible appearance and shape—all remaining forms. However, there are various interpretations of these four categories. First, Master Paramārtha says: (1) visible appearance without shape—like the blue and other colors seen in the sky around a Mount Sumeru; (2) shape without visible appearance—bodily expressive forms; (3) both visible appearance and shape—like blue and yellow colors in a painted mural; (4) neither visible appearance nor shape—like non-informative form (avijñapti). Second, Master Xuanzang, from the Great Tang, explains the four categories based on the arising of cognition. For example, when a white cloth is dyed blue, its shape remains unchanged—only cognition of visible appearance arises, not cognition of shape. This is called "visible appearance without shape." If it is cut without being dyed, only shape cognition arises, not visible appearance cognition—this is "shape without visible appearance." If it is both dyed and cut, both cognitions arise. As the \*Nyāyānusāra\* says: "Seeing a black banner from afar, one might say, 'This is a crow, not a banner; the banner is not a crow.'" This illustrates having both. The fourth category, neither visible appearance nor shape, refers to forms like the space element. Different interpretations exist for the fourth category. According to the \*Vibhāṣā\*, there are two views: one says the space-element form is the fourth category; another says there is nothing that is neither visible appearance nor shape. According to the \*Nyāyānusāra\*, sounds, smells, tastes, touches, and non-informative form constitute the fourth category. The \*Vijñānakāya\* states that the five sense faculties, four sense objects (excluding touch), and non-informative form are the fourth category. Also, the \*Abhidharma-kośa\* mentions that some teachers say only light and brightness have visible appearance without shape, since in the world, blue and other colors are observed with length and other shape attributes.<note>This is the view of the second teacher in the Sarvāstivāda school.</note> Question: If the Sarvāstivādins hold that visible appearance and shape are separate entities, how can they say something has both? Explanation: The \*Abhidharma-kośa\* addresses this question: "How can one thing possess both visible appearance and shape?"<note>This is asked by Sautrāntika teachers against the Sarvāstivāda school.</note> The answer is that both can be known within the same object. Here, "is" refers to cognitive existence, not ontological existence. The Sarvāstivāda teachers reply: at a single location, due to the arising of new cognitions, it is called both shape and visible appearance—not that one entity has two distinct natures. Master Xuanzang followed this explanation. Now, according to the Mahāyāna, the number of types varies across different texts. According to the \*Yogācārabhūmi\*, there are twenty-four forms. The first section says: "Briefly, there are three: visible appearance, shape, and expressive form. Visible appearance includes blue, yellow, red, white, light, shadow, brightness, darkness, clouds, smoke, dust, mist, and the visible color of empty space. Shape includes long, short, square, round, coarse, fine, straight, crooked, high, and low. Expressive form includes taking, giving, bending, stretching, walking, standing, sitting, lying, and such." Explanation: Although there are twenty-four types for the fourfold analysis, only three categories apply: (1) visible appearance without shape—thirteen types; (2) shape without visible appearance—ten types; (3) neither—expressive form. The \*Saṃyuktābhidharmahṛdaya\* (or \*Asaṅga's Compendium\*) also lists twenty-four types. Its first chapter says: "What are visible appearance, shape, and expressive form? Blue, yellow, red, white, and such are visible; long, short, square, round, coarse, fine, high, low, straight, and crooked are shape; smoke, clouds, dust, mist, light, shadow, brightness, darkness, the visible color of empty space, and images are included." Explanation: Although the wording differs, the meaning is the same as the \*Yogācārabhūmi\*. The phrase "and such" in that text includes the later-mentioned clouds, smoke, and other items. "Images" refers to expressive form. The \*Abhidharmasamuccaya\* lists twenty-five types, adding the color of distant space, while otherwise matching the \*Yogācārabhūmi\*. It does not distinguish fourfold categories, but this is not contradictory to the \*Yogācārabhūmi\*.

周圓無際，其量難測。

> Boundless and pervasive, its scope beyond measure.

釋曰：此顯第三分量圓滿。親光菩薩先以三義釋其難測，後約二土分別難測。言三義者，一云其量周圓無際難測，一云其量無際周圓難測。第三一義約十方等以釋難測，故佛地云：謂大宮殿其量周圓無際難測，或大宮殿其量無際周圓離測。又東方等分齊無故，長短等相難可測故。後約二土釋難測者，有三師釋，故佛地云：有義如來受用身土，隨所化生所宜而現，或大或小其量無定，顯現廣大亦有邊際。然就地前菩薩智等，說言無際其量難測。有義如來受用身土，三無數劫所修無邊善根所感周遍法界，地上菩薩及諸如來亦不能測其量邊際，以無邊故如無始時。如實義者，受用身土略有二種：一自受用，謂諸如來三無數劫所修無邊善根所感周遍法界，為自受用大法樂故，從初得佛盡未來際，相續無變如諸功德，諸大菩薩亦不能見，但可得聞。如是淨土以無量故，諸佛雖見亦不能測其量邊際。二他受用，謂諸如來為令地上諸菩薩眾受大法樂，進修勝行隨宜而現，或勝或劣或大或小，改轉不定如變化土。如是淨土以有邊故，地上菩薩及諸如來皆測其量，但就地前言不能測。由是二種差別，故言周圓無際其量難測。無性即同佛地三中初二。復次世親不釋，義可知故。

> Commentary: This demonstrates the completion of the third aspect—the perfection of measure. The noble Bodhisattva Chinagupta first explains the difficulty of measurement through three principles, then distinguishes two types of lands to explain this difficulty. The three principles are: first, its vastness is boundless and immeasurable; second, its boundlessness is vast and beyond measurement; third, the explanation through the ten directions—for the Buddha-ground says: "The great palace is vast and boundless, immeasurable, or boundless and vast, beyond measuring." Moreover, since directions like east are without limit, aspects such as length and breadth are difficult to measure. Regarding the two lands explaining the difficulty of measurement, there are three teachers' interpretations, as the Buddha-ground states: "One view holds that the Enjoyment Body and its land appear according to what is suitable for those to be transformed—sometimes great, sometimes small, with no fixed measure, manifesting broadly yet having boundaries. However, in light of the wisdom of those before the bodhisattva paths, it is said to be boundless and immeasurable in extent. Another view holds that the Enjoyment Body and its land, resulting from immeasurable good roots cultivated over three countless eons, pervade the entire dharma-realm. Even bodhisattvas on the grounds and the Buddhas themselves cannot measure its bounds, for it is as boundless as beginningless time. According to the true meaning, the Enjoyment Body and its land are of two kinds: First, the Self-Enjoyment—the immeasurable good roots cultivated by all Buddhas over three countless eons result in a land that pervades the entire dharma-realm, for the sake of their own great dharma bliss. From the moment of enlightenment through the endless future, it continues without change, like all merits. Great bodhisattvas cannot see it, but may only hear of it. Such a pure land, being immeasurable, even Buddhas who perceive it cannot measure its bounds. Second, the Other-Enjoyment—manifested by the Buddhas to enable bodhisattvas on the grounds to receive great dharma bliss and advance in superior practices. It appears according to suitability—sometimes superior, sometimes inferior, sometimes great, sometimes small, changing without fixed form, like a transformation land. Such a pure land, having bounds, can be measured by bodhisattvas on the grounds and the Buddhas; only those before the grounds cannot measure it. Thus, due to these two distinctions, it is said that the land is vast and boundless, its measure difficult to fathom. Asvabhāva agrees with the first two of the three views in the Buddha-ground. Furthermore, Vasubandhu does not explain this, as the meaning is self-evident.

超過三界所行之處。

> The realm that transcends the threefold world.

釋曰：此明第四方所圓滿。親光釋云：謂大宮殿處所方域，超過三界所行之處，非如三界自地諸愛執為己有，所緣相應二縛隨增，是彼異熟及增上果。如是淨土非三界受，所執愛故、離二縛故、非彼異熟增上果故，如涅槃等。超過三界異熟果地，約十八界問答分別具不具等，廣如佛地及淨土章勘淨土章及三身章，約十八界問答分別有不。

> Explanation: This clarifies the fourth aspect—the perfection of the realm. Master Qingguang explains: The great palace, its location and territory, surpasses the realms of the three worlds (desire, form, and formless realms). It is not like the realms of the three worlds, where beings cling to their own spheres as possessions, and where the two types of bondage—cognitive attachment and corresponding defilements—increase. This pure land is not a result of the three worlds’ karmic retribution or its dominant effects. It is free from the attachments of the three worlds and is liberated from the two bondages. Thus, it is not their retribution or consequential result, akin to nirvana. As it transcends the retributive ground of the three worlds, the distinctions regarding the eighteen elements (sense bases) are discussed in detail in the chapters on the Buddha Land and the Three Bodies.

勝出世間，善根所起。

> Transcending the worldly realm, arising from roots of goodness.

釋云：此明第五因圓滿也。親光釋云：謂大宮殿用出世間無分別智後所得智善根為因而得生起，非是無因，非大自在天等為因。云何淨土超過三界，而用出世無分別智後所得世間淨法為異熟因？不說與彼為異熟因，然為餘因彼得生起，如苦法智忍品世第一法為因。此用本來無分別智後得無漏善根種子，三無數劫修令增廣，為此淨土變現生因。無分別智名出世間，後得過前說名為勝，用勝出世無漏善根為此生因。或諸聲聞獨覺聖道名出世間，如來善根過彼名勝，此佛淨土如來識中無漏善根為因而生。有義但是增上緣生，以外法故。有義亦是因緣而生，親能生故。若不爾者，應無因緣，外法相望非因緣故，一切外法皆用內法熏習為因。若爾，外法既是共有，云何有情各別種子共為因緣合生一果？勿以小心測測量大法。外物豈是極微合成，實有體性多因共感？但是有情異識各變，同處相似不相障礙，如眾燈明、如多所夢。因類是同，果相相似，處所無別，假名為共，實各有異。諸佛淨土亦復如是，各別識變皆遍法界，同處相似說名為共。

> The commentary explains that this clarifies the fifth cause, which is its completeness. According to the Venerable Bandhuprabha's explanation, this refers to the great palace being born from the roots of goodness acquired through the supramundane wisdom of non-discrimination and the wisdom that follows it—not arising without a cause, nor from a great sovereign deity or the like. Someone may ask: How is it that the Pure Land transcends the three realms, yet uses the pure dharmas of the mundane realm, which arise from the wisdom following supramundane non-discriminative wisdom, as the cause of maturation? It is not said to be the cause of maturation for that; rather, it serves as another cause for its arising, just as the world's foremost dharma serves as a cause for the stage of endurance within the insight into the truth of suffering. Here, the seeds of uncontaminated virtue, acquired through the wisdom following the primordial non-discriminative wisdom, are cultivated and expanded over three countless eons, serving as the generating cause for the manifestation of this Pure Land. Non-discriminative wisdom is called "supramundane," and the wisdom that follows surpasses what was previously described, hence it is called "superior." Using this superior uncontaminated virtue as the cause of arising. Alternatively, the noble paths of the disciples and solitary realizers are called "supramundane," and the Tathagata's virtue excells beyond them, hence "superior." This Buddha's Pure Land arises with uncontaminated virtue in the Tathagata's consciousness as its cause. One interpretation holds that it arises merely through the condition of enhancement, because external dharmas are involved. Another interpretation holds that it also arises through the cause of direct production, because it can directly produce it. If this were not the case, there would be no causes and conditions, since external dharmas are not linked by causal conditions to one another. All external dharmas arise with the maturation of internal dharmas as their cause. If that is so, since external dharmas are shared, how could the individual seeds of various beings jointly serve as causal conditions to produce a single fruit? Do not measure the vast Dharma with a narrow mind. How could external objects, being composed of the smallest particles, truly have inherent nature and be sensed collectively by many causes? Rather, it is that beings' distinct consciousnesses each transform, and because they are similar in location and do not obstruct one another—like the light of many lamps or like many dreams—they are conventionally called "shared," but in reality each is distinct. The Pure Lands of the Buddhas are likewise: each consciousness transforms throughout the entire realm of phenomena, and because they are similar in location, they are conventionally called "shared," though in reality each is separate.

最極自在，淨識為相。

> Supreme freedom, with pure consciousness as its nature.

釋曰：此顯第六果圓滿也。親光釋云：謂大宮殿最極自在，佛無漏心以為體相，唯有識故，非離識外別有寶等，即佛淨心如是變現似眾寶等，此即如來大圓鏡智相應淨識。由昔所修自利無漏淨土種子因緣力故，於一切時遍一切處，不待作意任運變現眾寶莊嚴受用佛土，與自受用身作所作依止處。利他無漏淨土種子因緣力故，為地上菩薩隨宜變現淨土，或小或大或劣或勝。為他受用身作所作止處，謂隨初地菩薩所宜現小現劣，如是展轉乃至十地最大最勝，於地地中初中後等亦復如是。世親、無性更無別釋。

> Explanation: This passage clarifies the perfection of the sixth fruit. According to the commentary by Chinagupta, the great palace represents the highest state of freedom, with the Buddha's undefiled mind as its essence. It exists solely as consciousness, meaning there are no external treasures apart from consciousness. Rather, the Buddha's pure mind manifests these appearances of treasures and so on. This is the pure consciousness associated with the Buddha's great mirror-like wisdom. Through the power of the karmic seeds from past cultivation of undefiled pure lands for personal benefit, it manifests everywhere and at all times without deliberate effort, appearing as adorned Buddha lands for personal enjoyment, serving as the basis for the enjoyment body's activities. Through the power of karmic seeds from cultivating undefiled pure lands for the benefit of others, it manifests suitable pure lands for bodhisattvas on the stages—whether small or large, inferior or superior. These serve as the basis for the enjoyment body's activities for others, appearing small and inferior for first-stage bodhisattvas and progressively becoming larger and more superior up to the tenth stage. Even within each stage, the manifestations vary at the beginning, middle, and end. Vasubandhu and Asanga offer no further explanation.

如來所都。

> The realm of the Thus Come One.

釋曰：此明第七主圓滿也。親光釋云：謂大宮殿，諸佛世尊為主非餘，以殊勝故唯屬世尊。或唯世尊住持攝受，非餘不能。自受用土雖遍法界，一一自變，各自為主，不相障礙。他受用土雖諸佛變，然一合相亦一相身，攝受用為主，不相障礙。世親、無性、無別異釋。

> Explanation: This clarifies that the seventh is the perfection of the master. According to Prolific Light's commentary, the great palace is where the Buddhas, the World-Honored Ones, are the masters, not others, because of its supreme nature, it belongs exclusively to the World-Honored Ones. Alternatively, only the World-Honored Ones can uphold, maintain, and receive it; others cannot. Although the Land of Self-Enjoyment pervades the entire realm, each one creates its own, each is its own master, without mutual obstruction. Although the Land of Other-Enjoyment is created by the Buddhas, it is a unified form and a unified body, received and maintained as the master, without mutual obstruction. Vasubandhu and Asaṅga offer no differing explanations.

諸大菩薩眾所雲集。

> Numerous great bodhisattvas gathered in assembly.

釋曰：此辨第八輔翼圓滿。親光釋云：謂大宮殿常有無量大菩薩僧共所雲集，諸來朝者名為輔翼。既有無數大菩薩僧常來輔翼，故無怨敵能為違害。諸聲聞等無如是事，謂初地上諸菩薩眾，雖不能集諸佛自利受用淨土，而能集會諸佛利他受用淨土。諸佛慈悲，於自識上隨菩薩宜現麤妙土；菩薩隨自善根願力，於自識上似佛所生淨土相現。雖是自心各別變現，而同一處現相相似，謂為一土共集其中。如是地上菩薩淨土，為是有漏？為是無漏？如是等義具如章說，世親、無性更無異釋。

> Explanation: This section explains that the eighth perfection is the perfection of spiritual companions. Master Chin Gupta's commentary states that the great celestial palace is constantly surrounded by countless bodhisattvas of the great assembly, and those who come to pay homage are called companions. Since there are countless great bodhisattvas who constantly come to support, no enemies can cause harm. Other disciples such as sravakas do not have this situation—that is to say, bodhisattvas at the first bhumi and above, although they cannot gather in the pure land of the Buddha's personal enjoyment, they can gather in the pure land of the Buddha's enjoyment for the benefit of others. The Buddha's compassion manifests a pure or subtle land appropriate to the bodhisattvas on his own consciousness; similarly, the bodhisattvas, based on their own virtuous roots and vow power, manifest on their own consciousness a pure land image similar to what the Buddha produces. Although each mind transforms separately, they appear similar at the same place, forming one land where they gather together. As for whether such pure lands of bodhisattvas are contaminated or uncontaminated, these issues are discussed in detail as explained in the Chapter. Vasubandhu and Asvabhava have no further different explanations.

無量天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、摩呼洛伽、人非人等常所翼從。

> Countless celestial beings, dragons, spirits, celestial musicians, titans, garudas, kinnaras, mahoragas, and other beings neither fully human nor divine constantly attend and follow them.

釋曰：此即第九眷屬圓滿。依智度論第五卷說：天有三種：一假號天，謂輪王等等即等取諸小王也；二者生天，謂從四天王天乃至有頂天；三者淨天，謂佛、法身菩薩、辟支佛、阿羅漢。智度論第七大同此說。又第二十二天有四種：一者名天，如今國王名為天子；二者生天，從四天王乃至非非想天；三者淨天，謂人中生諸聖人是；四者生淨天，三界天中生諸聖人是。解云：三種四種天中名生二天，名為天也。故法華云：我此土安隱，天人常充滿。本業經云：無色諸天來入會故。亦名天眾。依舍利弗問經：護天諸神名為天也。龍有四種：一者天龍，持天宮殿令不墮落；二者人龍，興雲致雨；三者地龍，持地及海；四者王龍，守王寶藏。言藥叉者，舊云夜叉，真諦翻為輕捷鬼也。大唐三藏翻為暴惡，亦名勇健，亦名可畏。其類有三：一者在地；二者在空；三者在天，為天給使。健達縛者，舊云乾闥婆，此翻名尋香行。西方人呼發樂戲兒，名健達縛。不事生業，尋食香氣，作樂乞求，名尋香行。今此神鬼常能作樂，食諸香氣，名健達縛。智度論第十云：是天妓神常隨諸天，其心柔輭，福少諸天，居十寶山間。阿素洛者，舊云阿脩羅，此云非天。行多諂詐，無天實行，名曰非天。如人惡行，名曰非人。故瑜伽論第四卷云：又諸非天，當知天趣所攝。然由意志多懷詐幻，諂誑多故，不如諸天為淨法器。由此因緣，有時經中說為別趣，實是天類。由不受行諸天法故，說為非天。或云疑神，故智度論第三十云：阿脩羅神，是天受樂，小減諸天，威德變化，隨意所作。是故人疑，言是脩羅非脩羅。或云身大，智度論云：修羅，秦言大也。大海中立，不沒於𣍿，向下觀忉利天。又云不端正，唯女舍脂端正，父兄眷屬皆醜。又云男醜女端正，故云不端正。又云無酒，採四天下華，於海釀酒不成，故言無酒。依瑜伽、智度，修羅天攝。毗曇論說，修羅鬼攝。依正法念經，有鬼有畜。依伽他經，有天、鬼、畜三種所攝。然阿修羅有五地別。如地經說：一在地上眾相山中，勢力最下。二在須彌山北，大海之下，二萬一千由旬，有修羅王，名曰羅睺。三羅睺下，過二萬一千由旬，有修羅王，名曰勇健。於勇健下，復過二萬一千由旬，有修羅王，名曰華鬘。於華鬘下，復過二萬一千由旬，有修羅王，名毗摩質多。毗摩之母，本從天生，故名天。劫初成時，有諸天女，來海中洗浴，水觸其身，遂失精氣，流在水中，成一肉卵。逕八千歲，乃生一女，有九百九十九頭，頭有千眼，有九百九十九口，口有四牙，牙上出火，猶如礔礰，二十四手，九百九十九脚。此女後時在海浮戲，水精入身，生一肉卵。逕八千歲，生毗摩質多，有九頭，頭有千眼，口中出火，有九百九十手，脚唯有八。其形四倍，大於須彌，純食淤泥及與禍根，多與天諍。如正法念經說。揭路荼者，舊云迦樓羅，名為金翅鳥，今云妙翅鳥。鳥翅種種，寶色莊嚴，不唯金故。華嚴經云：法身金翅鳥，四如意為足，慈悲明淨眼，住一切智樹。菩薩金翅鳥，生死大海中，持撮天龍，安置涅槃岸。此是不退三昧金翅之法門。准此應知，淨土八部，皆是化也。海龍王經翻為大身鳳凰勘。又經云：兩翅相去三百三十六萬里閻浮提，止容一足，頸下有如意珠，故名如意。又云：是其鳥神，於中有其金翅之鳥，純食諸龍，有四生別：其化生者，食四生龍；其胎生者，食三生龍，除其化生；其卵生者，食二生龍，除化除胎；其濕生者，唯食其濕。此四天下，有一化生迦樓羅王，名曰正音，壽八千歲，日別新食。一大龍王，五百小龍，遶四天下，周而復始，次第食之。命欲終時，諸龍吐毒，不復能食，飢火所燒，聳翅直下，至風輪際，為風所吹，而復上來，往返七迴，無處停足，遂至金剛輪山頂上命終。以食諸龍身肉，毒氣遂發猛火，其難陀龍王及䟦難陀恐燒寶山，遂降大雨，渧如車輪，以滅其火，身肉消散，唯有心在，大如人䏶，純清瑠璃，輪王得之，用為珠寶，帝釋得之，為髻中珠。緊捺洛者，此云歌神，能唱歌詠乾闥婆，同事諸天，天須之時，更互來去。又云疑神，體是畜生，形狀似人，面貌端正，頂有一角，人見生疑，不知為人為鬼畜耶？故名疑神。此是天之樂神。莫呼洛伽者，莫呼此云大，洛名為腹，伽名為行，此是蟒神，亦云地龍，無足。腹行神即世間厝神，受人酒害，悉入蟒腹。又龍蛇難辨，以濫於龍，故偏指也。世親攝論云：前已舉龍，今復舉莫呼洛伽，為攝大蠎。人非人等者，有八部鬼神，悉非人作人形來聽法，故曰人非人。故舍利弗問經云：非八部鬼神，皆曰人非人也。又云：人者，總攝一切人；非人者，總攝一切人非人。又云：人非人者，疑云為是人為非人也。依舍利弗問經說八部因，彼云：舍利弗白佛言：世尊！八部鬼神，以何因緣，生於惡道，常聞正法？佛言：以二種業：一以惡業生於惡道，二以善業多受快樂。此八部皆曰人。非人者，先身以車轝等供養三寶父母賢勝之人，猶懷慳儉誑嫉，故受此身。如普光淨勝天神等。龍者，先世修建德本，廣行布施，不依正念，急性好瞋，故受此身。如摩尼光龍王等。夜叉神者，先世好大布施，或先損害，然後饒益，隨功勝負，故受此身。乾闥婆者，先生亦少有瞋恚，常好布施，以青蓮華自嚴，作眾妓樂。今為此神，常為諸天奏諸妓樂，因名樂神。阿脩羅者，志強不隨善友所作淨福，好逐幻偽之人，作諸邪福，依傍邪師，甚好布施。又樂觀他鬪訟，故受此身。迦樓羅神者，先世修大捨施，常有高心，以陵於物，故受此身。緊那羅者，昔好勸人發菩提心，未正其志，逐諸邪師，故受此身。摩睺羅神者，亦布施護法，性好瞋恚，故受此身。又佛地論云：云何淨土？超過三界所行之處，而有天等以為眷屬，天等皆是三界攝故。淨識如是攝受變現，為嚴淨土，故不相違。或為成熟所化有情，示現如是變化種類。如為調伏劫比拏王，現化無量轉輪王眾眷屬圍繞。或諸菩薩，化作無量天龍等身，住淨土中，以供養佛。或自化身，為天龍等，翼從如來，故無有過。梁攝論云第十五：於淨土中，實無如此天龍等眾，欲令不空，故佛化作如此雜類。

