---
title: "解深密經疏 · 如來成所作事品第八"
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/cmcweerow0darjx04vlmp3mss"
---
## 解深密經疏卷第九
> Commentary on the Sutra of the Profound Secret, Volume 9
西明寺沙門 圓測 撰
> Commentary by the Monk Yuan Ce of Ximing Temple
地波羅蜜多品第七之餘。
> Here is the translation of the provided Chinese Buddhist text into accessible modern English, adhering to all constraints: --- \*\*Chapter 7, Continued: The Perfection of the Ground (Bhūmi Pāramitā)\*\* ...and so, when the bodhisattva has perfected this stage, they embody the unwavering resolve of a great being—no longer swayed by praise or blame, pleasure or pain. They see all phenomena as equal, like space, and yet they act with great compassion for every living being. At this level, they cultivate the profound wisdom that sees things as they truly are—free from distortion, beyond birth and death. They realize that all things, though empty of inherent existence, still function clearly in the world of cause and effect. Their mind is like a vast ocean, undisturbed by the winds of worldly concerns. Their love for all beings is boundless, flowing naturally, without expectation or attachment. This is the perfection of the ground—the summit of the bodhisattva’s journey, where wisdom and compassion are fully awakened, and the liberation of all beings becomes their only purpose. Thus, the chapter on the Perfection of the Ground is completed.
觀自在菩薩復白佛言：世尊！何因緣故，波羅蜜多說名波羅蜜多？
> Avalokiteśvara Bodhisattva then asked the Buddha: "World-Honored One! For what reason are the pāramitās called pāramitās?"
釋曰：自下第八波羅蜜多得名門，先問後答。此即第一菩薩請問何因緣故名波羅蜜多。釋總別名，已如上說。今問因緣何義故得波羅蜜名。
> The commentary explains: The following is the eighth section, discussing the origin of the name "Paramita." It begins with a question, followed by an answer. This is the first instance where a bodhisattva asks, "For what reason is it called Paramita?" The general and specific meanings of the term have already been explained above. Now the question is: what causes or conditions give rise to the name "Paramita"?
佛告觀自在菩薩曰：善男子！五因緣故。
> The Buddha said to Avalokiteśvara Bodhisattva: "Good man, there are five reasons."
釋曰：第二世尊正說。於中有四：一標章舉數、二依數列名、三次第別釋、四逐難重釋。此即第一標章舉數，由五相故名到彼岸相續但言五種，深密云五義。
> Explanation: The second section is the Bhagavan's main teaching. It has four parts: first, establishing the general outline and numbers; second, listing the names according to the numbers; third, explaining each one in detail in sequence; fourth, re-explaining the challenging points one by one. This is the first part, establishing the general outline and numbers. Because of the five characteristics, it is called "Reaching the Other Shore" The continuation texts only mention the five kinds, while the Sūtra of the Deep Secret speaks of the five meanings..
一者、無染著故，二者、無顧戀故，三者、無罪過故，四者、無分別故，五者、正迴向故。
> First, because there is no attachment; second, because there is no clinging; third, because there is no transgression; fourth, because there is no discrimination; fifth, because of proper dedication.
釋曰：第二依數列名相續經曰：無閡無顧無過無忌想迴向。深密經云：不著不希望無過不分別迴向。顯揚第三但列其名而不解釋，故彼論云：施度與五功德相應名到彼岸，一無著故捨、二不觀故捨、三無失故捨、四無分別故捨、五迴向故捨。如施，如是戒乃至慧應知亦爾。
> Commentary: Second, listing names according to numerical orderThe Continuation Sutra says: unobstructed, unattached, faultless, fearless awareness dedicated to merit. The Unraveling Sutra states: non-attachment, non-expectation, faultless, non-discriminative dedication. The Exposition of Tenets, in its third section, merely lists these names without explaining them, hence that treatise says: The Perfection of Giving, when aligned with five qualities, is called reaching the other shore—first, giving without attachment; second, giving without concern; third, giving without fault; fourth, giving without discrimination; fifth, giving dedicated to merit. Just as with giving, so too should it be understood for morality and likewise up to wisdom.
無染著者，謂不染著波羅蜜多諸相違事。
> The untainted one refers to not being attached to the opposites of the perfection of wisdom.
釋曰：自下第三次第別釋列五緣，即分為五。此即第一無染著相，謂違六度。六相違障名相違，於彼相違無染著故。廣釋六障，如下經說。依瑜伽論第七十五與此經同，故彼論云：謂諸菩薩所有布施，略與五種功德相應，得入布施彼岸數也。何等為五？一者無著；二者無戀；三者無罪；四者無分別；五者迴向。如施戒等，當知亦爾。無著者，謂於一切種施等障法中無有罣礙相續經云：無閡者，謂於波羅蜜相違事不染著。深密經云：無著，所謂不著諸波羅蜜相違事。梁攝論第九卷云：一無著清淨，謂不起與波羅蜜相違法。
> Commentary: From this point onward, the third section explains the five conditions one by one, dividing them into five parts. This is the first: the mark of non-attachment, which means opposing the six perfections. The six opposing hindrances are called "opposites," and one remains unattached to those opposites. The detailed explanation of the six hindrances is given later in the sutra. According to the Yogācārabhūmi Śāstra, Chapter Seventy-Five, this is consistent with the sutra, for it says: "All Bodhisattvas' giving, when briefly associated with five kinds of merits, enters the count of the Perfection of Giving. What are the five? One: non-attachment; two: non-clinging; three: blamelessness; four: non-discrimination; five: dedication. Likewise with precepts and the rest." Non-attachment means having no obstruction in all kinds of hindering dharmas related to giving and so forth.
無顧戀相者，謂於一切波羅蜜多諸果異熟及報恩中心無繫縛。
> "Non-attachment means having no clinging in the mind toward the fruits, karmic results, and gratitude related to all the perfections."
釋曰：第二無顧戀相，謂不望悕六度諸果及報恩而行施等，名無顧戀。六度諸果，如下經釋。瑜伽論云：無顧戀者，謂於有染及彼果中心無繫著。解云：謂於有染心無繫著者，經即所說及報恩中心無繫縛也。相續經云：無顧者，謂於波羅蜜果報及現世利心不繫縛。深密經云：不悕望者，於諸波羅蜜受用果報報恩中無求心。梁攝論云：二不觀清淨，謂於自身及波羅蜜果報報恩中心常不觀。金剛波若論云：自身及報恩果報斯不著也。又解：此當瑜伽二種施也。故瑜伽論施品說云：云何不望報恩施？謂諸菩薩悲心愍心而行惠施，終不於他希望反報，但觀求樂愛火所燒無有勢力性苦眾生，深心悲愍而行惠施。云何不希異熟施？謂諸菩薩修行惠施，終不希望當來所得財寶圓滿、自身圓滿、施果異熟，觀一切行性是虗偽，觀大菩薩最勝功德而行惠施。廣釋此相，如世親菩薩及功德施波若論第一。
> Commentary: The second aspect is "absence of attachment." This means practicing giving and other virtues without hoping for the fruits of the six perfections or repayment from others—this is called "absence of attachment." The fruits of the six perfections are explained in the following sutra passage. The \*Yogācārabhūmi Śāstra\* states: "Absence of attachment means that the mind is not bound to what is defiled or to its results." Explanation: As for "the mind is not bound to what is defiled," this refers to what the sutra calls being free from bonds in the heart regarding repayment. The \*Saṃdhinirmocana Sūtra\* says: "No attachment means the mind is not bound to the rewards of the perfections or to advantages in this life." The \*Saṃdhinirmocana Sūtra\* also says: "No hoping means there is no seeking mind regarding the enjoyment of the fruits of the perfections or repayment." The \*Liang Commentary on the Mahāyānasaṃgraha\* says: "The second is not regarding purity, meaning the mind constantly does not regard oneself, the fruits of the perfections, or repayment." The \*Vajracchedikā Śāstra\* says: "One does not cling to oneself, repayment, or fruits." Another interpretation: This corresponds to the two kinds of giving in the \*Yogācārabhūmi Śāstra\*. Thus, in the section on giving in that text, it is said: "What is giving without expecting repayment? It is when bodhisattvas give with compassion and pity, never expecting anything in return from others. They only see beings tormented by the fire of craving for pleasure, powerless and inherently suffering, and with deep compassion they give. What is giving without seeking karmic results? It is when bodhisattvas practice giving, never hoping for future wealth, personal perfection, or the karmic fruits of giving. They see all conditioned things as illusory, and they give while contemplating the supreme virtues of great bodhisattvas." For a detailed explanation of these characteristics, see \*Vasubandhu Bodhisattva\* and the \*Vajracchedikā Śāstra\* by \*Guṇada\*, in their first chapters.
無罪過者，謂於如是波羅蜜多無間雜染法，非離方便行。
> One who is without fault means practicing these perfections without any mixing of defilement, not being separated from skillful means.
釋曰：第三無罪過相。罪過有二：一聞離雜染法，如下所說，無悲加行等四種過失。二非方便行，如下所說，但攝財物饒益有情等，具如下經。離此二種而行施等，亦無罪過。瑜伽論云：無罪者，謂遠離一切施等隨煩惱。釋云：隨煩惱者，亦如瑜伽七十五說。彼云：於施波羅蜜多，由內及外有十隨煩惱，對治彼故得施波羅蜜多。依於外門有五隨煩惱：一遍染〔總〕性、二棄捨法、三不持可樂性、四意望不圓滿性、五不成就性。依於內門有五隨煩惱：一不出離性、二雜染〔總〕性、三不劣薄性、四現前惱性、五盡滅法性。深密相續亦同此經。梁攝論云：三無失，謂離與波羅相、雜染汙法及雜非之方便也。
> The explanation says: Third, the aspect of being without fault. Faults are of two kinds: first, hearing about practices that are free from defilement, yet, as described below, having faults such as lacking compassion in one's efforts and four other errors. Second, engaging in improper methods, such as merely gathering possessions to benefit sentient beings, as detailed below in the sutras. When one, in contrast, practices generosity and other virtues while avoiding these two kinds of faults, then such practice is also without fault. The \*Yogācārabhūmi\* states: "What is blameless means being far removed from all subsidiary defilements associated with giving and other practices." The commentary explains that subsidiary defilements are also described in the seventy-fifth section of the \*Yogācārabhūmi\*. It says: With regard to the perfection of giving, there are ten subsidiary defilements, both internal and external. By counteracting them, one achieves the perfection of giving. Externally, there are five subsidiary defilements: 1) the quality of being generally tainted, 2) the quality of abandoning what is proper, 3) the quality of not maintaining what is pleasurable, 4) the quality of one's aims being incomplete, and 5) the quality of not reaching fulfillment. Internally, there are five subsidiary defilements: 1) the quality of not emerging from worldly concerns, 2) the quality of being tainted, 3) the quality of not being reduced or weakened, 4) the quality of afflictions manifesting directly, and 5) the quality of being subject to extinction. The \*Saṃdhinirmocana\* Sutra also agrees with this sutra. The \*Liang Commentary on the Mahāyānasaṃgraha\* says: "The three aspects of being without loss refer to being free from the marks of conceptual elaboration, from defiled and impure dharmas, and from improper methods that are mixed with faults."
無分別者，謂於如是波羅蜜多，不如言詞執著自相。
> "Those who are without discrimination do not cling to the intrinsic nature of these perfections based on mere words."
釋曰：第四無分別相，謂離如言執六度相，名無分別。瑜伽論云：無分別者，謂於施等不觀遍計所執自相。又解：無分別者，謂三輪清淨也。廣釋六三輪清淨，如梁攝論第九相續經云：無〔異〕想者，於諸波羅蜜不如言說計著自相。深密經云：不分別者，諸波羅蜜中不如所聞執著自相。梁攝論云：四無分別清淨，謂離如言執波羅蜜相也。
> Explanation: The fourth aspect, "absence of conceptual discrimination," refers to transcending the attachment to the characteristics of the six perfections as they are verbally described. This is what is meant by "non-discrimination." The \*Yogācārabhūmi\* states: "Non-discrimination means not perceiving the self-nature of giving and other perfections through conceptual construction." Another interpretation: "Non-discrimination" signifies the purity of the three spheres. For a detailed explanation of the three spheres' purity in the six perfections, see the ninth chapter of the \*She Dasheng Lun\* (Compendium of the Great Vehicle).According to the \*Saṃdhinirmocana Sūtra\*, "without discriminatory thoughts" means not clinging to the self-nature of the perfections as they are verbally expressed. The \*Sūtra of the Unfolding of the Real Meaning\* states: "Not discriminating means not grasping at the self-nature of the perfections based on what one has heard." The \*She Dasheng Lun\* explains: "The four types of non-discriminatory purity mean transcending the attachment to the characteristics of the perfections as they are verbally described."
正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。
> "Proper dedication means, with the merits and virtues accumulated through such practices, dedicating them toward the attainment of the supreme fruit of great enlightenment."
釋曰：第五、正迴向相。謂初起作，名為所作；增長之時，名為所集。瑜伽論云：迴向者，施求諸行，願得阿耨多羅三藐三菩提。廣釋迴向，如發菩提心經及華嚴經？迴向品也。相續經云：迴向者，謂此諸波羅蜜已作、已增長，為求無上大菩提果。深密經云：迴向者，諸波羅蜜所作、所集迴向，取大菩提果。梁攝論云：五迴向清淨，謂於六度已生長及未生長中，常求得菩提。廣釋五相，如真諦梁攝論疏第八。然此所說到彼岸相，諸教不同。或以四相釋到彼岸，如莊嚴論第七卷云：六度二，皆有四相：一者、治障，治慳等故；二者、合智，悉與無分別智共行故；三者、願滿，施於求者，隨欲給之，乃至智於疑者，隨欲決疑；四者、成生，先施攝後以三乘，乃至先以慧攝後三乘，隨其所度而成就之。又雜集論第十一卷亦說四相，彼云：云何波羅蜜相？一、發起故，二、習氣故，三、自體故，四、等流故。尋即可知。或說五相，如即此經相續深密。瑜伽七十五及七十八、顯揚第三、梁攝論第九，一一皆同，如經應知。又雜集論亦說五相，彼云：云何波羅蜜相？謂種姓故，願故，意樂故，事故，自體故。尋即可知。或說六相，如攝大乘第七卷云：此六種相云何可見？由六種最勝故。解云：此六同成唯識後六種相，故不述之。或說七相，如成唯識第九卷云：此十相者，要七最勝之所攝受，方可建立波羅蜜多。一、安住最勝，謂要安住菩薩種性。二、依止最勝，謂要依止大菩提心。三、意樂最勝，謂要悲愍一切有情。四、事業最勝，要具行一切事業。五、巧便最勝，謂要無相智所攝受。六、迴向最勝，謂要迴向無上菩提。七、清淨最勝，謂要不為二障間雜。若非此七所攝受者，所行施等非到彼岸。或說八相，如顯揚第三。或說十二相，如雜集十一中邊第三。
> Commentary says: Fifth, the true aspect of dedication. When an action is first initiated, it is called "done"; when it is developed and strengthened, it is called "accumulated." The \*Yogācārabhūmi Śāstra\* says: "Dedication means offering and seeking all practices, aspiring to attain Supreme Perfect Enlightenment." For a detailed explanation of dedication, see the \*Sūtra on Generating the Bodhi Mind\* and the \*Gaṇḍavyūha Sūtra\*'s chapter on dedication. The \*Saṃdhinirmocana Sūtra\* says: "Dedication means that these pāramitās, once done and accumulated, are offered in pursuit of the supreme fruit of great enlightenment." The \*Saṃdhinirmocana Sūtra\* also says: "Dedication means that the pāramitās, in what has been done and accumulated, are directed toward attaining the great fruit of enlightenment." The \*Liang Commentary on the Mahāyānasaṃgraha\* says: "The fifth is the purity of dedication, meaning that within the six pāramitās, whether already developed or not yet developed, one always seeks enlightenment." A detailed explanation of these five aspects can be found in the eighth fascicle of Paramārtha's \*Liang Commentary on the Mahāyānasaṃgraha\*. Now, the characteristics of reaching the other shore as described here differ across various teachings. Some explain the pāramitās through four characteristics, as in the \*Mahāyānasūtrālaṃkāra\*, volume seven: "Each of the six pāramitās has four characteristics: first, overcoming obstacles, such as overcoming stinginess; second, union with wisdom, as they all operate together with non-discriminative wisdom; third, fulfilling vows, such as giving to seekers whatever they desire, and even using wisdom to resolve doubts for those who are uncertain; fourth, accomplishing beings, first using giving to attract them and then guiding them through the three vehicles, and likewise first using wisdom to attract them and then guiding them through the three vehicles—helping each being according to what they can be saved by." The \*\* \*\[?\]\*\*\* \*Compendium of the \*Abhidharma\* (Saṃyuktābhidharmahṛdaya?) also explains four characteristics: "What are the characteristics of the pāramitās? First, initiation; second, habituation; third, intrinsic nature; fourth, continuity." This can be understood upon examination. Some explain five characteristics, as in this very sūtra, the \*Saṃdhinirmocana\*. The \*Yogācārabhūmi\*, volumes seventy-five and seventy-eight, the \*\* \*\[?\]\*\*\* \* \* \*\[?\]\*\*\*, and the \*Liang Commentary on the \*Mahāyānasaṃgraha\*, volume nine—all agree, as should be understood from the sūtras. The \*Compendium of the Abhidharma\* also explains five characteristics: "What are the characteristics of the pāramitās? They are lineage, aspiration, intention, action, and intrinsic nature." This can be understood upon examination. Some explain six characteristics, as in the \*Mahāyānasaṃgraha\*, volume seven: "How are these six characteristics to be seen? Through the six kinds of supremacy." The commentary says: "These six are the same as the latter six characteristics in the \*Vijñaptimātratāsiddhi\*, so they will not be repeated here." Some explain seven characteristics, as in the \*Vijñaptimātratāsiddhi\*, volume nine: "These ten characteristics, when embraced by the seven supremacies, can be established as pāramitās. First, the supremacy of abiding, meaning one must abide in the bodhisattva lineage. Second, the supremacy of reliance, meaning one must rely on the great bodhi mind. Third, the supremacy of intention, meaning one must have compassion for all sentient beings. Fourth, the supremacy of activity, meaning one must engage in all beneficial deeds. Fifth, the supremacy of skillful means, meaning one must be embraced by signless wisdom. Sixth, the supremacy of dedication, meaning one must dedicate toward supreme enlightenment. Seventh, the supremacy of purity, meaning one must not be contaminated by the two obstructions. If these seven do not embrace one's practice, then what one does—giving and so forth—does not reach the other shore." Some explain eight characteristics, as in \*\[?\]\* \* \* \*\[?\]\*\*\* volume three. Some explain twelve characteristics, as in the \*Compendium of the Abhidharma\*, volume eleven, and the \*Madhyāntavibhāga\*, volume three.
世尊！何等名為波羅蜜多諸相違事？
> World-Honored One! What are the things that oppose the Perfection of Wisdom?
釋曰：自下第四逐難重釋，或可說問答廣釋。於中有四：一問答分別波羅蜜相違事。二世尊！如是下問答分別諸果異熟。三世尊！何等下問答分別度間雜法。四世尊！何等名為非方便行下釋上非方便行。略而不釋，無分別故，及正迴向易可知故。此即第一釋相違事。先問後答，此即請問違六度事。
> The commentary states: From this point, the fourth section addresses difficulties through further explanation, which may also be presented as an expanded Q&A. It contains four parts: First, a Q&A distinguishes the contradictions regarding the Perfections. Second, "World-Honored One! Such..."—a Q&A distinguishes the various fruits and results. Third, "World-Honored One! What..."—a Q&A distinguishes the practices that mix with impurities. Fourth, "World-Honored One! What is called non-skilful means..."—this explains the previously mentioned non-skilful means. The latter is briefly left unexplained, as it involves non-conceptual discernment, and the correct way of dedication is easy to understand. This is the first explanation of contradictions. First there is a question, then an answer—this is the inquiry about what contradicts the six perfections.
善男子！當知此事略有六種。
> Good man, you should know that this matter can be understood in six main ways.
釋曰：自下第二如來正說，於中有二：初標章舉數，後次第別釋。此即總標，有六相違事也。
> Commentary: From here begins the second part, where the Buddha gives the direct teaching. This section has two parts: first, an overview of the main points and a list of the categories; second, a detailed explanation of each in order. This is the overall summary, presenting the six opposing matters.
一者於喜樂欲財富自在諸欲樂中，深見功德及與勝利。
> First, one comes to deeply see the benefits and advantages in pleasures, desires, wealth, and the sense of freedom found in such enjoyments.