> Explanation: This is the ninth aspect—the perfection of the assembly of followers. According to the Great Treatise on the Perfection of Wisdom (Chapter 5), there are three kinds of heavens: (1) nominal heavens, referring to wheel-turning kings and others (the "others" includes lesser kings); (2) rebirth heavens, from the Heaven of Four Great Kings up to the Peak of Existence Heaven; (3) pure heavens, referring to Buddhas, Dharma-body bodhisattvas, pratyekabuddhas, and arhats. The Great Treatise (Chapter 7) largely agrees with this. Also, according to the twenty-second chapter, there are four kinds of heavens: (1) nominal heavens, such as when kings in the present world are called "Sons of Heaven"; (2) rebirth heavens, from the Four Great Kings Heaven up to the Neither-Perception-Nor-Non-Perception Heaven; (3) pure heavens, referring to sages born among humans; (4) pure-rebirth heavens, referring to sages born in the heavens of the three realms. Explanation: Among the three or four kinds, the nominal and rebirth heavens are what are called "heavenly beings." Thus, the Lotus Sutra says: "This land of mine is peaceful and secure; heavenly beings and humans always fill it." The Scripture of Original Acts says: "Because formless gods come to the assembly," they are also called the heavenly assembly. According to the Questions of Shariputra Sutra, the gods who protect the heavens are also called heavenly beings. There are four kinds of dragons: (1) heavenly dragons, who uphold the palaces of the gods so they do not fall; (2) human dragons, who produce clouds and send rain; (3) earth dragons, who support the earth and seas; (4) king dragons, who guard the treasures of kings. As for yakshas—formerly called "yecha" in old translations—Paramartha rendered this as "light-footed spirits." The great Tang monk Xuanzang translated it as "violent and evil," also "brave and strong," also "fear-inspiring." They are of three types: (1) those on the ground; (2) those in the air; (3) those in the heavens, serving as attendants to the gods. Gandharvas—formerly called "qiantapo"—are translated as "scent-seekers." In the West (India), people who perform music and entertain are called gandharvas. They do not engage in productive work but seek out food by following fragrances, making music and begging—hence "scent-seekers." These spirits and deities constantly make music and feed on various fragrances—hence they are called gandharvas. The Great Treatise (Chapter 10) says: These divine musicians always follow the gods. Their minds are gentle, their merit is less than the gods', and they dwell among the ten precious mountain ranges. Asuras—formerly called "axiuroluo"—are translated as "non-gods." Their conduct is full of cunning and deceit; lacking the true conduct of gods, they are called "non-gods." Just as humans with evil conduct are called "non-humans." Thus, the Discourse on Stages of Yogic Practice (Chapter 4) says: "The asuras should be known as belonging to the heavenly realm. However, because their minds are full of deception, cunning, and flattery, they are not vessels of purity like the gods. For this reason, some scriptures speak of them as a separate realm, but in truth they belong to the heavenly class. Because they do not practice the conduct of gods, they are called 'non-gods.'" Some say "doubtful beings," for the Great Treatise (Chapter 30) says: "The asura beings enjoy heavenly pleasures, but slightly less than the gods. Their power and transformations follow their will. Therefore people doubt, wondering whether they are asuras or not." Some say "great-bodied," for the Great Treatise says: "Asura means 'great' in the Qin language. They stand in the great sea, not sinking, and gaze down at the Heaven of the Thirty-Three Gods." Others say "not upright in appearance"—only the female Shachi is beautiful; the males, fathers, and relatives are all ugly. Another explanation: "Males are ugly, females are beautiful—hence 'not upright.'" Another: "No wine"—they gathered flowers from the four continents and tried to brew wine in the sea, but it did not succeed—hence "no wine." According to the Yogic Practice Discourse and the Great Treatise, asuras belong to the heavenly realm. According to the Abhidharma Treatise, asuras belong to the ghost realm. According to the Correct Dharma Mindfulness Sutra, they include both ghosts and animals. According to the Gatha Sutra, they span the three realms of gods, ghosts, and animals. The asuras have five distinct abodes, as the Flower Adornment Sutra explains: (1) The lowest in power dwell among the Multitudes of Forms Mountains on earth. (2) In the north of Mount Sumeru, beneath the great sea, at a depth of 21,000 yojanas, dwells the asura king named Rahu. (3) Below Rahu, another 21,000 yojanas down, dwells the asura king named Strong and Brave. (4) Below Strong and Brave, again 21,000 yojanas down, dwells the asura king named Flower Garland. (5) Below Flower Garland, again 21,000 yojanas down, dwells the asura king named Vemacitra. Vemacitra's mother was originally born of the gods—hence called "heavenly." At the beginning of the eon, some heavenly maidens came to bathe in the sea. The water touched their bodies and they lost their vital essence, which flowed into the water and formed a fleshy egg. After eight thousand years, a female was born with 999 heads, each head having a thousand eyes, 999 mouths, each mouth having four fangs from which fire blazed like lightning, twenty-four hands, and 999 feet. Later, while playing in the sea, water essence entered her body and she conceived a fleshy egg. After eight thousand years, Vemacitra was born with nine heads, each with a thousand eyes, fire issuing from his mouths, 990 hands, but only eight feet. His body was four times larger than Mount Sumeru. He feeds purely on mud and calamity-roots and constantly contends with the gods, as explained in the Correct Dharma Mindfulness Sutra. Garudas—formerly called "jialouluo"—are named "golden-winged birds," now called "wondrous-winged birds." Their wings have various jeweled colors adorning them, not just gold. The Flower Adornment Sutra says: "The Dharma-body garuda has the four bases of psychic power as its feet, compassion and wisdom as its clear bright eyes, and dwells in the tree of all-knowledge. The bodhisattva-garuda, in the great sea of birth and death, seizes heavenly beings and dragons and places them on the shore of nirvana." This is the garuda-Dharma-gate of the non-regressing samadhi. From this we should understand that the eight divisions in the Pure Land are all manifestations. The Sea Dragon King Sutra translates it as "great-bodied phoenix." Another sutra says: Its two wings span 3.36 million li; the Jambudvipa continent can hold only one of its feet. Beneath its neck is a wish-fulfilling jewel—hence called "wish-fulfilling." Another text says: Among these divine birds, the golden-winged ones feed exclusively on dragons. There are four modes of birth: Those born by transformation eat dragons of all four births; those born from a womb eat dragons of three births, excepting the transformation-born; those born from eggs eat dragons of two births, excepting transformation and womb births; those born from moisture eat only moisture-born dragons. In this four-continent world, there is a transformation-born garuda king named Correct Sound, who lives for eight thousand years and each day eats fresh prey: one great dragon king and five hundred lesser dragons, circling the four continents endlessly in sequence. When his life is about to end, the dragons spit poison and he can no longer eat. Burning with hunger-fire, he spreads his wings and dives straight down to the rim of the wind-wheel, where the wind blows him back up. He goes back and forth seven times, finding no place to rest his feet, until finally he dies on top of the diamond-wheel mountain. Because he ate the flesh of dragons, the poison ignites a fierce fire. The dragon kings Nanda and Upananda, fearing the precious mountains will burn, pour down great rains with drops the size of cart-wheels to extinguish the fire. His flesh dissolves, leaving only his heart, large as a human thigh, of pure crystal. A wheel-turning king may obtain it and use it as a jewel; Shakra may obtain it and wear it as a crest-jewel. Kinnaras—translated as "song deities"—can sing and chant, and serve the gods alongside the gandharvas. When the gods need them, they come and go in turn. They are also called "doubtful beings": in substance they are animals, but their form resembles humans. Their faces are upright and handsome, but they have a single horn on their heads, so people who see them doubt whether they are human, ghost, or animal—hence "doubtful beings." They are the music deities of the heavens. Mahoragas—"mo" means "great," "luo" means "belly," "ga" means "movement." These are serpent spirits, also called "earth dragons," without feet. They are belly-crawling gods—that is, the household gods of the world. When humans offer them wine and libations, it all goes into the serpent's belly. Also, since dragons and snakes are hard to distinguish, and these might be mistaken for dragons, they are singled out separately. As Vasubandhu's Commentary on the Summary of the Great Vehicle says: "Having already mentioned dragons, the Mahoragas are now mentioned to include the great pythons." "Human and non-human beings"—the eight classes of spirits, all taking human form to hear the Dharma, are called "human and non-human." Thus the Questions of Shariputra Sutra says: "Those who are not among the eight classes of spirits are all called human and non-human." Another explanation: "Human" encompasses all humans; "non-human" encompasses all beings that are not human but appear in human form. Another: "Human and non-human" raises the question: "Are they human or non-human?" According to the Questions of Shariputra Sutra, which explains the causes of the eight divisions, it says: Shariputra asked the Buddha: "World-Honored One! Through what causes do the eight classes of spirits come to be born in the painful realms yet constantly hear the true Dharma?" The Buddha replied: "Through two kinds of actions: first, through evil actions they are born in the painful realms; second, through good actions they experience much happiness. These eight classes are all called 'humans.' The 'non-humans'—in their previous lives they used carriages and other means to make offerings to the Three Jewels, their parents, and virtuous people, yet still harbored stinginess, deceit, and jealousy—therefore they received these bodies. Such are the gods like Universal Light and Pure Victory. Dragons—in previous lives they cultivated virtue and practiced generosity widely, but did not rely on right mindfulness, were quick-tempered and prone to anger—therefore they received these bodies. Such are the dragon kings like Mani Light. Yaksha spirits—in previous lives they loved great giving, or first harmed others and then benefited them, and according to the balance of merit and fault they received these bodies. Gandharvas—in previous lives they had slight anger, always loved giving, adorned themselves with blue lotuses, and performed various music and entertainments. Now as these spirits, they constantly play music for the gods—hence called 'music spirits.' Asuras—their wills were strong and they did not follow good friends in performing pure merit; they loved to follow deceptive people in performing various impure meritorious acts, relying on false teachers; yet they were very fond of giving. They also delighted in watching others quarrel and fight—therefore they received these bodies. Garuda spirits—in previous lives they cultivated great relinquishment but always had proud minds that looked down on others—therefore they received these bodies. Kinnaras—in previous lives they loved to encourage people to arouse the bodhi mind, but did not stabilize their own resolve and followed false teachers—therefore they received these bodies. Mahoraga spirits—they also gave and protected the Dharma, but their natures were prone to anger—therefore they received these bodies." Furthermore, the Treatise on Buddha Land says: "What is the Pure Land? It is the place beyond the three realms where the Thus-Come One dwells, and yet there are heavenly beings and others as his retinue. But heavenly beings and the rest are all within the three realms. The pure consciousness thus receives and transforms them, manifesting them to adorn the Pure Land—therefore there is no contradiction. Or, to mature beings who are to be taught, he manifests such transformation-types. For example, to tame King Kappina, he manifested countless wheel-turning kings with their retinues gathered around. Or the bodhisattvas transform into countless heavenly beings, dragons, and other bodies dwelling in the Pure Land to make offerings to the Buddha. Or they transform their own bodies into heavenly beings, dragons, and others, accompanying the Thus-Come One. Therefore there is no fault." The Chinese Summary of the Great Vehicle (Chapter 15) says: "In the Pure Land, there are truly no such assemblies of heavenly beings, dragons, and the rest. But to prevent the land from being empty, the Buddha transforms and manifests these various kinds of beings."

廣大法味，喜樂所持。

> Broad and abundant in the flavor of the Dharma, upheld by joy and delight.

釋曰：此明第十住持圓滿。親光釋云：謂於此中大乘法味喜樂所持，食能令住，是任持義此上親光釋義。已說淨土超過三界所行之處。云何有食？有無漏法不應名食。食能長養三有眾生，此斷有故，應不名食此外人問，有其三意：一問超過三界云何有食、二無漏法不應名食、三斷三有故應不名食。是任持因，故亦名食論主略答：雖是無漏，而任持故，亦名為食。如汝宗中生色界等入無漏定，亦應名食。此反經部。汝宗生色界等入無漏定，雖是無漏，亦應名食。非過去食應名為食，過去無故此破薩婆多用過去食為食，此抑破小乘合許無漏食。此亦應爾，是任持因，故說為食。此即論主立自宗義。如有漏法雖鄣無漏，然持有漏得名為食。無漏亦爾，雖斷有漏，然持無漏，云何非食論主成立食義？此淨土中諸佛菩薩後得無漏，能說能受大乘法味生大歡樂，又正體智真如味生大喜樂，能任持身令不斷壞，長養善法，故名為食此中大乘正義。世親、無性更無別釋。又法華云：其國眾生常以二食：一者法喜食、二者禪悅食。即彼偈云：法喜禪悅食，更無餘食想，

> Commentary explains: This clarifies the tenth perfection—the perfection of sustenance. The Venerable Guṇaprabha's commentary states: Here, within the Great Vehicle, one is sustained by the relish of the Dharma, and this sustenance sustains one's abiding—this is the meaning of "sustenance." It has already been explained that the Pure Land transcends the three realms of existence. How, then, can there be food? Undefiled dharmas should not be called food. Food nourishes beings within the three realms, but this cuts off the three realms, so it should not be called food. Yet because it is a cause of sustenance, it is also called food. Just as in your tradition, those born in the form realm who enter undefiled meditation—this should also be called food. This counters the Vaibhāṣika school. In your tradition, those born in the form realm who enter undefiled meditation, though undefiled, should also be called food. Past food should not be called food, for the past does not exist. Just as defiled dharmas, though they obstruct the undefiled, sustain what is defiled and are called food, so too the undefiled—though it cuts off the defiled—sustains the undefiled. How then is it not food? In this Pure Land, the Buddhas and bodhisattvas, through their post-meditative undefiled wisdom, can expound and receive the flavor of the Great Vehicle Dharma, giving rise to great joy. Moreover, through their fundamental wisdom, they savor the flavor of suchness, giving rise to great bliss. This sustains the body, preventing it from decay, and nourishes wholesome qualities—therefore it is called food. Vasubandhu and Asaṅga offer no further explanation. The Lotus Sūtra also says: The beings of that land always partake of two foods: one is the food of Dharma joy, and the other is the food of meditative bliss. As the verse there says: "Dharma joy and meditative bliss are their food—they have no thought of any other food."

現作眾生，一切義利。

> Now manifesting as all beings, bringing benefit and well-being to all.

釋曰：此第十一事業圓滿。親光釋云：謂於此中自能現作一切有情一切義利，或令一切有情自作一切義利、現益名義、當益名利、世間名義、出世名利、離惡名義、攝善名利、福德名義、智慧名利，如是等別雖在寂定，由先所修加行、願行，任運能作一切有情一切義利，世親、無性更無異釋。

> Explanation: This eleventh matter concerns the fulfillment of enlightened activity. As the learned Master Kinshō (Candragomin) explains, it means that within this state, one can directly bring about all forms of benefit for all sentient beings, or enable all sentient beings to bring about such benefits themselves. These benefits can be understood in various ways: immediate benefit in the present, future benefit to come, benefit in the worldly sense, benefit in the transcendental sense, benefit as avoiding harm, benefit as cultivating goodness, benefit through merit, benefit through wisdom. Even while dwelling in meditative stillness, through the power of prior practice and the strength of one's aspirations, such activity arises spontaneously. Masters Vasubandhu and Asaṅga offer no further explanation beyond this.

蠲除一切煩惱纏垢。

釋曰：此第十二攝益圓滿。依佛地論，煩惱、纏垢二種差別三復次釋，故彼論云：即諸煩惱名為纏垢解云：煩惱、纏垢差別異名，如瑜伽第八卷云：煩惱差別者，謂纏垢等。數起現行，故名為纏；自性染汙，故名為垢。又煩惱者，一百二十八根本煩惱欲界四諦各有十，色、無色界四諦除瞋各九，合有一百一十二。欲界修道有六使，謂貪、瞋、慢、無明、身見、邊見。色、無色界修道各五，除瞋，合有一百二十八。如顯揚第一說。纏者，即是無慚、愧等等者，於八纏中等取惛沉、掉舉、惡作、嫉妬、慳恡。如瑜伽第八、雜集第七。垢者，即是諂、誑、憍等等者，於六垢中等取害、恨、惱三。又所知障或諸隨眠名為煩惱，即彼現起說名纏垢。本惑名纏，隨惑名垢。如是遠離煩惱、纏垢，名為攝益。然此經文三本不同，攝大乘論所列經文雖有灾橫而無纏垢，故彼論云：蠲除一切煩惱、灾橫。今依此經，雖有纏垢而無灾橫。佛地經文具說煩惱、灾橫、纏垢，故彼經云：滅諸煩惱、灾橫、纏垢。釋灾橫義，如佛地論及攝大乘。

> Explanation: This is the twelfth \[teaching\], concerning the fulfillment of gathering and benefiting. According to the \*Discourse on the Buddha's Ground\*, the two distinctions between afflictions and entanglements and defilements are explained in three ways. Thus, that treatise says: "The various afflictions are called entanglements and defilements." <note>Explanation: Afflictions, entanglements, and defilements are different names for the same thing. As the \*Yogācārabhūmi\*, Volume 8, says: "The distinctions of afflictions refer to entanglements and defilements." Arising repeatedly in activity is called "entanglement"; being inherently defiled is called "defilement."</note> Furthermore, afflictions refer to the 128 root afflictions. <note>In the realm of desire, each of the four truths has ten, while in the realms of form and formlessness, each of the four truths has nine, excluding aversion, totaling 112. In the path of cultivation in the realm of desire, there are six entanglements: craving, aversion, ignorance, views of self, and extreme views. In the realms of form and formlessness, there are five each in the path of cultivation, excluding aversion, totaling 128. As stated in the \*Saṃyuktāgama\*, First \[section\].</note> Entanglements refer to lack of shame, lack of remorse, and so on. <note>Among the eight entanglements, this includes lethargy, restlessness, regret, jealousy, and miserliness. As in the \*Yogācārabhūmi\*, Volume 8, and the \*Saṃyuktābhidharma\*, Volume 7.</note> Defilements refer to deceit, flattery, arrogance, and so on. <note>Among the six defilements, this includes harm, resentment, and malice.</note> Moreover, the obstacles to knowledge or the various latent tendencies are called afflictions, while their active manifestations are called entanglements and defilements. Root afflictions are called entanglements, and secondary afflictions are called defilements. Thus, being free from afflictions, entanglements, and defilements is called "gathering and benefiting." However, there are three different versions of this scripture passage. Although the scripture passage listed in the \*Great Vehicle Treatise on the Stages of the Path\* mentions disasters and adversities, it does not mention entanglements and defilements; thus, that treatise says: "Eliminating all afflictions, disasters, and adversities." According to this scripture, although it mentions entanglements and defilements, it does not mention disasters and adversities. The \*Scripture on the Buddha's Ground\* fully states afflictions, disasters and adversities, and entanglements and defilements; thus, that scripture says: "Extinguishing all afflictions, disasters and adversities, and entanglements and defilements." The meaning of "disasters and adversities" is explained in the \*Discourse on the Buddha's Ground\* and the \*Great Vehicle Treatise on the Stages of the Path\*.

遠離眾魔。

> Away from all demons.

釋曰：顯第十三無畏圓滿。言眾魔者，如前所說，煩惱、蘊、死及與天魔，如親光說，如是四種皆能損害諸善法故，說名為魔。然離四魔有差別者，依薩婆多及大乘化相，菩提樹下成佛道時，無間解脫破煩惱魔；入無餘依涅槃界時，能破蘊魔；留三月命，能破死魔；入慈定時，能破天魔。若依大乘理實說者，如佛地論，初地以上離麤四魔，於佛果中究竟永離，隨義分別；十信已上，於諸地中漸次遠離，如理應思。

> Explanation: This reveals the thirteenth perfection—the perfection of fearlessness. The "various demons" mentioned earlier include the afflictions, the aggregates, death, and the celestial demon, as described by Master Chin-kuang. These four types are called demons because they all harm virtuous qualities. However, there are distinctions in overcoming these four demons. According to the Sarvāstivāda school and the conventional Mahāyāna perspective, at the time of attaining enlightenment under the Bodhi tree, the uninterrupted liberation path breaks the demon of afflictions; upon entering the realm of final nirvana without remainder, one breaks the demon of the aggregates; by remaining for three months, one breaks the demon of death; and by entering the state of loving-kindness, one breaks the celestial demon. According to the ultimate Mahāyāna view, as stated in the \*Buddhabhūmi Śāstra\*, from the first bodhisattva ground onward, the coarse four demons are overcome, and in the state of buddhahood, they are completely and eternally eliminated, with distinctions made according to context. From the level of the ten faiths onward, one gradually distances from them through the various grounds, as should be contemplated accordingly.

過諸莊嚴，如來莊嚴，之所依處。

> Passing beyond all adornments, it is the ground upon which the Tathagata's splendor rests.

釋曰：辨第十四住處圓滿。親光釋云：謂於此中佛所住處勝過一切菩薩及餘莊嚴住處，唯是如來妙飾莊嚴為所住處。由勝一切莊嚴住處，是故說名住處圓滿。世親、無性更無異釋。

> Explanation: This section clarifies the fourteenth perfection—the perfection of the dwelling place. According to the commentary by Chin-kuang (Vasubandhu's disciple), it means that within this context, the Buddha's dwelling surpasses all abodes adorned by bodhisattvas or others. It is exclusively the wonderfully adorned residence of the Tathāgata. Because it excels over all adorned dwellings, it is therefore called the "perfection of the dwelling place." Vasubandhu and Asaṅga offer no additional interpretation beyond this.

大念慧行，以為遊路。

> With the great wisdom and insightful practice as their path.

釋曰：顯第十五路圓滿也。親光釋云：謂於此中大念、大慧及以大行為所行路、所遊履故，名為遊路，是道異名。聞所成慧名為大念，聞已記恃無倒義故。思所成慧名為大慧，依理審思得決定故。修所成慧名為大行，由修習力趣真理故。大者，念等緣大乘法而生起故、是彼果故、彼所攝故。履三妙慧淨土往還，故名遊路。此說菩薩因三妙慧得入淨土，故名遊路八地已上常入定位，即用何慧名為聞慧？准此大乘設入定位，義說聞慧，於理無失。若諸如來大念即是無分別智，由念安住真如理故；大慧即是後所得智，分別諸法真俗相故。此二皆有造作淨土增上業用，故俱名行。由此二智通生淨土，故名遊路。或大念行是自利行，內攝記故；大慧行者是利他行，外分別故。如其次第通生如來二種淨土，故名遊路具如佛地論說。無性、世親更無異釋。

> Explanation: This reveals the fulfillment of the fifteenth stage. The commentary by Chinagupta says: Here, great mindfulness, great wisdom, and great practice are the path traveled and traversed, hence called the "traveled path"—another name for the Way. Wisdom derived from hearing is called great mindfulness, because after hearing, one retains the meaning without distortion. Wisdom derived from reflection is called great wisdom, because one carefully examines according to reason and reaches certainty. Wisdom derived from cultivation is called great practice, because through the power of meditative practice, one approaches ultimate truth. "Great" indicates that these mindfulness and so forth arise from engaging with the Great Vehicle teachings, are its fruits, and are encompassed by it. Traversing these three sublime wisdoms, one travels to and from the pure land, hence called the "traveled path." This explains that bodhisattvas, through the three sublime wisdoms, enter the pure land, hence the name "traveled path"<note>For those at the eighth stage and above, who are constantly in meditative absorption, what wisdom is called hearing wisdom? According to this Great Vehicle, even within meditative absorption, hearing wisdom is spoken of conceptually, and this is not erroneous in principle.</note>. For Thus-Gone Ones, great mindfulness is the non-discriminating wisdom, because mindfulness dwells in the principle of thusness; great wisdom is the subsequently attained wisdom, which discriminates the true and conventional aspects of all phenomena. Both have the function of creating the pure land as an enhancing activity, so both are called "practice." Through these two wisdoms, one is born into the pure land, hence called the "traveled path." Alternatively, the practice of great mindfulness is self-benefiting practice, as it internally retains and recollects; the practice of great wisdom is other-benefiting practice, as it externally discriminates. In this order, they lead to the two kinds of pure lands of the Thus-Gone One, hence called the "traveled path"<note>As fully explained in the Treatise on the Buddha Land.</note>. Asvabhāva and Vasubandhu offer no different interpretation.

大止妙觀，以為所乘。

> The profound stillness and wondrous contemplation serve as the vehicle.

釋曰：是第十六乘圓滿也。親光釋云：止謂三摩地，觀謂般羅若，大義如前。此二等運，故名所乘。乘此止觀，隨其所應行前道是應住，住中止觀別名所乘總別不顯思。世親釋云：乘止及觀而遊趣故。無性釋云：以乘止觀遊三慧路往所趣國，勝諸聲聞、獨覺、菩薩所乘止觀，故名為大。

> Explanation: This is the sixteenth vehicle, now complete. According to the commentary by Chin-kuang, "calm" refers to meditative concentration, and "insight" refers to wisdom. Their great meanings are as described earlier. These two work in harmony, and therefore they are called the vehicle upon which one rides. Riding on this calm and insight, according to the appropriate circumstances, one proceeds along the path—this is what one should abide in. Within that abiding, calm and insight are themselves the vehicle, with its name derived from the whole and its parts not separately expressed. According to the commentary by Vasubandhu, one rides on both calm and insight and travels onward. According to the commentary by Asaṅga, riding on calm and insight, one traverses the path of the three kinds of wisdom and reaches the land of one's destination. This surpasses the calm and insight that srāvakas, pratyekabuddhas, and bodhisattvas ride upon, and therefore it is called great.

大空、無相、無願解脫為所入門。

> The gate to liberation is through the great emptiness, the absence of signs, and the absence of wishes.

釋曰：是第十七門圓滿也。親光釋云：謂大宮殿三解脫門為所入處。解脫即是出離涅槃，即大空等名解脫門。依從是門而入淨土，遍計所執生法無我，說名為空，緣此三摩地名空解脫門。相謂十相：一色、二聲、三香、四味、五觸、六男、七女、八生、九老、十死。即此涅槃無此等相，故名無相，緣此三摩地名無相解脫門。願謂願求，觀三界苦無所願求，故名無願，緣此三摩地名無願解脫門。由此空等三解脫門得入淨土，故名為門。大如前說。此淨土中亦應有事路乘門等，為令有情欣樂實德，故就行說如論說須釋，此中應辨三解脫門章。

> Commentary: This is the completion of the seventeenth section. According to the explanation by Chinagupta: The great palace has the Three Gates of Liberation as its entrance. Liberation means escaping from arising and passing away, attaining Nirvana. The great emptiness and similar states are called the gates of liberation. Through these gates, one enters the Pure Land. The conceptual constructs of inherent existence and the self of phenomena are called emptiness; meditative concentration on this is the Gate of Emptiness Liberation. Characteristics refer to the ten marks: form, sound, smell, taste, touch, male, female, birth, aging, and death. Nirvana is free from these marks, hence called markless; meditative concentration on this is the Gate of Markless Liberation. Aspiration means wishing and seeking. Observing the suffering in the three realms of existence, one has no wishes or seeking, hence called wishless; meditative concentration on this is the Gate of Wishless Liberation. Through these three gates—emptiness, markless, and wishless—one enters the Pure Land, hence they are called gates. "Great" is as previously explained. In this Pure Land, there are also such things as paths, vehicles, and gates, but to help sentient beings delight in the real virtues, it is explained in terms of practice.

無量功德，眾所莊嚴。大寶華王，眾所建立，大宮殿中，

> Endless virtues adorn it, established by all beings. In the great palace, built by the king of precious flowers,

釋曰：明第十八依持圓滿。佛地論云：謂如地等依風輪等，或如世間宮殿依地。如是淨土無量功德眾所莊嚴，大寶紅蓮華王眾所建立。下以三義釋大及王：一者謂紅蓮華大寶所成，如是大寶無量功德眾善所起，於眾寶中勝故名大釋大。此寶紅蓮於諸華中最為殊勝，故名華王釋王。二者或此寶華望諸菩薩善根所起，紅蓮華眾勝故名大釋大。佛是法王，是佛最勝善根所起，故名華王釋王。三者又此寶華極難得故，名為大寶釋大。華中最勝，故名華王釋王。此華非一，或華葉多，故名為眾。世親釋云：次有一句顯依持圓滿，如大地等依風輪住。此佛淨土何所依持？無量功德眾所莊嚴，大紅蓮華之所建立。無性釋云：此紅蓮華於諸華中最為殊勝，是故說名大寶華王。或即如來說名大王，故此紅蓮華是佛依處，從王為名。所建立者，謂佛淨土依此華王，長時相續無有間絕。此句顯示依持圓滿。

> Commentary: This explains the sixteenth topic, "Perfect Support." The \*Treatise on the Buddha Land\* states: Just as the earth relies on the wind wheel, or as worldly palaces depend on the ground, so too the Pure Land—adorned by countless qualities—is established upon a great precious red lotus king. Below, three explanations are given for "great" and "king": First: The red lotus is made of great treasure, which arises from countless qualities and virtues. Among all treasures, it is supreme, hence "great" (explaining "great"). This precious red lotus surpasses all other flowers, hence "lotus king" (explaining "king"). Second: Alternatively, this precious lotus surpasses the flowers produced by the roots of virtue of all bodhisattvas, hence "great" (explaining "great"). The Buddha is the King of Dharma, and this lotus arises from the Buddha's supreme roots of virtue, hence "lotus king" (explaining "king"). Third: Moreover, this precious lotus is extremely rare, hence "great treasure" (explaining "great"). It is supreme among flowers, hence "lotus king" (explaining "king"). This lotus is not singular—it has many petals, hence "multitude." Vasubandhu's commentary says: The next line reveals "perfect support." Just as the great earth rests on the wind wheel, what does this Buddha land rest upon? It is established upon a great red lotus, adorned by countless qualities. As the \*Uncompounded\* commentary explains: This red lotus is supreme among all flowers, hence it is called the great precious lotus king. Alternatively, the Tathāgata is called the Great King, and this red lotus serves as the Buddha's abode, named after the King. "Established" means that the Buddha land relies on this lotus king, continuing continuously without interruption. This line reveals "perfect support."

是薄伽梵，最清淨覺。

> He is the Bhagavan, the Awakened One of utmost purity.

釋曰：上來已釋住處莊嚴，自下第二釋總別德。如何此中先處後德？親光釋云：為顯世尊依淨佛土具如是德說此經故。就釋德中復分為二：初釋總德、二釋別德。說此二德有何義耶？依佛地論有其二義：一顯諸佛異餘大師，故說世尊功德殊勝；二為其餘生淨信故，顯示如來功德圓滿。無性論云：顯薄伽梵異諸聲聞、獨覺、菩薩，覺最勝故。薄伽梵者，顯有德人。最清淨覺者，正明勝德。依佛地論釋有三義：一於一切有為無為所應覺境正開覺故、二於一切所應覺境淨妙圓滿正開覺故、三於一切如所有性盡所有性正開覺。解云：三釋有差別者，一約法數以釋淨覺，有為無為攝法盡故；二約二慧以釋淨覺，淨妙圓滿攝慧盡故淨妙者緣俗智，圓滿者緣真智；三就真俗以釋淨覺，以依二諦攝境盡故。下經云：盡諸有性，如五數蘊等；如所有性，七真如等。此盡所有性、如所有性，如第三卷經記中說。

> Commentary: Above we have explained the adornments of the abode. Next, in the second part, we explain the general and specific qualities. Why is the abode discussed before the qualities here? Master Chinakshā explains: It is to show that the World-Honored One, relying on the pure Buddha land, possesses such qualities, and that this scripture is taught for this reason. Within the explanation of qualities, there are again two parts: first, the general qualities; second, the specific qualities. What is the purpose of explaining these two qualities? According to the \*Discourse on the Stages of Buddhahood\*, there are two meanings: first, to show that all Buddhas differ from other teachers, thus stating that the World-Honored One's virtues are supreme; second, to generate pure faith in others, thus displaying that the Tathāgata's qualities are complete. The \*Treatise of Asaṅga\* says: This shows that the Bhagavān differs from śrāvakas, pratyekabuddhas, and bodhisattvas, being supremely awakened. "Bhagavān" indicates a person of virtue. "Supremely pure awakening" explicitly illumines the supreme quality. According to the \*Discourse on the Stages of Buddhahood\*, there are three meanings in explanation: first, correctly awakening to all conditioned and unconditioned phenomena that are objects of awakening; second, correctly awakening to the purity and perfect completeness of all objects of awakening; third, correctly awakening to all that is endowed with suchness (as it is) and all that exists (as it appears). Explanation: The three interpretations differ: first, by classifying phenomena, one explains pure awakening, as conditioned and unconditioned dharmas encompass all; second, by the two wisdoms, one explains pure awakening, as purity and completeness encompass all wisdom <note>Purity refers to conventional wisdom; completeness refers to ultimate wisdom</note>; third, by the conventional and ultimate truths, one explains pure awakening, as these two truths encompass all objects. The scripture below states: "All existence," such as the five aggregates; "all that is endowed with suchness," such as the seven types of suchness. These—"all that exists" and "all that is endowed with suchness"—are explained in the third volume of the scripture record as mentioned.

不二，現行。

> Non-duality, manifesting now.

釋曰：自下第二釋諸別德。然釋此德有其二義：一明種數多少新舊同異，二依諸論正釋經文。文同異者，真諦三藏梁攝大乘論本唯有二十句，闕經一句窮未來際。無著但二十德名，釋論初云：由二十道理成就，如來智慧最清淨故。乃至後云：第一句為本，餘二十一句為能成就。解云：舊本有二種失：一脫經一句窮未來際。二或釋云：釋云：二十道理便違後說二十一句。由斯諸師謬釋非一。真諦記云：別德唯有二十句，通取結句合成二十一句。別德常󴕞二師亦同真諦。嵩法師云：論中有二十句而言一者，乘此一字或可脫失一種功德。道默法師總別合說成二十一。如是等謬不可具述。今依唐本攝大乘等具釋經中二十一德，故今唐本經論為正。二依諸論正釋經者，釋此別德諸論不同：一攝大乘論先舉經中二十一德，後依道理立功德名而不解釋。故本論云：謂於所知一向無障轉功德、於有無無二相真如最勝清淨能入功德、無功用佛事不休息住功德、於法身中所依意樂作業無差別功德、修一切障對治降伏一切外道功德、生在世間不為世法所礙功德、安立正法功德、授記功德、於一切世界現示受用變化身功德、斷疑功德、令人種種行功德、當來法生妙智功德、如其勝解示現功德、無量所依調伏有情加行功德、平等法身波羅蜜多成滿功德、隨其勝解示現差別佛土功德、三種佛身方處無分限功德、窮生死際常現利益安樂一切有情功德、無盡功德等；二者世親略釋經論二十一德帳一紙半；三者無性廣釋經論二十一德三紙半，後明功德生起次第一紙半；四者親光佛地論中有二：復次初自立名釋經諸句兩紙半，後依無著所立德名以釋經句有其四紙。今依諸論正釋經文，就釋文中自有兩說：一世親等一一別釋為二十一，二者親光合釋後二分為二十。雖有兩說，且依前說，此釋第一不二現行依無性論總分為二：初有四種明自利德，後十七種顯利他德。自利德中復分為四：一明智德，二顯斷德，三辨恩德，四釋化用平等。配文可知。世親釋云：即是於所知一向無障轉功德，非如聲聞獨覺智亦有障亦無障故解云：且如天眼，三千界內無障外即有障，餘皆准此。依無性論有二復次：初同世親，後復次云：或二處現行此中無有二處自有兩說：一云前約得通者說，今二處約未得通，於內外處皆有障行，佛無此故不二現行。或可二處，如佛地論生死涅槃以為二處也。親光釋云：顯示世尊一向無障殊勝功德，謂諸異生住著生死，二乘聖者住著涅槃，如是二障世尊無故。佛地後釋文同世親。如是諸釋總有三說：一有障無障為二現行，二內外二處無智為二現行，三樂著生死涅槃為二現行。

> Commentary: Next, we explain the specific virtues in detail. There are two approaches: first, clarifying the count and differences between old and new versions; second, explaining the scripture based on various treatises. Regarding textual differences, Master Paramārtha's Chinese version of the \*Mahāyānasaṃgraha\* contains only twenty lines, omitting the phrase "to the end of the future" from the scripture. Asaṅga lists only twenty virtue names, and the commentary begins by saying: "Through twenty principles, the Tathāgata's wisdom is supremely pure." Further down, it says: "The first line serves as the root, and the remaining twenty-one lines accomplish it."<note>Explanation: The old version has two errors: first, it omits the scriptural phrase "to the end of the future"; second, the commentary's reference to "twenty principles" contradicts the later statement of "twenty-one lines." Hence, various masters have made mistaken interpretations. Master Paramārtha's record says: the specific virtues number only twenty lines, and together with the concluding line, they form twenty-one. Two other masters also agree with Paramārtha. Master Song states: although the treatise mentions twenty lines and says "one," perhaps this "one" character indicates a lost virtue. Master Daomo combines the general and specific to total twenty-one. Such errors are too numerous to fully describe.</note> Now, following the Tang dynasty version of the \*Mahāyānasaṃgraha\*, we fully explain the twenty-one virtues from the scripture, so the Tang version of both scripture and treatise is authoritative. Second, regarding the explanation based on various treatises, there are differences: 1) The \*Mahāyānasaṃgraha\* first lists the twenty-one virtues from the scripture, then establishes virtue names based on principles without further explanation. The root text states: "Unobstructed function regarding all knowables; supreme purity and access to the true nature free from existence and non-existence; effortless Buddha activities without rest; non-differentiation of support, intention, and action in the Dharma body; subduing all outsiders by countering all obstacles; birth in the world without being hindered by worldly factors; establishing the true Dharma; prophesying; manifesting enjoyment and transformation bodies in all worlds; dispelling doubts; leading beings toward various practices; sublime wisdom for future Dharma arising; manifesting according to understanding; vast foundation for taming sentient beings; perfection of the equality of the Dharma body and perfections; displaying different Buddha lands according to understanding; limitless realms of the three Buddha bodies; constantly benefiting and bringing happiness to all beings to the end of the cycle of birth and death; endless virtues." 2) Vasubandhu briefly explains the twenty-one virtues from scripture and treatise<note>One and a half folios</note>; 3) Asvabhāva extensively explains the twenty-one virtues<note>Three and a half folios</note>, later addressing the sequence of virtue arising<note>One and a half folios</note>; 4) Bandhuprabha's \*Buddhabhūmiśāstra\* has two sections: first, establishing names to explain the scriptural phrases<note>Two and a half folios</note>, then explaining them according to Asaṅga's established virtue names<note>Four folios</note>. Now, following these treatises, we explain the scripture. Among the explanations, there are two approaches: Vasubandhu and others explain each of the twenty-one separately; Bandhuprabha combines the latter two into twenty. Although there are two approaches, we follow the former. This explains the first: "non-dual activity" <note>According to Asvabhāva's treatise, it is divided into two: the first four virtues clarify self-benefit, and the latter seventeen clarify benefiting others. Among the self-benefit virtues, there are four subdivisions: first, wisdom; second, abandonment; third, grace; fourth, equality in transformative function. This can be understood through the corresponding text.</note>. Vasubandhu explains: this is the unobstructed function regarding all knowables, unlike śrāvakas and pratyekabuddhas whose wisdom is both obstructed and unobstructed<note>Explanation: For example, with divine sight, within the trichiliocosm there is no obstruction, but beyond it there is obstruction. The rest follows this pattern.</note>. According to Asvabhāva's treatise, there are two explanations: first, the same as Vasubandhu; second: "Here, there is no dual activity in two places"<note>Regarding "two places," there are two interpretations: first, referring earlier to those with superknowledge; here, "two places" refers to those without superknowledge, who have obstructed activity in both internal and external places. The Buddha lacks this, hence non-dual activity. Alternatively, "two places" may refer to, as in the \*Buddhabhūmiśāstra\*, saṃsāra and nirvāṇa as two places.</note>. Bandhuprabha explains: this shows the Tathāgata's completely unobstructed supreme virtue. Ordinary beings cling to saṃsāra, while lesser vehicle sages cling to nirvāṇa. The Buddha has neither of these two obstructions. Bandhuprabha's later explanation matches Vasubandhu's. Thus, there are three interpretations: first, having obstructions and no obstructions as dual activity; second, ignorance regarding internal and external places as dual activity; third, attachment to saṃsāra and nirvāṇa as dual activity.

趣無相法。

> Delight in the formless Dharma.

釋曰：顯第二德。世親釋云：謂清淨真如名無相法。趣謂趣入，即是於有無無二相真如最勝清淨能入功德。謂此真如非是有相，諸法無性以為相故；亦非無相，自相有故，於此無相真如最勝清淨能入故。解云：真如有其二義：一者最勝、二者清淨。證智能入最勝、清淨二種境義，亦令他入，是故說最勝能入、清淨能入。無性兩釋，初同世親。後復次云：無住涅槃名為無相，不住生死涅槃相故。親光釋云：顯示世尊調化方便殊勝功德，謂無相法即是涅槃。佛善知了三乘有情，隨彼堪能調化方便如實為說，令彼趣證無相法故。親光後釋亦同世親。如是諸論總有三釋：一者真如名為無相，遠離有無二種相故；二無住涅槃名為無相，不住生死涅槃相故；三者三乘涅槃名為無相，以無色等十種相故。

> Explanation: This reveals the second virtue. Vasubandhu's commentary says: The pure Suchness is called the signless Dharma. "Approach" means to enter, that is, the merit of being able to enter the supreme purity of Suchness, which is free from the duality of existence and non-existence. This Suchness is not marked by existence, for all phenomena have no inherent nature as their mark; nor is it marked by non-existence, for its own nature exists. One can enter this signless, supreme, and pure Suchness. Commentary: Suchness has two aspects: first, supremacy; second, purity. The wisdom of realization can enter into the realms of supremacy and purity, and also leads others to enter. Therefore, it is said to be the ability to enter supremacy and the ability to enter purity. Asvabhāva offers two interpretations; the first is the same as Vasubandhu's. The second interpretation says: The non-abiding nirvana is called the signless, because it does not abide in the marks of either samsara or nirvana. Guṇaprabha's commentary says: This reveals the Buddha's special merit in skillful means of guidance. The signless Dharma refers to nirvana. The Buddha skillfully understands sentient beings of the three vehicles and, according to their capacities, teaches them with appropriate skillful means, leading them to realize and attain the signless Dharma. Guṇaprabha's latter interpretation is also the same as Vasubandhu's. Thus, various commentaries present three interpretations in total: First, Suchness is called the signless because it is free from the two marks of existence and non-existence. Second, the non-abiding nirvana is called the signless because it does not abide in the marks of either samsara or nirvana. Third, the nirvana of the three vehicles is called the signless because it is free from the ten marks such as form and so on.

住於佛住。

> He dwells in the abode of the Buddha.

釋曰：顯第三德。世親釋云：謂住佛所住無所住處，即是無功用佛事不休息。住功德，謂此住中常作佛事無有休息。解云：無所住處者，謂無住涅槃。無功用者，謂不由功用作利有情事。故攝大乘第十卷云：佛無住為住者，生死涅槃無住為住，此即安住無住涅槃諸事。無功用者，不由功用作一切事，猶如世間末尼天樂。無性釋云：隨所應恒正安住聖天梵住，故名佛住。非如聲聞要作功用，非如外道有住非勝。天住即是四種靜慮，梵住即是悲等無量，聖住即是空無相等。又無性云：於空大悲善安住故，名為佛住。親光釋云：顯示世尊觀所調化殊勝功德，謂住大悲晝夜六時觀世間故。親光後釋同無性前釋。如是諸論總有四釋：一住無住涅槃、二住聖天梵住、三住空大悲、四住大悲

> Explanation: This reveals the third excellence. Vasubandhu's commentary says: "The Buddha abides where Buddhas abide, yet has no place of abiding—this is the effortless performance of Buddha activities without rest. The excellence of abiding means that in this abiding, Buddha activities are constantly performed without pause." The explanation states: "No place of abiding" refers to the non-abiding nirvana. "Effortless" means that the work of benefiting sentient beings is done without deliberate exertion. Thus, the tenth chapter of the \*Compendium of the Mahayana\* says: "The Buddha's abiding is non-abiding, for he does not abide in either samsara or nirvana—this is abiding in the non-abiding nirvana and all its activities." "Effortless" means accomplishing all deeds without striving, like a wish-fulfilling jewel or celestial music in the world. Asvabhāva's commentary says: "He constantly and rightly abides in the holy, celestial, and Brahma abodes, hence called Buddha's abiding. Not like śrāvakas who require exertion, nor like non-Buddhists whose abiding is inferior. The celestial abodes are the four concentrations; the Brahma abodes are loving-kindness and other immeasurables; the holy abodes are emptiness and the signless." Also, Asvabhāva states: "Because he abides well in emptiness and great compassion, it is called Buddha's abiding." Bandhuśri's commentary says: "This reveals the sublime excellence of the World-Honored One's observation of those to be tamed—he abides in great compassion, observing the world throughout the six periods of day and night." Bandhuśri's later explanation agrees with Asvabhāva's earlier one. Thus, these treatises offer four interpretations total: 1) Abiding in the non-abiding nirvana; 2) Abiding in the holy, celestial, and Brahma abodes; 3) Abiding in emptiness and great compassion; 4) Abiding in great compassion.

逮得一切，佛平等性。

> Having attained all things, they realize the Buddha's equal nature.

釋曰：明第四德。世親釋云：即是於法身中所依意樂作業無差別功德，更無別釋。梁攝論云：所依即法身，意樂即應身，作業即化身。如是三身，一切十方三世如來平等無異，皆已至得。無性釋云：所依無差別者，一切皆依清淨智故。意樂無差別者，一切皆有利益安樂一切有情勝意樂故。作業無差別者，一切皆作受用變化利他事故，非如聲聞等唯有所依故。親光釋云：顯示世尊得一切佛相似事業殊功德，謂證諸佛相似事業平等性故。解云：諸佛能現受用變化利有情事平等相似。親光後釋亦同無性。如是諸論總有三釋：一者諸佛三身無別、二者諸佛淨智大悲受用變化二身無別、三者諸佛示現受用變化相似事業無別。

> The commentary explains the fourth virtue. Vasubandhu's commentary states: This refers to the virtue of non-difference in the ground, intention, and activity within the Dharma-body; there is no further separate explanation. <note>The Liang commentary on the Mahāyānasaṃgraha says: The ground refers to the Dharma-body, the intention refers to the Enjoyment-body, and the activity refers to the Transformation-body. These three bodies are identical and without distinction for all Tathāgatas across the ten directions and three times, as all have already attained them.</note> Asaṅga's commentary says: The ground is non-different because all rely on pure wisdom. The intention is non-different because all possess the supreme intention to benefit and bring happiness to all sentient beings. The activity is non-different because all perform the deeds of enjoyment, transformation, and benefiting others; this is not like the Śrāvakas, who only have the ground. Bandhuprabha's commentary says: This reveals the Buddha's special virtue of performing deeds similar to all Buddhas, meaning he has realized the equality of deeds similar to all Buddhas. The explanation states: The Buddhas can appear in similar activities of enjoyment, transformation, and benefiting sentient beings. Bandhuprabha's later explanation also agrees with Asaṅga. In these various commentaries, there are three interpretations in total: first, the three bodies of the Buddhas are not different; second, the Buddha's pure wisdom, great compassion, Enjoyment-body, and Transformation-body are not different; third, the similar deeds of enjoyment and transformation shown by the Buddhas are not different.

到無障處。

> To the place without obstacles.

釋曰：顯第五德。世親釋云：即是修一切障對治功德，謂一切時常脩覺慧對治一切障故。無性釋云：謂己串習一切煩惱及所知障，對治聖道一切種智定自在性此釋功德，已到永離一切習氣所依趣處此釋到無障處，所依趣處即是涅槃。親光釋云：顯示世尊永斷所治殊勝功德，謂已證得解脫一切煩惱所知二障故，及以永斷一切障。親光後釋同無性論。總釋意云：如上諸論，脩二障智斷一切障，能到涅槃無障之處。

> Explanation: This reveals the fifth virtue. Vasubandhu's commentary says: This refers to the virtue of cultivating remedies against all obstacles—namely, constantly cultivating awareness and wisdom at all times to counteract all hindrances. Asanga's commentary says: This refers to having already familiarized oneself with the holy path that remedies both afflictive obstructions and cognitive obstructions, and with the nature of meditative mastery in all-knowing wisdom<note>this explains the virtue</note>, having reached the state that is the basis for the permanent cessation of all latent tendencies<note>this explains "reaching the unobstructed state," where the basis is none other than Nirvana</note>. Bandhuprabha's commentary says: This reveals the Buddha's supreme virtue of having completely overcome what is to be abandoned—namely, having attained liberation from both afflictive and cognitive obstructions, and having utterly eradicated all hindrances. Bandhuprabha's subsequent explanation aligns with Asanga's treatise. The overall meaning is: As stated in the above commentaries, by cultivating wisdom that overcomes the two types of obstructions and cuts off all hindrances, one can reach Nirvana, the state free from all obstacles.

不可轉法

釋曰：辨第六德。世親論云：即是降伏外道功德，更無別釋非諸外道所能退轉。無性釋云：謂教證二法皆不為他所能動轉，無有餘法勝過此故教證二法非外道轉。又無性云：謂諸魔等不能退轉。親光釋云：顯示世尊降伏外道殊勝功德，謂佛正法一切外道不能退轉，降伏彼已顯正道故。親光後釋同無性前解。如是諸論總有二釋：一者外道不能退轉、二者魔等不能退轉。

> The commentary explains the sixth virtue. Vasubandhu's Treatise states: This refers to the merit of subduing heterodox teachers, with no further elaboration <note>Not subject to reversal by any heterodox teachers</note>. Asanga's Commentary states: It means that both the teachings and their realization cannot be moved or overturned by others, for nothing surpasses them <note>Teachings and realization are not overturned by heterodox views</note>. Additionally, Asanga states: It means that Māras and the like cannot cause retreat. Jinaputra's Commentary states: This reveals the World-Honored One's supreme merit of subduing heterodox teachers—the Buddha's true Dharma cannot be overturned by any heterodox teachers, and having subdued them, the correct path is made manifest. Jinaputra's later explanation aligns with Asanga's earlier one. Thus, across these treatises, there are two interpretations total: first, heterodox teachers cannot cause reversal; second, Māras and the like cannot cause reversal.

所行無礙。

> He acts without hindrance.

釋曰：顯第七德。世親釋云：即是生在世間不為世法所礙功德。謂雖在世間，行於世間所行之處，不為利等世間八法所染汙故。言八法者，謂利、衰、毀、譽、稱、譏、苦、樂。廣如無性前釋，亦同世親。又無性云：於諸所化有情利益安樂事中，無有高下能為拘礙，名所行無礙。親光釋云：顯示世尊降伏魔怨殊勝功德。謂所行者，即色等境。此所行境擾亂心故、障礙善故，說名魔怨。諸佛世尊心善安定，極悅意境亦不能亂，所有功德極善成滿，一切惡境不能為礙。以能摧伏一切境界，一切所行不能拘礙，是故說名所行無礙。親光後釋同世親說。如上諸論總有三釋：一者八風、二者高下、三者魔境，皆不能礙。

> Commentary: This reveals the seventh virtue. Vasubandhu's commentary explains: This refers to the virtue of being born in the world without being hindered by worldly phenomena. That is, although one lives in the world and moves through the places of the world, one is not tainted by the eight worldly concerns, such as gain and loss.<note>The eight concerns are: gain, loss, disgrace, honor, praise, blame, pleasure, and pain. This is as explained in detail by Asvabhāva earlier, and agrees with Vasubandhu's explanation.</note> Furthermore, Asvabhāva states: In the matters of benefiting and bringing happiness to all sentient beings to be guided, there is no distinction of high or low that can act as an obstruction, which is called unobstructed activity. Guang's commentary explains: This reveals the Buddha's supreme virtue of subduing demons and adversaries. That is, what is "practiced" refers to the objects such as form and so on. Because these objects of practice disturb the mind and obstruct goodness, they are called demons and adversaries. The Buddhas and World-Honored Ones have minds that are well settled; even extremely delightful objects cannot disturb them, all their virtues are perfectly fulfilled, and no unpleasant circumstances can obstruct them. Because they can overcome all objects, nothing in their practice can constrain them, and thus it is called unobstructed activity. Guang's later explanation agrees with Vasubandhu's. As the above treatises collectively present, there are three interpretations: firstly, the eight winds; secondly, high and low; thirdly, demonic realms—none of these can serve as obstacles.

其所安立，不可思議。

釋曰：明第八德。世親釋云：即是安立正法功德。由契經等正法無量不可思議，非凡夫所能知。如來安立不可思議，非諸愚夫所能解故。解云：教法對佛名所安立，愚所解非名不可思議。梁攝論云：十二部教此法竟，乃至嬰兒等亦能通達。無性釋云：謂契經等十二分教名所安立，安立彼彼自相共相故。如是安立，非諸愚夫覺所行故、出世間故，不可思議。解云：十二分教對佛名所安立，即此教法安立自相共相故，名為安立。親光兩釋，初同世親，第二復次大同無性。

> Explanation: This clarifies the eighth virtue. Vasubandhu's commentary states that this refers to the virtue of establishing the true Dharma. Because the true Dharma—such as the sutras and other teachings—is immeasurable and inconceivable, it is beyond the comprehension of ordinary people. The Tathāgata's establishment of it is inconceivable, as it cannot be understood by the foolish. <note>Commentary: The teachings are established by the Buddha, and what is understood by the foolish is not called inconceivable. The \*Mahāyānasaṃgraha\* says: After this Dharma of the twelve divisions of teachings, even infants and so forth can comprehend it.</note> Asaṅga's commentary states: The twelve divisions of teachings, such as the sutras and so forth, are what is established. They establish the individual characteristics and shared characteristics of various phenomena. Such establishment is inconceivable because it is not within the sphere of perception of the foolish, being supramundane. <note>Commentary: The twelve divisions of teachings are established by the Buddha, and this teaching establishes individual and shared characteristics, hence it is called "establishment."</note> Bandhuśrī's two explanations: the first aligns with Vasubandhu, and the second largely aligns with Asaṅga.