釋曰：自下第二次第別釋六相違事，即為六段。然此違事自有三種：一別所治障，如無性釋第七卷云：所治雜染，所理慳恡、犯戒、恐恚、懈怠、散動、惡慧。二者合說通別障，謂樂著財等是其別鄣，於三中深見功德及與勝利即是通障。今此中釋通別障，此釋第一違施度障。言喜樂等者，此有三釋。一云：於喜樂欲者，皆是樂欲異名。財富最自在諸欲者，所樂之境。後樂中者，三境上樂。一云：喜樂者，是樂欲義，體即是欲。欲謂五欲，即是五境。言財富者，多畜財寶。言自在者，於上二事受用自在。諸欲樂者，即說喜欲境、喜樂財富、喜樂自在，三種喜樂名為欲樂。於此三種喜樂事中，深見功德及與勝利。總說意云：喜樂三種欲樂愛樂樂也中，深見功德及與勝利，為施度障。一云：喜樂即喜樂受，餘如前相續經云：樂欲財自在。深密經：樂於五欲資生自在。梁攝論第九云：六度有六障，第一障者喜樂欲塵，於富財物自身愛樂中見勝功德，施能除此。
> Now I will explain the second section, which details the six kinds of hindrances one by one, dividing them into six parts. These hindrances are of three types: First, specific obstacles to be overcome, as stated in the commentary by Asaṅga (Volume 7): the defilements to be purified—namely, miserliness, moral violations, anger, laziness, mental agitation, and deluded views. Second, the combined explanation of universal and specific obstacles: attachment to wealth and other things constitutes the specific obstacle, while perceiving virtues and benefits within these three realms constitutes the universal obstacle. Here, we are explaining both universal and specific obstacles, specifically addressing the first obstacle to the practice of generosity. Regarding the terms "joy" and "delight," there are three interpretations: First, all forms of delight and desire are synonymous with craving. "Wealth" refers to material prosperity, "sovereignty" to dominion over desirable objects, and "delight" within these refers to enjoyment of these three realms. Second, "joy" and "delight" denote craving, whose essence is desire—namely, the five sensual desires corresponding to the five sense objects. "Wealth" means accumulating treasures, "sovereignty" means free enjoyment of both wealth and power, and "delights" refers to the three types of joy: delight in desirable objects, delight in wealth, and delight in sovereignty—these three joys are called "sensual pleasures." Within these three kinds of pleasure, one deeply perceives virtues and benefits. In summary, the text means: within these three sensual pleasures, deeply perceiving virtues and benefits constitutes an obstacle to the practice of generosity. Third, "joy" and "delight" specifically refer to pleasant feelings, while the rest is as previously explained.
二者、於隨所樂，縱身、語、意而現行中，深見功德及與勝利。
> Second, even while indulging in whatever pleasures one desires—through body, speech, and mind—one deeply sees their virtues and benefits.
釋曰：第二違戒度事，隨其所樂。謂殺生等三種業中，見有功德及與勝利，如言殺羊得生天等。梁攝論云：第二障者疑心起，身口業戒能除此。
> Explanation: The second obstacle concerns breaking the precepts, which follows from what one finds pleasurable. Among the three types of unwholesome actions—killing, stealing, and sexual misconduct—one may perceive merits or advantages, such as believing that sacrificing a sheep leads to rebirth in heaven. Liang's Commentary on the Treatise says: The second obstacle arises from doubt, and the precepts of body and speech can remove it.
三者、於他輕蔑不堪忍中，深見功德及與勝利。
> Third, even when others despise and mistreat us, we profoundly recognize the virtue and benefit in enduring it.
釋曰：第三違忍度事，如經可知梁攝論云：第三障者，不能安受輕慢、毀辱、寒熱等苦。忍能除此。
> Commentary: On the third perfection, the matter of forbearance, is understood as described in the sutra. According to the Liang Commentary on the Treatise, the third hindrance is the inability to calmly endure contempt, insult, cold, heat, and other hardships. Forbearance can remove this hindrance.
四者、於不勤修著欲樂中，深見功德及與勝利；
> Fourth, they deeply perceive the virtues and benefits even amid the indulgence in sensual pleasures without diligent cultivation.
釋曰：第四違精進事，即用懈怠及放逸等以為功德。梁攝論云：第四障者，執不修行為樂，未得計得，於不見功德，精進能除。
> Explanation: The fourth hindrance to diligent effort involves mistaking laziness and carelessness for virtues.According to the Liang Commentary on the Treatise, the fourth hindrance is clinging to the idea that not practicing is pleasure, and claiming attainment without actual achievement; such misconceptions obscure the benefits of diligence, which can remove them.
五者、於處憒𡗚世雜亂行，深見功德及與勝利。
> Fifth, even when living amid noisy and chaotic worldly activities, one deeply perceives their potential benefits and advantages.
釋曰：第五違定度事，謂於五種散亂或六散亂見勝功德等。相續經習近世間雜亂眾事，深密亦同。梁攝論云：第五障樂相雜住，於世間希有事及散亂因緣見有功德，定能除此。
> Explanation: The fifth offense against the perfection of meditative concentration involves seeing exceptional virtue in the five types of mental distraction or the six distractions. This refers to the continuity of practice being disrupted by engaging in worldly and chaotic affairs, as similarly described in the \*Samdhinirmocana Sūtra\*. The \*Mahāyānasaṃgraha\* commentary from the Liang dynasty states: The fifth hindrance is delighting in mixed company and seeing merit in worldly rare events and causes of distraction. Concentration can eliminate this.
六者於見聞覺知言說戲論，深見功德及與勝利。
> Sixth, in what is seen, heard, sensed, and known—and in words, concepts, and playful expressions—one deeply perceives their virtues and benefits.
釋曰：第六違慧度事，如經可知深密經即同此經。相續經云：五者習近世間雜亂眾事見聞覺識，六者世間戲論作福利見者，譯家謬故。見聞等事攝屬第五。攝大乘云：一切見趣諸耶惡慧。梁攝論云：第六障者，於見聞覺知計為如實，於世間戲論心修學，於不了義經如文判義智慧能除此障。廣如真諦攝論疏第八卷說也。
> Explanation: The sixth obstacle concerns actions that oppose the perfection of wisdom, as detailed in the sutras.The "Sutra of Profound Secrets" is the same as this sutra. According to the "Continuous Sutra," the fifth is associating with worldly distractions and sensory experiences, and the sixth is engaging in idle debates and seeking worldly benefits—this appears to be a translator's error, as sensory experiences belong to the fifth. The "Compendium of the Great Vehicle" mentions all kinds of views and wrong understandings. Master Paramārtha's commentary on the "Compendium" explains that the sixth obstacle involves taking sensory perceptions as ultimate truth, indulging in worldly discussions, and interpreting incomplete teachings literally—wisdom can remove this obstacle. For further details, see the eighth volume of Paramārtha's commentary on this text.
世尊！如是一切波羅蜜多何果異熟？
> World-Honored One! What is the maturing fruit of all these perfections?
釋曰：第二問答分別六度諸果。先問後答，此即請問。如是六度各各得何果報故深密？云何者是諸波羅蜜果報？
> Explanation: The second set of questions and answers distinguishes the various fruits of the six perfections. First comes the question, then the answer—this is the inquiry. It asks: "What fruits does each of the six perfections bring?" Therefore, the text asks: "What are the rewards of these perfections?"
善男子！當知此亦略有六種。
> Good man, know that this too can be briefly summarized in six kinds.
釋曰：自下如來正說，於中有二：初標章舉數，後次第別釋。此即初也。能修之因既有六別，所感果報亦有六種。
> Explanation: From here, the Buddha speaks directly. This section has two parts: first, he lists the categories; second, he explains each one in order. This is the first part. Just as the causes for practice have six distinct types, so too do the resulting rewards come in six forms.
一者、得大財富，二者、往生善趣，三者、無怨無壞多諸喜樂，四者、為眾生主，五者、身無怨害，六者、有大宗葉。
> First, great wealth; second, rebirth in a favorable realm; third, freedom from enemies and harm, with abundant joy; fourth, leadership over beings; fifth, a body untouched by hostility; sixth, a large and prosperous family.
釋曰：第二次第別釋。如其次第，由施力故得大財富、由持戒故往生善趣、由忍辱故無怨無壞多諸歡喜、由勤精進故得大尊貴為眾生主、由靜慮故伏除煩惱故能感得身無怨害、由波若故廣解五明得大宗葉。葉者施族相續經云：一大財、二善趣、三無怨者與此經同、四不壞、五多喜樂眾生增上主、六者不害自身有大堪能。深密經云：得福財故、趣善道故、無怨歒故、不壞多喜樂故、常為眾生主故、不害自身故、大威德故。解云：相續失次第，深密七果合不分別，譯家別故。依雜集論第十一卷，具說六度各得五果。今此經文具說一果，故彼論云：功德者，謂依五果無量無邊稱讚勝利，皆名功德。謂能永斷自所對治，是諸波羅蜜多離繫果。於現法中由此施等攝受自他，是士夫用果。於當來世後後增勝展轉生起，是等流果。大菩薩是增上果。感大財富往生善趣無怨無壞多諸喜樂有情中尊身無損害廣大宗族隨其次第，是施等波羅蜜多異熟果。又成唯識第九卷云：有漏有四種，除離繫果。無漏有四，除異熟果。而有處說具五果者，或互相資、或二合說此即會釋雜集說也。
> Explanation: Now for the second stage, explaining each one in order. Through the power of giving, one gains great wealth; through upholding moral discipline, one is reborn in a favorable realm; through patience, one has no enemies, no harm, and much joy; through diligent effort, one attains great honor and becomes a leader of beings; through meditative concentration, one subdues and eliminates afflictions, thus experiencing no harm to the body; through wisdom, one broadly understands the five sciences and gains a great lineage. "Lineage" here means a noble family or clan. The \*Continuation Sutra\* states: "First, great wealth; second, a favorable realm; third, no enemies—this agrees with this sutra; fourth, no harm; fifth, much joy and being a supreme leader of beings; sixth, no harm to oneself and great capability." The \*Profound Secrets Sutra\* says: "Gaining wealth and merit, going to a good path, having no adversaries, being unharmed and full of joy, always being a leader of beings, not harming oneself, and having great majesty." Explanation: The \*Continuation Sutra\* has a misordered sequence, while the \*Profound Secrets Sutra\* lists seven fruits without differentiation—this is due to differences among translators. According to the \*Compendium of Doctrines\*, volume 11, each of the six perfections yields five fruits in detail. This sutra, however, only mentions one fruit for each. That treatise states: "Merits refer to the countless and boundless praises and benefits based on the five fruits, all called merits." That is: being able to permanently sever what one opposes is the fruit of liberation for these perfections. In this present life, through giving and the others, one benefits oneself and others—this is the fruit of personal effort. In future lives, there is successive progress and continuous arising—this is the fruit of continuity. The great bodhisattva is the fruit of superior influence. Gaining great wealth, being reborn in a favorable realm, having no enemies, no harm, much joy, being revered among beings, having an undamaged body, and having a broad clan—these, in order, are the ripened fruits of giving and the other perfections. Furthermore, the \*Consciousness-Only Treatise\*, volume 9, states: "The contaminated have four kinds, excluding the fruit of liberation. The uncontaminated have four, excluding the ripened fruit. But some places speak of five fruits—this is either due to mutual support or to combined explanation." This note reconciles the statements in the \*Compendium of Doctrines\*.
世尊！何等名為波羅蜜多間雜染法？
> World-Honored One! What is known as the defiled Dharma that mingles with the Perfection of Transcendence?
釋曰：自下第三問答分別度間雜法。於中有二：先請、後說。此即問前無罪過中間雜染法。
> Explanation: Next, the third set of questions and answers distinguishes the methods of blending among the perfections. This section has two parts: first, the inquiry; second, the response. This is the question about the impure methods that blend in without fault.
善男子！當知略由四種加行。
> Good man, know that there are generally four kinds of diligent practice.
釋曰：自下第二如來正說。於中有三：初標數略答，次次第別釋，後逐難重釋。此即第一標數略答。
> The commentary states: From here onward, the second section presents the Buddha's direct explanation. This part has three components: first, a brief response that outlines the main points; second, a detailed explanation of each point in sequence; and third, a further clarification of the difficult parts. This is the first component, the brief response that outlines the main points.
一者、無悲加行故，二、有不如理加行故，三者、不常加行故，四者、不殷重加行故。
> First, because they do not engage in compassionate practice; second, because they engage in practice that is not in accordance with proper reasoning; third, because they do not practice consistently; fourth, because they do not practice with earnestness or seriousness.
釋曰：第二次第別釋，謂障四修故說四種。言四脩者，如俱舍論二十七說，彼云：有四種修：一無餘修，福德智慧二種資粮修無遺故。二長時修，經三大劫阿僧祇耶修無倦故。三無間修，精勤勇猛剎那剎那修無癈故。四尊重修，恭敬所學無所顧惜修無慢故。依順正理第七十五亦同俱舍。依成唯識有五種脩，故第六云：或初發心、長時、無間、殷重、無餘修差別故而不解釋。今於此中除初發心，故說四種：一無悲加行者障長時修，謂菩薩於三大劫能修行者，由大悲力、由無悲力，由無悲故非長時修。二不如理加行者障無餘修，修一時不能通修諸廣行故。三不常加行者障無間修，常者恒也，由懈怠故不能無間恒修諸行。四不慇重者障殷重修，謂諸菩薩行六度法，於二行皆生尊重而行施等。如是四種於行度時間雜而起，名間雜染也。
> Commentary: The second is the detailed explanation of the sequence, which states that because four obstructions hinder cultivation, four types are described. The "four types of cultivation" are explained in the Abhidharma Treasury, chapter 27: "There are four types of cultivation: 1) Complete cultivation—the two kinds of merit and wisdom are cultivated without omission. 2) Long-term cultivation—through three immeasurable eons, one cultivates without weariness. 3) Uninterrupted cultivation—with diligence and vigor, one cultivates moment by moment without pause. 4) Respectful cultivation—one venerates what is learned, without hesitation or pride." According to the Correct Reasoning Treatise, chapter 75, this is consistent with the Abhidharma Treasury. According to the Consciousness-Only Treatise, there are five types of cultivation, as stated in its sixth chapter: "Or there is initial aspiration, long-term, uninterrupted, earnest, and complete cultivation—these are distinctions, yet not fully explained." Here, the initial aspiration is excluded, hence four types are stated: 1) Lack of compassion hinders long-term cultivation—a bodhisattva can practice over three great eons due to the power of compassion; without compassion, long-term cultivation is impossible. 2) Improper effort hinders complete cultivation—practicing only one aspect at a time prevents the comprehensive cultivation of all practices. 3) Inconsistent effort hinders uninterrupted cultivation—"constant" means perpetual; due to laziness, one cannot engage in all practices without interruption. 4) Lack of earnestness hinders respectful cultivation—while practicing the six perfections, a bodhisattva should regard both aspects with respect and then engage in giving and the rest. These four arise intermingled during the practice of the perfections, and this is called "intermingled defilement."
不如理加行者，謂修行餘波羅蜜多時，於餘波羅蜜多遠離失壞。
> One who does not practice in accordance with reality is said, when cultivating the other perfections, to be far removed from and failing to uphold the other perfections.
釋曰：第三逐難重釋。謂上所說不如理言，雖通諸過皆違正理，而今經意修觀行者曲行一度者，離餘度行名不如理。故深密云：修行諸度離餘度行，名不如理。而相續云：四者不頓方便、不思惟方便者，於此諸度餘度雜亂修習者，譯家謬也。或可助成行以為正行，故名雜亂。
> Commentary: The third section addresses further objections with repeated explanations. The earlier criticisms, though they seem to cover all faults, still deviate from true reasoning. Here, the sutra's intent is that when practitioners cultivate one perfection exclusively, without integrating the other perfections, it is called "unreasonable practice." Thus, the \*Saṃdhinirmocana Sūtra\* states: "Practicing one perfection while separating it from the other perfections is called unreasonable practice."However, the continuation says: "The fourth is non-expedient practice; non-reflective practice refers to cultivating the perfections in a confused manner." This is a translator's error. Alternatively, it may mean that auxiliary practices are mistaken for the main practice, hence called "confused."
世尊！何等名為非方便行？
> World-Honored One! What is called a practice that is not the skillful means?
釋曰：自中第四問答分別非方便行。於中有六：一問、二答、三徵、四釋、五喻、六合。此即第一問上所說非方便行。
> Explanation: Within the fourth section of questions and answers, the discussion distinguishes between actions that are not skillful means. This section consists of six parts: first, the question; second, the answer; third, the challenge; fourth, the explanation; fifth, the analogy; sixth, the application. This is the first part, which asks about the non-skillful actions mentioned above.
善男子！若諸菩薩以波羅蜜多饒益眾生時，但攝財物饒益眾生便為喜足，而不令其出不善處安置善處，如是名為非方便行。
> Good man! If bodhisattvas, when benefiting sentient beings through the paramitas, are satisfied merely by giving material wealth and do not guide them away from unwholesome states to establish them in wholesome states, this is called an unskillful practice.
釋曰：第二依問正答。謂諸菩薩於四攝中，但以財攝便以為足，不能令其出不善處，如是名為非方便行。
> Explanation: Second, answering the question directly. If bodhisattvas, among the four methods of gathering sentient beings, only rely on material giving and consider that sufficient, without helping others move away from unwholesome states, this is called an unskillful practice.
何以故？
> Why is this so?
釋曰：第三徵請非方便行所由。施物令喜還成饒益，以何義故名非方便？
> Explanation: The third inquiry concerns why this is not considered a skillful means. Giving gifts to bring joy still results in benefit—so in what sense is it called "not a skillful means"?
善男子！非於眾生唯作此事，名實饒益。
> Good man! It is not merely by doing this for sentient beings that one is truly benefiting them.
釋曰：第四如來正說。謂諸菩薩非於眾生唯作財攝，世間喜悅名為饒益。要須法施，令諸眾生出不善處，乃名饒益。
> Commentary: The fourth is the Tathāgata's true teaching. Bodhisattvas do not merely provide material support to sentient beings; bringing worldly delight is called benefiting them. What is truly required is the gift of Dharma, guiding sentient beings away from unwholesome states—that alone is called true benefit.
譬如糞穢若多若少，終無有能令成香潔。
> Just as filth and excrement, no matter how much or how little, can never be made fragrant or clean.
釋曰：第五喻說。如世糞穢多之以少，竟身不能成香潔之物。糞喻行苦，香譬涅槃。
> Explanation: The fifth simile is like this: In the world, even if you add a great deal of filth to a small amount, it can never become something fragrant or pure. Here, filth represents the suffering inherent in conditioned existence, while fragrance symbolizes Nirvana.
如是眾生由行苦故，其性是苦無有方便，但以財物暫相饒益可合成樂，唯有安處妙善法中方便可得，名第一饒益。
> Because such beings experience the suffering inherent in conditioned existence, their nature is inherently painful, with no easy remedy; providing material wealth offers only temporary comfort, which cannot constitute true happiness. Only by guiding them into skillful and virtuous paths can we offer the highest form of benefit—that which leads to lasting well-being.
釋曰：第六合喻，謂諸眾生由行苦故其性皆苦，無有以財飲食饒益可令成樂，唯有安處菩薩涅槃妙善法中，如是乃名第一饒益。
> Explanation: The sixth metaphor is that of combination. It teaches that all beings, because of the suffering inherent in conditioned existence, are inherently bound to suffering. No amount of wealth or food can turn this suffering into happiness. Only by placing beings in the sublime and wholesome state of a bodhisattva's nirvana can true benefit be achieved. This is called the foremost way of helping others.
觀自在菩薩復白佛言：世尊！如是一切波羅蜜多有幾清淨？
> Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! How many kinds of purity are there in all these Pāramitās?"
釋曰：自下第九諸度清淨種數門，於中有二：先問、後答。此即總問六度有幾清淨。
> Commentary: Next, the ninth section addresses the question of how many kinds of purity exist among the perfections. It contains two parts: first, a question; then, an answer. This is the general question of how many purities are found within the six perfections.
佛告觀自在菩薩曰：善男子！我終不說波羅蜜多，除上五相有餘清淨。
> The Buddha said to Avalokiteśvara Bodhisattva: “Good man, I would never say that the Perfection of Wisdom has any purity beyond these five aspects.”
釋曰：自下第二如來正說，於中有二：初明清淨不離前相五，後明依五說總別七。此即初也，謂我不說，如上所說無染著故。及其第五正迴向相，除此已外有別淨相。
> Explanation: From this point forward, the Buddha gives the main teaching. It has two parts: first, he clarifies that the state of purity does not depart from the five preceding aspects; second, he explains the seven aspects of the general and specific based on these five. This passage deals with the first part, stating that I do not describe a purity separate from what was already outlined, since there is no attachment involved. And regarding the fifth aspect, the true dedication, apart from this, there is no other distinct form of purity.
然我即依如是諸事，總別當說波羅蜜多清淨之相。
> Now, I will explain the pure characteristics of the Paramitas, both in general and in detail, based on these points.
釋曰：自下第二依前五相說總別七，於中有二：初總答依前五相說總別七，後次第別釋總別七相。此即初也。如是諸事者，說法度名為諸事，如是諸度名有總別七種。
> Explanation: Next, in accordance with the five aspects mentioned earlier, we explain the seven general and specific characteristics. This section has two parts: first, a general response regarding how the five aspects give rise to the seven; second, a detailed explanation of each of the seven general and specific characteristics. Here we address the first part. The "various practices" refer to the six perfections, which are also known as the "various practices." These six perfections are collectively referred to as the seven aspects—both general and specific.
總說一切波羅蜜多清淨相者，當知七種。
> All the perfections are purified through seven aspects, as should be understood.
釋曰：自下第二次第別釋，於中有二：初釋總七相、後釋別七相。前中有二：初標章舉數、後問答釋別。此即總標，有七種相。
> The commentary explains: From this point onward, the second stage provides a detailed breakdown. This section is divided into two parts: first, it explains the general seven characteristics, and then it explains the specific seven characteristics. Within the first part, there are two subdivisions: first, it outlines the chapter and enumerates the count, and then it uses questions and answers to explain the specifics. This is the general outline, presenting the seven characteristics.
何等為七？
> What are the seven?
釋曰：第二問答別釋，此即總問。
> The commentary says: The second question-and-answer section provides a detailed explanation, and this is the general question.
一者、菩薩於此諸法不求他知；
> First, Bodhisattvas do not seek recognition from others for these teachings.
釋曰：自下別釋七相。此釋初相，菩薩密行六度不令他知，不求名聞利養故。
> Commentary: From here, the text explains each of the seven aspects in detail. The first aspect is that a bodhisattva secretly practices the six perfections without letting others know, and does so without seeking fame or material gain.
二者、於此諸法見已，不生執著；
> Second, having seen these truths clearly, one does not cling to them or grasp at them.
釋曰：第二不生執著相，離三輪故。六度一一各離三輪，如梁攝論第九廣釋。
> Commentary: Next, the second aspect is “not clinging to the notion of attainment,” because it transcends the three circles. Each of the six perfections, taken one by one, transcends these three circles—as elaborated in detail in chapter nine of the \*Summary of the Great Vehicle\*.
三者、即於如是諸法不生疑惑，謂為能得大菩提不？
> Third, does one have no doubt regarding these teachings, thinking, "Can this truly lead to great enlightenment?"
釋曰：第三不生疑惑相，信解堅窂故。
> The commentary explains: The third aspect is the absence of doubt, due to firm faith and understanding.
四者、終不自讚毀他，有所輕蔑。
> Fourth, I will never praise myself or belittle others, nor hold anyone in contempt.
釋曰：第四不起自讚毀他，犯重過故。
> Explanation: The fourth precept is to refrain from praising oneself and belittling others, as doing so constitutes a serious offense.
五者、終不憍傲放逸；
> Fifth, one will never become arrogant or careless.
釋曰：第五不放逸相，離懈怠故。
> Explanation: The fifth characteristic of diligence is abandoning laziness.
六者、終不少有所得便生喜足；
> Sixth, one should never become complacent or content with merely a small attainment.
釋曰：第六不生喜足，廣修諸行無厭足故。
> Commentary: The sixth is to not become complacent or content with what has been achieved, but to diligently cultivate all practices without ever feeling weary or satisfied.
七者終不由此諸法，於他發起嫉妬慳恡。
> Seven, they will never, because of these dharmas, harbor envy or stinginess toward others.
釋曰：第七不生嫉妬，菩薩不以自行法故見他行。恡者，發起嫉妬慳恡財法。
> Explanation: The seventh is the absence of envy. Bodhisattvas do not see others' practice as a threat to their own path. A miserly person, however, generates envy and stinginess regarding both material wealth and spiritual teachings.
別說一切波羅蜜多清淨相者，亦有七種。
> As for the seven kinds of purity in the perfection of all practices:
釋曰：自下第二釋別七相，於中有二：初標章舉數、後問答別釋。此即第一標章舉數。
> Commentary: What follows is the second part, explaining the seven distinct aspects. This section has two divisions: first, it announces the title and states the number; second, it explains each through questions and answers. The current passage is the first part, where the title is announced and the number given.
何等為七？
> What are the seven?
釋曰：自下問答別釋，此即總問。
> Explanation: The following is a question-and-answer section, in which this opening passage poses a general question.
謂諸菩薩如我所說七種布施清淨之相，隨順修行。
> Thus, bodhisattvas practice the seven pure forms of giving as I have taught, following them in their cultivation.
釋曰：自下別釋六度七相即為六段，此即第一釋施七相。於中有三：初總標菩薩起七淨相、次別釋七相、後總結七相。此即總標修施七相。
> Explanation: Below, the seven aspects of the six perfections are explained separately, in six sections. This is the first, explaining the seven aspects of giving. Within it, there are three parts: first, a general outline of the bodhisattva's cultivation of the seven pure aspects; second, a detailed explanation of the seven aspects; and third, a summary of the seven aspects. This section provides the general outline of cultivating the seven aspects of giving.
一者、由施物清淨，行清淨施；二者、由戒清淨，行清淨施；三者、由見清淨，行清淨施；四者、由心清淨，行清淨施；五者、由語清淨，行清淨施；六者、由智清淨，行清淨施；七者、由垢清淨，行清淨施；
> First, practice pure giving through purity of the gift itself. Second, practice pure giving through purity of ethical conduct. Third, practice pure giving through purity of understanding. Fourth, practice pure giving through purity of mind. Fifth, practice pure giving through purity of speech. Sixth, practice pure giving through purity of wisdom. Seventh, practice pure giving through purity from defilements.
釋曰：第二次第別釋施中七相。非不淨物等而行惠施，名施物清淨。息除諸惡等而行惠施，名為戒淨。不計度我能行施為我所等而行惠施，名為見淨。以憐愛心等而行惠施，名為心淨。舒顏含笑先言問執等而行惠施，名為語淨。於施名體皆如實知等而行惠施，名為智淨。遠離懈怠貪瞋癡等垢而行惠施，名為垢淨。菩薩行施，要由如是七清淨相乃成淨施，具如瑜伽論說。
> Commentary: In the second section, the seven aspects of giving are explained individually. Giving without using impure objects is called purity of the gift. Giving while refraining from all unwholesome actions is called purity of morality. Giving without conceiving of a self who gives or of possessions as "mine" is called purity of view. Giving with compassion and loving-kindness is called purity of mind. Giving with a smiling face, kind words, and gentle greetings is called purity of speech. Giving with true understanding of the nature of the gift and the giver is called purity of wisdom. Giving while free from laziness, greed, anger, and delusion is called purity from defilements. For a bodhisattva, giving becomes pure only through these seven aspects of purity, as explained in the Yogācārabhūmi Śāstra.
是名七種施清淨相。
> These are known as the seven pure aspects of giving.
釋曰：此即第三總結應知。然此七相，一一各以十相分別。如瑜伽論第七十四，彼云：復次如諸菩薩所行惠施，當知此施由七種相乃得清淨，謂施物清淨、戒清淨、見清淨、心清淨、語清淨、智清淨、垢清淨。如是清淨，當知一切皆有十相。云何施物清淨十相？一廣大施，謂眾多差別故。二平等施，謂無增無減故。三應時施，謂當彼所樂故。四上妙施，謂色等具足故。五清淨施，謂非不淨物所雜穢故。六如法施，謂無罪相應故。七隨樂施，謂隨求者所愛樂故。八利益施，謂隨彼所宜故。九或頓或漸施，謂隨求有故。十無間施，謂無斷絕故。戒、見、心、語、智、垢六種，各以十相分別，具說如彼。
> Explanation: This is the third summary, which should be understood. These seven aspects are each further analyzed in ten ways. As stated in the Yogācārabhūmi, fascicle 74: "Furthermore, just as the giving practiced by bodhisattvas should be understood to be purified through seven aspects—purity of the gift, purity of precepts, purity of view, purity of mind, purity of speech, purity of wisdom, and purity of stain. These purities should be understood to each have ten aspects." What are the ten aspects of purity of the gift? First, vast giving—because of many kinds and varieties. Second, impartial giving—because it is neither increased nor decreased. Third, timely giving—because it accords with what the recipient desires. Fourth, excellent giving—because it is complete in color and other qualities. Fifth, pure giving—because it is not defiled by impure substances. Sixth, giving in accordance with the Dharma—because it accords with what is blameless. Seventh, giving according to liking—because it follows what the seeker loves. Eighth, beneficial giving—because it accords with what is suitable for the recipient. Ninth, giving that is either sudden or gradual—because it follows the seeker's request. Tenth, uninterrupted giving—because it is continuous. The six—precepts, view, mind, speech, wisdom, and stain—are each analyzed in ten aspects, fully explained as above.
又諸菩薩能善了知制立律儀一切學處，能善了知出離所犯。
> Also, these bodhisattvas thoroughly understand all the ethical precepts and rules that have been established, and they thoroughly understand how to break free from and remedy any transgressions.
釋曰：自下第二辨戒七相，先釋、後結。釋七相即分為二：初明二相能善了知，後有五相正顯受持。此即初也。一能善了知律儀戒中一切學處，故相續經云：善制一切律儀戒。二能善了知出離所犯，即是出罪懺悔法也，故相續經云：善於出過。深密經云：離諸過法。
> Explanation: Next is the second part, explaining the seven aspects of the precepts. First the explanation, then the conclusion. The explanation of the seven aspects is divided into two parts: first, clarifying the two aspects of being able to understand well; second, the five aspects that directly reveal receiving and upholding. This is the first part. First, being able to understand well all the training rules within the precepts of restraint, therefore the Continuity Sutra says: "Well governs all precepts of restraint." Second, being able to understand well how to transcend offenses, which is the method of confession for removing offenses, therefore the Continuity Sutra says: "Skilled in transcending transgressions." The Sutra of Profound Secrets says: "The Dharma of freedom from all offenses."
具常尸羅、堅固尸羅、常作尸羅、常轉尸羅，受學一切所有學處。
> They always uphold ethical conduct, maintain firm ethical conduct, consistently practice ethical conduct, and keep ethical conduct continually in motion, training in and learning all the precepts they should master.
釋曰：此後五相正顯受持。言五相者，一具常尸羅、二堅固尸羅、三常作尸羅、四常轉尸羅、五受學一切所有學處。此後五相如瑜伽論第六十二次第解釋，故彼論云：云何常守尸羅？謂不棄捨諸學處故瑜伽四十二云：恒常戒者，離盡壽命不棄所學處。云何堅守尸羅？謂不毀犯諸學處故。瑜伽四十二云：堅固戒者，一切利養恭敬他論本隨煩惱不能伏故、不能奪故。云何常作尸羅？謂於學處無穿穴故。云何常轉尸羅？謂穿穴已復還淨故。云何受學尸羅之處？謂具隨學諸處故廣釋此相如顯揚第七、瑜伽二十二。顯揚十三別釋五相亦同瑜伽解云：具常、堅固二種尸羅，不捨、不犯為二。常作、常轉二種尸羅，專精不犯、犯已即悔為二。學處尸羅，謂具修行一切學處。有釋七中，初二是律儀戒，次二攝善法戒，後二利有情戒，第七一種通攝前三也。
> Explanation: The following five characteristics directly reveal the upholding \[of the precepts\]. The five characteristics are: 1. constantly having precepts, 2. firm precepts, 3. constantly practicing precepts, 4. constantly turning precepts, 5. receiving and learning all points of training. These five characteristics are explained in sequence in the sixty-second \[section\] of the Yogācārabhūmi, so that treatise says: What is constantly guarding the precepts? It means not abandoning the points of training. Yogācārabhūmi 42 says: Constant precepts means not abandoning the points of training for the entire lifespan. What is firmly guarding the precepts? It means not violating the points of training. Yogācārabhūmi 42 says: Firm precepts means that all gains, honors, the treatises of others, and minor afflictions cannot overpower or take them away. What is constantly practicing the precepts? It means there is no breach in the points of training. What is constantly turning the precepts? It means that after a breach, one restores purity. What is the area of receiving and learning the precepts? It means fully following and learning all points. Extensive explanation of these characteristics is as in Xianyang 7 and Yogācāra 22. Xianyang 13 separately explains the five characteristics and is also the same as Yogācāra. Explanation: Having the two kinds of precepts, constant and firm, not abandoning and not violating are the two. The two kinds of precepts, constantly practicing and constantly turning, are being single-mindedly focused on not violating, and repenting immediately after a violation. The precepts of points of training means fully cultivating all points of training. Some explain that among the seven, the first two are the precepts of restraint, the next two are the precepts of gathering wholesome qualities, the last two are the precepts of benefiting sentient beings, and the seventh one universally includes the first three.
是名七種戒清淨相。
> This is what is meant by the seven kinds of Precepts purity.
釋曰：此即第二總結應知。
> Explanation: This is the second summary, and it should be understood accordingly.
若諸菩薩自於所有業果異熟深生仰信，一切所有不饒益事現在前時不生憤發。
> If bodhisattvas deeply cultivate faith in the ripening of the fruits of all karma, then when all manner of harmful things appear before them, they do not give rise to anger.
釋曰：自下第三釋忍七相，於中有二：先釋、後結。釋中七相，此即七中第一相也。謂諸菩薩深信因果，知由自業所有違境，不生憤發。於中信業即是忍因，不饒益事即是忍境，不生憤發即是忍體。由此三緣顯第一相。又瑜伽論四十二云：謂諸菩薩從他怨害所生眾苦現在前時，應如是學：如此是我自業過耳。由我先世自造種種不淨業故，今受如是種種苦果。若不忍者，復為當來大苦因處。廣說如彼。
> Explanation: The third section below explains the seven aspects of patience. It has two parts: first the explanation, then the conclusion. Within the explanation, this is the first of the seven aspects. It means that bodhisattvas deeply believe in cause and effect, knowing that all adverse circumstances arise from their own karma, and therefore do not give rise to anger. Among these, faith in karma is the cause of patience, unbeneficial circumstances are the object of patience, and not giving rise to anger is the essence of patience. These three factors reveal the first aspect. Furthermore, the Yogācārabhūmi, in fascicle forty-two, says: When bodhisattvas encounter various sufferings produced by the hostility of others, they should train themselves thus: "This is merely the fault of my own karma. Because I myself created various impure actions in past lives, I now experience these various painful results. If I cannot be patient, I will again become the cause of great suffering in the future." The full explanation is as given there.
亦不反罵，不瞋不打，不恐不弄，不以種種不饒事益，反相加害。
> They do not curse back when cursed at. They do not get angry or strike back. They do not try to frighten or toy with others. They never harm those who have wronged them, nor do they add to others' troubles in any way.
釋曰：顯第二相，謂諸菩薩深達二空，無能、所罵。又欲令忍速得成就，故能行忍，不加反報。若反報者，失大利也。又瑜伽論第三十云：此中都無能罵、所罵，能瞋、所瞋，能弄、所弄，能打、所打，唯有音聲，唯有名字。又我身隨所生起，名有色麤重，四大所造，隨所住處，便有如是解。觸所逼惱，略有三觸，謂音聲觸，及手、足、魂、刀、杖等觸。是身及觸，皆悉無常，能為如是不饒益者，亦是無常。又復一切有情之類，皆有生、老、病、死等法，本性是苦，故我不應於本性苦諸有情上，更加其苦，而不與樂。又亦不應不與怨家作善知識，不攝一切有情之類以為自體。又世尊言：我不觀見如是種類有情可得，無始世來，經歷生死，長時流轉，亦互相為，或父母、兄弟、姉妹，若軌範師，若親教師，若餘尊重者，由是因緣，一切怨品無不皆是我之親品。又恐親品無有決定真實可得。何以故？親品餘時轉成怨品，怨品餘時轉成親品，是故一切無有決定。故我今者，應於一切有情之類，行忍辱心。
> Explanation: This reveals the second characteristic: bodhisattvas deeply understand the two-fold emptiness, so there is no one who can insult and no one who is insulted. Also, wishing to quickly perfect patience, they are able to practice patience without retaliating. If one retaliates, one loses great benefit. The Yogācārabhūmi, chapter thirty, says: Here there is no one who insults and no one who is insulted, no one who is angry and no one who is the object of anger, no one who mocks and no one who is mocked, no one who strikes and no one who is struck—there is only sound, only names. Furthermore, wherever this body arises, it is called material and coarse, made of the four great elements. Wherever it dwells, there arise such experiences. When oppressed by contact, there are briefly three kinds of contact: sound-contact, and contact with hands, feet, spirits, knives, staffs, and so on. This body and these contacts are all impermanent. Those who can cause such harm are also impermanent. Moreover, all sentient beings have birth, aging, illness, death, and so on. Their very nature is suffering. Therefore, I should not add more suffering to sentient beings who are already suffering by nature, without giving them joy. Nor should I fail to be a good friend to my enemies, nor fail to embrace all sentient beings as my own self. The World-Honored One also said: I do not see any kind of sentient being who, since beginningless time, has passed through birth and death, wandering for a long time, and has not been one another's parent, brother, sister, guiding teacher, personal teacher, or other respected one. For this reason, all enemies are none other than my own relatives. Furthermore, I fear that relatives are not fixed and truly obtainable. Why? Relatives at other times become enemies, and enemies at other times become relatives. Therefore, nothing is fixed. Thus I now should practice patience toward all sentient beings.
不懷怨結。
> Free from resentment and ill will.
釋曰：明第三相，知忍勝利必無怨結。瑜伽論四十二云：他損惱時亦無怨嫌，意樂相續恒現在前，欲作饒益先無異。
> Explanation: This clarifies the third characteristic—knowing the benefits of patience, one will certainly have no resentment or grudges. The Yogacara Bhumi Shastra, chapter forty-two, says: When others cause harm or distress, one harbors no resentment or dislike; the intention to benefit them continues steadily and is always present before the mind, with no thought of doing otherwise beforehand.
若諫誨時，不令恚惱。
> When giving advice or admonishment, do not cause anger or distress.
釋曰：辨第四相。菩薩怨家而來諫誨，即便受謝，不令生惱。瑜伽論云：終不令他生疲厭已，然後受謝。恐其疲厭，纔謝便受。深密經云：若彼〔取〕悔時，即應受，不令他惱。
> Explanation: This clarifies the fourth characteristic. When an adversary comes to admonish a Bodhisattva, they should accept the apology immediately, without causing the other person to become upset. The Yogacara Bhumi states: never let the other person grow weary and frustrated before accepting their apology. Out of fear that they might become weary, accept the apology as soon as it is offered. The Samdhinirmocana Sutra says: If they feel regret, accept it immediately, and do not cause them distress.
亦復不待他來誨諫。
> They also do not wait for others to come and instruct or advise them.
釋曰：顯第五相。菩薩怨家損菩薩已，菩薩速自往彼怨所而求懺謝，不待他來而諫誨也。瑜伽論云：於有怨者，自往悔謝相續經云：若他觸犯，不望懺謝也。
> Explanation: This reveals the fifth characteristic. Even when an enemy has harmed the Bodhisattva, the Bodhisattva quickly goes to that enemy's place and seeks to apologize, without waiting for the other to come and offer advice. The Yogacara Bhumi Shastra says: Toward one who bears a grudge, go personally to repent and apologize. The Continuity Sutra says: If another offends you, do not expect an apology.
不由恐怖，有染愛心，而行忍辱，
> One may practice patience with a mind influenced by fear and attachment,
釋曰：辨第六相，謂諸菩薩不以怖他而行忍辱如王所等，亦不以染心而有所求而行忍辱如求飲食等，但為利他故行忍也相續經云：無畏無求而行忍也。深密經云：不為有畏、不為飲食而行忍也。
> Explanation: To distinguish the sixth characteristic: Bodhisattvas do not practice patience out of fear of others, as when someone obeys a king, nor do they practice patience with a defiled mind seeking something in return, as when begging for food and drink. They practice patience solely for the benefit of others. The Continuity Sutra says: "They practice patience without fear and without seeking anything." The Sutra of Profound Meaning says: "They do not practice patience out of fear, nor for the sake of food and drink."
不以作思而便施捨。
> Give freely without expecting anything in return.
釋曰：辨第七相。菩薩常欲饒益眾生，不以一度饒益眾生，以為思足而便施捨，更不以餘事而相饒益。瑜伽論云：非一益已，捨而不益相續經云：常行饒益，心不癈捨也。
> Explanation: This clarifies the seventh characteristic. A Bodhisattva always wishes to benefit all beings. They do not think that benefiting beings once is enough and then abandon them, nor do they benefit them only through other minor matters. The Yogacara Bhumi says: not being satisfied with one benefit and then abandoning further benefit. The Continuity Sutra says: always practicing benefit, the mind never gives up.
是名七種忍清淨相。
> This is what is meant by the pure characteristics of the seven kinds of patience.
釋曰：此即第二結忍七相。
> Explanation: This is the second summary of the seven aspects of patience.