遊於三世，平等法性。

> Dwelling within the past, present, and future, yet remaining equal in the nature of reality.

釋曰：辨第九德。世親論云：即是授記功德無性。釋云：謂於三世平等法性能遍遊涉，以於三世平等性中能隨解了過去、未來曾當轉事皆如現在而授記故。解云：無性自有兩釋。此則初釋，謂能了知三世諸法平等真如故，證知過、未猶如現在。或即三世名為法性，證無差別，故名平等。無性後釋，三世諸佛利有情事皆相似故。親光釋云：顯示世尊記別三世殊勝功德，謂記三世皆無礙故。後復次云：謂於三世流轉句義皆如現在，分別無倒，故名平等。如是諸論總有二釋：一云、三世，即所記境；二云、三世，謂三世佛。

> \[Commentary\]: Now we explain the ninth virtue. Master Vasubandhu's treatise states: This is the merit of giving predictions, which is inherently without self-nature. The commentary explains: This refers to being able to freely traverse the equal nature of phenomena across the three times—past, present, and future. Because within the equality of the three times, one can understand that past, future, and present events are all like the present moment when giving predictions. The commentary further explains: There are two interpretations of "without self-nature." The first is this one—that one can know the true suchness of all dharmas in the three times as equal, and therefore realize that past and future are just like the present. Alternatively, the three times themselves are called the nature of phenomena, and realizing there is no difference among them is called equality. The second interpretation is that the Buddha's compassionate deeds for sentient beings in all three times are similar in nature. Master Gunaprabha's commentary states: This reveals the World-Honored One's supreme merit in predicting the three times—meaning that past, present, and future are all unobstructed for him. Later, another passage says: This refers to the phrases of cyclic existence in the three times being like the present, and one's discernment is without distortion, hence called equality. Thus, these various commentaries provide two main interpretations: One says that the three times are the objects of prediction. The other says that the three times refer to the Buddhas of the three times—past, present, and future.

其身流布，一切世界，

> His body radiates throughout all worlds.

釋曰：明第十德。世親釋云：即是於一切世界示現受用變化身功德。無性意同。親光釋云：顯示世尊現從覩史天宮來下殊勝功德，謂現化身普於一切世界洲渚同時流下入母胎故。親光後釋意同世親。如是諸論總有兩釋：一約二身，二謂化相。

> Explanation: This clarifies the tenth virtue. Vasubandhu's commentary says it refers to the virtue of manifesting both enjoyment and transformation bodies in all worlds. Asanga's interpretation aligns with this. Bandhuprabha's commentary says it reveals the Buddha's excellent virtue of descending from Tuṣita Heaven, manifesting transformation bodies simultaneously entering wombs across all worlds and continents. Bandhuprabha's later explanation agrees with Vasubandhu. These commentaries offer two interpretations: one concerning the two bodies, the other describing the transformation appearances.

於一切法，智無疑滯。

> With wisdom, they understand all things without hesitation or obstruction.

釋曰：顯第十一德。世親釋云：即是斷疑功德。無性釋云：於一切境善決定故，非於諸法自不決他疑，非離決定能斷疑故。親光釋云：顯示世尊斷一切疑殊勝功德，謂於諸法以得能除一切疑惑決定智故。佛地後釋亦同無性。如是諸釋皆同斷疑。

> Explanation: This reveals the eleventh virtue. Vasubandhu's commentary says: this is the merit of eliminating doubt. Asanga's commentary says: because the Buddha is fully decisive about all phenomena, it is not that he himself is undecided about things and then removes others' doubts—without decisiveness, one cannot dispel doubt. Gunaprabha's commentary says: it reveals the Blessed One's supreme merit of removing all doubts, namely, because he has attained definitive wisdom that can dispel all confusion about phenomena. The later commentary on the Buddha Land also agrees with Asanga. All these explanations concur that this refers to eliminating doubt.

於一切行，成就大覺。

> Through all practices, one attains great enlightenment.

釋曰：第十二德，世親釋云：即是令入種種行功德。無性亦同。親光釋云：顯示世尊於一切乘所化有情，能隨所應示現自身殊勝功德，謂遍了知一切有情性行差別，如其所應現自身故。親光後釋意同世親。如上諸釋皆同入行。

> Commentary: The twelfth excellence, as explained by Vasubandhu, is the ability to lead beings into various practices. Asanga's interpretation is the same. Buddhapālita explains it as showing that the World-Honored One, for all sentient beings to be guided in every vehicle, can manifest his own body according to what is appropriate, revealing his extraordinary qualities. This means he fully understands the differences in the dispositions and behaviors of all beings and manifests his body in accordance with them. Buddhapālita's later explanation aligns with Vasubandhu's. All these interpretations agree on the idea of leading beings into practice.

於諸法智，無有疑惑。

> In their understanding of all things, they have no doubt or confusion.

釋曰：第十三德。世親釋云：即是當來法生妙智功德，謂知當來如是法生如來妙智。無性釋云：謂聖聲聞。言此全無少分善根而棄捨者，佛薄伽梵如彼後時善法當生現證，知彼餘生微少善根種子所隨逐故。解云：如經中說勘是何經：佛於一時在祇洹林，有一乞人至此丘所請求入道。諸聲聞等以宿住智觀八萬劫來未有一念趣向善根，故皆不度。佛後責問不度所由，諸比丘等具報所為。於後世尊為說法要，得證初果。諸比丘等請問所由，佛為說云：此人先世定光佛時作取柴人，至城門首，見諸人等掃餝治道以待世尊。此取柴人問諸人云：治道何為？諸人答言：定光如來今日入城，故修道路。此取柴人聞佛名已，身毛皆豎，悲泣雨淚，不能自勝。欲待世尊衣食所累，遂往入山。路逢一虎，摟而食之。未入口時，忘本佛名，但云城門首人，遂為虎食。此人唯有此一念念佛善根，從定光佛是第二僧祇時起。此念佛後，經第三僧祇及九十餘劫，此一念善根方熟。故佛依此善種為其說法，得證初果。如此細種，二乘不知，佛能達也。親光釋云：顯示世尊妙善了達一切法智，能隨所應怛正教誨殊勝功德。謂於諸法懷疑惑者，無有堪能隨應教誨。唯佛世尊證見諸法，智善決定，能隨所應無倒教誨，無休廢故。親光後釋意同無性。如上諸論總有兩釋：一於當來、二通諸法。

> Commentary: This is the thirteenth excellence. Vasubandhu's explanation states: This refers to the sublime quality of wisdom regarding the future arising of phenomena—namely, that the Tathāgata's wondrous wisdom knows how such phenomena will arise in the future. Asaṅga's explanation states: This refers to the noble disciples' claim that a person has absolutely no wholesome roots whatsoever and is thus abandoned. However, the Buddha, the Blessed One, knows that in that person's future, wholesome dharmas will arise, because he directly perceives that within that person's subsequent existences, subtle seeds of wholesome roots are present and follow along. Explanation: As it is stated in the sutra<note>Investigate which sutra this is</note>: On one occasion, the Buddha was in the Jetavana Grove. A beggar came to the monks and requested to enter the monastic path. The śrāvakas, using their wisdom of past lives, observed that over eighty thousand kalpas, this person had not produced even a single moment of intention toward wholesome roots, so they all declined to ordain him. The Buddha later reproached them, asking why they had not ordained him, and the monks reported what they had done. Afterwards, the World-Honored One taught him the essential Dharma, and he attained the first fruit of stream-entry. The monks then asked how this was possible, and the Buddha explained: "In a previous life, during the time of Dīpaṁkara Buddha, this person was a wood collector. He came to the city gate and saw people sweeping and decorating the road in preparation for the World-Honored One's arrival. The wood collector asked them: 'Why are you preparing the road?' The people replied: 'The Tathāgata Dīpaṁkara will enter the city today, so we are repairing the road.' Upon hearing the Buddha's name, his body hair stood on end, and he wept tears of sorrow, unable to contain himself. He wished to wait for the Tathāgata, but burdened by food and clothing concerns, he went into the mountains instead. On the way, he encountered a tiger, which seized and devoured him. Just as it was about to consume him, he forgot the Buddha's name, only recalling the people at the city gate, and was eaten by the tiger. This person had only this single moment of mindfulness of the Buddha as a wholesome root, which arose during the second incalculable eon, at the time of Dīpaṁkara Buddha. After this moment of mindfulness, through the third incalculable eon and over ninety more kalpas, this single wholesome root finally ripened. Therefore, the Buddha, relying on this wholesome seed, taught him the Dharma, and he attained the first fruit. Such subtle seeds are unknown to the two vehicles; only the Buddha can perceive them. Bandhuśri's explanation states: This reveals the Tathāgata's sublime, wondrously skillful understanding of all dharmas—the excellent quality of being able to correctly instruct according to what is appropriate, without interruption. That is, those who harbor doubts about phenomena are incapable of instructing others appropriately. Only the Buddha, the World-Honored One, directly perceives all dharmas, with wisdom firmly resolved, and can therefore teach without error, according to what is fitting, without ever ceasing. Bandhuśri's later explanation agrees with Asaṅga's. Among the above treatises, there are altogether two interpretations: one concerning future arising, and one pertaining to all dharmas generally.

凡所現身，不可分別。

> In whatever form one appears, it should not be differentiated or judged.

釋曰：第十四德。世親論云：即是如其勝解示現功德。無性釋云：謂隨有情種種勝解現金色等，雖現此身而無分別，如末尼珠及簫笛等。雖無分別而能現身，名不可分別。或可所現之身由無分別起故，餘人不可分別。無性復云：即於所化有情邪正及俱行中所應現相不可分別。於有情中現邪正等行不可分別，是邪正等行名不可分別也。親光釋云：顯示世尊能正攝受無染自身殊勝功德，謂諸佛身非是虗妄分別所起，無煩惱業生雜染故。如來身非是雜染分別起故，不可分別。凡所現身不由虗妄分別起故，名不可分別。或可所現身非虗分別起故，餘人不可分別也。親光後釋大同無性。故彼論云：謂佛世尊雖無分別如末尼珠，由諸如來增上力故，亦由自身勝解力故，見如來身如金色。然諸如來無有分別、無異分別，具說如彼。無有分別者，無自性分別。無者，無自性。異分別者，無差別分別。又親光云：或同彼類不可分別。解云：此同無性現邪等行不可知故，不可分別。或可現六道身不可分別，與其六道有差別相，名不可分別。依梁論云：示現化身數量、相貌、時節、處所並不可分別。如上諸說總有四釋：一云：凡所現身不由分別任運起故，名不可分別。一云：於有情中現邪等行不可知故，名不可分別。

> Commentary states: The fourteenth quality. Vasubandhu's Treatise says: This is the merit of manifesting according to beings' convictions. Asanga's commentary explains: It means appearing in forms such as golden hues according to the various convictions of sentient beings. Although such a body is manifested, there is no conceptual discrimination involved, like a mani jewel or a flute. <note>Though without discrimination, it can still manifest a body; this is called "indistinguishable." Alternatively, the manifested body arises from non-discrimination, so others cannot distinguish it.</note> Asanga further says: In relation to beings to be guided, the appearances corresponding to their mistaken, correct, or mixed practices cannot be distinguished. <note>Among beings, the manifestation of mistaken or correct practices cannot be distinguished; such practices are themselves called "indistinguishable."</note> Bandhuprabha's commentary says: This reveals the World-Honored One's sublime merit of rightly sustaining his own undefiled body. That is, the Buddha's body does not arise from false conceptual discrimination, nor is it defiled by afflictions or karma. Since the Tathāgata's body does not arise from defiled discrimination, it is indistinguishable. <note>Whatever body is manifested does not arise from false discrimination, hence called "indistinguishable." Alternatively, because the manifested body does not arise from false discrimination, others cannot distinguish it.</note> Bandhuprabha's later explanation largely agrees with Asanga. Thus that treatise says: The Buddha, though without discrimination like a mani jewel, appears with a golden-colored body due to the Tathāgatas' augmenting power and also due to beings' own conviction. Yet the Tathāgatas have no discrimination and no differentiating thought, as fully explained therein. <note>"No discrimination" means no intrinsic discrimination; "no" means no intrinsic nature. "No differentiating thought" means no thought of difference.</note> Bandhuprabha also says: Or it is indistinguishable because it resembles that class of beings. <note>Explanation: This agrees with Asanga—because the manifestation of mistaken or correct practices cannot be known, it is indistinguishable. Alternatively, manifesting bodies in the six realms of rebirth cannot be distinguished, and since they bear distinctive marks from those realms, this is called "indistinguishable."</note> According to the Liang Commentary: The number, appearance, timing, and location of manifested transformation bodies are all indistinguishable. From the above explanations, there are four interpretations total: One says: Because all manifested bodies arise spontaneously without discrimination, they are called "indistinguishable." One says: Because the manifestation of mistaken or correct practices among beings cannot be known, they are called "indistinguishable."

一切菩薩正所求智。

> The wisdom that all bodhisattvas rightly seek.

釋曰：第十五德，世親云：即是無量所依調伏有情加行功德，謂無量菩薩所依能作調伏諸有情事。此非諸佛已得自他平等更求此智，唯有諸佛已作如是勝調伏事。總釋意云：佛調伏智即是無量菩薩所依，由菩薩加行漸次證得，非佛所求，以佛已證最勝調伏故。餘釋差別，如後所引。無性釋云：謂由無量菩薩所依，為欲調伏諸有情故發起加行，佛增上力聞法為先獲得妙智，異類菩薩攝受付屬，展轉相續無間而轉，由此證得一切菩薩等所求智。此於釋中，先釋功德，後釋經句。無量菩薩所依者，釋上無量所依，無量所依即佛智也。有說：即是菩薩無分別智，為欲調伏諸有情執取心故，發起加行智求佛智也。或可求菩薩智，雖有二釋，求佛智為勝。下釋經句佛增上力。有菩薩聞法為先，獲得初地無分別妙智，或可獲得佛一切妙智。譬如一燈傳燃千燈，地前異類菩薩及不定性聲聞獨覺，佛自攝受。佛涅槃時，付屬餘佛及大菩薩，一切善人展轉令聞思修智，由此證得一切菩薩等皆所求佛果智也。世親波若論：善護念者，依根熟菩薩說；善付屬者，依根未熟菩薩說。無性復云：列攝任持不定種性聲聞菩薩，故讚大乘。為顯此事，故次說言一切菩薩等所求智。解云：為列不定聲聞等令進趣故，任持不定菩薩令不退故，說大乘智。故法華云：十方佛土中，唯有一乘法，無二亦無三，除佛方便說。親光釋云：顯示世尊成就佛種不斷方便殊勝功德。謂諸菩薩為令佛種無斷絕故，勤修加行，非聲聞等。是故佛智唯諸菩薩正所應求。准此佛智以為所求，非菩薩智為所求也。親光後釋亦同無性。如上諸說總有兩釋：一者利他德，二者佛種不斷即自利德。

> Commentary says: The fifteenth excellence, according to Vasubandhu, refers to the merit of striving for the welfare of beings, which serves as the basis for countless bodhisattvas. It means that countless bodhisattvas rely on this to work for the taming and guiding of all beings. This wisdom is not something the Buddhas seek for themselves, since they have already attained equality between self and others. Rather, it is only the Buddhas who have accomplished such supreme work of taming and guiding. <note>Summary of the general meaning: The Buddha's taming wisdom is the foundation for countless bodhisattvas, who gradually attain it through their practice. It is not sought by the Buddhas, as they have already attained supreme taming. Other interpretations differ, as cited below.</note> Asanga's commentary says: Relying on countless bodhisattvas, this wisdom arises from their striving to tame and guide beings. Through the Buddha's empowering influence, they first hear the Dharma and then attain wondrous wisdom. Bodhisattvas of various capacities are embraced and entrusted, and this continues unbroken from one to another, leading to the attainment of the wisdom equally sought by all bodhisattvas. <note>In this commentary, the merit is explained first, then the scriptural passage. "Relying on countless bodhisattvas" explains what the "countless basis" refers to, namely the Buddha's wisdom. Some say this refers to the non-discriminating wisdom of bodhisattvas, developed through cultivation to tame beings' grasping minds. Others say it refers to seeking bodhisattva wisdom. Though there are two interpretations, seeking Buddha wisdom is superior. The following explains the scriptural phrase "through the Buddha's empowering influence." Some bodhisattvas, first hearing the Dharma, attain the wondrous non-discriminating wisdom of the first stage, or perhaps attain all the Buddha's wondrous wisdom. Like one lamp lighting a thousand lamps, bodhisattvas before the stages and those of undetermined spiritual aptitude—whether śrāvakas or pratyekabuddhas—are embraced by the Buddha himself. At the Buddha's parinirvāṇa, they are entrusted to other Buddhas and great bodhisattvas, and all good people in turn inspire hearing, reflection, and meditation, leading to the attainment of Buddha wisdom equally sought by all bodhisattvas. Vasubandhu's \*Prajñāpāramitā Treatise\* says: "Skillfully protecting" refers to bodhisattvas with mature roots; "skillfully entrusting" refers to those whose roots are not yet mature.</note> Asanga further says: Listing and sustaining those of undetermined spiritual aptitude—whether śrāvakas or bodhisattvas—the Mahāyāna is praised. To demonstrate this, the text then says "the wisdom equally sought by all bodhisattvas." <note>Explanation: To encourage those of undetermined aptitude to advance, to sustain bodhisattvas of uncertain resolve so they do not regress, the Mahāyāna wisdom is taught. Thus the \*Lotus Sūtra\* says: "In the lands of the ten directions, there is only the One Vehicle, not two or three, except for the skillful means of the Buddhas."</note> Bandhuprabha's commentary says: This reveals the Buddha's special merit of ensuring the unbroken continuation of the Buddha lineage. Bodhisattvas diligently cultivate to prevent the Buddha lineage from ever being cut off, unlike śrāvakas and others. Therefore, Buddha wisdom alone is what bodhisattvas rightly seek. <note>According to this, Buddha wisdom is what is sought, not bodhisattva wisdom.</note> Bandhuprabha's later interpretation agrees with Asanga. Thus the above explanations fall into two categories: the first is the merit of benefiting others, and the second is the unbroken continuation of the Buddha lineage, which is the merit of self-benefit.

得佛無二，住勝彼岸。

> Attaining Buddhahood with Oneness, dwelling on the supreme far shore.

釋曰：第十六德。世親釋云：即是平等法身波羅蜜多成滿功德，謂無二法身名平等法身，即於如是無二法身得善清淨波羅蜜多。解云：准梁論，用圓滿法身及四德波羅蜜為功德體。故梁論云：如來法身名住，四德究竟名波羅蜜。具說如彼。無性釋云：謂無二故名為平等，依平等法身波羅蜜多果位成滿故。解云：諸佛法身無二，故名平等。無性復云：果位六度無增減故，名為平等。具說如彼。親光釋云：顯示世尊自性身分殊勝功德，謂佛法身無差別相，名二佛無二住。即是法身真如為體無差別相，於一切二相分別皆不現行，緣勝定常住其中，故名為住。即無二住名勝彼岸，佛已窮到，說名為得。解云：判此親光三說不同。一云：舉能住定，顯所住境平等法身。一云：雖舉所住，意取住定。一云：通取所住、能住以立德名。又親光云：謂於佛地無二法身，一切施等波羅蜜多平等圓滿。解云：法身一故名為無二，六度皆滿故名平等。如上諸論總有兩釋：一云：法身一故名為無二。一云：於法身中無種種二故名為無二。

> Explanation: The sixteenth excellence. Vasubandhu's commentary says: This refers to the perfected merit of the equal Dharmakaya and the Paramitas, meaning that the Dharmakaya without duality is called the equal Dharmakaya, and it is within this non-dual Dharmakaya that one attains the well-purified Paramitas.<note>Explanation: According to the Liang Commentary, the perfected Dharmakaya and the four excellences of the Paramitas are taken as the essence of merit. Thus, the Liang Commentary says: The Tathagata's Dharmakaya is called abiding, and the ultimate perfection of the four excellences is called Paramita. Details are as stated there.</note> Asanga's commentary says: Non-duality is why it is called equal. Based on the equal Dharmakaya, the Paramitas are fully accomplished at the fruition stage.<note>Explanation: The Dharmakaya of all Buddhas is non-dual, hence called equal.</note> Asanga further says: At the fruition stage, the six Paramitas have neither increase nor decrease, hence called equal. Details are as stated there. Gunaprabha's commentary says: This reveals the supreme excellence of the Buddha's intrinsic nature, namely that the Buddha's Dharmakaya has no differentiated characteristics, and is called the non-dual abiding of two Buddhas. This means the Dharmakaya, with Suchness as its essence, has no differentiated characteristics. All dualistic discriminations do not arise within it. Through supremely focused concentration, one constantly abides therein, hence called abiding. This non-dual abiding is called the supreme far shore, and since the Buddha has fully reached it, it is called attainment.<note>Explanation: Gunaprabha's three interpretations differ. One says: The abiding concentration is raised to reveal the abided-in state, the equal Dharmakaya. One says: Although the abided-in state is raised, the intent is to take the abiding concentration. One says: Both the abided-in state and the abiding concentration are taken together to establish the name of excellence.</note> Gunaprabha also says: Within the non-dual Dharmakaya at the Buddha stage, all giving and other Paramitas are equally perfected.<note>Explanation: The Dharmakaya being one is called non-dual, and the six Paramitas all being complete is called equal.</note> Among the above treatises, there are generally two interpretations: One says: The Dharmakaya being one is called non-dual. One says: Within the Dharmakaya, there is no multiplicity of duality, hence called non-dual.

不相間雜。如來解脫，妙智究竟，

> Without intermingling. The Tathagata's liberation, with wondrous wisdom reaching perfection,

第十七德，世親釋云：謂於無雜如來智中勝解究竟。此中勝解名為解脫，即是隨其勝解示現差別佛土功德解云：世親論意，依無性釋而可了知。言不相間雜者，如來勝解所現佛土不相間雜。言如來解脫者，即是如來現土勝解，於所現中無不了知，故名妙智究竟。無性釋云：謂觀眾生勝解差別，現金銀等種種佛土不相間雜。世尊勝解現在前時，隨眾所樂，悉皆顯現，無不了知。無性復云：聞一切佛得平等言，即謂一切應同一性。為遮此疑，故次說言如來解脫妙智究竟。親光釋云：顯示世尊受用身分殊勝功德立功德名，謂受用身不相間雜，一切如來受用身體各各別故釋自受用身不相間雜。如來妙智能令一切眾生解脫，故名如來解脫妙智。佛於此智已得究竟，如是即說如來妙智不相間雜此釋妙智不相間雜，於淨佛土現受用身亦不相雜此釋他受用身不相間雜，大集會中現種種身與諸菩薩受用法樂亦不相雜釋受用法樂不相間雜，如來於此智所現身亦到究竟重釋究竟。親光後解同無性初釋上來五釋，文顯可知。

> Seventeenth virtue: Shiyun comments, "This refers to the supreme understanding and complete realization within the undivided wisdom of the Tathāgata. Here, supreme understanding is called liberation—that is, the ability to manifest distinct Buddha-land glories according to that understanding." <note>Explanation: Shiyun's commentary aligns with Wuxing's interpretation. "Undivided" means the Buddha-lands manifested by the Tathāgata's supreme understanding are not mixed or confused. "Tathāgata's liberation" refers to the Tathāgata's supreme understanding in manifesting lands, where nothing remains unknown in what is manifested—hence called wondrous wisdom perfected.</note> Wuxing comments, "This refers to observing the differences in sentient beings' supreme understanding, manifesting various Buddha-lands of gold, silver, and so on, without mixing them. When the World-Honored One's supreme understanding arises, whatever beings delight in is all revealed, with nothing unknown." Wuxing further adds, "Hearing that all Buddhas attain equal speech, some might think all should be of one nature. To dispel this doubt, it is then said: the Tathāgata's liberation and wondrous wisdom are perfected." Qinguang comments, "This reveals the extraordinary virtues of the World-Honored One's enjoyment body."<note>Establishing the name of virtue</note> "That is, the enjoyment body is undivided, as each Tathāgata's enjoyment body is distinct."<note>Explaining the undivided nature of the self-enjoyment body</note> "The Tathāgata's wondrous wisdom can liberate all sentient beings, hence called the Tathāgata's liberation and wondrous wisdom. The Buddha has fully perfected this wisdom—thus it is said the Tathāgata's wondrous wisdom is undivided."<note>This explains the undivided nature of wondrous wisdom</note> "In manifesting the enjoyment body within the pure Buddha-land, it is also undivided."<note>This explains the undivided nature of the enjoyment body for others</note> "In great assemblies, manifesting various bodies to share the joy of Dharma with bodhisattvas is likewise undivided."<note>Explaining the undivided nature of enjoying the Dharma's bliss</note> "The Tathāgata has also reached perfection in the bodies manifested through this wisdom."<note>Re-emphasizing perfection</note> Qinguang's later explanation matches Wuxing's initial interpretation.<note>Among the above five explanations, the meaning is clear and understandable.</note>

證無中邊，佛地平等。

> Realizing that there is no middle or edge, the Buddha-realm is equality.

釋曰：第十八德。世親釋云：即是三種佛身方處無分限功德，謂佛法身不可分限爾所方處，受用變化亦不可說爾所世界文顯可知。梁論釋云：如來三種身中，法身約處所不可度量，應、化兩身互爾。不可言但此世界有、彼世界無，無有一法出法身外，無有眾生界出應、化兩身外。無性兩釋初次中復有四種，意同世親。故彼論云：如世界無中、無邊，佛地亦爾，功德方處無有分限。或復世界方處無邊，諸佛三身即於其中稱世界量平等遍滿，以法身等即住如是諸世界中，非餘處故。或法身等於佛地中平等遍滿，無中、無邊、無有分限。此法身等遍一切處，為諸眾生現化饒益，然非自性，無中、無邊解云：無中、無邊有其四種：一、約喻法釋無中、邊；二、或復世界下，約所依、能依釋無中、邊；三、或法身等下，唯約佛地釋無中、邊，無有分限；四、此法身等下，明為眾生故現身無分限，然非自性，無中、邊身也。無性復云：非一非異，其相云何？為答此問，故次說言證無中邊。佛地平等，不相間雜，故云非一。乘前得佛無二，故云非異。如是非一異，相云何應？解云：於此德中，先問後答。乘前知為答此問，故次說言證無中邊。佛地平等，雖復非一，各各遍周。若是無二，亦是遍滿，故無中邊。親光云：顯示世尊證真如相殊勝功德。謂真如相無有中邊，遠離一切有為無為中邊相故，遠離方處中邊相故。如是真如，即是佛地平等法性。證此佛地平等性故，遍知一切有為無為等，於中不染。解云：遠離一切有為無為中邊相故者，如於有為，執為定有，是常邊；執為定無，是斷邊；非有非無，是中道。中道之義，待邊故立。邊性自離，中何所中？故佛證平等，中邊俱離。有為既爾，無為亦然。若隨俗說，方土處所，有中有邊。如中國為中，餘國名邊。佛證平等，無方土故，遠離方土中邊相也。或可有為無為為二邊，非有為非無為為中邊。既非有，中何所中？方所中邊，准此應釋。親光後釋，同世親說。

> Commentary states: The eighteenth virtue. Vasubandhu's commentary explains that this refers to the virtue of the three Buddha bodies having no limits in terms of location or extent. That is, the Dharma body of the Buddha cannot be limited to any particular location or extent, and the Enjoyment Body and Emanation Body likewise cannot be said to exist only in a certain number of worlds. This is clear from the text itself. The Commentary on the Mahāyānasaṃgraha explains: Among the Tathāgata's three bodies, the Dharma body cannot be measured in terms of location, while the Emanation and Enjoyment Bodies are similar in this regard. One cannot say that they exist only in this world and not in others. There is no phenomenon that exists outside the Dharma body, and no sentient being that exists outside the Emanation and Enjoyment Bodies. As for Asaṅga's two interpretations, the first contains four aspects, and his meaning agrees with Vasubandhu. Therefore, that treatise says: Just as the world has no center and no edge, so too is the Buddha ground—the virtues have no limits in terms of location or extent. Alternatively, the world's locations are boundless, and the three Buddha bodies, within them, equally pervade in accordance with the measure of the world, because the Dharma body and so on abide precisely in these worlds, not elsewhere. Or, the Dharma body and so on equally pervade the Buddha ground, with no center, no edge, and no limits. The Dharma body and so on pervade all places, appearing and benefiting sentient beings—yet this is not their intrinsic nature, which has no center or edge. Commentary explains: "No center, no edge" has four aspects: First, it explains no center or edge through the analogy of the Dharma. Second, from "or alternatively, the world's locations" onward, it explains no center or edge through the dependent and the dependently established. Third, from "or the Dharma body and so on" onward, it explains no center or edge solely in terms of the Buddha ground, with no limits. Fourth, from "the Dharma body and so on" onward, it clarifies that the manifestation of bodies for sentient beings has no limits, yet is not intrinsic nature, and the body has no center or edge. Asaṅga further says: They are neither one nor different—what is this characteristic? To answer this question, the text next says that one realizes the state of no center or edge. The Buddha ground is equal and undifferentiated, yet not mixed together, hence "not one." Following the previous statement that attaining Buddhahood is non-dual, it says "not different." Such a characteristic of neither one nor different—how should it be understood? Commentary explains: Within this virtue, there is first a question and then an answer. Following the previous text, one knows that to answer this question, the text next says that one realizes the state of no center or edge. Although the Buddha ground is equal and not one, each \[aspect\] pervades everywhere. Being non-dual, it is also fully pervasive, hence no center or edge. Bandhuprabha says: This reveals the Tathāgata's extraordinary virtue of realizing the characteristic of true suchness. That is, true suchness has no center or edge, because it is far removed from all characteristics of center and edge in the conditioned and unconditioned, and far removed from the characteristics of center and edge in terms of location. Such true suchness is precisely the equal nature of the Buddha ground. By realizing this equality of the Buddha ground, one fully knows all conditioned and unconditioned phenomena and remains undefiled within them. Commentary explains: "Far removed from all characteristics of center and edge in the conditioned and unconditioned" means: for example, regarding conditioned phenomena, grasping them as definitely existent is the extreme of permanence; grasping them as definitely non-existent is the extreme of annihilation; and neither existent nor non-existent is the middle way. The meaning of the middle way is established in dependence on the extremes. Since the extremes are inherently absent, what center remains to be established? Therefore, the Buddha realizes equality, and both center and edge are transcended. Since this applies to the conditioned, it likewise applies to the unconditioned. If we speak according to convention, locations and places have centers and edges—for instance, the central region is considered the center, and other countries are called the periphery. The Buddha realizes equality, and because he has no locations, he is far removed from the characteristics of center and edge in terms of location. Alternatively, conditioned and unconditioned may be regarded as the two extremes, and neither conditioned nor unconditioned as the center-edge. Since it is already neither, what center could there be? The center and edge of locations should be understood analogously. Bandhuprabha's later explanation agrees with Vasubandhu's statement.

極於法界。

> Boundless as the realm of reality.

釋曰：第十九德。世親釋云：謂極清淨法界，是名極於法界，即是窮生死際常現利益安樂一切有情功德准無性釋可知。無性釋云：謂此法界最清淨故，能起等流契經等法。極此法界，於當來世一切有情如其所應，常能現作利益安樂解云：最清淨法界流出正智，由正智故流出後智，由後智故流出大悲，由大悲故流出契經等十二部。由此法界常住故，常於當來世能現利益。親光釋云：顯示世尊證得果相殊勝功德，謂得窮極清淨法界。如是法界脩道果，親光後釋同於無性。

> Commentary states: The nineteenth excellence. Vasubandhu's commentary explains: It refers to the utterly pure realm of reality, which is called reaching the ultimate of the realm of reality. This means that, throughout the limits of birth and death, one constantly manifests the virtue of bringing benefit and happiness to all sentient beings <note>This can be understood according to Asvabhāva's commentary</note>. Asvabhāva's commentary explains: Because this realm of reality is supremely pure, it can give rise to the scriptures and other teachings that flow forth from it. Reaching the ultimate of this realm of reality, in all future lives, one constantly manifests benefit and happiness for all sentient beings, each according to their needs <note>Explanation: The supremely pure realm of reality flows forth correct wisdom; through correct wisdom, subsequent wisdom flows forth; through subsequent wisdom, great compassion flows forth; through great compassion, the twelve divisions of scriptures and other teachings flow forth. Because this realm of reality is everlasting, it can constantly manifest benefit in all future lives</note>. Gunaprabha's commentary explains: It reveals the Buddha's supreme virtue of having attained the fruition state—namely, having attained the utterly pure realm of reality. This realm of reality is the fruit of spiritual practice. Gunaprabha's later explanation aligns with Asvabhāva's.

盡虗空性。

> Exhaust the nature of emptiness itself.

釋曰：第二十德。世親釋云：即是無盡功德，謂佛智無盡如虗空故。無性釋云：如彼虗空，無邊無際、無盡無減、無生無滅、無有變易，於一切時現前容受一切質礙。法界亦爾，常現前作一切有情利樂為相，盡一切界遍作眾生諸饒益事無有休息。廣說如彼。

> Explanation: This is the twentieth virtue. Vasubandhu explains it as the virtue of inexhaustible merit, meaning the Buddha's wisdom is boundless, like space itself. Asanga's commentary says: Just as space is without edge or limit, without end or decrease, without birth or death, without change—it is always present, accommodating all material obstacles. The Dharma realm is likewise: it is constantly present as the foundation for the benefit and happiness of all beings, working tirelessly across the entire universe to bring flourishing to sentient beings, without rest. This virtue is elaborated in detail as described.

窮未來際。

> Throughout all future ages.

釋曰：第二十一德。世親釋云：即是究竟功德。等言等此佛智究竟，窮未來際無有間斷，是故名為最清淨覺。無性釋云：等者等取究竟功德，謂此功德窮未來際常無間斷。窮於未來無際之際，顯佛功德永無窮盡，所化有情永無盡故。若依親光後二合釋，故佛地云：次後二種殊勝功德，顯示世尊功德無盡。盡虗空性窮未來際者，顯示世尊自利利他二德無盡。謂如虗空經成壞劫性常無盡，如來一切真實功德亦復如是常無斷盡。如未來際無有盡期，利他功德亦復如是，窮未來際常作一切有情利益安樂事故。親光後釋云：顯示世尊無盡究竟殊勝功德，謂如虗空常無窮盡，諸佛法界所起功德亦復如是無窮盡故。如未來際無有盡期，利樂一切有情加行無休息故。解云：親光兩釋有差別者，前釋立功德名皆是無盡，後復次釋同世親等。兼有問答，具說如彼。上來所釋如來功德，具申諸論。諸講說者，隨情廣略。若用一者，取世親釋，或親光初說。若用二者，合取兩家。

> Commentary: The twenty-first virtue. Vasubandhu explains it as the virtue of ultimate fulfillment. The phrase "and so on" refers to the perfection of the Buddha's wisdom, which extends endlessly into the future without interruption—this is called the most pure awakening. Asvabhāva explains: "and so on" refers to the virtue of ultimate fulfillment, meaning that this virtue extends endlessly into the future, never ceasing. Reaching the boundless end of the future signifies that the Buddha's virtues are never exhausted, just as the beings to be guided are never exhausted. According to the combined interpretation of both later parts by Kśīra, the Buddha-ground text states: The following two special virtues reveal that the World-Honored One's virtues are inexhaustible. Extending to the end of empty space and the future's boundless limit shows that the World-Honored One's virtues of self-benefit and benefiting others are never exhausted. Just as space, through the cycles of creation and destruction, remains eternally unchanging and inexhaustible, so too are all the Tathāgata's true virtues eternally without cease. As the future has no end, so too the virtue of benefiting others—extending endlessly into the future, always working for the welfare and happiness of all beings. Kśīra's later explanation states: This reveals the World-Honored One's inexhaustible and ultimate special virtues—just as space is eternally without end, so too are the virtues arising from the Dharma realm of all Buddhas, without exhaustion. As the future has no end, so too the effort to benefit and delight all beings never rests. <note>Explanation: The two interpretations by Kśīra differ. The first establishes the virtues as inexhaustible, while the latter agrees with Vasubandhu and others. This includes questions and answers, as detailed in that source.</note> The above explanation of the Tathāgata's virtues comprehensively presents the various treatises. For those who teach, they may expand or condense according to their preference. If using one interpretation, take Vasubandhu's or Kśīra's first explanation. If using two, combine both.

與無量大聲聞眾俱。

> Together with countless arhats (great disciples).

釋曰：自下第五教機六中第六眾成就，於中有二：初明聲聞、後明菩薩，謂即聲聞、菩薩二眾。然此二眾四門分別，後方釋文。言四門者，一辨有無、二釋前後、三明權實、四顯餘眾有無。辨有無者，有其四句，自有經文唯小非大，如金剛波若及阿含等；二唯大非小，如華嚴經及理趣等；三大小俱列，如法華、維摩等；四大小俱無，如金光明及勝鬘等。問：若有四句，如何會釋大智度論？彼云：聲聞藏中唯列聲聞，菩薩藏中具列聲聞及菩薩眾。此有二說：一云據實如智度論，而四句結集經者，意樂異故。一云據實具有四句，而智度論為顯二藏勝劣異故，具說二句。舊來相傳，實有無故、或廣略故真諦三藏金光明記云：此經三義不立同聞：一耆闍之眾唯聞正說後分，不聞正說前分所明因果；王舍之眾聞前分因果，不聞後分緣用等事；時眾有聞不聞。所以不立同聞二義者，說四德之果是四佛，明三身之因是釋迦，非止聽時眾不同，亦是法主有異故。不安同聞三義者，聞懺悔是信相，獨自夢感不得與多同聞，為此三義不安同聞。辨前後者，此即不定，自有經文先大後小，如五濁經；自有經文先小後大，即此經等。問：若爾，如何佛地及智度論皆說聲聞為先？解云：如智度論第四卷說：佛法二種：一者秘密，二者顯示。顯示門中先聞聲聞，以其煩惱滅無餘故；秘密門中先說菩薩，得無生忍斷煩惱故。解云：是故兩經各據一義，互不相違。然說聲聞以為先者，依佛地論有其八故。第二云：一為於大乘生疑惑者，除彼疑故，疑大乘教非是佛說，親對佛聞信是佛說。二為列不定種性令生定信故，不定性者欲取小果，故遣近佛令取大果。三為已清淨諸大聲聞，捨於自身尊貴慢故，乃至廣說謂近世尊親授化故，自捨高慢究竟門也。四又諸聲聞常隨佛故，菩薩化物不常隨佛，聲聞常隨故先列之。五形同佛故剃髮染衣形同佛故，菩薩不定是故後說。六內眷屬故出家近佛名內眷屬也。七又令菩薩生恭敬故，乃至廣說親侍佛故菩薩恭敬，如侍王者餘人敬也。八者由是讚嘆聲聞功德，亦令其餘於聲聞眾生淨信故，轉釋菩薩敬聲聞意，菩薩尚敬況復餘眾。依智度論有二復次，彼云：問曰：若從上數應先菩薩，若從下數先優婆夷，何以先說聲聞四眾後說菩薩？答曰：菩薩智慧雖多應次佛說，以惑未盡所以後說；諸阿羅漢智慧雖少而惑已盡，是故先說。復次菩薩以方便力現入五道，受其五欲引導眾生，若在阿羅漢上，諸天世人當生疑恠，是故後說。廣說如彼。言權實者，此經一部如前所說。如實義者，二處所說：一者淨土，二者穢土。今釋此經，若淨土中菩薩為實、二乘是權，故瑜伽論七十九云：問：何等有情不生淨土？答：異生二乘地前菩薩，故知二乘是化非實。若穢土中二乘為實、菩薩是權，受變易不可見故。七地以來容受分段，故有實身，義亦無失。故智度論云：七地已來未捨虫身肉身。言餘眾有無者，若依穢土有實龍等，故佛地論第二卷云：於此會中亦有餘眾結集法者，略說二眾，以其勝故。如經後言：世間天、人、阿素洛等一切大眾，聞佛所說皆大歡喜信受奉行。若在淨土有化龍等，故佛地論云：化亦無過，為欲莊嚴說法會故，或佛化作、或菩薩化作。世親、無性大乘論亦同此釋。就釋文中文別有二：初明聲聞，後顯菩薩。就聲聞眾文別有三：初標數辨類，次一切下廣釋諸德，後已善下顯已奉行。此即第一標數辨類，謂二眾中簡異菩薩，故言聲聞。文有五節：一辨與俱，二解無量，三釋其大，四明聲聞，五顯眾也。言與俱者，約佛對眾以身兼彼，目之為與。又與是共，故大品云：共摩訶僧。智度論云：一處、一時、一心、一戒、一見、一道、一解脫，是名為共。此經與者，即彼共也。言無量者，親光釋云：其數甚多難可算計，故名無量。所言大者，依智度論釋有三義：一大、二多、三勝。眾中上故、諸障斷故、王等敬故，名為大也。數甚多故名之為多，勝九十六外道論故名為勝也。依佛地論釋有四義：一者利根波羅蜜多種性聲聞；二者無學果故；三如實義不定種性迴心向大，故名為大；四者眾多故名為大，如今大眾真諦釋云：大有三義：一者數大，如言大軍，以數多故名為大也；二者量大，如言大山，不以數多名之為大，但以形量高廣故名大也；三者勝大，如言大王，非關數多及以形量高廣，但由德勝故名為大。聲聞亦爾，數非一故即是數大，迴求佛果修菩提高極無上即是勝大，廣大無底不可測量即是量大。言聲聞者，成實論云：聞法得悟故曰聲聞。親光釋云：聞佛言音而入聖道故曰聲聞。又瑜伽論八十二云：從他聽聞正法言音，又能令他聞正法聲，故曰聲聞。十地經云：從他聞聲而通達故，聞聲意解成聲聞乘。釋彼經意如十地論第四廣釋聲聞如大集經十七、大般若第五百一十、十住婆沙第一第十一、成實第五、瑜伽釋論。所言眾者，梵音僧伽，此云和合眾，謂理事二和故名眾也。廣如智度論第三卷說。

> Explanation: The commentary states: From here begins the fifth section, which concerns the assembly and its capacities (among the six divisions, this is the sixth, the assembly's accomplishments). It has two parts: first, it clarifies the voice-hearers; second, it clarifies the bodhisattvas. That is, these are the two assemblies of voice-hearers and bodhisattvas. However, these two assemblies are analyzed through four categories before the text itself is explained. What are the four categories? First, distinguishing presence and absence; second, explaining order; third, clarifying provisional and real; fourth, showing whether other assemblies exist. Regarding presence and absence, there are four statements. There are scriptures that only include the lesser vehicle and not the greater, such as the Diamond Prajñā and the Āgamas. Second, some only include the greater vehicle and not the lesser, such as the Avataṃsaka Sūtra and the Principles of Reason sūtras. Third, some list both greater and lesser, such as the Lotus Sūtra and the Vimalakīrti Sūtra. Fourth, some include neither greater nor lesser, such as the Golden Light Sūtra and the Śrīmālā Sūtra. Question: If there are these four statements, how do we reconcile the Great Treatise on the Perfection of Wisdom? It says: Within the voice-hearer canon, only voice-hearers are listed; within the bodhisattva canon, both voice-hearers and bodhisattvas are listed. There are two explanations for this. One says that in reality, it is as the Great Treatise states, and the four statements arise from the compilers of the scriptures having different intentions. Another says that in reality, all four statements exist, but the Great Treatise, to show the superiority and inferiority of the two canons, fully describes only two statements. The old tradition holds that this is due to actual existence or non-existence, or due to abbreviation or elaboration (as noted: Master Paramārtha's commentary on the Golden Light Sūtra says: This sūtra does not establish a shared assembly of hearers for three reasons: First, the assembly at Vulture Peak only heard the latter part of the correct teaching, not the causes and effects explained in the former part; the assembly at Rājagṛha heard the causes and effects of the former part, but not the latter part's functions and events. The assemblies at different times heard or did not hear certain things. Thus, there is no shared assembly. The second reason: The discussion of the four virtues' fruit pertains to the four Buddhas, while the discussion of the three bodies' cause pertains to Śākyamuni. Not only do the audiences at the time of hearing differ, but the Dharma masters also differ. Therefore, a shared assembly is not established. The third reason: The confession of repentance was heard by Pure Faith, who alone received it in a dream, so it could not be shared with a multitude. For these three reasons, a shared assembly is not established). Regarding order, this is not fixed. Some scriptures place the greater vehicle first and the lesser second, such as the Sūtra on the Five Defilements. Some place the lesser first and the greater second, as in this sūtra. Question: If so, how do the Grounds of Buddhahood and the Great Treatise both say that voice-hearers come first? Explanation: As the Great Treatise, chapter four, states: The Buddha's teachings are of two kinds: one is secret, and the other is open. In the open teaching, voice-hearers are mentioned first, because their afflictions are completely extinguished. In the secret teaching, bodhisattvas are explained first, because they have attained the patient endurance of non-arising and cut off afflictions. Explanation: Therefore, the two texts each rely on a different principle and do not contradict each other. However, the statement that voice-hearers come first, according to the Grounds of Buddhahood, is based on eight reasons. Second, it says: First, to remove doubts in those who have doubts about the greater vehicle, clearing their suspicion. They doubt that the greater vehicle teaching is not the Buddha's word. Having personally heard it in the Buddha's presence, they believe it is the Buddha's teaching. Second, to cause those of indeterminate spiritual potential to develop firm faith. Those of indeterminate potential wish to attain the lesser fruit, so they are placed near the Buddha to lead them to attain the greater fruit. Third, to subdue the pride of the great voice-hearers who have already purified themselves, making them abandon their self-importance regarding their noble status, and so forth (as noted: being near the World-Honored One, receiving direct guidance, they abandon their personal arrogance and reach the ultimate state). Fourth, because voice-hearers always follow the Buddha, whereas bodhisattvas, in transforming beings, do not always follow the Buddha. Voice-hearers always follow, so they are listed first. Fifth, because they resemble the Buddha in appearance (as noted: shaving their heads and wearing dyed robes makes them resemble the Buddha; bodhisattvas are not fixed in appearance, so they are placed later). Sixth, because they are inner retinue (as noted: having left home and drawn near the Buddha, they are called the inner retinue). Seventh, to cause bodhisattvas to generate respect, and so forth (as noted: since they personally attend the Buddha, bodhisattvas respect them, just as people respect those who serve a king). Eighth, by praising the virtues of voice-hearers, it also causes others to develop pure faith in the assembly of voice-hearers. This further explains why bodhisattvas respect voice-hearers: if bodhisattvas respect them, how much more do other beings. According to the Great Treatise, there are two additional explanations. It asks: If counted from the top, bodhisattvas should come first; if counted from the bottom, laywomen should come first. Why are the four assemblies of voice-hearers stated first, and then bodhisattvas? Answer: Although bodhisattvas have greater wisdom and should be explained right after the Buddha, because their afflictions are not yet extinguished, they are placed later. The arhats, though their wisdom is lesser, have extinguished their afflictions, and so they are stated first. Furthermore, bodhisattvas, through skillful means, manifest in the five realms of existence, experiencing the five desires to guide beings. If they were placed above the arhats, gods and humans would be suspicious and amazed, and so they are placed later. This is explained in detail there. Regarding provisional and real, this entire sūtra, as previously stated, according to its true meaning, is taught in two places: one is the pure land, and the other is the impure land. In explaining this sūtra, if in the pure land, bodhisattvas are real, and the two vehicles (voice-hearers and solitary realizers) are provisional. Thus, the Yogācārabhūmi, in section seventy-nine, asks: Which beings are not born in the pure land? Answer: Ordinary beings, the two vehicles, and bodhisattvas before the ground. From this, we know the two vehicles are manifestations, not real. If in the impure land, the two vehicles are real, and bodhisattvas are provisional, because they receive transformed bodies that are invisible. Bodhisattvas from the seventh ground onward may receive birth-and-death bodies, so they have real bodies, and this meaning is not erroneous. Thus, the Great Treatise says: From the first to the seventh ground, they have not abandoned the worm-like physical body. Regarding the presence or absence of other assemblies: If in the impure land, there are real dragons and others. Thus, the Grounds of Buddhahood, volume two, states: In this assembly, there are also other assemblies, but the compilers of the Dharma briefly mention two assemblies, because they are superior. As the sūtra later states: The gods, humans, asuras, and all the great assemblies in the world, hearing the Buddha's teaching, all greatly rejoiced, believed, received, and practiced it. If in the pure land, there are manifested dragons and others, and so the Grounds of Buddhahood states: Manifestations are also not faulty, for they are intended to adorn the Dharma assembly, either created by the Buddha or by bodhisattvas. Vasubandhu and Asaṅga's Mahāyāna treatises also explain this in the same way. In explaining the text, there are two parts: first, it clarifies the voice-hearers, and second, it reveals the bodhisattvas. Within the section on the voice-hearer assembly, the text has three parts: first, it marks the number and distinguishes the type; second, from "all" onward, it broadly explains the virtues; third, from "already good" onward, it shows they have already practiced. This is the first part, marking the number and distinguishing the type. That is, among the two assemblies, it distinguishes them from bodhisattvas, so it says "voice-hearers." The text has five sections: first, explaining "with" (association); second, explaining "countless"; third, explaining "great"; fourth, explaining "voice-hearers"; fifth, showing the "assembly." Regarding "with" (association), it refers to the Buddha facing the assembly, encompassing them with himself, and is termed "with." Also, "with" means "together," so the Great Perfection of Wisdom says: "Together with the great saṅgha." The Great Treatise explains: Being in one place, at one time, with one mind, one precept, one view, one path, and one liberation—this is called "together." The "with" in this sūtra refers to that "together." Regarding "countless," the Honorable Light's commentary explains: Their number is extremely great, difficult to calculate, hence "countless." Regarding "great," according to the Great Treatise, there are three meanings: first, great; second, many; third, surpassing. They are foremost in the assembly, all obstructions are cut off, and kings and others respect them, hence "great." Because their number is great, they are called "many." Because they surpass the ninety-six heretical treatises, they are called "surpassing." According to the Grounds of Buddhahood, there are four meanings: First, they are voice-hearers of sharp faculties, belonging to the pāramitā lineage. Second, because they have attained the fruit of no more learning. Third, according to true meaning, they are of indeterminate lineage, turning their minds toward the greater vehicle, hence "great." Fourth, because they are numerous, they are called "great," like a great assembly today (as noted: Master Paramārtha's commentary says: "Great" has three meanings: First, great in number, like saying a great army, because the number is many, it is called great. Second, great in measure, like saying a great mountain; it is not called great because of many numbers, but because its form and size are vast and lofty. Third, great in supremacy, like saying a great king; it is not about number or form and size, but because of superior virtue, it is called great. Voice-hearers are likewise: their number is not one, so that is great in number; they turn toward seeking Buddhahood and cultivating bodhi, lofty and supreme, so that is great in supremacy; they are vast and bottomless, immeasurable, so that is great in measure). Regarding "voice-hearers," the Treatise on the Establishment of Reality says: Hearing the Dharma and attaining awakening is called "voice-hearer." The Honorable Light's commentary explains: Hearing the Buddha's voice and speech and entering the noble path is called "voice-hearer." Also, the Yogācārabhūmi, in section eighty-two, states: Hearing the sound of the correct Dharma from others, and also being able to cause others to hear the sound of the correct Dharma, is called "voice-hearer." The Daśabhūmika Sūtra says: Because they hear sounds from others and become通达 (thoroughly understand), hearing sounds and understanding with their minds constitutes the voice-hearer vehicle. The meaning of that sūtra is explained in the Daśabhūmika Treatise, chapter four (with extensive explanations of voice-hearers found in the Great Collection Sūtra, chapter seventeen; the Great Perfection of Wisdom, section 510; the Daśabhūmika Vibhāṣā, chapters one and eleven; the Treatise on the Establishment of Reality, chapter five; and the Yogācārabhūmi commentary). Regarding "assembly," the Sanskrit word is "saṅgha," which here means "harmonious assembly," referring to achieving harmony in both principle and matter, hence "assembly." This is explained in detail in the Great Treatise, volume three.