若諸菩薩，通達精進，平等之性，
> If bodhisattvas truly understand the nature of diligence as being equal and impartial,
釋曰：自下第四精進七相，於中有二：先釋、後結。釋中七相，此第一平等精進。菩薩精進緩急不得，故名平等。故瑜伽論四十二云：若諸菩薩發勤精進，不緩不急平等雙運，普於一切應作事中亦能平等殷重修作，是名菩薩平等精進。又五分律第十九意同瑜伽，故彼律云：時二十億白佛：世尊！願聽出家受具足戒。佛即許之，出家不分。於尸陀林精進經行，足傷血流。二十億便作是念：佛弟子中精進無勝我者，而今未得盡諸苦原。我家幸多財寶，亦可返俗，快作功德。佛知其念，往到其所，問二十億云：汝實作此念不？答言：實爾。佛復語言：我今問汝，隨汝意答。汝在家時善彈琴不？答又問：琴絃急時聲調好不？答言：不好。又問：琴絃緩時聲調好不？答言：不好。又問：云何得好？答言：不急不緩然後乃好。佛言：於我法中亦復如是，太緩太急何緣得道？精進處中不久盡苦。二十億耳聞佛說已，即於經行處漏盡無餘。具說如彼。增一阿含經第十二、雜阿含第九、四分律等大同五分。
> Explanation: The fourth section, the seven aspects of diligence, has two parts: first the explanation, then the conclusion. In the explanation, the first of the seven aspects is "balanced diligence." A bodhisattva's diligence should be neither too slack nor too intense—this is what makes it balanced. Thus the Yogācārabhūmi, fascicle 42, says: "If bodhisattvas rouse diligence, neither slack nor tense, applying themselves evenly to both, and in all that should be done they likewise cultivate it evenly and earnestly, this is called a bodhisattva's balanced diligence." The Mahīśāsaka Vinaya, fascicle 19, agrees in meaning with the Yogācārabhūmi. That vinaya says: At that time, the venerable Śroṇakoṭīkarṇa said to the Buddha, "World-Honored One, please permit me to go forth and receive full ordination." The Buddha consented, and he went forth without delay. In the charnel ground he practiced walking meditation with diligence until his feet split and bled. Śroṇakoṭīkarṇa then thought: "Among the Buddha's disciples, none surpasses me in diligence, and yet I have not yet exhausted the source of all suffering. My family is fortunate to have abundant wealth—I could return to lay life and freely make merit." The Buddha knew his thought and went to where he was, asking Śroṇakoṭīkarṇa, "Did you really have this thought?" He answered, "Indeed I did." The Buddha said further, "Now I ask you, answer as you please. When you were a householder, were you good at playing the lute?" He asked further, "When the lute strings are too tight, is the sound good?" He answered, "No." He asked, "When the lute strings are too slack, is the sound good?" He answered, "No." He asked, "How then is it good?" He answered, "Neither too tight nor too slack—then it is good." The Buddha said, "In my Dharma it is just the same. Too slack or too tense—how could one attain the path? With diligence kept in the middle, before long one exhausts suffering." When Śroṇakoṭīkarṇa heard the Buddha's words, right there at his walking meditation place his defilements were exhausted without remainder. The full account is as given there. The Ekottarika Āgama, fascicle 12, the Saṃyukta Āgama, fascicle 9, the Dharmaguptaka Vinaya, and others largely agree with the Mahīśāsaka Vinaya.
不由勇猛，勤精進故，自舉淩他，
> It is not through bravery and diligent effort that one exalts oneself and puts others down.
釋曰：此明第二離慢精進。菩薩精進利他為先，如何於他反起憍慢？瑜伽論云：由勤精進離高舉故，是故名為離慢精進。
> Explanation: This explains the second kind of diligence—diligence free from arrogance. A bodhisattva's diligence puts benefiting others first. How then could one give rise to arrogance toward others? The Yogācāra text says: Because diligent effort is free from self-elevation, it is therefore called diligence free from arrogance.
具大勢力，具大精進，有所堪能，堅固勇猛，於諸善法終不捨軛。
> They possess great power and great diligence. They are capable, firm, and courageous, and they never abandon the yoke of wholesome practices.
釋曰：此明後五精進之相。五精進者，一具大勢力、二具大精進、三有所堪能、四堅固勇猛、五於諸善法終不捨軛。然此五句諸教不同，顯揚第一、瑜伽四十二但舉經五句而不解釋，集論第一以義立五名而不釋，成唯識第六、雜集第一、瑜伽五十七以義立五名配經五句，下別解釋瑜伽八十九以義立五名而亦解釋不配經句，無性、世親論、攝論第七以義立名而亦配釋，故今具依成唯識第六、無性第七、瑜伽八十九以釋此經。故唯識云：被甲、加行、無下、無退、無足，即經所說有勢、有勤、有勇猛、不捨善軛，如次應知。無性釋云：被甲精進，謂最初時自勵我當作如是事，即是釋經初有勢句。加行精進，謂加行時如所意樂勤修加行，即是釋經次有勤句。於自疲苦心不退屈名無怯弱，於他逼惱心不移動名無退轉，乃至菩提於其中間進修善品嘗無懈疲名無喜足。瑜伽論云：又勤精進應知五種：一被甲精進、二加行精進、三不下精進、四無動精進、五無喜足精進。此中最初當知發起猛利意樂，次隨所欲發起堅固勇悍方便，次為證所得諸受法不自輕蔑亦無怯懼，次能堪忍寒熱等苦，後於下劣不生喜足，次勤求後後轉勝轉妙諸功德住。
> Explanation: This clarifies the characteristics of the latter five kinds of diligence. The five kinds of diligence are: first, possessing great strength; second, possessing great diligence; third, being capable; fourth, being firm and brave; fifth, never abandoning the yoke with respect to all wholesome dharmas. However, these five phrases are not the same across various teachings. The first chapter of the \*Xianyang Shengjiao Lun\* and the forty-second fascicle of the \*Yogacarabhumi\* only cite the five phrases from the sutra without explaining them. The first fascicle of the \*Abhidharmasamuccaya\* establishes five names according to meaning without explaining them. The sixth fascicle of the \*Cheng Weishi Lun\*, the first fascicle of the \*Samyuktagama\*, and the fifty-seventh fascicle of the \*Yogacarabhumi\* establish five names according to meaning and match them to the five phrases of the sutra, explaining them separately below. The eighty-ninth fascicle of the \*Yogacarabhumi\* establishes five names according to meaning and also explains them, but does not match them to the sutra's phrases. The \*Wuxing Lun\*, the \*Vasubandhu Lun\*, and the seventh fascicle of the \*She Dasheng Lun\* establish names according to meaning and also match and explain them. Therefore, here we rely fully on the sixth fascicle of the \*Cheng Weishi Lun\*, the seventh fascicle of the \*Wuxing Lun\*, and the eighty-ninth fascicle of the \*Yogacarabhumi\* to explain this sutra. Thus the \*Weishi Lun\* says: wearing armor, applying effort, not lowly, not retreating, not satiated—these are what the sutra calls having strength, having diligence, having bravery, and not abandoning the wholesome yoke, and they should be understood in corresponding order. The \*Wuxing Lun\* explains: diligence of wearing armor means that at the very beginning one urges oneself, "I shall do such a thing"—this explains the first phrase of the sutra, "having strength." Diligence of applying effort means that at the time of application, one diligently cultivates effort according to one's aspiration—this explains the next phrase of the sutra, "having diligence." When one's own weariness and suffering do not cause one's mind to retreat, this is called being without cowardice. When others' harassment does not move one's mind, this is called being without turning back. All the way until enlightenment, without interruption, advancing in wholesome qualities and never being lax or weary—this is called being without contentment. The \*Yogacarabhumi\* says: furthermore, diligent effort should be understood as five kinds: first, the diligence of wearing armor; second, the diligence of applying effort; third, the diligence of not sinking; fourth, the diligence of being unmoved; fifth, the diligence of being without contentment. Here, first one should know the arousal of keen aspiration; next, following what is desired, one arouses firm and courageous skillful means; next, for the sake of realizing the dharmas one has received, one does not belittle oneself and is without fear; next, one can patiently endure the sufferings of cold and heat and so on; afterward, one does not produce contentment with what is inferior; next, one diligently seeks the increasingly superior and increasingly wondrous qualities of the stages that follow.
如是名為七種精進清淨之相。
> These are called the seven qualities of pure diligence.
釋曰：此即第四總結七相。
若諸菩薩有善通達相三摩地靜慮，有圓滿三摩地靜慮，有俱分三摩地靜慮。
釋曰：第五釋定七相，於中先釋、後結。此即正釋初三靜慮，謂善通達俗諦相定，名通達相。緣彼圓滿真如境定，從境得名，名為圓滿。通緣真俗二境之定，名為俱分。
有運轉三摩地靜慮；有無所依三摩地靜慮；有善修治三摩地靜慮；
釋曰：此明第四、第五及第六相，如其次第，加行、正知、後得三智相應定也。其加行智唯是有漏作意運轉，所依之定名為運轉。其根本智無異境相可為依止，所依之定名無所依。以後得智能善修治種種諸行，所依之定名善修治。
有於菩薩藏聞緣修習無量三摩地靜慮。
釋曰：此明第七相也，即却談方便時慧。菩薩藏者，謂大乘教。於此教中能聞定者，義說聞慧，於定位中亦得聞教。緣者，即是定中義說思慧。修習無量三摩地者，即是修慧，於定位中能修無量種種定故。又解：與慧相應定，慧增上故能通達法相，名通達相。內證圓滿定，雖慧相應而定增上，名為圓滿定。定慧均等相應定，名為俱分。能起神通定，名有運轉。與無分別智相應定，名無所依。與後得智相應定，名善修。有於菩薩藏下明加行定，謂於大乘菩薩藏教以聞慧為緣，修習無量諸靜慮故有相傳云：初一是定分偏勝靜慮，但觀相分名通達相。第三是慧分偏勝靜慮，但觀見分令自體圓滿，名圓滿定。慧均等靜慮，名為俱分。如理智相應見道靜慮，名無所依。如理智相應修道靜慮，名善修。於菩薩藏下是加行靜慮，聞慧謂聞慧，緣謂思慧，修習謂修慧，依此三慧廣修無量三摩地靜慮故。言三摩地及靜慮者，三摩地是定體，靜慮是定用也。
是名七種靜慮清淨之相。
釋曰：第二總結，如文。
若諸菩薩遠離增益、損減二邊，行於中道，是名為慧。
釋曰：第六釋慧七相，先釋、後結。釋中七相，此即初相。言遠離增益、損減二邊行中道者，如無性攝論第一卷云：於無無因強立為有，故名增益。於有無因強撥為無，故名損減。如是增益乃與損減俱說為邊。此墜隨義，此二轉時失壞中道。於遍計所執唯有增益而無損減，都無有故，以要於有方起損減。於依他起無有增益，以有體故，要於非有方有增益亦無損減，唯妄有故。於圓成實無有增益，是實有故，唯有損減。具說如彼。又成唯識第七卷云：我法非有，空識非無，離有離無，故契中道。慈尊於此說二頌言：虗妄分別有，於此二都無，此中唯有空，於彼亦有此。故說一切法，非空非不空，有無及有故，是則契中道。廣釋中道，如中道章。
由此慧故，如實了知解脫門義，謂空、無願、無相解脫門。
釋曰：明第二相說三解脫門智。此三解脫門，如顯揚論第二卷說。彼云：解脫門者，謂三解脫門：一空解脫門、二無相解脫門、三無願解脫門。空有二種：一所知、二智。所知者，諸謂於眾生遍計性所執法中，及法遍計性所執法中，此二遍計性俱離無性，及彼所餘無我有性。於諸法中遍計性無即是無我性有，於諸法中無我性有即是遍計性無，即於此中有及非有及非有無二之性無分別境。智者，謂緣彼境如實了知。無相亦有二種：一所知、二智。所知者，謂即所知空境，由此境相一切諸相之所不行。智者，謂如前說。無願亦有二種：一所知、二智。所知者，謂由無智故顛倒所起諸行相貌。智者，謂緣彼境厭惡了知。空行者，謂於諸行我不可得，及諸相中世俗分別法不可得。無相行者，諸謂即於諸行中眾生是無我可得，及諸相中世俗分別法無我性可得，及於滅中滅靜妙離行。無願行者，謂無常苦不淨、如病如癕如箭、因集生緣行。緣智空道作道如行出行，此亦是空行。緣智無相道作道如行出行，此亦是無相行。緣智無願道作道如行出行，此亦是無相行。若無差別總名空無相無願者，此通聞思修所生之慧，世及出世應知。若名空無相無願三摩地者，唯是修所生慧，通世出世應知。若名空無相願解脫門者，此唯出世應知。若廣分別，具如別章。
如實了知有自性義，謂遍計所執、若依他起、若圓成實三種自性。
釋曰：明第三相，謂由遠離二邊慧故，如實了知三自性義。三性之義如何三性中說？
如實了知無自性義，謂相、生、勝義三種無自性性。
釋曰：明第四相。三無性義，如前已說。
如實了知，世俗諦義。謂於五明處，
釋曰：明第五相，謂了五明處智，名世俗諦。依廣百論第十卷云：世俗諦者，謂從緣生世出世間色心等法，親證離說展轉可言，親證為先後方起。此世俗諦亦有亦生假合所成，猶諸幻事從分別起，如篾所為有相可言，名世俗諦。顯揚第二云：世俗諦者，謂名句文身及依彼義一切言說，及依言說所解了義，又曾得世間心及心法及彼所行境義。瑜伽六十四云：謂諸所有言道可宣，一切皆是世俗諦攝。言五明者：一、內明處，謂即顯示正因果等；二、因明處，謂即顯示摧伏他等；三、聲明處，謂即顯示諸工明等；四、醫方明處，謂即顯示病體病因等；五、工業明處，謂即顯示營造業等。廣如瑜伽第三十八及第十五等。菩薩求此五明意者，如瑜伽論三十八說，彼云：菩薩何故求聞正法？謂諸菩薩求內明時，為正修行法隨法行，為廣開示利悟於他；求因明時，欲了知外道因論是惡言說，為欲降伏他諸異論；求聲明時，為令欲信樂典語眾生於菩薩身深生敬信，為欲悟入詁訓音聲文句差別；求醫明時，為息眾生種種疾病；求工業時，為小功力多集珍財饒益眾生。菩薩求此一切五明，為令無上正等菩提大智資粮速得圓滿，非不於此一切明處次第修學能得無障一切智。具說如彼。地持論第三、善戒經第四、莊嚴論第五，意同瑜伽。
如實了知，勝義諦義。謂於七真如，
釋曰：明第六相，於中有二：初舉境顯智，後三因成立。此即初也。勝謂勝智，義即境義。七種真如即是勝智之境義，故名勝義諦，謂是依主釋。故大般若五百六十九云：天王當知！凡有言說名世俗諦，離言寂靜聖智境界名勝義諦。廣百論云：勝義諦者，謂聖所知分別名言皆所不及，自內所證不由他緣，無相絕言名勝義諦。
又無分別離諸戲論，純一理趣多所住故，無量總法為所緣故，及毗鉢舍那故。
釋曰：第二、三因成立緣真之智。又無分別等者，顯正體智無有種種分別戲論，唯於真如一理趣中多分安住。廣釋此智，如雜集十四、攝論第八。無量總法為所緣者，謂此正智以總法真如為所緣也。又解：無量總法為所緣者，顯後得智。謂此總法有其三種：一、少總法，十二部經各別緣故；二、大總法，十二部經總合緣故；三、無量總法，無量如來十二部經總合緣故。此智即緣第三法也。及毗鉢舍那者，謂顯此智是修慧故。
能善成辦法隨法行。
釋曰：第七隨法行智。然此法行，諸教不同。若依婆沙一百八十一云：法謂涅槃，隨法謂八支聖道。若於此中隨義而行，所謂為求涅槃故修習八支聖道，名法隨法行。能安住此名法隨法行者，廣說如彼。若依無性攝論第二云：法隨法行者，所證名法，道名隨法，隨順彼故。又出世道名法，世間道名隨法。行者，行彼自心相續，樹增彼故，令彼現行得自在故。此則說其修所成智。解云：行彼自心相續者，以此修慧行彼定心相續之處也。言樹增彼故者，釋其行意。樹，殖建立也，亦種也。於彼定心樹立增長彼修慧故，說名為行。言令彼現前得自在故者，重釋增意。由彼修慧於心現行得自在用，能證真理斷惑得果種種作用。言此即說其修所成智者，屬當所明也。又世親論第二卷云：法隨法者，如教行故。
是名七種慧清淨相。
釋曰：第二總結，如文。
觀自在菩薩復白佛言：世尊！如是五相各有何業？
釋曰：第十分別五相五業門，先問後答。此即問上無染著等五相業用，謂彼五相各有幾業？
佛告觀自在菩薩曰：善男子！當知彼相有五種業。
釋曰：第三如來正說，於中有二：先總、後別。此即總答，各有一業。故深密云：佛告觀世自在：此五種各有一業應知。
謂諸菩薩無染著故，於現法中，於所修習波羅蜜多，恒常慇重勤修加行無有放逸。
釋曰：第二別釋五相各有一業，此即第一無染著相。所有別業，即是勤修加行無放逸業。無染著相，如上廣說。由無染著故，於現身中無間慇重勤修六度無有放逸。
無顧戀故。攝受當來，不放逸因，
釋曰：第二無顧戀相所有業也。由於六度諸異熟果及報恩中無繫縛故，能攝未來不放逸因。即彼未來不放逸故，能修六度漸漸增長。
無罪過故，能正修習極善圓滿、極善清淨、極善鮮白波羅蜜多。
釋曰：第三明無罪相所有業也。謂無罪相即有四句業：一能正修習、二極善圓滿、三極善清淨、四極善鮮白。由離前說四間雜法，謂無悲加行、不如理加行、不常加行、不慇重加行，故說此四句。一云能正修習者，是想句下之三句。前別顯三德因：一極善圓滿者，顯斷德因；極善清淨者，顯智德因；極善鮮白者，顯恩德因。
無分別故，方便善巧波羅蜜多速得圓滿。
釋曰：第四無分別相所有別業，謂不如言詞執諸相故，即能善巧方便令諸波羅蜜速得滿之，非十度中方便。
正迴向故，一切生處波羅蜜多及彼可愛諸果異熟，皆得無盡乃至無上正等菩提。
釋曰：第五正迴向業，如經可知。
觀自在菩薩復白佛言：世尊！如是所說波羅蜜多，何者最廣大？何者無染汙？何者最明盛？何者不可動？何者最清淨？
釋曰：自下第十一最廣大等五相門，先問後答。此即菩薩曾聞餘經有此五相故作此問，或可如來加被力故作此問也。
佛告觀自在菩薩曰：善男子！無染著性、無顧戀性、正迴向性，最為廣大。
釋曰：自下如來正說，於中有二：初約五相分為三種，後依位地釋後三相。此即五中無染著性、無顧戀性、正迴向性。三種名最廣大，行相廣大攝，於諸位中不相違故。
無罪過性，無分別性，無有染汙，
釋曰：五中無罪過性及無分別智名無染汙，謂所行度自性無染，無分別智能除染故。此無染性亦通諸位。
思擇所作，最為明盛。
釋曰：第二約位辨後三相，此釋明盛。明謂彼六度，以勝思擇所作事故，名為明盛。此即位在前之七地。深密經云：何者熾然？
已入無退轉法地者，名不可動。
釋曰：第四不可動相，第八第九二種地也。不動之義，如上已說深密經云：初地已上名不動者，譯家別故。
若十地攝、佛地攝者，名最清淨。
釋曰：第五最清淨相，謂第十地因中最勝。若如來地果中最勝，究竟清淨故。是故雜集第十一云：圓滿最勝，謂第十地及如來地所有施等波羅蜜多，如其次第，菩薩圓滿故、佛圓滿故。然此三名有差別者，如瑜伽論第三十七，彼云：性淳故、極猛盛故、能有上品廣大果故、大勝利故，名為熾深密經云熾然。不轉還故、不退墮故、常勝進故，名為無動。菩薩地中最無上故，當知說名極善清淨。
觀自在菩薩復白佛言：世尊！何因緣故，菩薩所得波羅蜜多諸可愛果及諸異熟常無有盡，波羅蜜多亦無有盡？
釋曰：自下第十二六度因果無盡門，於中先問後答，此即問也。此問果因常無有盡，六度因彼度所得離繫等四可愛諸果及異熟果，如是五種總名為果。廣釋五果，如前所引雜集十二。
佛告觀自在菩薩曰：善男子！展轉相依生起修習無間斷故。
釋曰：第二如來正說，謂依六度能得諸果，由依果故能修六度。如是展轉相依生起無間斷故，便無盡義。雜集論云：於當來世後後增勝展轉生起，是故波羅蜜多等流果。相續經云：何故常得無盡波羅蜜多果報及無盡波羅蜜多？佛告觀世音：展轉相依捨脩習故。解云：譯家謬也。深密經云：佛言：所謂迭相因生，如業果應知。解云：譯家別故。
觀自在菩薩復白佛言：世尊！何因緣故，是諸菩薩深信愛樂波羅蜜多，非於如是波羅蜜多所得可愛諸果異熟？
釋曰：自下第十三愛度不愛度果門，先問後答。此即請問：如何菩薩愛度而不愛度行得果耶？然此問意三本不同，相續經云：何故菩薩深愛波羅蜜多果報？深密經問與此經同。若准答文，相續經謬也。
佛告觀自在菩薩曰：善男子！五因緣故。
釋曰：自下世尊正說，於中有二：初標章舉數，後次第別釋。此即初也。
一者、波羅蜜多是最增上喜樂因故，二者、波羅蜜多是其究竟饒益一切自他因故，三者、波羅蜜多是當來世彼可愛果異熟因故，四者、波羅蜜多非諸雜染所依事故，五者、波羅蜜多非是畢竟變壞法故。
釋曰：第二次第別釋五種因相。如其次第，於他受用智及與佛果受用法樂喜樂因故，非彼異熟有此勝用，究竟自利利他因故，勝能減當來異熟因故，非業煩惱所依因故，非如異熟受已盡故二本大同，故不述之。
觀自在菩薩復白佛言：世尊！一切波羅蜜多各有幾種最勝威德？
釋曰：自下第十四諸度威德種數門，先問後答，此即總問相續經云名為德力，深密經云勝妙之力，譯家異故義無乖違也。
佛告觀自在：善男子！當知一切波羅蜜多各有四種最勝威德。
釋曰：自下如來正說，於中有二：初標章舉數，後次第別釋。此即初也。
一者、於此波羅蜜多正修行時，能捨慳恡、犯戒、心憤、懈怠、散亂、見趣所治。
釋曰：自下第二次別釋四種威德。此即初也，謂彼六度如其次第能除六弊。雜集論云：謂能永斷自所斷障，是諸波羅蜜多離繫果。
二者、於此正修行時，能為無上正等菩提真實資粮。
釋曰：第二威德，能與菩提真實資糧，能與法身作了因故，能與二身作生因故。雜集論云：大菩提諸波羅蜜多增上果。
三者、於此正修行時，於現法中能自攝受饒益有情。
釋曰：此明第三威德，於現身中益有情故。雜集論云：於現法中，由此施等攝受自他，是士夫用果。
四者、於此正修行時，於未來世能得廣大無盡可愛諸果異熟。
釋曰：明第四威德六度所得諸果異熟。雜集論云：感大財富往生善趣，無怨無壞多諸喜樂，有情中尊身無損害，廣大宗族隨其次第，是施等波羅蜜多異熟果。
觀自在菩薩復白佛言：世尊！如是一切波羅蜜多，何因何果？有何義利？
釋曰：自下第十五諸度因果義利門，於中有二：先問、後答。此即第一問。其三義：一因、二果、三者義利。
佛告觀自在菩薩曰：善男子！如是一切波羅蜜多大悲為因，微妙可愛諸果異熟，饒益一切有情為果，圓滿無上廣大菩提為大義利。
釋曰：第二如來正說，謂諸菩薩由大悲力行於六度，由行度故感勝異熟饒益有情，由此因緣能得無上正等菩提。
觀自在菩薩復白佛言：世尊！若諸菩薩具足一切無盡財寶成就大悲，何緣世間現有眾生貧苦可得？
釋曰：自下第十六眾生自業過失門，於中有二：先問、後答。此即請問，謂諸菩薩財寶大悲二緣具足，如何世間現有眾生貧窮苦惱？
佛告觀自在菩薩曰：善男子！是諸眾生自業過失。
釋曰：自下第二如來正說，於中有三：初法、次喻、後答。此即法說，於中有二：初順釋、後反解。此即初也。菩薩雖具財寶大悲，而彼眾生自惡業故，不能受用菩薩財寶，非菩薩咎。
若不爾者，菩薩常懷饒益他心，又常具足無盡財寶。若諸眾生無自惡業能為障礙，何有世間貧苦可得？
釋曰：第二反解。眾生若不由自業者，世間無有貧窮可得，菩薩以能饒益他故。既有貧窮，故知自業。故智度論第三十云：問：佛在世時，眾生當有飢餓等苦，佛不能救，何況菩薩而能救耶？答：菩薩心無齊限，福德果報亦無量，但眾生無量阿僧祗劫罪厚障故而不能得。如舍利弗子羅𩒚周比丘持戒清進，乞食六日而不能得，乃至七日命存不久，有同道者乞食持與，鳥即持去。時舍利弗語大目連：汝大神力，守護此食，令彼得之。即時目連持食往與，始欲向口，變成為泥。又舍利弗乞食持與，而口自合。以是故，菩薩欲滿一切眾生願，彼以罪故而不能得，菩薩無咎。又如龍王等心降雨，在人為水，在鬼為火。又如雷電礔礰，聾者不聞，雷聲無咎。又無垢稱云：日月雖明，盲者不見。是盲過，非日月咎。眾生罪故，不見世尊佛土嚴淨，非如來咎。佛地論第五：三種眾生由自惡業，不〔減〕如來圓鏡智影。此中應引。又世親無性攝論第十：佛於一切雖得自在，於具障人、無性人二種決定中，諸佛無自在。此中應知。
譬如餓鬼為大熱渴逼迫其身，見大海水悉皆涸竭，非大海過，是諸餓鬼自業過耳。
釋曰：此即第二舉喻重說。由如餓鬼自惡業力見海涸竭，非海咎也。若依無著攝大乘論，有五因緣眾生不感菩薩布施。無性第八、世親第九次第釋彼五種因緣，此經即常初一因也。攝論曰：若諸菩薩成就如是增上尸羅、增上質多、增上般若功德圓滿，於諸財位得大自在，何故現見諸有情遺乏財位此即總問，以下別答？見彼有情於諸財位有重業障故此第一因。無性釋云：謂諸菩薩見彼有情於其財位有重業障，故不施與，勿令惠施空無有果。設復施彼亦不能受，何用施為？如有頌言：如母乳嬰兒，經一月無倦，嬰兒唯若閇，乳母欲何為？世親釋云：謂諸有情有障菩薩神力惡業，由彼惡業障礙菩薩無障礙智。由見此故，雖有堪能、雖彼遺乏而便棄捨。此中應引餓鬼江喻，如江有水無障飲者，然諸餓鬼由自業過不能得飲。此亦如是，江喻菩薩，財位喻水，鬼喻有情。如彼餘鬼不令飲用江中淨水，如是有情不令受用菩薩財位。論云：見彼有情若施財位，障生善法故此第二因。無性釋云：謂諸菩薩見彼有情雖於財位無重業障，而彼若得財位圓滿，多放逸不作善法，作是思惟：寧彼現法少時貧賤，勿彼來生多時貧賤。故不施彼所有財位。世親釋云：復有情雖無業障，菩薩彼於相續中當生善法。若施財位，受富樂故，障彼生善法。作是思惟：寧彼貧賤順生善法，勿彼富貴障善法生。由此道理，不施財位。論云：見彼有情若乏財位，厭離現前故。此第三因無性釋云：謂諸菩薩見彼有情若乏財位，厭生死心便現在前，求欲出離。若得富貴，即生憍逸，故不施彼所有財位。作是思惟：寧彼貧財厭離生死，心常現前。勿彼富貴受樂放逸，不厭生死起善法。世親亦同。論云：見彼有情若施財位，即為積集不善法因故。此第四因無性釋云：謂諸菩薩見彼有情為當施滿足財位，即便放逸，積集種種惡不善業，故不施彼所有財位。如有頌言：寧便貧乏於財位，遠離惡趣諸惡行。勿彼富貴亂諸根，令感當來眾苦器。世親論云：見彼有情若施財位，即便作餘無量有情損惱因故。此第五因無性釋云：謂諸菩薩見彼有情若得富貴，即便損惱無量有情，故不施彼所有財位。作是念言：寧彼一身受貧賤苦，勿令損惱餘多有情。世親亦同。論云：是故現見有諸有情遺乏財位。此中有頌：見業障現前，積集損惱故。現有諸有情，不感菩薩施。無著總結世親釋云：為顯此義，復說伽他。謂見有情業障故、障生善故、厭現前故、積集惡故、損惱他故，不感菩薩施彼財位，是故現有遺乏有情。梁論十二所說五因，大意亦同，故不繁述。
如是菩薩所施財寶，猶如大海無有過失，是諸眾生自業過耳，猶如餓鬼自惡業力令無有果。
釋曰：第三舉法同喻，如文可知。智度論第三十云：鬼有二種：弊鬼、餓鬼。弊鬼如天受樂，但與餓鬼同住，即為其主。餓鬼腹如山谷，咽如針身，唯有三事：黑皮、筋、骨色。數百歲不聞飲食之名，何況得見？復有餓鬼，火從口出，飛蛾投火，以為飲食。有食糞、涕、唾、膿、血，洗器遺餘，或得祭祀，或食產生不淨。如是等種種餓鬼。依瑜伽論第四卷云：又餓鬼趣略有三種：一者由外障礙飲食，二者由內障礙飲食，三者飲食無有障礙。云何由外障礙飲食？謂彼有有情，由習上品慳故，生鬼趣中，常與飢渴相應，皮肉血脉皆悉枯槁，猶如灰炭，頭髮蓬亂，其面黯黑，唇口乾焦，常以其舌䑛略口面，飢渴慞惶，處處馳走。所到泉池，為餘有情手執刀杖及以羅索，行列守護，令不得趣。或強趣之，便見其泉變成膿血，自不欲飲。如是等鬼，是名由外障礙飲食。云何由內障礙飲食？謂彼有情，口或如針，口或如炬，或復頸癭，其腹寬大。由此因緣，得飲食無他障礙，自然不能若噉若飲。如是等鬼，是名由內障礙飲食。云何飲食無有障礙？謂有餓鬼，名猛焰鬘，隨所飲噉，皆被燒然。由此因緣，飢渴大苦未嘗蹔息。復有餓鬼，名食糞穢。或有一分，食糞飲溺；或有一分，唯能飲噉，極可𭼩惡，生熟臭穢，縱得香善，而不能食；或有一分，自割身肉而噉食之，縱得餘食，竟不能噉。如是等鬼，是名飲食無有障礙。
觀自在菩薩復白佛言：世尊！菩薩以何等波羅蜜多，取一切法無自性性？
釋曰：自下第十七般若取法無性門，於中有五：一問、二答、三難、四通、五結。此即第一菩薩請問於六度中何度能取諸法無性。
佛告觀自在菩薩曰：善男子！以般若波羅蜜多能取諸法無自性性。
釋曰：第二如來正答。六十般若是慧性故，能取諸法無自性性。然此所說無自性性，即是真如無自性性，或是三種無自性性。
世尊！般若波羅蜜多能取諸法無自性性，何故不取有自性性？
釋曰：第三、菩薩設難。此難意云：若取無性，即是執著，應取所執，如何不取有自性性？又解：謂若般若能取諸法無自性性，亦應能取有自性性，於一真如具有性、無性義故。或可云：三種無自性性，亦有無性、有性二義，如何不取有性義耶？
善男子！我終不說以無自性性取無自性性。
釋曰：自下第四如來釋通，於中有三：反解、順釋、通外、伏難。此即反解通外難，自有兩釋：一云、我終不說以有執著無自性性取無自性性故，我說取有自性性。一云、我終不說以無自性性取無性性，以無自性性離名言故，是故亦不得言取有自性性。
然無自性，性離諸文，字自所證，
釋曰：第二順釋，無自性性是內所證。故初卷云：勝義諦謂離諸名言尋思，但行名言境界。又勝義諦是諸聖者自內所證，尋思所行是諸異生展轉所證。又瑜伽論三十六云：又諸菩薩由能深入法無我智，於一切法離言自性如實知已，達無少法及少品類可起分別，唯取其事，唯取真如。不作是念：此唯是事，是唯真如。俱行於義。
不可捨於言說文字而能宣說。
釋曰：第三釋外伏難。謂外伏難若離言說，何故前說般若能取？無自性性故作此通，不可捨言而能宣說。如是問答，亦如瑜伽論三十六說：問：若離言者，何因緣故於一切法離言自性而起言說？答：若不起言說，則不能為他說一切法離言自性，他亦不能聞如是義。若無有聞，則不能知此一切法離言自性，是故於此離言自性而起言說。又六十六云：諸法自性皆絕戲論過語言道，然由言說為依止故，方乃可取可觀可覺，是故當知一切諸法甚深難見。
是故我說般若波羅蜜多能取諸法無自性性。
釋曰：第五結文可知。
觀自在菩薩復白佛言：世尊！如佛所說，波羅蜜多近般若波羅蜜多、大波羅蜜多。云何波羅蜜多？云何近波羅蜜多？云何大波羅蜜多？
釋曰：自下第十八三種波羅蜜多門，於中有二：先問、後答。此即問也。問中有二：先問、後答。此即問也。問中有二：先牒、後問。有一本經，牒中有三，問中但二，脫初一問。若依瑜伽相續深密，皆有三問，故知脫也。
佛告觀自在菩薩曰：善男子！若諸菩薩於無量時，修行施等成就善法，而諸煩惱猶故現行未能制伏。然為彼伏，謂於勝解行地耎中勝解轉時，是名波羅蜜多。
釋曰：自下第二如來正答中有三，即為三段，此即第一釋初也。三僧祇中所修施等三名差別，謂初僧祇成就施等六弊等增，故現行未能伏彼，然為六弊之制伏。言謂於勝解行地者，出其位地。言耎中勝解轉時者，出修行時。地前所修未成，上品是耎品，中品勝解轉勝。言是名波羅蜜多者，結其名也。
復於無量時修行施等，漸復增上成就善法，而諸煩惱猶故現行，然能制伏非彼所伏，謂從初地已上，是名近波羅蜜多。
釋曰：答第三二問。於中三節：初釋，次出位地，後結名。謂從初地已上第二僧祇，所修施等漸增上故。貪等煩惱雖設現行，然能伏彼非彼所伏，漸近菩提為近也。
復於無量時修行施等，轉復增上成就善法，一切煩惱皆不現行，謂從八地已上，是名大波羅蜜多。
釋曰：答第三問。於中三節准前應知，謂八地已上第三僧祇所修施等轉增，故當入觀，故一切煩惱皆不現行。八地已上無功用修，一一行中起無量行，故得大名。依成唯識第九卷中，意同此經，故彼論云：此十因位有三種名：一名波羅蜜多，謂初無數劫爾時施等勢力尚微，被煩惱伏，未能伏彼，由斯煩惱不覺現行。二名近波羅蜜多，謂第二無數劫爾時施等勢力漸增，非煩惱伏而能伏彼，由斯煩惱故意方行。三名大波羅蜜多，謂第三無數劫爾時施等勢力轉增，能畢竟伏一切煩惱，由斯煩惱永不現行，猶所知微細現種及煩惱種，故未究竟。依瑜伽論第四十五，名下、中、上，故彼論云：福德、智慧二種莊嚴，菩薩於初無數大劫所修習者，應知名下；若於第二無數大劫所修習者，應知名中；若於第三無數大劫所修習者，應知名上。善戒經第七、地持第七亦同瑜伽。相續解脫大同此經。依深密經，與此少異。波羅蜜、近波羅蜜配入地前，大波羅蜜配入初地已上望第十地。又地前菩薩亦伏煩惱，非煩惱伏者，譯家謬也。
觀自在菩薩復白佛言：世尊！此諸地中煩惱隨眠可有幾種？相續經云：幾許煩惱使？深密經云：幾許使煩惱？
釋曰：自下第三分別地中隨眠等障，於中有四：一分別隨眠種數多少，二分別麤重斷所顯示，三分別麤重斷之時分，四分別菩薩煩惱德失。此即第一分別隨眠種數多少，於中先問後答，此即問也。梵音阿奴耶，此云隨眠，謂隨逐眠，即伏眠。隨逐行者，眠伏不起，故名隨眠。薩婆多宗，貪等煩惱於境隨增，故名隨眠。大眾部等，現行名纏，不相應行名為隨眠。如宗輪論如是等說，皆不應理，隨眠名義不相應故。是經部及大乘宗，即說種子名為隨眠。
佛告觀自在菩薩曰：善男子！略有三種。
釋曰：自下第二如來正答。於中有二：初標數略答，後次第別釋。此即初也。謂煩惱種種雖有無量，略攝為三。
> The commentary explains: From here onwards, the second part is the Buddha's direct answer. This section has two parts: first, a brief answer summarizing the number, and second, a detailed explanation in order. This is the first part. It says that although there are countless types of afflictions, they can be broadly grouped into three categories.
一者、害伴隨眠，謂於前五地。何以故？善男子！諸不俱生煩惱現行，是俱生煩惱現行助伴，彼於爾時永無復有，是故說名害伴隨眠。
> First, the harmful companion dormant tendency, which pertains to the first five stages. Why is this? Good man! All afflictions that arise without being innate are merely companions to those that are innate. At that time, such companions no longer exist at all, which is why it is called the harmful companion dormant tendency.
釋曰：自下第二次第別釋三種隨眠。此釋三種隨眠。此釋第一害伴隨眠，文有五節：一標名，二配位，三徵詰，四正釋，五結名。言害伴者，標名也。言在於五地者，配位也。何以故者，徵詰。言善男子等，正釋名義。依大乘宗，一切煩惱略有二種：一者俱生，二分別起。分別即是見所斷惑。言俱生者，修所斷惑。故成唯識第一卷云：然諸我執略有二種：一者俱生，二者分別。俱生我執，無始時來虗妄熏習內因力故，恒與身俱生，不待耶教及耶分別，任運而轉，故名俱生。具說如彼。分別我執，亦由現在外緣力故，非與身俱，要待耶教及耶分別，然後方起，名分別。具說如彼。今言諸不俱生現行煩惱者，見道所斷分別煩惱。言俱生者，六識相應修所斷惑，見道位前展轉相伴而得現行，今見道後已害見惑不俱生伴，故名害伴。據實害伴是現行惑，而說隨眠名害伴者，是害伴之隨眠，故名害伴。即六釋中依主釋也。言是故等者，結文可知。
> Explanation: Next, the text provides a detailed explanation of the three types of latent defilements in sequence. This explains the first type, the "harmful companion" latent defilement. The passage has five sections: first, naming it; second, assigning its position; third, questioning; fourth, proper explanation; fifth, concluding the name. "Harmful companion" refers to its name. "Exists in the five stages" refers to its position. "Why?" is the questioning. "Good man, etc." is the proper explanation of the name and meaning. According to the Mahayana tradition, all defilements can be broadly classified into two types: one is innate, and the other is conceptualized. Conceptualized defilements are those eradicated through insight. Innate defilements are those eradicated through cultivation. Thus, the first volume of the \*Cheng Weishi Lun\* states: "All attachments to self can be broadly classified into two types: one is innate, and the other is conceptualized. The innate attachment to self arises due to the internal power of deluded conditioning from beginningless time. It is constantly born together with the body, not depending on heretical teachings or deluded discrimination. It operates spontaneously, hence it is called innate." It elaborates on this extensively. The conceptualized attachment to self, on the other hand, arises due to the power of external conditions in the present. It is not born with the body but requires heretical teachings and deluded discrimination before it arises. This is called conceptualized. It elaborates on this as well. Here, "the non-innate manifest defilements" refer to the conceptualized defilements eradicated through the path of insight. "Innate" refers to the defilements associated with the six consciousnesses that are eradicated through cultivation. Before the stage of insight, these innate and conceptualized defilements accompany each other and manifest together. Now, after the stage of insight, the conceptualized companion—namely, the deluded views—has been eradicated. Hence, it is called "harmful companion." In truth, the harmful companion refers to manifest delusions, but it is called the latent defilement of the harmful companion. This is because it is the latent defilement associated with the harmful companion, hence the name. In the six types of compounds, this is the possessive compound. The phrase "therefore" etc. concludes the passage, as is evident.
二者羸劣隨眠，謂於第六第七地中微細現行，若修所伏不現行故。
釋曰：第二羸劣隨眠，文有三節，謂標名、配位、釋名。言羸劣隨眠者，即是標名，亦依主釋，准上應知。言六七地中微細現行者，配位對前麤故名為微細。言若修所伏不現行故者，釋羸劣義。若者不定之聲，謂有菩薩七地已來不伏煩惱故令現行，自有菩薩伏令不起，有此不定故說若言。此中意說，設彼現行亦名羸劣。何以故？若修所伏不現行故。釋羸劣名，准上應知。
三者微細隨眠，謂於第八地已上，從此已去一切煩惱不復現行，唯有所知障為依止故。
> Three subtle underlying tendencies concern those at the eighth stage and above. From that point onward, all afflictions no longer arise, leaving only the obstacle of what is to be known as the foundation.
釋曰：第三微細隨眠，文有三節，謂標名、配位、釋名。言微細隨眠者，謂標名也。言謂於第八地已上者，配位。言從此已去等者，釋微細名義。有其二因：一者八地已上一切煩惱皆不現行，於一切時常入觀故。設不入觀，即彼等流、滅盡定等而現行故。由斯道理，一切煩惱無時現行。二者唯有所知障為依止故，謂以八地已上無煩惱故，唯有末那、識俱所知障與有漏法為所依止。又解：雖無能依現行煩惱，而有所依現行所知障故。由此二因，雖有種子，其相難知，故言微細然此後因，深密經云：唯有一切境微細障。相續經云：及爾，炎障依少故。成唯識論所引經云：唯有所依知障在也。此即微細，即隨眠故。於六釋中，持業釋也。問：此三隨眠何障所攝？答：有三釋。一云：此三唯所知障。一云：初二煩惱、第三隨眠唯所知障。一云：此三唯煩惱障。雖有三釋，後說為正，順文相故。問：三隨眠為同體不？自有三說。一云：三種體各不同，麤行隨也，細異故。一云：後後攝前前，故寬狹有異。一云：此三約位辨劣，八地已上轉名微細。於三說中，第三為勝。
> Commentary: Regarding the third type, the subtle dormant afflictions, the text is divided into three sections: naming, assigning stages, and explaining the name. "Subtle dormant afflictions" is the naming. "On the eighth ground and above" assigns the stages. "From this point onward" explains the meaning of the term "subtle." There are two reasons for this: First, on the eighth ground and above, all afflictions no longer manifest, as one is always in meditative absorption. Even when not in absorption, only their residual traces, such as the cessation of perception and feeling, manifest. Thus, by this reasoning, afflictions never manifest at any time. Second, only the obstruction of knowledge remains as a support, because on the eighth ground and above, there are no afflictions; only the knowledge-obstruction associated with the manas consciousness serves as the basis for contaminated phenomena. Another interpretation: Although there are no manifest afflictions as the supported, there remains the knowledge-obstruction as the supporting condition. Due to these two reasons, although seeds exist, their characteristics are difficult to discern, hence the term "subtle" Regarding this latter reason, the \*Saṃdhinirmocana Sūtra\* states: "Only the subtle obstruction of all objects remains." The \*Saṃdhi-nirmocana\* continuity sūtra says: "And that, the obstruction of flame, depends on the minimal." The sūtra cited in the \*Cheng Weishi Lun\* says: "Only the supported knowledge-obstruction remains.". This is subtle, and it is also a dormant affliction. In the six types of compounds, this is an appositional compound. Question: Which obstruction do these three dormant afflictions belong to? Answer: There are three explanations. One says: These three are only the obstruction of knowledge. Another says: The first two are affliction obstructions, while the third dormant affliction is only the obstruction of knowledge. Another says: These three are only affliction obstructions. Although there are three explanations, the last one is correct, as it aligns with the textual structure. Question: Are these three dormant afflictions of the same essence? There are three explanations. One says: The essences of the three are each different, as their coarse and subtle aspects differ. Another says: Each later one encompasses the earlier ones, so their scope varies. One says: These three are distinguished by stages; on the eighth ground and above, they are renamed "subtle." Among the three explanations, the third is superior.