一切調順。

> All is in harmony and well-guided.

釋曰：自下第二廣釋諸德，有十三德，此即第一心善調順德。依佛地論，有其三釋，故第二云：一切調順者，有義有學，離見所斷一百一十二種分別麤重煩惱，不𢤱悷故，猶如良馬，名為調順。有義無學，離見修斷一百二十八種煩惱，不剛強故，猶如真金，名為調順。如實義者，皆是迴向菩提種性，一切堪能發趣大果，隨佛意轉，如聰慧眾，故名調順。依智度論第三卷中，有三復次釋心調順：一、約三種順違以釋調順：一、恭敬罵詈，心等無異；二、珍寶瓦石，視之無異；三、持刀斫身，栴檀塗身，亦等無異。二、約利鈍根本煩惱已斷以釋調順；三、約應貪不貪，應瞋不瞋，應癡不癡，守護六情以釋調順。

> Commentary: Next, the text explains in detail the many virtues of the Bodhisattva, listing thirteen in total. This first one is the virtue of a well-tamed mind. According to the \*Discourse on the Buddha's Grounds\*, there are three explanations. Thus, the second passage says: "All the tamed" refers to those who are still training, having departed from the one hundred and twelve types of coarse afflictions of discrimination associated with the view to be abandoned. They are not stubborn, like a well-trained horse, and are therefore called "tamed." Another interpretation refers to those who have completed training, having departed from the one hundred and twenty-eight types of afflictions associated with both view and meditation to be abandoned. They are not rigid, like refined gold, and are therefore called "tamed." According to the true meaning, they are all of the lineage destined for enlightenment, capable of attaining great results, and follow the Buddha's will like a wise assembly—thus they are called "tamed." According to the \*Great Treatise on the Perfection of Wisdom\*, in its third volume, there are three further explanations of the tamed mind: First, it is explained in terms of three pairs of opposites: (1) In reverence and abuse, the mind remains equally unmoved; (2) In treasures and stones, it regards them without distinction; (3) In being cut by a sword or anointed with sandalwood paste, it remains equally unaffected. Second, it is explained in terms of having already cut off both the subtle and coarse root afflictions. Third, it is explained in terms of not being attached to what should not be desired, not being angry at what should not provoke anger, not being deluded by what should not confuse, and thus guarding the six senses—this is called "tamed."

皆是佛子。

> All are children of the Buddha.

釋曰：第二紹隆佛種德。然此佛子自有三義：一唯約聲聞以釋佛子，如即此經、佛地經等。親光釋云：由佛教力彼聖道生，故名佛子。如說皆從世尊口生，正法生故。有義皆是趣大聲聞，能紹佛種令不斷絕，故名佛子。二唯約菩薩以釋佛子，如梁攝論第八卷云：佛子有五義：一願樂無上乘為種子、二以般若為母、三以定為胎、四以大悲為乳母、五以諸佛為父。真諦釋云：成眾生身必具五事：一父、二種子、三母、四胎處、五乳母。父是出子之根本，故先明父。父之遺體以為身種子，故第二明種子。雖有種子，若無母懷伍不得成身，故第三明母。母雖懷之，若無胎裏亦不成身。胎是安身之處，故第四明胎處。出生以後，若無乳母飲養即不成身，故第五明乳母。佛子亦爾，有五緣勝：一者父勝，諸佛世尊為其父故。二種子勝，以菩提心為種子故。三生母勝，以其波若為生母故。四胎藏勝，以福智住持為胎藏故。五乳母勝，以大悲長養為乳母故。三通約菩薩聲聞以釋佛子，如智度論七十二云：佛子有五，皆從口生法生，謂須陀洹乃至阿羅漢及入正位菩薩辟支佛。雖佛法中種因緣，無佛時自能得道，不得言從佛口生，因緣遠故。瑜伽第八十四、佛性論第二、莊嚴論第一、攝論第六、十住婆沙第十三、智度論第四十一皆釋佛子，恐繁不述。

> Commentary: The second is the virtue of continuing the lineage of the Buddha. Now, this term "Child of the Buddha" has three meanings: First, it is explained solely in terms of voice-hearers (śrāvakas), as in this sutra and the Buddha Land Sutra. The noble Master Proshṭha explains: "Through the Buddha's power, that noble path arises, hence they are called Children of the Buddha." As it is said, they are all born from the mouth of the World-Honored One, born of the true Dharma. Some assert that these are all voice-hearers who aspire to the Great Vehicle, able to continue the Buddha lineage without interruption, hence called Children of the Buddha. Second, it is explained solely in terms of bodhisattvas, as in the eighth chapter of the \*Liang Compendium of the Great Vehicle\* (Mahāyānasaṃgraha): "A Child of the Buddha has five qualities: first, the aspiration for the unsurpassed vehicle as the seed; second, wisdom (prajñā) as the mother; third, meditative concentration as the womb; fourth, great compassion as the wet nurse; fifth, all Buddhas as the father." The noble Paramārtha explains: "To form a being's body, five things must be present: a father, a seed, a mother, a womb, and a wet nurse. The father is the root from which the child issues, so the father is discussed first. The father's physical legacy becomes the body's seed, so the seed is discussed second. Even with a seed, if there is no mother to carry it, the body cannot form, so the mother is discussed third. Though the mother carries it, without the womb it still cannot form. The womb is where the body rests, so the womb is discussed fourth. After birth, without a wet nurse to nourish it, the body cannot develop, so the wet nurse is discussed fifth. Likewise, a Child of the Buddha has five superior conditions: first, a superior father, because the World-Honored Buddhas are their father. Second, a superior seed, because the mind of awakening (bodhicitta) is the seed. Third, a superior birth mother, because prajñā is the birth mother. Fourth, a superior womb, because the support of merit and wisdom is the womb. Fifth, a superior wet nurse, because great compassion nourishes and sustains as the wet nurse." Third, it is explained in terms of both bodhisattvas and voice-hearers, as in the seventy-second chapter of the \*Treatise on Great Perfection of Wisdom\* (Mahāprajñāpāramitāśāstra): "There are five types of Children of the Buddha, all born from the mouth, born from the Dharma: stream-enterers (srotaāpanna) up to arhats, and bodhisattvas who have entered the correct position, and pratyekabuddhas. Though within the Buddha's teaching they plant causes and conditions, during a time without a Buddha they can attain the path on their own, so they cannot be said to be born from the Buddha's mouth, because the causes are distant." <note>Yogācārabhūmi, chapter 84; Ratnagotravibhāga, chapter 2; Ornament of the Great Vehicle, chapter 1; Compendium of the Great Vehicle, chapter 6; Daśabhūmika-vibhāṣā, chapter 13; and the Treatise on Great Perfection of Wisdom, chapter 41 all explain "Child of the Buddha," but to avoid excessive detail, they are not cited here.</note>

心善解脫，慧善解脫。

> With a mind well liberated and wisdom well freed.

釋曰：第三心慧解脫德。如契經說：已離貪得，故心解脫；離無明故，慧得解脫。是故諸師釋經不同。分別論者作如是說：心性本淨，客塵煩惱所染汙故，說不清淨。據實本性，心得解脫，慧善解脫。若依薩婆多宗，心善解脫者，心離貪時，與心相應勝解解脫貪故，即說勝解名心善解脫。慧善解脫者，慧離無明時，與慧相應勝解解脫無明故，即說勝解名為慧善解脫，非謂無為涅槃解脫。若廣分別，如大毗婆沙第二十七、二十八及七十二說。今依大乘，如佛地論：離三界貪，心得解脫。如契經說：已離貪故，心得解脫。如契經說：離於無明，惠得解脫。解云：佛地論意，由心惠故，證得離貪無明，所得無為為解脫體。於理無違，論不簡故。若依智度論第三卷云：復次諸結使屬愛、屬見，屬愛煩惱覆心，屬見煩惱覆慧。如是愛離故，屬愛結使亦離，得心解脫；無明離故，屬見結使亦離，得慧解脫。又涅槃經二十五云：貪瞋癡心永斷滅故，心善解脫；於一切法知無障礙，慧善解脫。若依智論第三，改善名好。然好解脫自有三義：一簡異外道離欲人，一處一道心得解脫，非於一切，故不名好；二簡內道中學人，雖得解脫，有殘結使，故非好解脫；三簡無學中退法阿羅漢，得時解脫，非好解脫。是故唯約利根阿羅漢說好解脫。

> Commentary: The third is the virtue of liberation of mind and wisdom. As stated in the sutras: "Having departed from greed, one attains liberation of mind; having departed from ignorance, one attains liberation of wisdom." Thus, different teachers interpret the sutras differently. The proponents of the Distinctionist school say: The mind's nature is originally pure, but it is defiled by adventitious defilements, so it is spoken of as impure. In reality, by its true nature, the mind attains liberation and wisdom attains good liberation. According to the Sarvastivada tradition, "good liberation of mind" means: when the mind departs from greed, the superior understanding associated with the mind liberates from greed, so that superior understanding is called "good liberation of mind." "Good liberation of wisdom" means: when wisdom departs from ignorance, the superior understanding associated with wisdom liberates from ignorance, so that superior understanding is called "good liberation of wisdom." It is not referring to unconditioned nirvana as liberation. For a detailed explanation, see the Mahavibhasa, volumes 27, 28, and 72. Now, following the Mahayana, according to the Treatise on the Stages of Buddhahood: "Having departed from the greed of the three realms, the mind attains liberation." As the sutra says: "Having departed from greed, the mind attains liberation." As the sutra says: "Having departed from ignorance, wisdom attains liberation." Explanation: The intent of the Treatise on the Stages of Buddhahood is that through mind and wisdom, one realizes the unconditioned state free from greed and ignorance, which is the essence of liberation. This does not contradict reason, for the treatise does not discriminate otherwise. According to the Great Treatise on the Perfection of Wisdom, volume 3: "Furthermore, the various fetters belong to attachment or views. Fetters of attachment obscure the mind; fetters of views obscure wisdom. Thus, when attachment is abandoned, the fetters of attachment are also abandoned, and one attains liberation of mind. When ignorance is abandoned, the fetters of views are also abandoned, and one attains liberation of wisdom." Also, the Nirvana Sutra, volume 25, says: "Because greed, hatred, and delusion are eternally severed and extinguished, the mind is well liberated. Knowing all dharmas without obstruction, wisdom is well liberated." According to the Great Treatise on the Perfection of Wisdom, volume 3, "improved" means "good." However, "good liberation" has three meanings: First, it distinguishes from non-Buddhists who have abandoned desire—they may attain liberation of mind in one place or along one path, but not in all things, so it is not called "good." Second, it distinguishes from learners within the Buddhist path—though they attain liberation, they still have residual fetters, so it is not "good liberation." Third, it distinguishes from the "regressing" arhats among the adept—they attain temporal liberation, not "good liberation." Therefore, only for sharp-rooted arhats is it called "good liberation."

戒善清淨。

> The precepts are pure and wholesome.

釋曰：第四戒善清淨，德親光菩薩釋有三義：一約六支釋戒善淨，二約無漏釋戒善淨，三約大乘釋戒善淨。故佛地論云：如契經說，具足六支名戒善淨：一住淨尸羅所受學處三業無犯，二善自防守別解律儀謂能守護七最律儀，三軌則具足謂於威儀行住坐臥，或於所作謂著衣服便利等，或於善品加行誦經坐禪等，成就軌則隨順世間不越世間，隨順毗奈耶不越毗奈耶也，四者所行皆悉具足謂五處非非比丘所行，所謂唱家、淫女家、酟酒、王旃陀羅，如是五家及諸如來所制之處，除此所餘依時行者，如是名為所行具足，五於微細罪見大怖畏隨小學處，乃至若有命難因緣終不故犯，乃至廣說。故維摩云：乃至小罪猶懷大懼，六受學學處唯自誓受，我當盡學一切學處，乃至廣說。若廣分別，如瑜伽論第二十二、顯揚第七也。二約無漏釋戒善者，或復皆得無漏戒故，名善清淨。三如實義，住無學位迴向大乘，自分戒淨修菩薩戒，故名善淨。

> The commentary explains: The fourth aspect concerns the purity of moral discipline, which the noble Guanyin Bodhisattva explains in three ways: First, interpreting moral discipline as pure through six factors; second, interpreting it as pure through the absence of defilements; third, interpreting it as pure from the Mahayana perspective. Thus, the \*Treatise on the Buddha Ground\* states: As the scriptures say, possessing six factors is called pure moral discipline: 1. Abiding in pure precepts <note>without violating the three actions of body, speech, and mind in what one has accepted and learned</note>. 2. Carefully guarding oneself with the vows of personal liberation <note>meaning one is able to protect the seven kinds of precepts</note>. 3. Perfect in rules of conduct <note>meaning in one's deportment—walking, standing, sitting, and lying down—or in one's activities such as dressing and using the toilet, or in one's virtuous practices such as reciting scriptures and meditating, one accomplishes proper conduct, conforming to the world without transgressing it, and conforming to the Vinaya without violating it</note>. 4. Perfect in all that one does <note>meaning avoiding the five places not suitable for monks to frequent—namely, places of singers, prostitutes, alcohol sellers, kings, and outcasts. Other than these and places forbidden by the Thus Come One, one acts according to the proper time; this is called being perfect in one's conduct</note>. 5. Regarding even minor transgressions with great fear <note>With respect to the lesser training rules, even in situations endangering one's life, one would never deliberately violate them, and so forth. Thus, the \*Vimalakirti Sutra\* says: Even for minor offenses, one feels great dread</note>. 6. Accepting and learning the training rules <note>one makes a personal vow: "I will learn all the training rules completely," and so forth. For a detailed explanation, see \*Yogācārabhūmi\* Chapter 22 and \*Saṃdhinirmocana\* Chapter 7</note>. Second, interpreting moral discipline as pure through the absence of defilements: Moreover, because they have attained the precepts free from defilements, it is called pure and good. Third, the true meaning: Abiding in the stage beyond learning, one dedicates oneself to the Mahayana, purifies one's own precepts, and cultivates the Bodhisattva precepts—this is called pure and good.

趣求法樂。

> They delight in seeking the joy of the Dharma.

釋曰：第五求法樂德。親光三釋：一求正法時，求大菩提樂不求餘樂；二或求法時，為令他樂無求過意離惡威儀；三如實義，此大聲聞專求法樂，不求名聞利養恭敬。

> Commentary: The fifth is the joy of seeking the Dharma. According to Prophila's three interpretations: first, when seeking the true Dharma, one seeks the joy of great enlightenment, not any other pleasure; second, when seeking the Dharma, one acts to bring joy to others, free from any intention of fault and without improper conduct; third, in its true meaning, these great disciples devote themselves solely to the joy of seeking the Dharma, not seeking fame, profit, or veneration.

多聞聞持，其聞積集。

> One who has heard much, and holds what is heard, accumulates wisdom through listening.

釋曰：第六聞持積集德。如是三慧，唯約聞慧初中後位勝差別說三種。如親光說無量經典，初中後分皆能聽受，故名聞。隨所聞義皆能憶持令不忘失，故名聞持。數習文義令其堅住，是故說名其聞積集。

> Commentary: The sixth is the virtue of accumulating what is heard and retained. These three kinds of wisdom are described only in terms of the listening wisdom, distinguished by its superiority at the beginning, middle, and later stages. As stated by Proshāda, one who can listen to and receive the countless scriptures, from their opening to their conclusion, is said to have "listening." One who can remember and retain all that is heard without forgetting is said to have "listening and retention." By repeatedly familiarizing oneself with the words and meanings, making them firmly established, this is called "accumulating what is heard."

善思所思，善說所說，善作所作。

> Think well before thinking, speak well before speaking, act well before acting.

釋曰：第七三業隨智德。親光釋云：世間愚夫惡思所思、惡說所說、惡作所作，出世聖者超過彼法與彼相違，是故說名善思所思、善說所說、善作所作，三業清淨隨智慧行。又瑜伽論第七十云：惡思所思、惡說所說、惡作所作，凡所現行身語意業皆不清淨。又瑜伽論二十五云：云何成就聰慧者相？謂由作業相表知愚夫，由作業相表知聰慧。其事云何？謂諸愚夫惡思所思、惡說所說、惡作所作，諸聰慧者善思所思、善說所說、善作所作，是名成就聰慧者相。

> Commentary: The seventh is the wisdom-guided purity of the three actions. According to the explanation by Venerable Chin Kuang: ordinary people in the world think ill-thought thoughts, speak ill-spoken words, and do ill-done deeds. Saints who have transcended the world surpass such behaviors and are wholly opposed to them. Therefore, they are described as thinking well-thought thoughts, speaking well-spoken words, and doing well-done deeds—their three actions are pure and follow wisdom. Furthermore, the \*Yogaśāstra\* (Treatise on Yoga) in its seventieth chapter states: ill-thought thoughts, ill-spoken words, and ill-done deeds—whatever actions of body, speech, and mind ordinary people engage in are all impure. Also, in its twenty-fifth chapter, the same treatise asks: What defines the mark of one who possesses intelligence? It answers: the nature of one's actions reveals a fool, and the nature of one's actions reveals a wise person. How so? Fools think ill-thought thoughts, speak ill-spoken words, and do ill-done deeds, while the wise think well-thought thoughts, speak well-spoken words, and do well-done deeds. This is called the mark of one who possesses intelligence.

捷慧、速慧、利慧、出慧、勝決擇慧、大慧、廣慧及無等慧，慧寶成就。

> Swift wisdom, quick wisdom, sharp wisdom, liberating wisdom, excellent discerning wisdom, great wisdom, vast wisdom, and incomparable wisdom—the treasure of wisdom is perfectly accomplished.

釋曰：第八諸慧差別德。釋此諸慧，諸說不同。一云：此經總明八慧名字。如經後云慧寶成就者，攝上八慧以為慧寶，非別立慧。故瑜伽論但言慧寶，不言寶慧。一云：九慧。故大品經及智度論皆名寶慧，故知別慧。一云：此經據寶十慧，謂加甚深妙慧。故佛地云：有本復說甚深妙慧，謂他不能究其底故。今且依九以辨諸慧。故親光云：於佛所說法毗奈耶，速入其義，故名捷慧。即於此中多入其義，故名速慧。能多行者，說名速慧故。入微細義，故名利慧。得能出離生死妙慧，故名出慧。此慧能為涅槃了因，是故說名勝決擇慧。勝決擇故，名勝決擇，即是涅槃。此慧能為彼了因故，依彼立名已上釋出慧。問答：決擇無窮盡故，名為大慧。深廣圓滿善通達故，名為廣慧。於耎根等諸聲聞眾，此慧勝故，名無等慧。此慧能招最上義故，名為慧寶。是諸聲聞具此慧寶，是故說名慧寶成就。解云：最上義即是涅槃。若依瑜伽，與彼少異。八十三云：速疾了知，故名捷慧。無滯礙故，名為速慧。能善了知盡其所有，如所有故，名為利慧。於出離法世間離欲，善了知故，名為出慧。世間諸離欲法能了知故，名勝決擇慧。謂即此慧長時串習，故名大慧。謂即此慧無量無邊所行境故，名為廣慧。其餘諸慧無與等故，名無等慧。於諸根中慧最勝故，如末尼珠顯發輪王毗瑠璃寶令光淨故。與彼相應故，慧寶皆得成就。依大品經及大般若有十一慧，如智度論第八十三次第廣釋，恐繁不述。

> Explanation: The eighth topic concerns the distinctions among the various kinds of wisdom. There are different interpretations of these wisdoms. One view holds that this sutra collectively presents the names of eight wisdoms. As the sutra later states, "the achievement of the wisdom treasure" encompasses the aforementioned eight wisdoms as the wisdom treasure, without establishing separate wisdoms. Thus, the Yogācārabhūmi Śāstra only mentions the "wisdom treasure," not "treasure wisdom." Another view holds that there are nine wisdoms. Hence, the Greater Prajñāpāramitā Sūtra and the Treatise on the Great Perfection of Wisdom both refer to "treasure wisdom," indicating it is a distinct wisdom. Another view holds that this sutra, based on the ten wisdoms of treasure, adds the "profound and wondrous wisdom." Thus, the Buddhahood Treatise states: "Some versions further speak of the profound and wondrous wisdom, because others cannot fathom its depths." For now, we rely on the nine wisdoms to explain the distinctions. Therefore, Bandhuprabha says: "Quickly entering into the meaning of the Dharma and Vinaya taught by the Buddha is called 'swift wisdom.'" Within this context, entering deeply into its meaning is called "rapid wisdom." Because one can practice it extensively, it is called "rapid wisdom." Penetrating subtle and fine meanings is called "sharp wisdom." Possessing the wondrous wisdom that can transcend birth and death is called "wisdom of renunciation." This wisdom serves as the direct cause for nirvāṇa, hence it is called "wisdom of superior discernment." Because of superior discernment, it is called "superior discernment," which is nirvāṇa itself. This wisdom serves as its direct cause, so it is named accordingly <note>End of explanation on wisdom of renunciation</note>. Q&A: Because discernment is inexhaustible, it is called "great wisdom." Because it is profound, vast, complete, and thoroughly penetrating, it is called "broad wisdom." Because it surpasses the wisdom of sravakas with dull faculties, it is called "incomparable wisdom." Because this wisdom attracts the highest meaning, it is called "wisdom treasure." Sravakas who possess this wisdom treasure are said to "achieve the wisdom treasure." <note>Explanation: The highest meaning is nirvāṇa.</note> If we rely on the Yogācārabhūmi Śāstra, it differs slightly. Section 83 says: "Quickly understanding is called 'swift wisdom.' Without hindrance is called 'rapid wisdom.' Well understanding everything as it is and as it should be is called 'sharp wisdom.' Well understanding the ways of renunciation and detachment from worldly desires is called 'wisdom of renunciation.' Because it understands all methods of detachment, it is called 'wisdom of superior discernment.' Because this wisdom is cultivated over a long period, it is called 'great wisdom.' Because this wisdom has immeasurable and boundless objects of focus, it is called 'broad wisdom.' Because no other wisdom can equal it, it is called 'incomparable wisdom.' Among all faculties, wisdom is supreme, like the mani jewel that illuminates and purifies the vaidurya treasure of a wheel-turning king. Because it is associated with it, the wisdom treasure is fully achieved." According to the Greater Prajñāpāramitā Sūtra and the Great Perfection of Wisdom, there are eleven wisdoms, as detailed in Section 83 of the Treatise on the Great Perfection of Wisdom. To avoid excessive detail, we will not elaborate here.

具足三明。

> Possessing the Three Insights.