觀自在菩薩復白佛言：世尊！此諸隨眠，幾種麤重斷所顯示？
> Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! How many kinds of coarseness and heaviness are revealed as being cut off by these underlying tendencies?"
釋曰：自下第二分別麤重斷所顯示，於中有二：先問後答。然此一段意趣難解，故先分別隨眠麤重差別之相，後方釋文。言隨眠者，種子異名。二障種子隨逐行者，眠伏不起，故名隨眠。煩惱隨眠見所斷者，入初地斷，餘修所故。由不斷，要至金剛，一時頓斷。若所知障見所斷種，入初地時，見道位斷；修所斷者，地別斷，皆用無間、解脫道斷，於解脫道證得擇滅。言麤重者，由二障種勢分力故，令有漏身無所堪能，名為麤重，亦名習氣，與有漏法非一非異。斷與未斷位差別故，不可言一；離五蘊外無別體故，可不言異。由斯義故，更不可別起無間、解脫二種斷道，亦不別得擇滅、無為，但由智力，漸除種子所引麤重。如是麤重及彼隨眠有寬狹者，如瑜伽論第二卷云：所有種子，若煩惱品所攝種身，不名麤重，亦非隨眠。何以故？此法生時，所依自體唯有堪能，非不堪能。解云：此說所有種子，若煩惱品所攝名麤重者，即煩惱種子名為麤重，非此所說無堪任性，以彼種子有體性故。然此麤重略以四門分別：一、釋名字；二、出體性；三、種數多少；四、斷之位地。
> The commentary explains: Next, the second section discusses the severance of coarseness, divided into two parts: first a question, then an answer. However, the meaning of this passage is difficult to grasp, so we first distinguish the characteristics of latent tendencies and coarseness, and then explain the text. "Latent tendencies" (anusaya) are another name for seeds. The seeds of the two hindrances follow the practitioner, lying dormant and not arising—hence they are called latent tendencies. Afflictive latent tendencies that are severed through insight are cut upon entering the first stage (bhūmi); the rest are severed through cultivation. Because they are not severed all at once, they must be cut abruptly and completely at the vajra stage. As for the cognitive hindrance, its seeds severed through insight are cut at the path of seeing when entering the first stage; those severed through cultivation are cut stage by stage. All are severed through the uninterrupted path and the liberated path, attaining the cessation of defilements through the liberated path. "Coarseness" (dauṣṭhulya) refers to the power and influence of the seeds of the two hindrances, which render the contaminated body incapable—hence it is called coarseness, also known as habitual tendencies. It is neither identical to nor separate from contaminated phenomena. It cannot be said to be the same, because there is a difference between the state of being severed and not yet severed; it cannot be said to be different, because apart from the five aggregates there is no separate essence. For this reason, there is no need to separately employ the uninterrupted and liberated paths for severance, nor is there a separate attainment of cessation or unconditioned state. Rather, through the power of wisdom alone, one gradually removes the coarseness induced by the seeds. As for the scope of this coarseness and its latent tendencies—broad or narrow—the Yogaśāstra (Yogācārabhūmi), Volume 2, states: "All seeds, if they belong to the category of affliction, are not called coarseness, nor are they latent tendencies. Why? Because when such phenomena arise, the underlying basis itself has capability, not incapability." The explanation: This says that all seeds belonging to the affliction category are called coarseness—that is, afflictive seeds are termed coarseness—but this does not refer to the incapacity mentioned here, because those seeds have their own substantial nature. This coarseness is analyzed briefly under four headings: first, explaining its name; second, revealing its essence; third, the number of its types; and fourth, the stages of its severance.
釋名字者，先通後別。三麤重者，三是標數，謂皮等三於諸善法無所堪能，故名麤重，即六釋中帶數釋也。言別名皮實心，如佛性論第三、三無性第一、梁攝論十一、瑜伽七十五。或名皮膚實，如瑜伽論第四十八。或皮膚骨，如善戒經第八、地持第九、深密相續及此經第一。如是三種，從喻得名，是持業釋。或可依主，尋即可知。
> Regarding the explanation of the term "three gross obstructions," one should first address the general and then the specific. The term "three" indicates the number, referring to the three—skin, flesh, and bone—which render one incapable of progressing in wholesome qualities; hence they are called "gross obstructions." This follows the "numerical compound" (dai-shu shi) in the six types of compounds. When discussing the specific names—"skin, flesh, and mind"—reference is made to texts such as the Discourse on the Nature of the Buddha (third chapter), the Treatise on the Three Non-Substantial Natures (first chapter), the Commentary on the Summary of the Great Vehicle (eleventh fascicle), and the Yogācārabhūmi (seventy-fifth fascicle). Alternatively, the sequence is "skin, flesh, and bone," as found in the Śrīmālādevī Sūtra (eighth fascicle), the Bodhisattvabhūmi (ninth fascicle), the Saṃdhinirmocana Sūtra, and the first fascicle of this very text. These three are named through a metaphor, adhering to the "action compound" (chi-ye shi). One might also interpret them as the "adjunct-substantive compound" (yi-zhu shi); upon examination, this becomes evident.
言出體性者，真諦三藏依三無性論，即說貪等修所斷惑為皮，見所斷惑為肉，及心煩惱以為心體。由斯舊來諸師多作此釋。大唐三藏依護法宗作如是說：二障種子名曰隨眠，由彼所引無堪任性名為麤重。故成唯識第九卷云：又十無明不染汙者，唯依十地修所斷說。雖此住中亦伏煩惱斷彼麤重，而非正意不斷隨眠，故此不說。又唯識第十卷云：雖於修道十地位中皆不斷滅煩惱障種，而彼麤重亦漸滅。由斯故說二障麤重一一皆有三住斷義。雖諸住中皆斷麤重，而三位顯，是故偏說。由斯道理，此中麤重即非種子。瑜伽七十三云：皮肉心者，見所斷惑麤重名皮，修所斷惑麤重名肉，見修所斷所知障品麤重名心。此約二障見修所斷別總建立，如四十八等皮膚實三，唯所知障以為體性。梁朝攝論地前十地，一一地中依入住出名皮肉心，以麤細義分為三種。三無性論八種分別生三煩惱，貪等惑事名皮，我慢事類名肉，諸戲論事名心。佛性論說想見心倒，如次名為皮肉心惑。論者意別，不可會釋。
> Now, regarding the essence of these expressions: Master Zhen Di (Paramārtha), based on the \*Treatise on the Three Non-Natures\*, explained that the afflictions abandoned through cultivation, such as greed, are the "skin"; the afflictions abandoned through insight are the "flesh"; and mental afflictions constitute the "heart" itself. Consequently, many earlier masters have interpreted it this way. Master Xuan Zang of the Great Tang, following the tradition of Master Dharmapāla, stated: The seeds of the two obstacles are called "latent tendencies" (anuśaya). The state of incapacity induced by these seeds is termed "coarseness" (dauṣṭhulya). Thus, the \*Cheng Weishi Lun\* (Demonstration of Consciousness Only), Volume 9, says: "The ten forms of ignorance that are not defiled are spoken of solely in relation to what is abandoned through cultivation on the ten grounds. Although in these abodes one also subdues afflictions and cuts off their coarseness, this is not the primary intention, nor does it eliminate latent tendencies; therefore, it is not mentioned here." Furthermore, Volume 10 of the same text states: "Although in the ten stages of the path of cultivation one does not entirely eradicate the seeds of afflictive obstacles, their coarseness is gradually eliminated." Accordingly, it is explained that the coarseness of the two obstacles, one by one, has the meaning of being severed in three abodes. Although coarseness is cut off in all abodes, it is particularly highlighted in three stages. By this reasoning, the "coarseness" mentioned here is not the seed itself. The \*Yogācārabhūmi\*, Volume 73, says: "The skin, flesh, and heart are as follows: the coarseness of afflictions abandoned through insight is called the skin; the coarseness of afflictions abandoned through cultivation is called the flesh; and the coarseness of the cognitive obstacle, whether abandoned through insight or cultivation, is called the heart." This establishes a distinction between the general and specific aspects of the two obstacles based on what is abandoned through insight and cultivation. Texts like Volume 48 describe the skin, flesh, and marrow as three, with the cognitive obstacle alone as their essence. In the \*She Lun\* (Summary of the Mahāyāna) of the Liang Dynasty, within the ten grounds, each ground is characterized by entry, abiding, and emergence, giving rise to the skin, flesh, and heart—distinguished as three types based on coarseness and subtlety. According to the \*Treatise on the Three Non-Natures\*, the eight types of discrimination give rise to three afflictions: the objects of greed and so forth are the skin; the category of self-conceit is the flesh; and the objects of conceptual proliferations are the heart. The \*Treatise on Buddha Nature\* explains that distorted views, thoughts, and mind correspond respectively to the skin, flesh, and heart afflictions. The intentions of these treatises differ, so they cannot be harmonized into a single interpretation.
言種數多少者，有處唯依所知障中開三麤重，如善戒經曰：地持論及瑜伽論。故彼瑜伽四十八云：又由如是所說十二諸菩薩住，經三無數大劫時量，能斷一切煩惱障品所有麤重，及斷一切所知障品所有麤重。於三住中，當知能斷煩惱障品所有麤重，謂於極喜住中，一切惡趣諸煩惱品所有麤重皆悉永斷，一切上中諸煩惱品皆不現行。於無加行、無功用、無相住中，一切能障一向清淨無生法忍諸煩惱品所有麤重皆悉永斷，一切煩惱皆不現前。於最上成滿菩薩住中，當知一切煩惱習氣隨眠障等皆悉永斷，入如來住。當知一切所知障品所有麤重亦有三種：一者、在皮麤重；二者、在膚麤重；三者、在實麤重。當知此中在皮麤重，極喜住皆悉已斷；在膚麤重，無加行、無功用、無相住皆悉已斷；在實麤重，如來住中皆悉已斷，得一切障極清淨智。於三住中，煩惱、所知二障永斷，所餘諸住如其次第修斷資糧。或有處說，煩惱、所知合說三種，如瑜伽七十三，煩惱障中見、修分二，名為皮、肉。若所知障，五心麤重。故彼論云：問：於此成滿建立幾乘？齊何時證？答：隨三種根差別證故，建立三乘，用阿耨多羅三藐三菩提果以為根本。又彼二乘隨緣差別、隨所成就無決定故，證得時亦不決定。其最後乘要經三種無數大劫方可證得。依斷三種麤重：一、惡趣不樂品，在皮麤重，由斷彼故，不住惡趣，修方便時不為不樂之所間離；二、煩惱障品，在肉麤重，由斷彼故，一切種極微細煩惱亦不現行，然未永害一切隨眠；三、所知障品，在心麤重，由斷彼故，永害一切所有隨眠，遍於一切所知境界無障礙智自在而轉。
> Regarding the number of types: in some places, only three types of coarseness are identified within the obstacles to knowledge, as stated in the \*Good Precepts Sutra\*, the \*Bhumi Treatise\*, and the \*Yoga Treatise\*. Thus, the \*Yoga Treatise\* (Chapter 48) says: "Through the twelve bodhisattva stages described above, over the span of three countless eons, one can eliminate all coarseness belonging to the obstacles of affliction and all coarseness belonging to the obstacles to knowledge. Among the three stages, it should be understood that coarseness of the affliction obstacles is eliminated: in the stage of great joy, all coarseness of afflictions that lead to lower realms is permanently eradicated, and all afflictions, whether superior or mediocre, cease to arise. In the stage of no effort, no application, and no conceptualization, all coarseness of afflictions that obstruct the perfectly pure acceptance of birthlessness is permanently eradicated, and no afflictions manifest. In the highest stage of full accomplishment, it should be understood that all habitual tendencies and latent afflictions are completely eradicated, and one enters the stage of a Buddha. Likewise, it should be understood that there are three types of coarseness in the obstacles to knowledge: first, coarseness in the skin; second, coarseness in the flesh; third, coarseness in the core. In this context, coarseness in the skin is fully eradicated in the stage of great joy; coarseness in the flesh is fully eradicated in the stage of no effort, no application, and no conceptualization; and coarseness in the core is fully eradicated in the stage of a Buddha, where one attains the supremely pure wisdom that overcomes all obstacles. In these three stages, the two types of obstacles—affliction and knowledge—are completely eliminated, while in the remaining stages, one progressively cultivates the causes for this elimination." In other places, the affliction and knowledge obstacles are combined into three types, as in the \*Yoga Treatise\* (Chapter 73), where the affliction obstacle is divided into two aspects—those eliminated by insight and those eliminated by cultivation—referred to as "skin" and "flesh." As for the knowledge obstacle, it involves coarseness of the five mental states. Thus, that treatise asks: "How many vehicles are established in this perfection? By what time is it attained?" The answer: "Depending on the differences among three types of faculties, three vehicles are established, with the fruit of supreme perfect enlightenment as the foundation. Moreover, the other two vehicles vary according to conditions and what is accomplished, with no fixed determination, so the time of attainment is also not fixed. The final vehicle must be attained after three countless eons, based on eliminating three types of coarseness: first, coarseness in the skin, which is the aversion to unfavorable realms—by eradicating this, one no longer falls into unfavorable realms, and during the practice of skillful means, one is not interrupted by aversion; second, coarseness in the flesh, which is the affliction obstacle—by eradicating this, even the most subtle afflictions of all kinds no longer manifest, though all latent tendencies are not yet permanently eliminated; third, coarseness in the mind, which is the knowledge obstacle—by eradicating this, all latent tendencies are permanently eliminated, and unobstructed wisdom freely operates across all objects of knowledge."
言斷位地者，略有四門：一住三住斷，故說皮等，如四十八等。二顯三隨眠，說斷皮等，如即此經。三隨入住出，由斷皮等，如梁攝論地前十地，依入住出三十三僧祇。二地中斷皮等三四，就實分別，於十二住皆斷麤重。隨相顯故，說住三斷，如成唯識第十卷說。所以如是諸教異者，說皮等三，意顯所斷有麤細義，故依四門顯麤重義，於理無違，尋即可知。上來已辨隨眠麤重差別之相，次當釋文。此中問意，三麤重中由斷幾種顯彼隨眠？相續經云：幾種過斷名斷彼使？解云：經意斷使中麤重假說名斷使，據實不斷菩薩故，留至金剛故。深密經云：斷幾種名斷諸使者，意相續同。
> Regarding the stages of severance, there are generally four frameworks: First, severance occurs across three dwellings—thus the analogy of skin, etc., as explained in the forty-eight sections. Second, the three latent tendencies are clarified, and severance of skin, etc., is described accordingly, as in this very sutra. Third, following entry, abiding, and emergence, severance of skin, etc., is discussed—as in the \*Liang’s Treatise on the Stages\*, where the ten grounds before the ground stage are divided into thirty-three incalculable eons based on entry, abiding, and emergence. Within the two grounds, severance of skin, etc., is classified as three or four. When examined from the ultimate perspective, all twelve dwellings involve the severance of coarseness. Yet, to align with conventional depictions, severance is described in terms of three dwellings, as stated in the tenth chapter of the \*Cheng Weishi Lun\*. Why do these various teachings differ? The mention of skin, etc., in three forms is intended to signify that what is severed has both coarse and subtle aspects. Thus, by employing these four frameworks to clarify the meaning of coarseness, there is no contradiction in principle—this is readily discernible upon reflection. Having already discussed the distinctions between latent tendencies and coarseness, we now proceed to explain the text. Here, the question is: among the three types of coarseness, how many must be severed to reveal the underlying latent tendencies? The \*Continuous Sutra\* states: “How many types of faults are severed to be called severing that inclination?” Explanation: In the sutra, severing coarseness within the inclination is metaphorically termed ‘severing the inclination.’ In reality, one does not sever the bodhisattva’s tendency but retains it until the vajra-like concentration. The \*Samdhinirmocana Sutra\* asks: “How many types are severed to be called severing all inclinations?” Its meaning aligns with the \*Continuous Sutra\*.
佛告觀自在菩薩曰：善男子！但由二種：
> The Buddha said to Avalokiteśvara Bodhisattva: “Good man, it is because of two things alone:”
釋曰：自下第二如來正說，於中有二：初標數略答、後別釋二種。此即標數略答，謂斷皮膚二麤重故，具顯隨眠離麤重義，義如別釋。
> Explanation: Next, the Buddha's direct teaching follows, which is divided into two parts: first, a brief enumeration in response, and second, a detailed explanation of the two kinds. This section is the brief enumeration, meaning that by cutting off the two heavy obstructions of the skin and the flesh, it fully reveals the meaning of latent tendencies being freed from heavy obstructions, as will be explained in detail later.
謂由在皮麤重斷故，顯彼初二；復由在膚麤重斷故，顯彼第三。
> Because the gross burdens in the skin are removed, the first two are revealed; and because the gross burdens in the flesh are removed, the third is revealed.
釋曰：自下別釋但由二種相，於中有二：初釋但由二種，後釋斷骨不別顯示。此即別釋但由二種，謂前所說三種隨眠，但斷所知障中二種麤重之所顯示。所謂一者從極喜地乃至七斷皮麤重，由斷此一麤重義故，能顯害伴、羸劣隨眠離麤重義。或由第二麤重斷故，便能顯示第九、第十地中微細隨眠離麤重義。問：若爾，三十八說三住斷三麤重，如何會釋？解：此經與彼名雖相似，義即不同，不須會釋。或可此經與四十八義無差別，謂皮麤重初地已斷，八地斷膚，佛地斷骨，害伴等三義相未顯。由於初地斷皮麤重，害伴、羸劣二義方顯，故言由斷皮故顯彼初二。於第八地斷膚麤重，微細義顯，故言由斷膚故顯彼第三。如是答中即既有兩釋，准此問中亦有二意，准答應知。
> The commentary explains: The following passage specifically elaborates on the two aspects. It is divided into two parts: first, it explains the "two aspects" alone, and second, it clarifies why the severing of bones is not separately indicated. This is the specific explanation of the "two aspects": The three types of latent tendencies mentioned earlier are only manifested through the severing of two kinds of coarseness in the obstacle of knowledge. First, from the stage of Extreme Joy up to the seventh stage, the coarseness of the skin is severed. By severing this one coarseness, it reveals the meaning of being free from the coarseness of the harmful companion and weak latent tendencies. Alternatively, by severing the second coarseness, it reveals the meaning of being free from the coarseness of the subtle latent tendencies in the ninth and tenth stages. Question: If so, the thirty-eighth text states that three abodes sever three coarsenesses. How do we reconcile this? Explanation: Although this scripture and that one have similar names, their meanings differ, so there is no need for reconciliation. Alternatively, this scripture is no different in meaning from the forty-eighth text: the coarseness of the skin is severed at the first stage, the coarseness of the flesh at the eighth stage, and the coarseness of the bone at the stage of Buddhahood. However, the characteristics of the harmful companion and others are not yet manifested. Because the coarseness of the skin is severed at the first stage, the two meanings of harmful companion and weak latent tendencies are then manifested. Therefore, it is said that by severing the skin coarseness, the first two are revealed. At the eighth stage, the coarseness of the flesh is severed, and the subtle meaning is manifested. Thus, it is said that by severing the flesh coarseness, the third is revealed. In this answer, there are two interpretations. Accordingly, in this question, there are also two implications. One should understand them according to the answer.
若在於骨麤重斷者，我說永離一切隨眠，位在佛地。
> If the attachment to the coarseness and heaviness of bones is cut off, I declare that one is forever free from all latent tendencies, abiding in the state of Buddhahood.