釋曰：第九具足三明德，如契經說有三種明：一宿住隨念智證通明、二者死生智證通明、三者漏盡智證通明。然此三明，薩婆多宗、俱舍論意四門分別。第一出體用慧為性，如其次第，六通之中第五宿住、第二天眼、第六漏盡三通為性。第二立三之意，如次對治前後中際三種愚故。第三真假分別，漏盡智明通假及真通無漏故，餘二假說唯有漏故有漏無漏智皆名漏盡，俱在漏盡身中生故。真名無漏，假名有漏，勝劣相形故說真假。第四學無學分別，唯在無學，學有闇故。又大婆沙一百二卷云：問：六通中何故但說三種為明？答：神境智證通如工巧處轉，天耳智證通唯能取聲，他心智證通唯取自相，無勝用故不立為明。後之三通皆有勝用，故立為明。勝用者，謂皆能隨順厭捨生死、皆能引發殊勝功德、皆能趣向殊勝涅槃。問：云何後三皆有勝用？答：第四宿住隨念智證通，見前際事，深生厭離；第五生死智證通，見後際事，深生厭離；第六漏盡智證通，既厭離已，欣樂涅槃。廣說如彼。今依大乘親光釋云：無學利根所得三通，除染、不染三際愚故，說有三明。有義：明者以慧為性，慧能除闇，故說為明。有說：無癡善根為性，翻無明故。云大乘皆通無漏，於理無違，許後得智是無漏故。又瑜伽論六十九云：六通中，前三通是通非明，後三通亦通亦明，以能對治三世愚故。依智度論第二卷云：宿命、天眼、漏盡，名為三明。問曰：神通與明有何等異？答曰：直知過去宿命事，是名通；知過去因緣行業，是名明。直知死此生彼，是名天眼通；知行因緣際會不失，是名明。直知盡結使，不知更生不生，是漏盡通；若知漏盡更不復生，是名明。是三明，大阿羅漢、大辟支佛所得。廣釋三明，如法集經第三、雜阿含四十三、中阿含五十一、毗曇第六、俱舍二十七、順正理七十六、婆沙八十一及一百二。

> Explanation: The ninth attainment, the "threefold knowledge," is described in the scriptures as three types of insight: first, the knowledge of recalling past lives; second, the knowledge of how beings pass away and are reborn; third, the knowledge that ends all defilements. Now, regarding these three kinds of knowledge, the Sarvāstivāda school and the \*Abhidharmakośa\* explain them through four aspects. First, the essence: These three are rooted in wisdom. In order, they correspond to the fifth, second, and sixth of the six superknowledges—namely, past-life recall, divine eye, and the ending of defilements. Second, the purpose of establishing three: Each one is meant to counter three types of ignorance: about the past, the future, and the present. Third, distinguishing the real from the provisional: The knowledge that ends defilements can be both provisional and real, as it includes both defiled and undefiled wisdom. The other two are only provisional, because they involve defiled states<note>Both defiled and undefiled wisdom can be called "ending defilements," since both arise in a mind that has ended defilements. The real one is undefiled; the provisional one is defiled. They are called "real" and "provisional" by comparison of their relative excellence.</note>. Fourth, the distinction between those still learning and those beyond learning: These three insights belong only to those beyond learning, because those still learning are still in the dark. Furthermore, the \*Mahāvibhāṣā\* (scroll 102) asks: Why are only three of the six superknowledges called "insights"? It answers: The superknowledge of psychic powers operates like a craft, the divine ear only perceives sounds, and the knowledge of others' minds only grasps their present mental states—they lack especially powerful functions, so they are not called insights. The latter three, however, all have such powerful functions, so they are called insights. What are these functions? They all help one turn away from and let go of birth-and-death, all help one develop extraordinary virtues, and all help one move toward supreme liberation. Question: How do the latter three each have these functions? Answer: The fourth, past-life recall, seeing what happened before, gives rise to deep renunciation. The fifth, knowledge of death and rebirth, seeing what happens after, also gives rise to deep renunciation. The sixth, the ending of defilements, having renounced, takes joy in liberation. Further details are given there. Now, following the Mahāyāna, the commentary by Bandhuprabha says: For those beyond learning with sharp faculties, these three superknowledges are called "insights" because they remove the three kinds of ignorance regarding the defiled and undefiled aspects of past, future, and present. One interpretation: Insight is of the nature of wisdom; wisdom removes darkness, hence it is called "insight." Another: It is the root of non-delusion that opposes ignorance. In the Mahāyāna, all three are considered undefiled, which is not contradictory, since it is accepted that the wisdom of subsequent attainment is undefiled. Moreover, the \*Yogācārabhūmi\* (scroll 69) says: Of the six superknowledges, the first three are superknowledges but not insights; the last three are both. This is because they counter ignorance of the three times. According to the \*Mahāprajñāpāramitāśāstra\* (scroll 2): Past-life recall, divine eye, and the ending of defilements are called the three insights. Question: What is the difference between superknowledge and insight? Answer: Simply knowing past lives is superknowledge; knowing their causes and actions is insight. Simply knowing that beings die here and are reborn there is the divine eye; knowing how causes and actions come together without fail is insight. Simply knowing that defilements have ended, but not whether rebirth will occur again, is the superknowledge of ending defilements; knowing that they will never arise again is insight. These three insights are attained by great Arhats and great Pratyekabuddhas. A detailed explanation of the three insights can be found in the \*Dharmasaṃgīti Sūtra\* (scroll 3), the \*Saṃyuktāgama\* (scroll 43), the \*Madhyamāgama\* (scroll 51), the \*Abhidharma\* (scroll 6), the \*Abhidharmakośa\* (scroll 27), the \*Nyāyānusāra\* (scroll 76), and the \*Vibhāṣā\* (scrolls 81 and 102).

逮得一切，現法樂住。

> Having attained everything, they abide in the bliss of the present moment.

釋曰：第十現法樂住德。然此樂住，依薩婆多宗。大婆沙論八十一云：問：世尊何故說四靜慮是樂住耶？答：唯靜慮中具二種樂，故名樂住：一、樂受樂，二、輕安樂。前三靜慮皆具二樂，第四靜慮無受樂，而輕安樂勢用廣大，勝前二樂。近分無色雖有輕安，而不廣大，故不名樂。復次根本靜慮現在前時，長養大種遍身中生，令充悅，故名樂住。近分定等現在前時，長養大種唯心邊生，非極充悅，故非樂住。廣如彼論。有九復次及順正理七十九、俱舍二十八、毗曇第八、成實二十、顯揚十九。親光釋云：證得不退勝靜慮故。又瑜伽論第十一云：復次是諸靜慮名差別者，或名增上心，謂由心清淨增上力正審慮故。或名樂住，謂於此中受極樂故。所以者何？諸靜慮領受喜樂、安樂、捨樂、身心樂故。又得定者，於諸靜慮數數入出，領受現法安樂住故。由此定中現前領受現法樂住，從是起已，作如是言：我已領受如是樂住。於無色定無如是受，是故不說彼為樂住。廣說如彼。

> Explanation: The tenth is the quality of dwelling in happiness in the present life. This "dwelling in happiness" is explained according to the Sarvastivada school. The Great Commentary (Abhidharma-mahavibhasa-shastra), volume 81, states: "Question: Why does the World-Honored One describe the four concentrations as dwellings of happiness? Answer: Because only in concentration do we find two kinds of happiness, which is why they are called dwellings of happiness: first, the happiness of pleasant feeling, and second, the happiness of physical and mental ease (relaxation). The first three concentrations possess both kinds of happiness, while the fourth concentration lacks the happiness of pleasant feeling, but its happiness of physical and mental ease is so powerful and vast that it surpasses the first two kinds. The neighboring concentrations and the formless states, although they have physical and mental ease, do not have it to such a vast degree, so they are not called dwellings of happiness. Furthermore, when the fundamental concentrations are present, the great elements that sustain the body are nourished and fill the entire body, bringing a sense of fullness and joy, which is why they are called dwellings of happiness. When the neighboring concentrations and so on are present, the nourishing great elements arise only at the edge of the mind, not bringing full satisfaction, so they are not dwellings of happiness." This is elaborated in that treatise. There are nine further explanations in that text, as well as in the \*Nyayanusara\* (volume 79), the \*Abhidharmakosha\* (volume 28), the \*Vibhasha\* (volume 8), the \*Satyasiddhi\* (volume 20), and the \*Yogacarabhumi\* (volume 19). The commentary by Personal Light (Sthiramati) states: This is because one has attained irreversible, superior concentration. Also, the Yogacarabhumi, volume 11, says: "Moreover, these concentrations are known by different names, sometimes called 'higher mind,' because through the power of mental clarity and elevation, one investigates rightly. Or they are called 'dwellings of happiness,' because within them one experiences utmost joy. Why? Because in these concentrations, one experiences the happiness of joy, the happiness of ease, the happiness of equanimity, and the happiness of body and mind. Furthermore, one who has attained concentration repeatedly enters and exits these states, experiencing the happiness of dwelling in the present life. From arising from these states, one can say: 'I have experienced such happiness.' In the formless concentrations, there is no such experience, so they are not called dwellings of happiness." This is elaborated in detail there.

大淨福田。

> A great pure field of merit.

釋曰：第十一勝淨福田德。成實論第二卷福田品云：問曰：以何等故，此諸賢聖名為福田？答曰：斷貪慧等諸煩惱盡，故名福田。如說稊稗不去，害善糓苗。是故施無欲人，獲報利大，故名福田。廣說如彼。親光釋云：永離煩惱，如世良田，速能生長廣大果故。

> Commentary: The eleventh virtue is the supreme purity of the field of merit. The \*Satyasiddhi Śāstra\*, in its second volume, chapter on the field of merit, says: "Why are these noble beings called a field of merit? Because they have fully eradicated greed, delusion, and all other defilements. Thus, they are a field of merit. As it is said, if weeds are not removed, they harm the good grain. Therefore, giving to one free from desire brings great reward. This is why they are called a field of merit." This is explained in detail there. The commentary by \*Bandhu-prabha\* says: "Those who have permanently departed from defilements are like a fertile field, swiftly producing vast and abundant fruits."

威儀寂靜，無不圓滿。

> His demeanor was serene and composed, embodying perfection in every aspect.

釋曰：第十二威儀寂靜德親光。釋云：正知住故。瑜伽七十一云：威儀寂靜者，謂諸根寂靜，無有躁擾，亦不高舉，支節不動，而有所說，是名威儀寂靜。威儀無缺，故名圓滿。

> Commentary: The twelfth is the virtue of stillness in deportment. Pro-Glorious Light explains: "Because one abide in right mindfulness." The Yogācārabhūmi, in its seventy-first section, states: "Stillness in deportment means that the sense faculties are calm, without agitation or restlessness, without arrogance; even while speaking, one's limbs remain steady. This is called stillness in deportment." When one's deportment is free from any flaw, it is called perfect.

大忍柔和，成就無減。

> Great patience and gentleness, accomplished without diminishment.

釋曰：第十三忍辱柔和德。親光釋云：於苦堪耐，易共住故。瑜伽九十二云：言忍辱者，謂於他怨終無返報。言柔和者，謂心無憤，不惱他故。廣如瑜伽二十五釋。

> Explanation: The thirteenth virtue is patience and gentleness. According to the commentary by Qin Guang, it means enduring hardship with tolerance and being easy to live with. Chapter 92 of the Yogācārabhūmi states: Patience refers to never retaliating against others' hostility. Gentleness means having a mind free from anger and not causing distress to others. For further details, see the explanation in Chapter 25 of the Yogācārabhūmi.

已善奉行如來聖教。

> Having well practiced and upheld the Tathagata's holy teachings.

釋曰：第十三顯已奉行。親光釋云：諸有所作已圓滿故。是諸聲聞位登無學，皆出生死，故善奉行如來聖教。

> Explanation: The thirteenth section shows that the disciples have respectfully carried out the teachings. According to the commentary by Chin-gang (親光), all that needed to be done has been accomplished. These monks, having reached the stage of no further learning, have all transcended the cycle of birth and death, and thus have faithfully followed the Buddha's sacred teachings.

復有無量菩薩摩訶薩眾，從種種佛土而來集會。

> There were also countless great bodhisattvas gathered there, having come from various Buddha lands.

釋曰：自下第二釋菩薩眾，於中有三：初標數辨類，次皆住大乘下讚諸功德，後其名下就勝列名。此即第一標數辨類，謂二眾中已釋聲聞，故今別釋菩薩眾類。又有三節：一釋無量、二菩薩等、三辨來處。言無量者，顯數無量無分限故。所言菩薩摩訶薩者，若具梵音應作是言：菩提薩埵摩訶薩埵。為存略故但言菩薩。菩提名覺，薩埵此土翻為有情或精進義。由斯親光佛地論中釋有三義，故第二云：所言菩薩摩訶薩者，謂諸菩薩求菩提故。此通三乘，為簡取大，故須復說摩訶薩言。又緣菩提薩埵為境故名菩薩，具足自利利他大願，求大菩提利有情故。又薩埵者是勇猛義，精進勇猛求大菩提故名菩薩。此通諸位，今取地上諸大菩薩，是故復說摩訶薩言。無性菩薩依後二義，故攝大乘論第一卷云：言菩薩者，菩提薩埵為所緣境，故名菩薩。從境得名，如不淨觀等。或即彼心為求菩提，有志有能，故名菩薩。又親光云：此中菩薩有三大事名摩訶薩：一者數大，謂無量等；二者德大，住大乘；第三者業大，息災橫等。依十地論亦有三義，故第一云：有三大故名摩訶薩：一者願大，二者行大，三者利益眾生大。若廣分別菩薩摩訶薩義，如大般若第三十七、第七十一、第四百一十一、第四百八十六七及第五百三十八、五百五十六，大品經第六，智度論第四五、第三十四五也。從種種佛土而來集會者，此即第三顯其來處，為聽法故從十方來。問：豈不慈氏住在此方，如何但言從他方來？答：如佛地論，為欲對治懈怠憍慢，不來集會求聞法故，且說他方。具說如彼。若廣分別菩薩他方來意，如解節經疏第一、寶積論第一、智度論第十也。

> Commentary: Next, the second part explains the assembly of bodhisattvas. This has three sections: first, stating the number and distinguishing their types; second, beginning with "all abide in the Great Vehicle" to praise their virtues; third, beginning with "their names" to list them according to their excellence. The first section states the number and distinguishes types. Since the noble listeners have already been explained among the two assemblies, now the bodhisattva assembly is explained separately. This also has three parts: first, explaining "immeasurable"; second, "bodhisattvas, etc."; third, distinguishing their place of origin. "Immeasurable" means their number is without limit or boundary. As for "bodhisattva-mahāsattva," in full Sanskrit it would be said as "bodhisattva-mahāsattva." For brevity, it is simply said as "bodhisattva." "Bodhi" means awakening, and "sattva" is translated here as "sentient being" or "vigor." Therefore, in the Buddha Ground Treatise, Brother Light explains three meanings. For this reason, the second section says: "What is called bodhisattva-mahāsattva refers to bodhisattvas who seek bodhi." This applies to all three vehicles. To distinguish and select the Great Vehicle, it is necessary to add the term "mahāsattva." Furthermore, because bodhi and sentient beings are taken as the focus, they are called bodhisattvas—fully possessing the great vows of benefiting oneself and others, seeking great bodhi and benefiting sentient beings. Also, "sattva" means courageous, and with vigor and courage they seek great bodhi, so they are called bodhisattvas. This applies to all stages. Now, to specifically refer to the great bodhisattvas on the grounds, the term "mahāsattva" is further stated. The Asaṅga bodhisattva relies on the latter two meanings, so in the first volume of the Compendium of the Great Vehicle it says: "What is called bodhisattva means bodhi and sentient beings are the focused objects, hence the name bodhisattva." This name comes from the object, like the contemplation of impurity and so on. Or, that very mind, seeking bodhi, has intention and ability, so it is called bodhisattva. Moreover, Brother Light says: Here, bodhisattvas have three great matters, so they are called mahāsattvas. First, great in number, such as being immeasurable; second, great in virtue, abiding in the Great Vehicle; third, great in deeds, quelling disasters and misfortunes. According to the Ten Grounds Treatise, there are also three meanings, so the first section says: "Because of three greatnesses, they are called mahāsattvas: first, greatness of vows; second, greatness of practice; third, greatness of benefiting sentient beings." <note>For a detailed explanation of the meaning of bodhisattva-mahāsattva, see the Great Perfection of Wisdom Scripture, fascicles 37, 71, 411, 486-487, 538, and 556; the Perfection of Wisdom Scripture, fascicle 6; and the Treatise on the Great Perfection of Wisdom, fascicles 4-5 and 34-35.</note> "Gathering from various buddha-lands" is the third part, showing their place of origin—they come from the ten directions to hear the Dharma. Question: Isn't Maitreya residing in this world? How can it be said they only come from other lands? Answer: According to the Buddha Ground Treatise, to counter laziness and arrogance, and those who do not gather to seek the Dharma, it only speaks of other lands. The full explanation is as given there. <note>For a detailed explanation of bodhisattvas' intention in coming from other lands, see the Commentary on the Unraveling the Meaning Sūtra, fascicle 1; the Jewel Treasury Treatise, fascicle 1; and the Treatise on the Great Perfection of Wisdom, fascicle 10.</note>

皆住大乘。

> All abide in the Great Vehicle.

釋曰：自下第二讚諸功德。然判此經，親光菩薩四復次釋：一約十大釋十句經、二依十地釋十句經、三約十度釋十句經、四約十願釋十句經。此即初也。十句經文即為十段，此即第一釋精進大。親光釋云：由精進力安住大乘，拔濟有有令離生死，及自發趣無上菩提解云：大乘者，即用化生及求菩提為大乘也。有云：法性真如以為大乘。今解：金剛般若中廣大心等以為住大乘。

> Explanation: From here, the second section praises the various merits. In interpreting this sutra, Master Qinguang provides four layers of explanation: first, explaining the ten phrases through the ten great qualities; second, through the ten stages of a bodhisattva's path; third, through the ten perfections; and fourth, through the ten great vows. This is the first of these. The ten phrases of the sutra are divided into ten segments, and this is the first, explaining the great quality of diligence. Master Qinguang's explanation says: Through the power of diligence, one abides firmly in the Great Vehicle, rescuing sentient beings from the cycle of birth and death, and personally aspiring to supreme enlightenment. <note>Explanation: The Great Vehicle here means using the practice of benefiting others and seeking enlightenment as the Great Vehicle. Some say the true nature of reality (suchness) is the Great Vehicle. My interpretation: in the Diamond Sutra, terms like the "vast mind" refer to abiding in the Great Vehicle.</note>

遊大乘法。

> Cultivate the practice of the Great Vehicle.

釋曰：第二讚其因大。親光釋云：即十地中以聞思修等漸次而遊解云：十地等者，等取，等取妙覺。此即大乘，亦是所遊之處。聞思修等者，世間三慧。等言，等取無漏修慧。此明三慧於十地境次第而起，能生佛地，故名因大。又解：大乘皆法性真如，十地菩薩以三慧及相應法漸次了知真如之境，能生佛果，故名因大也。

> Commentary states: The second point praises the greatness of its cause. According to Master Chin-kuang's explanation, it means that within the Ten Stages, one progresses gradually through hearing, contemplation, and cultivation.<note>Explanation: "The Ten Stages, etc." — the "etc." includes the stage of Perfect Enlightenment. This is the Great Vehicle, and it is also the realm to be traversed. "Hearing, contemplation, and cultivation" refer to the three kinds of wisdom in the ordinary world. The "etc." also includes the supramundane wisdom of cultivation. This clarifies that these three wisdoms arise sequentially in relation to the realm of the Ten Stages, leading to the attainment of Buddhahood—hence called "the greatness of the cause." Another interpretation: The Great Vehicle is entirely the nature of reality, suchness. Bodhisattvas of the Ten Stages, through the three wisdoms and their associated practices, gradually come to understand the realm of suchness, which leads to the fruit of Buddhahood—hence also called "the greatness of the cause."</note>

於諸眾生，其心平等。

> In all beings, their mind is impartial and equal.

釋曰：第三釋所緣大。親光釋云：即於一切有情得自他平等，以大慈等平等方便故解云：此德慈等為體，一切有情為所緣境，名所緣大。前德以智體故真如為境，此以慈等無體性故有情為境。此即波若論中同體大悲，故名平等方便也。

> Commentary: The third explanation concerns the "Greatness of the Object." According to the commentary by Chin-kuang (or "Intimate Light"), it means that one attains equality between oneself and others toward all sentient beings, through the impartial means of great compassion and similar qualities.

離諸分別，及不分別，種種分別，

> Free from all distinctions, and from the very idea of distinction, and from all the varied kinds of distinctions.

釋曰：第四、明時大也。親光釋云：即於一切時猶如一念平等而轉。劫名分別，以於一切劫與非劫分別斷故。以不分別劫與非劫，故能長時修行無厭。釋云：梵音名劫臈波，此翻為分別。有為之法，時劫所攝，分分差別；無為之法，非時劫攝，無有時劫分分差別，名不分別。此二是所緣境。種種分別者，是能分別心，緣前分別、不分別境，故云種種分別。此中意說：若有分別此是時劫、此非時劫，見時劫長，修行有厭。諸菩薩等以於一切劫與非劫分別。何故？以不分別劫與非劫，故能長時修行無厭，乃至三無數劫一切長時猶如一念平等而轉。如人不睡，分別日夜，即謂夜長。若睡眠時，不分別夜，故雖經長夜，不覺夜長。經無數劫亦復如是。是故無性攝大乘釋第六卷云：經無量劫，乃成佛果。時既長久，云何言疾？此義不然，時劫長遠，唯分別故。如有頌言：處夢謂經年，覺乃須臾頃，故雖時無量，攝在一剎那。又佛精進極熾然故，雖經多時，而謂少時。如有頌言：愚修雖少時，怠心疑已久，佛於無量劫，勇猛謂須臾。此亦如是，故作此言：於一切時猶如一念。

> Commentary: Fourth, this explains the greatness of time. The noble Vasubandhu's commentary states: "It operates equally in all times, just like a single thought." The term "kalpa" implies distinction, because all distinctions between kalpas and non-kalpas are severed. Since there is no distinction between kalpas and non-kalpas, one can cultivate over a long period without weariness. The commentary explains: In Sanskrit, "kalpa" is rendered as "distinction." Conditioned phenomena are governed by time and kalpas, with each moment differing from the next; unconditioned phenomena are not governed by time or kalpas, having no such distinctions—this is called "non-distinction." These two—distinction and non-distinction—are the objects of perception. "Various distinctions" refers to the discriminating mind that perceives these objects of distinction and non-distinction, hence the phrase "various distinctions." The meaning here is: If one distinguishes, thinking "this is a kalpa, this is not a kalpa," and perceives the kalpa as long, then cultivation leads to weariness. Bodhisattvas, however, do not distinguish between kalpas and non-kalpas. Why? Because they do not distinguish between kalpas and non-kalpas, they can cultivate over a long period without weariness—even throughout three countless kalpas, all that long duration turns equally like a single thought. Just as a person who is awake distinguishes day and night and thus perceives the night as long; but when asleep, they do not distinguish the night, so even after a long night, they do not feel its length. Passing through countless kalpas is the same. Therefore, the \*Unraveling the Collected Works on the Mahāyāna\* (chapter six) states: "After immeasurable kalpas, one attains the fruit of Buddhahood." Since time is so long, how can it be said to be swift? This reasoning is incorrect—the length of kalpas exists only through discrimination. As the verse says: "In a dream one perceives years, but upon waking, it is but a moment; thus, though time is immeasurable, it is contained in a single instant." Moreover, because the Buddha's diligence blazes intensely, even after a long time, it is perceived as brief. As the verse says: "Though fools cultivate for a short time, their slack minds doubt it has been long; the Buddha, over immeasurable kalpas, in his vigor perceives but a moment." This is the same principle, hence the statement: "In all times, just like a single thought."

摧伏一切眾魔怨歒。

> They subdue all demons and foes.

釋曰：第五顯無染大。親光釋云：謂諸摧魔怨，以捨一切所攝受故能魔怨解云：以捨攝受五妙欲境故，能摧伏煩惱魔怨，或可由斯為本具離四魔。又親光云：如說菩薩若於一切所攝受事，如不堅實、心不貪求，即能摧伏一切魔怨解云：親光引經證成，如般舟經云：諸法不堅固，常立在於念，以解見空者，一切無於念。摧魔之義理極於此。依涅槃經立八種魔，謂有為四倒上更加無為四倒，通名為魔。小乘宗中不成過失，或大乘中煩惱魔攝，故諸教中略而不說。廣釋四魔，如前十八圓滿中說。

> Commentary: Fifth, it reveals the greatness of being free from defilement. Pro-lights explains: "Those who overcome demons and adversaries, because they have relinquished all that they cling to, are able to overcome demons and adversaries." It is explained: By letting go of attachment to the five objects of desire, one can overcome the demon of afflictions and adversarial forces. Alternatively, this serves as the foundation for being free from the four demons. Pro-lights further states: As it is said, if a bodhisattva regards all that they cling to as impermanent and does not crave it in their mind, they can overcome all demons and adversaries. It is explained: Pro-lights cites a sutra to support this, as the Pratyutpanna Samadhi Sutra says: "All phenomena are not solid, always established in mindfulness; for those who understand and see emptiness, there is no thought in anything." The meaning of overcoming demons reaches its ultimate point here. According to the Mahaparinirvana Sutra, eight types of demons are established, namely, the four inverted views of the conditioned and the four inverted views of the unconditioned, all collectively called demons. In the Hinayana tradition, these are not considered faults, or in the Mahayana, they are included under the demon of afflictions, so they are mentioned briefly in various teachings. A detailed explanation of the four demons is given earlier in the section on the eighteen perfections.

遠離一切聲聞、獨覺所有作意。

> Keep away from all thoughts and intentions geared toward the lesser goals of personal liberation.

釋曰：第六辨作意。大親光釋云：遠離二乘分別作意。世親無性攝論第六亦同親光。梁攝論第七卷云：捨離聲聞獨覺思惟故。二乘思惟，謂數觀苦無常等生死過去，及數觀涅槃寂靜功德。此觀但愛自身，捨利益眾生事。

> Explanation: The sixth topic concerns mental engagement. Great Chandraprabha's commentary states: "It means distancing oneself from the discriminative mental engagement of the two lesser vehicles." Vasubandhu and Asanga's \*Compendium of the Great Vehicle\*, Chapter Six, agree with Chandraprabha. The Liang Dynasty version of the \*Compendium\*, Chapter Seven, says: "Because one abandons the contemplations of the Hearers and Solitary Realizers." The contemplations of the two lesser vehicles involve repeatedly observing suffering, impermanence, and other aspects of cyclic existence, as well as repeatedly observing the peace and sublime qualities of liberation. Such contemplation only cherishes one's own well-being and sets aside the task of benefiting living beings.

廣大法味，喜樂所持。

> Broad and abundant in the flavor of the Dharma, upheld by joy and delight.

釋曰：第七住持。大親光釋云：即用大乘法味喜樂為食。梁攝論云：大乘十二部經名為大法，真如解脫等為味。經此法味生諸喜樂，長養菩薩五分法身。此句正明住持圓淨。又法華云：法喜禪悅食，更無餘食想。

> Explanation: The seventh is sustenance. The Great Kinsman's Light commentary says: It means using the flavor of the Great Vehicle's Dharma and the joy of it as food. The Liang Dynasty's Summary of the Great Vehicle says: The twelve divisions of the Great Vehicle scriptures are called the Great Dharma, with True Suchness and liberation as their flavor. Through partaking of this Dharma flavor, various joys and delights arise, nurturing the Bodhisattva's fivefold Dharma body. This line precisely clarifies the perfect purity of sustenance. Also, the Lotus Sutra says: Dharma joy and meditative bliss are the food, with no thought of any other food.

超五怖畏。

> Transcending the five great fears.