釋曰：第二明斷骨麤重不別顯示。此意說言，所知障中在骨麤重極微細故，至解脫道方能斷盡。此位中不別顯示三種隨眠離麤重義，總相顯示位在佛果，永離三種隨眠種子。相續經云：幾種過斷名斷彼使？佛告觀音：有三種：初皮過斷、第二膚過斷、第三骨過斷。離一切使者，我說唯佛地經三劫斷。深密經云：斷幾種過名斷諸使？佛言：斷〔三〕過能斷諸使。觀音自在！初斷皮障離第一過，次斷膚障離第二過，次斷骨障離第三過。我說一切使盡，是名為佛經三劫。解云：二經與此經異者，譯家別故。但說煩惱障中三種麤重，而言在骨說佛果者，解脫道中斷麤重故。又解：此中三種麤重但說煩惱障中三種麤重，而言在骨說佛果者，解脫道中斷麤重故。或可此中三種麤重，前之二種屬煩惱障，第三麤重屬所知障。如瑜伽論第七十三：問：豈不二障各有隨眠及彼麤重，如何此經說隨眠處唯取煩惱，而麤重處但說所知，有何意耶？答：諸聖教宣說諸法有其多門：一就實盡理門，如瑜伽四十八，謂各別說煩惱障中三種麤重及所知障三種麤重，廣如前引。二影略互顯門，謂今此經隨眠門中但說煩惱而非所知，影顯所知亦有三種；麤重義中但說所知，影顯煩惱亦有三種。而二障中各三麤重，如四十八尋則可知。
> Explanation: The second point clarifies that the "coarse heaviness in the bones" is not separately delineated here. The meaning is that, within the obstacle to knowledge, the coarse heaviness in the bones is extremely subtle, and only at the stage of liberation (the Path of Release) can it be fully eradicated. At this stage, the three types of latent tendencies are not individually shown as being free from coarse heaviness; instead, they are collectively indicated as residing at the level of Buddhahood, where the seeds of all three latent tendencies are permanently eliminated. The "Continuation Sutra" says: How many faults must be cut off to be called cutting off that fetter? The Buddha told Guanyin: There are three: first, cutting off the fault of the skin; second, cutting off the fault of the flesh; third, cutting off the fault of the bones. Being free from all fetters, I say, is only the state of Buddhahood, attained through cutting off \[them\] over three eons. The "Profound Secret Sutra" says: Cutting off how many faults is called cutting off all fetters? The Buddha said: Cutting off \[three\] faults can cut off all fetters. Guanyin! First, cut off the skin obstacle, leaving the first fault; then cut off the flesh obstacle, leaving the second fault; then cut off the bone obstacle, leaving the third fault. I say that the exhaustion of all fetters is called Buddhahood, attained over three eons. Explanation: The difference between these two sutras and this one is due to variations among translators. They only speak of the three types of coarse heaviness within the obstacle of afflictions, and when mentioning "in the bones" in relation to Buddhahood, it is because the coarse heaviness is cut off on the Path of Release. Another interpretation: Here, the three types of coarse heaviness refer only to those within the obstacle of afflictions, and saying "in the bones" in relation to Buddhahood is because the coarse heaviness is cut off on the Path of Release. Alternatively, among these three types of coarse heaviness, the first two belong to the obstacle of afflictions, while the third belongs to the obstacle to knowledge. As stated in the "Yoga Treatise," Chapter 73: Question: Do not the two obstacles each have their own latent tendencies and their coarse heaviness? How is it that this sutra, when discussing latent tendencies, only refers to afflictions, but when discussing coarse heaviness, only mentions the obstacle to knowledge? What is the meaning? Answer: The sacred teachings present phenomena through various approaches: First, the approach of thorough realization according to reality, as in the "Yoga Treatise," Chapter 48, which separately describes the three types of coarse heaviness in the obstacle of afflictions and the three types in the obstacle to knowledge, as extensively cited earlier. Second, the approach of mutual elucidation through implication and brevity, as in this sutra: in the section on latent tendencies, only afflictions are mentioned, not the obstacle to knowledge, implying that the latter also has three types; in the section on coarse heaviness, only the obstacle to knowledge is mentioned, implying that afflictions also have three types. That the two obstacles each have three types of coarse heaviness can be understood by consulting Chapter 48.
觀自在菩薩復白佛言：世尊！經幾不可數劫能斷如是麤重？
釋曰：自下第三分別麤重斷之時節，於中有二：先問、後答。此即問也。
佛告觀自在菩薩曰：善男子！經於三大不可數劫或無量劫，所謂年、月、半月、晝、夜、一時、半時、須臾、瞬息、剎那、量劫，不可數故。
釋曰：自下總答麤重斷之時節，謂經三劫或無量劫，而三本經皆不別釋。今釋此文自有兩說：一初斷皮、第二斷膚、第三斷骨。故梁攝論第十一云：約除皮肉心三煩惱故，立三阿僧祇劫。又瑜伽論七十三云：其最後乘要經三種無數大劫方可證得，依斷三種麤重別故。一云：前二僧祇斷皮麤重，第三斷膚入如來地斷骨麤重。雖有兩說，後說順經更思。
言無量者，依年月等不可數故，名無量劫。然於此中有其九數：一、年，二、月，三、半月，四、晝夜，五、一時，六、半時，七、須臾，八、瞬息，九、剎那。相續經云：有三無量，或剎那、羅婆、摩睺妬路、半時、一時、日夜、半月、一月、離兜。二月為一節，一節名離兜。深密經云：三大阿僧祇劫，無量時、無量半月、無量夜、無量晝日、無量念、無量剎那、無量無睺多、無量羅婆劫也。問：理應先說剎那量等，後說大劫。如何先劫後剎那耶？答：此如婆沙一百三十六說。彼云：由剎那等積成晝夜，晝夜積成半月，半月等積成大劫。何故前說麤後說細耶？答：彼作論者意欲爾故。有作是說：阿毗達磨應以相求，不以先後。以但不違法相，隨說無失。有餘師說：此論中先說麤後說細，令諸學者漸次入故。此經亦爾，故無有失。令釋此經從後向前。
言剎那者，即是剎那及怛剎那。梵音剎那，此云極少時。故智度論云：時中最少，六十念中一念也。又雜心論第二卷云：言少時者，謂一剎那。時之至少極於一念，故說剎那為時分齊。剎那量者，有說：如壯夫疾迴歷觀眾星，隨其歷一星一剎那。廣說如彼。又大婆沙一百三十六云：問：彼剎那量云何可知？有作是說：施設論說：如中年女滑續毳時，樹梀細毛不長不短，齊此說為怛剎那量。彼不欲說毳縷短長，但說毳毛從指間出，隨所出量是怛剎那。問：前問剎那，何緣乃引施設論說怛剎那量？各此中舉麤以顯於細，難知不可顯故。謂百二十剎那成一怛剎那，乃至廣說。有說：此麤非剎那量。如我義者，如壯夫彈指頃經六十四剎那。有說：不然。如我義者，如二壯夫制手斷眾多迦思細縷，隨爾所縷斷經爾所剎那。有說：不然。如我義者，如二壯夫執持眾多迦尸細縷，有一壯夫以至那國百練剛刀捷疾而斷，隨爾所縷斷經爾所剎那。有說：猶麤非剎那量，實剎那量，世尊不說。云何知然？如契經說：有一苾芻來諸佛所，頂禮雙足却住一面，白世尊言：壽行云何速疾生滅？佛言：我能宣說，汝不能知。苾芻言：頗有譬喻能顯示不？佛言：有，今為汝說。譬如四善射弓夫，各執弓箭，相背攢立，欲射四方。有一捷夫來語之曰：汝等今可一時放箭，我能遍接，但令不墮。於意云何？此捷疾不？苾芻白佛：甚疾，世尊！佛言：彼捷疾不及地行藥叉，地行捷疾不及空行藥叉，空行捷疾不及四大王眾天，彼天捷疾不及日月輪，二輪捷疾不及聖行天子，此是導引日月輪車者。此等諸天展轉捷疾，壽行生滅捷疾，於彼剎那流轉，無有蹔停。由此故知，世尊不說實剎那量。問：何故世尊不為他說實剎那量？答：無有有情堪能知故。問：豈舍利子亦不知耶？答：彼雖能知，而於彼無用，是故不說。佛不空說，佛不空說法故。梵音臘縛，此云瞬息舊云羅婆。瞬謂目瞬，息是氣息。婆沙論云：百二十剎那成一怛剎那，六十怛剎那成臘縛。此云有七千二百剎那。毗曇亦同。梵音牟呼栗多，此云須臾舊云摩侯羅多。婆沙論云：三十臘縛成一牟呼栗多。此有二百一十六千剎那。毗曇論云：有二十一萬六千剎那。
言半時者，依智度論，晝夜各三時，合有六時。半時者，即是一中之半時也。
言一時者，即六時中之一時也。又解：依俱舍論，一年之中分為三時，謂寒、熱、雨，各有四月。今此半時即雨月也。言一時者，即四月也。雖有兩釋，前說為勝。所以然者，今此經意從短至長。若依俱舍，時長晝夜，是故前說以為正也。依法華論，時長於日，故彼論云：晝夜日時，年不可數。故俱舍說時當法華論。言晝夜者，婆沙論云：三十牟呼栗，多成一晝夜，此有少二十，不滿六千五百千剎那。此五薀身一晝一夜，經於爾所生滅無常。毗曇論云：有六六百四十八萬剎那也。
言半月者，即十五日也。言一月者，即三十日也。所言年者，十二月也。故俱舍論第十云：剎那百二十為一怛剎那，六十怛剎那為一臘縛，三十臘縛為一牟呼栗多，三十牟呼栗多為一晝夜，三十晝夜為一月，總十二月為一年。於一年中分為三時，謂寒、熱、雨，各有四月，廣說如彼。
剎那等。所以名為劫者，如婆沙論一百三十五說。彼云：何故名劫？劫是何義？答：分別時分故名為劫。謂分別剎那臘縛牟呼栗多時分以成晝夜，分別晝夜時分以成半月，月時年分別半月等時分以成於劫，是分別時分中極故得總名。聲論者意：分別位故說名為劫一。所以者何？劫是分別有為行中究竟位故。梵音阿僧企耶，此云無數。梵音劫波，或云劫波羅，此翻為時，謂無數時也。然此僧祇諸教不同，若依俱舍，六十轉中阿僧祇劫是其一數。故彼論云：應知有四劫，謂壞成中大，壞從獄中生，至外器都盡。成劫從風起，至地獄初生，中劫從無量，減至壽唯十。次增減十八，後增至八萬，如是成已住，名中二十劫。成壞壞已空時皆等，住劫八十，中劫大劫大劫無數。乃至彼云：如是所說成住壞空，各二十中積成八十，總此八十成大劫量。劫性是何？謂唯五蘊經說三劫阿僧企耶，精進修行方得成佛。於前所說四種劫中，積何劫成三劫無數？累前大劫為十、百、千，乃至積成三劫無數。既稱無數，何復言非無數？言顯不可數。解脫經說：六十數中阿僧企耶是其一數，乃至廣說。解云：阿僧祇數是第五十二，諸傳誦者忘失後八。故大婆沙一百七十七云：阿僧企耶是六十數中第五十二。或可僧是第六十，諸傳誦者忘失前八。若依華嚴阿僧祇品，百二十轉中第一百三名阿僧祗。若依智度論第四卷說，十二轉中第十一數名阿僧祇。又智度論第五卷中引不可思議經，一百二十二數中阿僧祇數是第一百七。若廣分別，具如別章。問：菩薩成大菩提，要經三劫，為不定耶？答：瑜伽七十三、地持第九、善戒經第八、無性攝論第一，要經三大劫。無量義經、華嚴經等而不決定，不滿三劫即成佛故。依大般若，過三大劫乃得成佛。故大般若五百六十八云：三無數劫修行成佛。其義不爾，經無量劫故。
觀自在菩薩復白佛言：世尊！是諸菩薩於諸地中所生煩惱，當知何相、何失、何德？
釋曰：自下第四分別菩薩煩惱德失。於中有二：先問、後答。問意，淮答應知。
佛告觀自在菩薩曰：善男子！無染汙相。
釋曰：自下第二世尊正答上三問，即分為三。此釋初問，於中有四，此即第一標名略答。
何以故？
釋曰：第二反詰。
是諸菩薩於初地中，定於一切諸法法界已善通達。由此因緣，菩薩要知方起煩惱，非為不知。
釋曰：第三、正釋。謂能了知煩惱過失，方起惑故，名無染相。據實是染，而從智生，名為無染。又無上依經云：阿難！一切諸佛在因地中，依如來界修行善根，為利眾生，來入三界。是諸菩薩生、老等苦，非真實有。何以故？已如實見如來界故，雖有煩惱，不能染汙。具說如彼。
是故說名無染汙相。
釋曰：第四結文可知。
於自身中不能生苦，故無過失。
釋曰：此答第二問也。雖有煩惱，已初伏故，不能生苦，故不成過。無性論云：不能招苦，故無有罪。又集論第七卷云：此諸菩薩雖未永斷一切煩惱，然此煩惱猶如呪藥所求諸毒，不起一切煩惱過失，一切地中如阿羅漢煩惱。成唯識第三、雜集十四、瑜伽七十九亦同集論。又攝大乘第十卷云：論云：煩惱伏不滅，如毒呪所害，留惑至惑盡，證佛一切智。無性釋云：煩惱伏不滅者，謂菩薩位中伏諸煩惱而未永斷。如毒呪所害者，譬如眾毒為神驗呪之所損害，體雖未滅而不為患。煩惱亦爾，由念智力伏現行纏，隨眠猶在。何故煩惱隨眠猶在？恐同聲聞乘速般涅槃故。由道現理，煩惱為因，至煩惱盡，得一切知。有頌言：念智力所滅，煩惱證菩提，如毒呪所害，過失成功德。世親大同。
菩薩生起如是煩惱，於有情界能斷苦因，是故彼有無量功德。
釋曰：自下第三答第三問，於中有二：初如來答，後菩薩歎。此即初也。謂菩薩故起煩惱斷眾生苦，即說菩薩煩惱名斷苦因。又解：由菩薩故斷眾生煩惱，即說眾生煩惱名為苦因，感生死苦由煩惱故。然初地已上乃至七地所起煩惱自有二意：一者無性攝論云：惑已伏為䜗，彼力故心蹔起。二者故起煩惱，受分段身利益眾生，由斯故有無量功德。故瑜伽云：然諸菩薩由自煩惱能作一切眾生利益，生無量福。又攝大乘云：菩薩善巧方便行煞生等十種業作而無有罪，生無量福速證菩提。無性釋云：不能招苦故無有罪，能助道故生無量福。
觀自在菩薩復白佛言：甚奇，世尊！無上菩提乃有如是大功德利。
釋曰：第二菩薩讚歎。於中有二：初嘆佛德、後嘆菩薩德。此嘆佛德，謂菩薩所求未來菩提，乃有如是大功德利，或可現在、或可三。或諸佛菩薩功德利故，能令菩薩所作皆勝。
> The commentary explains: The second section is the bodhisattvas' praise. It has two parts: first, praising the Buddha's virtues; second, praising the bodhisattvas' virtues. The praise of the Buddha's virtues refers to the bodhisattvas' aspiration for future enlightenment, which brings such great merits and benefits—whether in the present or in the three times. Or, because of the merits and benefits of the Buddhas and bodhisattvas, it enables the bodhisattvas' actions to excel in every way.
令諸菩薩生起煩惱，尚勝一切有情、聲聞、獨覺善根，何況其餘無量功德！
> Causing Bodhisattvas to give rise to afflictions is still far superior to the roots of goodness of all sentient beings, hearers, and solitary realizers—how much more so than countless other merits!
釋曰：第二嘆菩薩德。菩薩生起煩惱善根，尚勝一切異生二乘所有善根，何況其餘諸善功德。凡夫發心即勝二乘，何況地上菩薩，為利眾生故起煩惱。故智度論七十八云：阿羅漢辟支佛雖漏盡，不如初發心菩薩。譬如轉輪聖王太子，雖在胎中已勝餘子。又如國王太子，雖未即位勝諸大臣有位富貴者。何以故？一切眾生皆自求樂，自為身故愛其所說。一切二乘雖不貪世樂，自為滅苦故求涅槃樂，不能為眾生。菩薩為度眾生故發心，是故勝也。譬如有一六通阿羅漢，將一沙彌令負衣鉢隨路而行。沙彌思惟：我當以何乘入涅槃？即發心：佛為世尊最尊最妙，我當以佛乘入涅槃。師知其念，即取衣鉢自擔，椎沙彌在前行。沙彌覆思惟：佛道甚難，久住生死受無量苦，且以小乘早入涅槃。師知，復以衣鉢還與沙彌令擔，語在後行。如是至三。沙彌白師：師年老，毛狀如小兒戱，方始令我在前，已復令我後，何其大速？師答：汝初念發心作佛，是心貴重，則作我師。道中如是人，諸辟支佛當應供養，何況阿羅漢？以是故推汝在前。汝心還悔，欲取小乘，而未便得。汝云我懸遠，是故令汝在後。沙彌聞已驚悟：我師能知我心，我一意發，已勝二乘，何況成就？即自堅固住大乘法。又智度論五十六云：供養三千大千世界滿中二乘，如稻麻竹葦，不如供養一初發意菩薩。問曰：二乘已證實際，是一切眾生福田，何以故不如初發意菩薩？答曰：以三事故不如：一者、用薩婆若心行；二者、常不離六波羅蜜等諸功德；三者、由是菩薩斷三惡道，出生三乘。二乘不爾，是故勝也。
> Commentary: Next, praise the virtues of bodhisattvas. A bodhisattva who gives rise to afflictions yet possesses roots of goodness still surpasses all the wholesome roots of ordinary beings and practitioners of the Two Vehicles. How much more so does this apply to their other merits and virtuous qualities? Even an ordinary person who generates the aspiration for enlightenment surpasses the Two Vehicles, let alone a bodhisattva on the stages who, for the sake of benefiting sentient beings, gives rise to afflictions. Thus, the Great Treatise on the Perfection of Wisdom (chapter 78) states: Although arhats and pratyekabuddhas have exhausted their defilements, they are not equal to a bodhisattva who has just given rise to the aspiration for enlightenment. This is like the crown prince of a wheel-turning sage king: even while still in the womb, he already surpasses all other children. Likewise, a king's crown prince, though not yet enthroned, surpasses all high-ranking ministers with their wealth and status. Why is this so? All sentient beings seek their own happiness and, out of self-attachment, cherish what serves themselves. Although practitioners of the Two Vehicles do not crave worldly pleasures, they seek the bliss of nirvana to end their own suffering—they do not act for the sake of others. Bodhisattvas, however, generate their aspiration specifically to liberate sentient beings. Therefore, they are superior. Consider the story of a sixfold superknowing arhat who took a novice disciple along to carry his robe and bowl. While walking, the novice reflected: "By which vehicle should I enter nirvana?" He then generated the thought: "The Buddha is the World-Honored One, most honored and most sublime. I shall enter nirvana through the Buddha vehicle." The master, perceiving his student's mind, took the robe and bowl himself and had the novice walk ahead. Later, the novice reconsidered: "The Buddha path is extremely difficult, requiring prolonged abiding in birth and death and enduring endless suffering. Perhaps I should take the lesser vehicle and enter nirvana sooner." The master, again knowing his thoughts, returned the robe and bowl to the novice and had him walk behind. This happened three times. Finally, the novice said to his master: "Master, you are old, but you act like a child playing games. First you made me walk ahead, then behind—what is this sudden change?" The master replied: "When you first generated the aspiration to become a Buddha, that thought was so precious and noble that you became my teacher. In this world, such a person deserves the offerings of all pratyekabuddhas, let alone arhats. That is why I had you walk ahead. But when your mind wavered and you sought the lesser vehicle without yet attaining it, you said I was being erratic—that is why I had you walk behind." Hearing this, the novice was struck with awakening: "My master can read my mind! A single moment of strong aspiration already surpasses the Two Vehicles, so how much more would its full accomplishment?" He then firmly established himself in the Mahayana path. The Great Treatise on the Perfection of Wisdom (chapter 56) further states: Offering to beings filling the entire trichiliocosm who are practitioners of the Two Vehicles—as numerous as rice, hemp, bamboo, and reeds—does not equal offering to a single bodhisattva who has just given rise to the aspiration for enlightenment. Question: Practitioners of the Two Vehicles have already realized ultimate reality and are fields of merit for all sentient beings. Why are they not equal to a newly aspiring bodhisattva? Answer: For three reasons, they are not equal: First, the bodhisattva acts with the mind of all-knowing wisdom; second, the bodhisattva never departs from the perfections and other virtuous qualities; third, it is through bodhisattvas that the three evil destinies are eliminated and the Three Vehicles arise. Practitioners of the Two Vehicles do not embody these qualities. Therefore, the bodhisattva is superior.