釋曰：第八清淨。大親光釋云：謂超五怖畏，即三業清淨出諸怖畏，無犯戒等諸惡趣等怖畏因故。五怖畏者，一不活畏、二惡誦畏、三死畏、四惡趣畏、五怯眾畏。如是五畏，證得清淨意樂地時皆已遠離廣釋五怖畏，如佛地論第二、善戒經第八、十住婆沙第二、佛性論第三、十地論第〔□〕、婆沙七十五、順正理四十九等也。

> Explanation: The eighth aspect is purity. According to the commentary by Great Master Qin Guang, this means transcending the five fears, which signifies that through the purity of body, speech, and mind, one is free from all fears, as there are no causes for fears such as falling into unfortunate realms due to transgressions. The five fears are: 1) fear of not being able to sustain oneself, 2) fear of speaking improperly, 3) fear of death, 4) fear of unfortunate rebirths, and 5) fear of being timid in the presence of others. These five fears are all left behind upon attaining the stage of pure intention.

一向趣入不退轉地。

> Always advancing toward the stage of non-retrogression.

釋曰：第九證得。大親光釋云：一向趣入不退轉地，即得一切智。記別時一向不退，前七地中猶有加行功用運轉，未得不退無功用道。其餘諸地行無加行功用運轉，一向趣入不退轉地。今護法宗三智門中，加行智一向有漏，八地已上一切不行。又八地已上一切煩惱皆不現行，名不退地。後當分別。又莊嚴論第十卷云：不退菩薩品類有三：一未成不退，謂信行地。二已成不退，謂初地至七地。三極成不退，謂八地已上。般舟三昧經、菩提資粮論、佛地第六皆說八地已上名不退地，恐繁不述。

> Explanation: The ninth topic is attainment. The Great Master Qin Guang explains: Those who have wholeheartedly entered the stage of irreversibility attain all-knowing wisdom. At the moment of prediction, they are irreversible. In the first seven stages, there is still effort and deliberate practice; they have not yet reached the irreversible, effortless path. In the remaining stages, practice occurs without effort or deliberation, and one wholeheartedly enters the irreversible stage. <note>According to the Dharma Characteristics school's three-wisdom perspective, the preparatory wisdom is always defiled, and above the eighth stage, it no longer operates. Also, above the eighth stage, all afflictions cease to arise, which is called the irreversible stage. This will be discussed later.</note> Furthermore, the \*Ornament of the Great Vehicle Discourse\*, Volume 10, states that irreversible bodhisattvas fall into three categories: first, those not yet irreversible, namely those on the path of faith; second, those already irreversible, from the first to the seventh stage; third, those fully irreversible, from the eighth stage onward. The \*Pratyutpanna Samadhi Sutra\*, the \*Treatise on the Accumulation of Bodhi Resources\*, and the \*Discourse on the Buddha Land\*, Volume 6, all state that the eighth stage and above is called the irreversible stage. To avoid overcomplication, these are not elaborated here.

息一切眾生一切災橫地而現在前。

> Through their power to calm all disasters and misfortunes of all beings, they appear right before us.

釋曰：此即第十釋其業大。親光釋云：謂諸菩薩能息一切有情內外苦惱逼迫地位現前，此地中有大悲大慈，由此二種能息一切內病等苦、外貪等惱之所逼迫，此二多作有情利樂，故得此者名為業大。佛地論云：災橫即道惑所發業及所得果。梁朝論云：三界苦諦名一切災橫。上來以約九德及業釋經十句訖，第二復次約十地行故，配經十句。故親光云：復次皆住大乘者，謂住初地證得遍滿真法界時，初得真實大乘法故，名住大乘。遊大乘法者，謂第二地修行菩薩三聚戒故，大乘行法即三聚戒。於諸眾生其心平等者，謂第三地得諸勝定，發四無量平等利樂諸有情故。離諸分別等者，謂第四地得三十七菩提分法。離諸分別及不分別、種種分別。諸分別者，即見所斷分別我見，初地已離；不分別者，即修所斷俱生我見，此地中離。即此二種相應諸法，名種種分別，行解異故。雖前後離，盡處總說，如第四定說離苦根，如第三果離下分結。有義，此地第七識中俱生煩惱一切遠離。有義，此地第六識中俱生我見一切遠離，非第七識，以七地來猶有微細煩惱現行。若無第七，應無染依，應不似五。第七細惑若已遠離，五六七地六識麤惑應不現行，即違瑜伽解深密說。又如二乘金剛喻定，第七識或俱六識中最細煩惱一時俱斷，云何此中先離第七微細煩惱，後離六識麤煩惱耶？是故四地得無我智，滅意識中俱生我見，未離第七微細煩惱，及六識中餘修斷惑。此說伏難，非是永滅，其第十地金剛心時方頓滅，修斷種故。摧伏一切眾魔怨歒者，謂第五地觀四聖諦皆平等性，摧伏執取生死涅槃差別魔怨。遠離一切聲聞獨覺所有作意者，謂第六地觀十二支染淨緣起皆平等性，遠離二乘厭患雜染，欣樂清淨繫念分別。廣大法味喜樂所持者，謂第七地證無相理，於空智有勝行受大法樂。超五怖畏因名超五怖，五怖畏果初地已離。一向趣入不退轉位者，謂第九地決定趣入第十菩薩眾行圓滿不退轉位。息諸眾生等者，謂第十地得大法身，起大悲雲雨大法雨，息除一切眾生苦惱所逼迫事。第三十度、第四十願配經十句，如應配釋。十度十願，如第四卷經記中釋。

> Explanation: This is the tenth aspect, explaining the greatness of its function. According to Qinguang's commentary, this refers to bodhisattvas who, at this stage, can bring relief to all the inner and outer sufferings and afflictions of sentient beings. At this stage, they possess great compassion and loving-kindness, through which they can pacify all inner afflictions such as illness and outer disturbances such as craving and delusion. These two qualities greatly benefit sentient beings, and thus achieving this stage is called "greatness of function." The \*Buddhabhūmi Sutra Treatise\* states: "Calamities and adversities refer to the actions induced by the afflictions of the path and their resultant fruits." The \*Liang Dynasty Treatise\* says: "The truth of suffering in the three realms is called all calamities and adversities." Thus far, we have explained the ten phrases of the sutra through the nine qualities and the function. Now, in a second approach, we align these ten phrases with the ten grounds of the bodhisattva path. As Qinguang explains: "All who dwell in the Great Vehicle" means that when one first attains the first ground, one realizes the all-pervading true dharmadhātu and thus first gains the genuine Dharma of the Great Vehicle. Hence, it is called "dwelling in the Great Vehicle." "Traveling in the Great Vehicle" refers to the second ground, where one practices the three-fold pure precepts of a bodhisattva, which are the practices of the Great Vehicle. "Having an equal mind toward all sentient beings" refers to the third ground, where one attains various superior meditative concentrations and develops the four immeasurable states of mind, equally benefiting and bringing joy to all beings. "Transcending all discriminations" and similar phrases refer to the fourth ground, where one attains the thirty-seven factors of enlightenment. It involves transcending discriminative thoughts, non-discriminative thoughts, and various types of discrimination. Here, "discriminations" refers to the view of a self that is eliminated by insight, which is already abandoned at the first ground. "Non-discrimination" refers to the innate view of a self that is eliminated by cultivation, which is abandoned at this fourth ground. The dharmas associated with these two are called "various discriminations" because their modes of operation differ. Although they are eliminated sequentially, their complete elimination is spoken of together, just as the fourth meditative absorption is said to transcend the suffering faculty, or the third fruit is said to relinquish the lower fetters. One interpretation holds that at this stage, all innate afflictions in the seventh consciousness are completely eradicated. Another holds that at the fourth ground, only the innate view of self in the sixth consciousness is eradicated, not that in the seventh consciousness, because subtle afflictions still arise up to the seventh ground. If the seventh consciousness were absent, there would be no foundational support for defilement, and the six consciousnesses would not operate similarly. If the subtle afflictions of the seventh consciousness were already eradicated, then the coarser afflictions of the sixth consciousness in the fifth, sixth, and seventh grounds should no longer manifest, which would contradict the \*Yogācārabhūmi\* and the \*Saṃdhinirmocana Sūtra\*. Moreover, in the case of the two vehicles' vajra-like absorption, the subtle afflictions of the seventh consciousness or the coarsest afflictions in the six consciousnesses are all severed at once. How then could one first abandon the subtle afflictions of the seventh consciousness here, and only later abandon the coarser afflictions of the sixth consciousness? Therefore, at the fourth ground, one attains the wisdom of no-self, which eradicates the innate view of self in the mental consciousness, while the subtle afflictions of the seventh consciousness and the remaining defilements to be abandoned by cultivation in the six consciousnesses are not yet fully eradicated. This explanation addresses the objection and indicates it is not a complete eradication; only at the tenth ground, with the vajra-like mind, are all these seeds of defilement abruptly eliminated. "Subduing all hosts of demons and adversaries" refers to the fifth ground, where one contemplates the four noble truths as equal in nature, thereby overcoming the demonic adversaries that cling to the distinctions between saṃsāra and nirvāṇa. "Transcending all mental engagements of hearers and solitary realizers" refers to the sixth ground, where one contemplates the twelve links of dependent origination as equal in both their defiled and pure aspects, thus going beyond the dual vehicles' tendencies to reject defilement, cherish purity, and maintain fixated mental distinctions. "Sustained by the vast flavor of Dharma joy" refers to the seventh ground, where one realizes the signless principle and, within the wisdom of emptiness, engages in superior practices, experiencing great Dharma bliss. The cause of transcending the five fears is called "transcending the five fears," while the fruits of the five fears were already abandoned at the first ground. "Resolutely advancing toward the stage of non-retrogression" refers to the ninth ground, where one is decisively progressing toward the tenth ground, in which the bodhisattva's practices are complete and one is established in the non-retrogressive stage. "Bringing respite to all sentient beings" and similar phrases refer to the tenth ground, where one attains the great dharmakāya, generates the great cloud of compassion, and rains the great Dharma rain, relieving all sentient beings from suffering and affliction. Thirdly, the ten perfections and fourthly, the ten vows are correlated with the ten phrases of the sutra, each according to its correspondence. The ten perfections and ten vows are explained in the commentary on the fourth volume of the sutra.

其名曰：解甚深義密意菩薩摩訶薩、如理請問菩薩摩訶薩、法誦菩薩摩訶薩、善清淨慧菩薩摩訶薩、廣慧菩薩摩訶薩、德本菩薩摩訶薩、勝義王菩薩摩訶薩、觀自在菩薩摩訶薩、慈氏菩薩摩訶薩、曼殊室利菩薩摩訶薩等而為上首。

> Their names were: the great bodhisattva who unfolds the profound meaning of the secret teachings, the great bodhisattva who asks in accordance with truth, the great bodhisattva who recites the Dharma, the great bodhisattva of pure wisdom, the great bodhisattva of vast wisdom, the great bodhisattva of virtuous roots, the great bodhisattva king of ultimate truth, Avalokiteśvara Bodhisattva, the great bodhisattva Maitreya, and the great bodhisattva Mañjuśrī—these were among the foremost leaders.

釋曰：第三就勝列名，略辨三義：一釋名字、二說十所由、三問答分別一生補處。言釋名者，自有二義：一通、二別。言通名者，如瑜伽論四十六云：一切菩薩隨德假名有十六種，所謂名為菩提薩埵、摩訶薩埵，乃至十六名為法師。顯揚第八亦同瑜伽。莊嚴十二卷名雖少異，意況大同。又莊嚴云：此十六名皆依義立，一切菩薩總有此名。若人聞有此名，應知即是菩薩。解云：今言菩薩摩訶薩者，即通名中初二號也。釋義如前十六名者，一名菩提薩埵、二名摩訶薩埵、三名成就覺慧、四名最上照明、五名最勝真子亦名最勝之子、六名最勝住持亦名最勝所依、七名普能降伏亦名最勝所使、八名最勝萌芽、九名勇健亦名猛健、十名最勝聖亦名上軌範師、十一名商主、十二名具大名稱、十三名憐愍亦名成就慈悲、十四名大福、十五名自在亦名富自在、十六名法師。言別名者，如後廣釋。等者，等取其餘無量諸菩薩也。而為上首者，謂十菩薩於此眾中最第一故，名為上首。故佛地云：妙生菩薩於此眾中最第一故，名為上首。說十意者，有其三義：第一菩薩初解釋甚深義故，次三菩薩各問勝義一種相故，後六菩薩各問一品差別義故，故唯列十。又解：為存略故，但說十也。如佛地論第二卷云：此經略故唯列一名，所餘眾會但舉其數，結集法者意在略故。又智度論第七卷云：問曰：菩薩甚多，何以獨說二十二種菩薩名字？答曰：菩薩無量說不可盡，若都說者文字難載。復次菩薩不過二種，所謂在家、出家、此方、他方。在家謂󰉈陀羅等，出家謂妙德等；此方謂慈氏等，他方謂觀音等。若說此二，當知一切都已攝盡。問：解節經云：彌勒、觀音、文殊師利皆是一生補處菩薩。一生補處與最後身有何差別？答：薩婆多宗如彌勒等，覩史多天身名為一生，生人中成佛身者名最後身。故俱舍論第十一云：覩史多天一生所繫菩薩及最後身必無中夭。順正理論第三十一亦同俱舍。問：理應覩史經無量生，如何但說名一生耶？若言菩薩得自在故唯一生者，如何會釋大婆沙等？此義難更須思。今依大乘諸教不同，自有聖教唯說天身名為一生，如大般若第七卷云：一生所繫覩史天菩薩。自有聖教唯說天身名最後，如佛地論第五卷云：覩史多天後身菩薩於中教化。自有聖教唯說天身名為一生及最後生，如菩提資粮論第一卷云：一生所繫菩薩入兜率陀，最後生菩薩住兜率陀。自有聖教唯說人身名為一生，如解節經等：觀音、文殊名一生補處。自有聖教唯說人身名最後生，如瑜伽四十八云：最後生者，諸菩薩於此生中能現等覺阿耨多羅三藐三菩提。具說如彼。自有聖教唯說人身名為一生及最後生，如智度論第四十云：一生補處者，或以相知。如阿私陀仙人觀其身相，知今世成佛；見食乳糜，知今日成佛；末後身菩薩以方便力受惡業報，現有魔惱等。自有聖教說天名一生，說人名後有，如瑜伽論第四十云、顯揚第八，彼云：一生所繫者，此生無間，當證無上正等菩提。最後有者，謂即住此生，能證無上正等菩提。大同薩婆多。然說天等名一生者，古來相傳自有三釋：一云：即說天身名為一生，人生即是後身攝故。一云：說人身名為一生，更受人生方成佛故。一云：人天合說名為一生，如說七生、預流果等，合說二生為一生故。問：若說天身名一生者，智度論說如何會釋？故智度論三十八云：三生菩薩唯生兜率。解云：據實三生，謂人生、天生、最後生。而說天身名三生者，三中一數，故說三生。人身已受故，後身成佛故，是故不說人生、後生名三生也。問：慈氏菩薩可言補處，如何餘者稱補處耶？答：如智度論第七釋云：除彌勒外，餘菩薩眾雖非此方贊補佛處，於十方國皆補佛處，故稱補處。問：慈氏菩薩理應多生，如何說言天一生耶？答：據實多生，同是天故名為一生。問：若爾，便違智度論說。故第四云：下天壽短，佛未出時命已終故。上天壽長，佛滅度後命始終故。兜率天不長不短，佛出世時正相會故。補處菩薩常生其中。大婆沙論百七八亦同智論。思問：一生者依何身說？為約實行、為化相耶？答：三身中法身無有補處之義，無初後故。若受用身自有二種：一自受用，雖無入般涅槃處之義，而有贊補初成佛義。故瑜伽論四十六云：究竟菩薩自有二種：一者一生所繫，二者住最後身。准此實行，於理無違。所以者何？據實為論，頓悟菩薩第十地中變易生死雖無分別前後異熟、別盡別生，由二障種而有變易前後異熟、別盡別生。由斯亦有已入等覺、未入等覺差別義故，分為二種。此中意說，變易生死由二障種子力故數數生滅。故成唯識云：前異熟既盡，復生餘異熟。不同二乘無煩惱障，故不許前異熟盡復異熟生，但言延命令受變易。具說如彼。二他受用身及變化身皆有一生補處之義，如彌陀佛說有父母入涅槃義。由斯觀音贊補佛處，名為一生補處菩薩。然彼彌陀自有二種：一為地上菩薩所現，是他受用；二為地前異生二乘變化身攝。問：若爾，漸悟應唯一生，無別盡別生。故解云：如觀世音菩薩說為一生，於理無違，即最後身為一生故。

> Commentary: Third, we list the names based on their superiority, briefly explaining three points: first, explaining the names; second, stating the reason for listing ten; third, questions and answers distinguishing "One-Life Supporter" (Ekajātipratibaddha). \*\*Explaining the names\*\*: There are two aspects: general and specific. \*\*General names\*\*: As the \*Yogācārabhūmi Śāstra\* (Chapter 46) states, all bodhisattvas, based on their virtues, have sixteen provisional names, such as "Bodhisattva," "Mahāsattva," and so on, up to the sixteenth name, "Dharma Teacher." The \*Saṃdarśana\* (Chapter 8) agrees with the \*Yogācārabhūmi\*. The \*Mahāyānasūtrālaṃkāra\* (Chapter 12) has slightly different names but the same meaning overall. It also says these sixteen names are established according to meaning, and all bodhisattvas possess them. If one hears these names, one should know they refer to bodhisattvas. Explanation: Here, the term "Bodhisattva-Mahāsattva" refers to the first two of these general names. The meaning is as explained earlier\[^1\]. \*\*Specific names\*\*: These will be elaborated later. "Etc." (等) indicates the remaining countless bodhisattvas. "As leaders" (而為上首) means these ten bodhisattvas are foremost in this assembly, hence called leaders. As the \*Buddhabhūmi Śāstra\* says: "The bodhisattva Miaosheng (Fine Voice) is foremost in this assembly, hence called the leader." \*\*Reason for listing ten\*\*: There are three explanations: 1. The first bodhisattva explains the profound meaning initially; the next three each ask about one aspect of ultimate truth; the last six each ask about distinctions within one category. Hence only ten are listed. 2. Alternatively, it is for brevity's sake that only ten are mentioned. As the \*Buddhabhūmi Śāstra\* (Chapter 2) says: "Because this sūtra is concise, only one name is mentioned; the rest of the assembly is merely counted. The one who compiled the Dharma intended brevity." 3. The \*Prajñāpāramitā Śāstra\* (Chapter 7) asks: "There are many bodhisattvas—why are only twenty-two names mentioned?" Answer: "Bodhisattvas are countless and cannot be fully described. If all were mentioned, the text would be too lengthy. Moreover, bodhisattvas are of only two kinds: lay and monastic, from this world and other worlds. Lay bodhisattvas include Candra etc.; monastic ones include Mañjuśrī etc.; from this world include Maitreya etc.; from other worlds include Avalokiteśvara etc. If these two kinds are mentioned, it should be understood that all are encompassed." \*\*Question\*\*: The \*Vimokṣa Sūtra\* says: "Maitreya, Avalokiteśvara, and Mañjuśrī are all One-Life Supporter bodhisattvas." What is the difference between "One-Life Supporter" and "Last Body"? \*\*Answer\*\*: According to the Sarvāstivāda school, for those like Maitreya, the body in Tuṣita Heaven is called "one life," while the body born as a human to become a Buddha is called the "last body." Thus, the \*Abhidharmakośa Śāstra\* (Chapter 11) says: "The bodhisattva in Tuṣita Heaven bound to one life, and the one with the last body, surely do not die prematurely." The \*Nyāyānusāra Śāstra\* (Chapter 31) agrees. \[^2\]Now, according to the various Mahāyāna teachings, there are different views: - Some teachings only call the heavenly body "one life," as the \*Mahāprajñāpāramitā Sūtra\* (Chapter 7) says: "The bodhisattva bound to one life in Tuṣita Heaven." - Some teachings only call the heavenly body "last body," as the \*Buddhabhūmi Śāstra\* (Chapter 5) says: "The bodhisattva with the last body in Tuṣita Heaven teaches beings there." - Some teachings call the heavenly body both "one life" and "last birth," as the \*Bodhisambhāra Śāstra\* (Chapter 1) says: "The bodhisattva bound to one life enters Tuṣita; the bodhisattva with the last birth dwells in Tuṣita." - Some teachings only call the human body "one life," as the \*Vimokṣa Sūtra\* says: "Avalokiteśvara and Mañjuśrī are called One-Life Supporters." - Some teachings only call the human body "last birth," as the \*Yogācārabhūmi\* (Chapter 48) says: "Those with the last birth—bodhisattvas in this life can realize perfect enlightenment." Details are given there. - Some teachings call the human body both "one life" and "last birth," as the \*Prajñāpāramitā Śāstra\* (Chapter 40) says: "One-Life Supporters can be known by marks. For example, the sage Asita, observing his physical marks, knew he would become a Buddha in this life; seeing him eat milk porridge, knew he would become a Buddha that day. Bodhisattvas with the final body, using skillful means, experience the results of evil deeds and manifest demonic disturbances." - Some teachings call the heavenly body "one life" and the human body "last existence," as the \*Yogācārabhūmi\* (Chapter 40) and \*Saṃdarśana\* (Chapter 8) say: "One bound to one life—without interruption in this life, will soon realize supreme enlightenment. One with the last existence—dwelling in this very life, can realize supreme enlightenment." This largely agrees with the Sarvāstivāda view. However, regarding calling the heavenly body "one life," there are traditionally three interpretations: 1. The heavenly body itself is called "one life"; the human life is included in the last body. 2. The human body is called "one life" because one more human life is needed before attaining Buddhahood. 3. The heavenly and human lives are combined and called "one life," just as "seven lives" for stream-enterers combines two lives into one. \*\*Question\*\*: If the heavenly body is called "one life," how does the \*Prajñāpāramitā Śāstra\* (Chapter 38) say: "Bodhisattvas with three lives are born only in Tuṣita"? \*\*Answer\*\*: In reality, it is three lives: human life, heavenly life, and final life. But the heavenly body is called "three lives" because it is one of the three; hence "three lives" is said. The human life has already been experienced, and the final life leads to Buddhahood, so human life and final life are not counted in "three lives." \*\*Question\*\*: Maitreya can be called a Supporter (of the Buddha's place), but how can others be called Supporters? \*\*Answer\*\*: As the \*Prajñāpāramitā Śāstra\* (Chapter 7) explains: "Except for Maitreya, other bodhisattvas, though not designated as supporting the Buddha's place in this world, do support the Buddha's place in the ten directions. Hence they are called Supporters." \*\*Question\*\*: Maitreya should have many lives—how can he be said to have one life in heaven? \*\*Answer\*\*: In reality, he has many lives, but since they are all in the heavenly realm, it is called "one life." \*\*Question\*\*: If so, this contradicts the \*Prajñāpāramitā Śāstra\*, which says (Chapter 4): "The lower heavens have short lifespans; life ends before the Buddha appears. The higher heavens have long lifespans; life ends after the Buddha's passing. Tuṣita is neither long nor short; it coincides with the Buddha's appearance. Hence, One-Life Supporter bodhisattvas are always born there." The \*Abhidharmamahāvibhāṣā Śāstra\* (Chapters 107-108) also agrees. \[^3\] \*\*Question\*\*: For whom is "one life" spoken—for the real practice or for the manifested form? \*\*Answer\*\*: Among the three bodies, the Dharma body has no concept of "Supporter," as it has no beginning or end. The enjoyment body has two aspects: 1. Self-enjoyment: Though there is no entering nirvāṇa, there is the concept of being about to attain Buddhahood. Thus, the \*Yogācārabhūmi\* (Chapter 46) says: "The ultimate bodhisattva has two kinds: one bound to one life, and one dwelling in the last body." According to real practice, this is not contradictory. Why? In reality, for sudden-enlightenment bodhisattvas in the tenth ground, though there is no distinction between past and future karmic results in their transformed births, due to the seeds of the two obstructions, there are successive transformations with different results ending and new ones beginning. Hence, there is also a distinction between those who have entered the stage of near-enlightenment and those who have not, dividing them into two kinds. This means that in transformed birth, due to the power of the seeds of the two obstructions, there is repeated arising and ceasing. As the \*Cheng Weishi Lun\* says: "When the previous karmic result ends, another arises." Unlike the two vehicles, who have no afflictive obstructions, it is not the case that the previous result ends without a new one arising; rather, it is said that life is extended to undergo transformation. Details are given there. 2. The enjoyment body for others and the transformation body both have the meaning of "One-Life Supporter." For example, Amitābha Buddha is said to have parents and enter nirvāṇa. Hence, Avalokiteśvara is called a Supporter of the Buddha's place and a One-Life Supporter bodhisattva. However, Amitābha has two aspects: one manifested for bodhisattvas on the grounds (his enjoyment body for others), and one manifested for ordinary beings and two vehicles before the grounds (his transformation body). \*\*Question\*\*: If so, gradual-enlightenment bodhisattvas should have only one life, without successive ending and arising. Explanation: For example, Avalokiteśvara is said to have one life—this is not contradictory because the last body itself is called "one life." --- \[^1\]: The sixteen names are: 1. Bodhisattva, 2. Mahāsattva, 3. One who has attained wisdom, 4. Supreme Illumination, 5. Supreme True Son (also called Supreme Son), 6. Supreme Abode (also called Supreme Support), 7. Universal Conqueror (also called Supreme Messenger), 8. Supreme Sprout, 9. Brave and Strong (also called Fierce and Strong), 10. Supreme Sage (also called Supreme Teacher), 11. Caravan Leader, 12. Great Fame, 13. Compassionate (also called Fulfiller of Loving-kindness), 14. Great Merit, 15. Sovereign (also called Wealthy Sovereign), 16. Dharma Teacher. \[^2\]: Question: In principle, one should pass through countless lives in Tuṣita—how can it be called "one life"? If it is said that the bodhisattva, due to mastery, has only one life, how does this reconcile with the \*Mahāvibhāṣā\*? This point requires further reflection. \[^3\]: Reflect on this.

## 解深密經疏卷第一

> Commentary on the Saṃdhinirmocana Sūtra, Fascicle 1