觀自在菩薩復白佛言：世尊！如世尊說：若聲聞乘、若復大乘，唯是一乘。此何密意？
釋曰：自下第四分別說一乘意，於中有二：先請、後說。此即請問，謂佛世尊諸阿含中說聲聞乘，大乘經中說菩薩乘，即說彼二說為一乘，如法華等。此何密意？
佛告觀自在菩薩曰：善男子！如我於彼聲聞乘中言：宣說種種諸法自性，所謂五蘊、或內六處、或外六處。如是等類，於大乘中即說彼法同一法界、同一理趣，故我不說乘差別性。
釋曰：第二如來正說，於中有三：初正釋密意、次明迷者謬執、後結成密意。此即正說。佛告觀自在曰：如我於彼聲聞乘中說宣蘊等，由此理趣諸乘差別。而我於此大乘教中說同一性，真如同故。或前第二卷說同一理，趣同道故說為一乘，非無諸乘有差別。
於中或有如言於義妄起分別，一類增益，一類損減。
釋曰：自下第二謬執，於中有二：初明增減、後興諍論。此即初也。謂如來說三乘教門，如文執義，聞說三乘定。執義三乘一向各異，說名增益，不許不定佛成義故。或聞一乘總皆成佛，定唯一乘，名為損減，損減寂靜不成佛故。
又於諸乘差別道理，謂互相違，如是展轉遞興諍論。
釋曰：第二共興諍論，謂說一乘定知三者是方便說，聞說三乘定執三乘違於一乘。論其實義，說有三乘不違一乘，三乘雖異而同一如，故三或一互不相違。故前第二卷云：復次勝義生！諸聲聞種性有情，亦由此道此行迹故，證得無上安隱涅槃。緣覺菩薩皆共此道，更無第二。我依此故，密意說言唯有一乘，非於一切有情界中無有種種有情性或鈍、或鈍根性、或中根性、或利根性有情差別。善男子！若一向趣聲聞，雖蒙諸佛施設種種導，終不能令當坐道場證大菩提。具說如彼，故如一乘約理行說。
如是名為此中密意。
釋曰：第三結文可知。是三乘差別而約理同，是故密意說為一乘，據蘊等法不得言一也。廣釋一乘，如第四卷記中已說。
爾時，世尊欲重宣此義而說頌曰：
釋曰：自下第二舉頌略說。於中有二：初發起頌文，後舉頌正說。此即初也。
諸地攝想所對治，殊勝生願及諸學，由依佛說是大乘，於此善修成大覺。
釋曰：自下第二舉頌正說，有其三頌頌上長行。於中有二：初之一頌頌上地度，後之二頌頌上一乘。此即初也。諸地攝者，頌上四淨及十一分能攝諸地。諸地想心者，頌釋十地名。想者，名也。名從想起，從因立名，名之為相。諸地所對治者，頌二十二愚及十一麤重，十地之行所對治故。諸地殊勝者，頌上八種殊勝清淨。諸地殊勝生者，頌上菩薩勝生。諸地願者，頌上三願。諸地諸學者，頌上諸度種種諸門。問：如何不頌諸隨眠等？解：云何所對治？義已攝故，故不別頌。上來正頌已訖，後有二句勸學大乘令取大覺，或可二句生起二頌。
宣說諸法種種性，復說皆同一理趣，謂於下乘或上乘，故我說乘無異性。
釋曰：自下第二頌頌上一乘。此頌佛告至乘差別，謂於下聲聞及上如來同一理趣，故我不說有其異性，真如同故。
如言於義妄分別，或有增益或有損減。
釋曰：頌上於中乃至一類損減。
謂此二種互相違，愚癡意解成乖諍。
釋曰：此頌久。於諸已下乃至此中密意廣釋一乘，如前第四說中已說。
爾時觀自在菩薩摩訶薩復白佛言：世尊！於是解深密法門中，此名何教？我當云何奉持？
釋曰：自下大段第二依教奉持分，於中有二：先問、後答。此即請問奉持之義。
佛告觀自在菩薩曰：善男子！此名諸地波羅蜜多了義之教。於此諸地波羅蜜多了義之教，汝當奉持。
釋曰：自下第二如來正答。於中有二：初勸學奉持、後明說教勝利。此即第一勸學奉持。
說此諸地波羅蜜多了義教時，於會中有七十五千菩薩，皆得菩薩大乘光明三摩地。
釋曰：此明說教勝益。大乘光明三摩地者，如成唯識第九卷云：大乘光明定者，謂此能發照了大乘理教行果智光明故。又梁攝論第十一云：論曰：大乘光明三摩提。釋曰：大乘有三：一、性，二、隨，三、得。性即三無性，隨即福智所攝十地、十度，隨順性無得門所得四德之果。此之緣此三種為境，故名大乘。依止此定，得無分別智照真如，乃佛不異，故名光明。又此定能破一闡提無明闇，是闇對治，故名光明。
### 如來成所作事品第八經本第五
將釋此品，三門分別：一、釋品名義，二、辨品來意，三、依文正釋。釋品名者，曰有二義：一、如來者，顯能化主；二、成所作事品者，辨所化事業。言如來者，梵音多陀阿伽度，此云如來。略有三義：一、唯一約理釋如來，二、但依行，三、通理行。唯約，謂真如理。如波若經：無所至去，無所從來，故名如來。能斷經云：言如來者，即是真實真如，都無所去，無所從來，故名如來。密嚴經云：無生無滅，故名如來。如是等故，如即是來，故名如來。是持業釋。唯依行者，如十住論第一卷云：如名六度，以是六法來至佛地，故名如來。智度論云：乘如實道，來成正覺。若依此釋，如之來故，名為如來。是依主釋。就理行者，如涅槃經第一卷云：乘六波羅蜜、十一空來，故名如來。又十住論云：如名實相，來名智慧，故名如來。解云：六度是行，空及實相是所證理，從因及境來成正覺，故名如來。亦依主釋。若廣分別，如十號章。言成所作事品者，辨作事業。成謂成辦，事即事業。謂依境行成辦如來現身智等化身事業，據實應言成三身品。然諸如來利物為先，是故從化以標其品，或可三身皆能成辦化有情業。相續經云：如來所作隨順處。了義經、深密經云：文殊師利法王子菩薩問品辨來意。上來已釋無等境行，故今正釋無等果義。依理起行，因行得果，義次第故。
爾時，曼殊室利菩薩摩訶薩白佛言：世尊！如佛所說如來法身，如來法身有何等相？
釋曰：第三正釋經文。於一品內總分為二：初問答正說分；後爾時曼殊室利至云何奉持下，明依教奉持分。就正說中十二問答，即分十二：一問答分別法身之相；二明如來化身生起相；三明如來化身善巧；四明如來言音差別；五爾時曼殊室利下，明諸如來心生起相；六明化身有心無心；七明如來所行境界差別之相；八明如來於相性為緣差別；十明如來法身三乘解說身差別相；十一明如來菩薩威德住持有情相；十二明淨穢二土差別相。此即第一問答分別法身之相。或可十二，即分為三：初明法身相；次曼殊室利至云何應知如來生起，明化身相；爾時曼殊室利下，明受用身相。雖有兩解，且依後釋。然此三身之義，具如別章。就釋文中，先問、後答。此即曼殊室利菩薩問也。曼殊室利菩薩者，此云妙吉祥。真諦師云：心恒寂靜，於怨親中平等利益，不為損惱，名為吉祥。佛埊論云：一切世間親近供養，咸稱贊故，具吉祥義。相續經云：文殊師利菩薩。深密經：文殊師利王子菩薩。觀察諸法三昧經云：普首菩薩。阿難目佉陀羅尼經云：濡首菩薩。無量門微密持經云：敬首菩薩。正法華云：傅首菩薩。梁本涅槃經云：妙德菩薩。大品經云：滿柔尸利菩薩。智度論：滿濡尸利菩薩。無垢稱云：妙吉祥菩薩。文殊般若云：文殊師利童真菩薩。智度論：如首楞嚴經說，文殊師利是過去龍種尊佛。央掘魔經云：文殊現見北方歡喜藏摩尼寶積佛。今此菩薩實是菩薩，或可如來示菩薩相，影嚮佛法。
佛告曼殊室利菩薩曰：善男子！若於諸地波羅蜜多，善修出離轉依成滿，是名如來法身之相。
釋曰：自下第二世尊正說，於中有二：初明法、後釋解脫身。前中有二：初明法身相、後顯不思議。此即初也。文有四節：一佛告等者，標說聽者。二若於諸地波羅蜜多善修出離者，顯法身因有其二種：一者六度地是修因所依位地，度即依地所修正因，望於法身即是了因，於餘二身即生因，而今此中正明了因顯法身故。善修出離者，由修六度出離惑業，故名出離。故瑜伽云：所修諸行出興涅槃相應，故名出離。謂所修道能與涅槃相應，故名出離。又出離者是進趣義，故攝大乘第八卷云：進趣究竟，故名出離。即是進趣大涅槃義。三轉成滿者，正明法身之相。言轉依者，如攝大乘第七卷說，謂非真義皆不顯現所執性也。所有真義皆悉顯現，故名轉依圓成實性。言成滿者，簡異圓滿。真如法身自有二種：若在因位名為圓滿，至於果轉名成滿。成滿即是成就成辦之異名也。故此經第三云：於如來地永害二障，依於所依成滿所緣，建立最極清淨法身。又雜集論第十二云：法身者，謂所知障永害轉依所攝。此於第十地名圓滿，於如來地名成就。世親無性攝論第七、瑜伽七十三皆同雜集。總說意云：謂善修十地十度出離之道，證得轉依成滿法身。無上依經梁攝大乘皆作是言：修習十地十度出離道所得轉依為相。此轉依義具如別章廣如集論第六、雜集第十、無性世親攝論第九、梁論第四及十三、十四莊嚴第三、三無性論第二、成唯識第十、大業攝大乘等。
當知此相二因緣故不可思議。
釋曰：第二顯不可思議，於中有三：初依因立宗、二辨二因相、三謬執有失。此即初也。
無戲論故，無所得故。
釋曰：第二辨二因相，一無戲論、二無所為相續經云：離虛偽無行。深密經云：離諸戲論一切有為行相。言戲論者，謂有無等四謗戲論，乃至一切常無常等種種戲論。言所為者，一切障礙生滅等為、業煩惱為。然此法身無諸戲論生滅等為，故名不思議。是故無性攝大乘論第八卷云：法身即是轉依為相，離一切障常住真如無變易故，非業煩惱所能為故。無上依經第一卷云：二因緣故不可思議：一者不可言說，過語言境故；二一切出世，於世間中無譬類故。顯揚第八、攝論第九二種因緣同無上依經。若依攝論第九，以三義釋真如法身不可思議。彼云：論曰：五不可思議為相，謂真如清淨自內證故、無世間喻能喻故、非諸尋思所行處故。無性釋云：思議者，謂依道理審諦思惟分別智起分別智，尋思所攝、譬喻所顯。諸佛非此所行處不可思議，超過一切尋思地故。准上應信解不思議。
而諸眾生，計着戲論，有所為故，
釋曰：第三謬執有失。謂諸有情無始時來，由無知故計着法身，執有無等種種戲論，或生滅等有為之相，由是因緣不證法身。
世尊！聲聞、獨覺所得轉依，名法身不？
釋曰：自下第二明解脫身，於中有四：一問、二答、三徵、四釋。此即問也。謂彼二乘斷煩惱障所得無為，名為法身不？
善男子，不名法身。
釋曰：即第二如來正答。雖證涅槃不名法身，非功德法所依止故。
世尊！當名何身？
釋曰：此即第三菩薩徵詰。
善男子！名：解脫身。
釋曰：自下第四如來正釋。於中有二：初標解脫身相、後辨差別相。此即標也，謂能解脫煩惱繫縛，名解脫身。
由解脫身故，說一切聲聞、獨覺與諸如來平等平等。
> Because they are freed from the bonds of existence, all voice-hearers, solitary realizers, and Tathāgatas are spoken of as equal, equal in liberation.
釋曰：自下第二辨二身別相，於中有二：初約解脫身辨三乘無別，後約法身辨有差別。此即初也。謂彼二乘與諸如來所斷煩惱無差別故，所得擇滅亦無差別，故作此言與諸如來平等平等。然釋此義，諸說不同。薩婆多宗自有兩說。大毗婆沙三十一云：評曰：應作是說：隨有漏法有爾所體，擇滅亦爾。隨所轉繫事體有爾所，離繫亦爾，有爾體故。問：諸有情類證擇滅時，為欲別證、為共證耶？有餘師說：各各別證。問：若爾，契經所說如何會釋？如說：如來解脫與餘阿羅漢等解脫無二。答：三乘身中解脫雖異，而善常同，故說無異。復次此言顯示一相續中有三乘道同證解脫，謂望他身所證解脫雖各有異，而一身中有三乘性同證解脫，隨依何乘引起聖道皆能證得此涅槃。曰：彼不應作是說。應作是說：諸有情類普於一一有漏法中皆共證得一擇滅體。解云：評家共證諸滅，故言解脫無異。具說如彼。依經部宗，同斷煩惱所證滅故，假說同言，非有別體辨其同異，其宗擇滅無體性故。今依大乘，於一真如說擇滅故，不同薩婆多；於真如上假建立故，不同經部。有說：此中所說身通攝智斷及五分法身，雖有兩釋，前說為正。
由法身故，說有差別。
釋曰：自下第二釋有差別，於中有二：先標、後釋。此即標也。斷二障故，能與無量功德所依有差別。
> Explanation: From this point onward, the second part explains the differences, which consists of two sections: first, stating the outline; second, elaborating on it. This is the outline. Because it eliminates the two hindrances, it can serve as the foundation for countless virtues, and this constitutes its distinction.
如來法身有差別故，無量功德最勝差別，算數譬喻所不能及。
> Because the Thus-Gone One's Dharma body manifests in different ways, the supreme distinctions of its countless virtues cannot be measured by calculation or analogy.
釋曰：此即第二正釋差別，謂由法身有差別故，無量功德所依殊勝，與二乘差別筭數譬喻不能及，即依如是二身別相。攝大乘論第三卷云：此中法身與解脫身差別者，謂解脫身唯名遠離煩惱障縛，如人離枷鏁等所有禁繫，息除眾苦，而無殊勝增上自在富樂相應。其法身者，解脫一切煩惱、所知二種障縛，并諸習氣、力、無畏等，無量希奇妙功德眾之所莊嚴，一切富樂身在所依，證得第一最勝自在，隨樂而行。譬如王子先灌頂，少有𠍴犯，閇在囹圄，纔得解脫，即與第一最勝自在富樂相應。梁論第三大意亦同。又成唯識第九卷云：二乘滿位名解脫身，在大牟尼名法身故。問：二種解脫若無別者，入大乘論如何會釋？彼云：如來解脫於二乘斷習氣故。大唐三藏會釋經論云：據實如來、二乘解脫體無差別，同斷煩惱所證滅故，斷諸習氣不證滅故。而差別者，二乘解脫習氣未盡，如來解脫斷習氣之所顯示。由斯經論各舉一義，互不相違。
> Commentary: This is the second section, explaining the distinction in detail. It means that because the Dharma-body has distinctions, it serves as the supreme foundation for countless qualities, and its difference from the Two Vehicles cannot be measured by numbers or analogies. This is precisely based on the distinct characteristics of these two bodies. The \*Compendium of the Great Vehicle\* (Volume 3) states: Here, the difference between the Dharma-body and the liberation-body is that the liberation-body is merely called freedom from the bonds of afflictions, like a person released from shackles or prison, where suffering ceases but there is no supreme, sovereign freedom or abundance of bliss. The Dharma-body, however, is freed from the bonds of both afflictions and cognitive obscurations, along with their habitual tendencies, and is adorned with countless rare and wondrous qualities such as powers and fearlessness. It serves as the support for all forms of abundance and bliss, attaining the highest and most sovereign freedom, acting freely as it wishes. For example, a prince who, after being enthroned, commits a minor offense and is confined to prison—once released, he immediately attains the highest sovereign freedom and abundance of bliss. The meaning in the \*Liang Commentary\* (Volume 3) is likewise the same. Furthermore, the \*Demonstration of Consciousness Only\* (Volume 9) states: The perfected state of the Two Vehicles is called the liberation-body, while in the Great Sage (the Buddha) it is called the Dharma-body. Question: If the two types of liberation are not fundamentally different, how does the \*Treatise on Entering the Great Vehicle\* reconcile this? It says: The liberation of the Tathāgata differs from that of the Two Vehicles because he has cut off habitual tendencies. The Great Tang Tripiṭaka Master reconciles the scriptures and treatises by saying: In reality, the essence of liberation for the Tathāgata and the Two Vehicles is no different, as both cut off afflictions and realize cessation. However, they differ because the Two Vehicles have not exhausted their habitual tendencies, while the Tathāgata's liberation is manifested by cutting off those tendencies. Thus, the scriptures and treatises each highlight one aspect, and they do not contradict each other.
曼殊室利菩薩復白佛言：世尊！我當云何應知如來生起之相？
釋曰：自下第二明化身相，於中有三：初明生起，次明示現方便善巧相，後明言音差別相。前中有二：先問、後答。此即請問化身之相。
佛告曼殊室利菩薩曰：善男子！一切如來化身作業，如世界起一切種類，如來功德眾所莊嚴，住持為相。
> The Buddha said to Manjushri Bodhisattva: "Good man! All the transformation works of the Tathagatas, like the arising of all kinds of worlds, are adorned by the countless merits of the Tathagatas, with sustaining as their characteristic."
釋曰：自下第二如來正答。於中有二：初明後後化身生起之相、後辨二身差別之相。此即初也。文有三節：法、喻、合說。謂一切如來化身，如金光明經第一卷說，彼云：云何菩薩了別化身？善男子！如來昔願修行地中，為一切眾生修種種法，是諸修法至修行滿，修行力故得至自在力，自在力自在故隨眾生意、隨眾生行、隨眾生界多種了別，不待時、不過時，處所相應、時相應、行相相應、說法相應種種身，是名化身。此經亦爾，由昔所修種種因願，起諸如來種種作業。譬如世界由種種業起種種事攝持眾生，如來化身亦復如是，由種種行無量種類功德莊嚴持攝眾生以為化相。
> Explanation: Now follows the second part, where the Buddha directly answers. This consists of two sections: first, it clarifies how successive incarnations arise; second, it distinguishes the differences between the two bodies. Here we address the first. The text has three parts: analogy, metaphor, and synthesis. It says that all Tathāgata incarnations, as described in the first chapter of the Sutra of Golden Light, state: "How does a bodhisattva understand incarnations? Good man! Through the vows made in the stages of practice, the Tathāgata cultivates various teachings for all beings. When these practices reach fulfillment, through the power of cultivation, he attains sovereign freedom. With this sovereign freedom, he manifests in accordance with beings' intentions, actions, and realms—manifold distinctions—without delay, without untimeliness, fitting the place, the time, the conduct, and the teachings, through various bodies. This is called an incarnation." So too here, due to the various causes and vows cultivated in the past, various deeds of the Tathāgata arise. Just as the world, through various actions, gives rise to various phenomena that sustain beings, so too the Tathāgata's incarnations, through various practices and immeasurable kinds of virtues, sustain beings as their manifested forms.
當知化身相有生起，法身之相無有生起。
釋曰：此即第二辨二種身差別之相。謂二身中當知化身因所起故有生起相，真如法體是常故無性起相。
曼殊室利菩薩復白佛言：世尊！云何應知示現化身方便善巧？
釋曰：自下第二示現善巧相。先問、後答。此即請問。然此化身方便善巧，如佛地第七說。彼云：成所作智起三業化，稱順機宜故名善巧，加行不斷故名方便。
佛告曼殊室利菩薩曰：善男子！遍於一切三千大千佛國土中，或眾推許增上王家，或眾推許大福田家。
釋曰：自下第二如來正答，於中有二：先釋、後結。釋中有二：初明化處、後明化相。處於中有二：初明總所行處，謂遍於一切三千大千佛國土中，即是一切化身所行之處。後明別所生處，謂或眾推許增上王家，即是剎帝利家；或眾生推許大福田家，則是婆羅家。故瑜伽第十五云：剎帝利眾於人趣中最增上故，婆羅眾世間共許為福田故。
同時入胎，誕生長大，受欲出家，示行苦行，捨苦行已，成等正覺，次第示現。
釋曰：第二正明化相。然此化相多少差別，諸教不同。無上依經有十三相，一示昇兜率、二示下彼天、三現降胎、四現出胎、五現童子位、六現受學、七現遊戲後園、八現出家、九現苦行、十現往詣道場、十一現成佛、十二現轉法輪、十三現般涅槃。依相續經為十一相，一入胎、二出胎、三生長、四受欲、五出家、六苦行、七往詣道場、八降魔、九成佛、十轉法輪、十一入涅槃。依深密經亦十一相，與相續經大同少異，謂加住胎及大捨相，闕詣道場及降魔相。今此經中唯為七相，兼取諸經住天、住胎、轉法輪、入涅槃，合十一相以釋此經。
> Explanation: The second section clarifies the manifestations of the Buddha's activity. These manifestations vary in number across different teachings. The \*Sutra of the Supreme\* describes thirteen phases: 1) ascending to Tusita Heaven, 2) descending from that heaven, 3) entering the womb, 4) being born, 5) displaying the stage of childhood, 6) undertaking studies, 7) enjoying pastimes in the royal gardens, 8) renouncing the world, 9) practicing asceticism, 10) proceeding to the site of enlightenment, 11) attaining Buddhahood, 12) turning the wheel of Dharma, and 13) entering parinirvana. According to the \*Continuation Sutra\*, there are eleven phases: 1) entering the womb, 2) birth, 3) growth, 4) experiencing sensual pleasures, 5) renunciation, 6) ascetic practices, 7) going to the seat of enlightenment, 8) subduing demons, 9) enlightenment, 10) turning the wheel of Dharma, and 11) parinirvana. The \*Deep Mystery Sutra\* also lists eleven phases, largely similar to the \*Continuation Sutra\* but with slight differences, adding the phases of abiding in the womb and the great renunciation, while omitting the phases of going to the seat of enlightenment and subduing demons. In the present sutra, only seven phases are mentioned. By incorporating the phases of abiding in heaven, abiding in the womb, turning the wheel of Dharma, and entering parinirvana from other sutras, we arrive at a total of eleven phases to explain this sutra.
言住天者，大嚴經兜率品云：佛告比丘：何等為名大嚴經典？謂顯菩薩住兜率宮，常為無量威德諸天之所供，乃至廣說。又涅槃經三十三云：兜率陀天欲界中勝。下天放逸，上天闇鈍。修施及戒得上下身，修施戒定得兜率，是故名勝。又智度論第四卷云：問云：菩薩何以但生兜率，不生上天耶？答曰：佛常居中道故。兜率陀於六欲天及梵之中，上三下三，此天是中。於彼天下必生中國，中夜降神，中夜出家，行於中道，得佛菩薩。中道說法，中夜涅槃，好中法故，中即上生。廣說如彼。又智度論三十八云：何故菩薩但生兜率？無色界中無形，不得說法，故不在中生。色界中雖有色身可為說法，而深著禪，不在中生。下三欲天深厚結使，心麤散亂。上二欲天結使既厚，心儒不利。兜率陀天結使薄，心𣽈利，故生彼中。又婆沙論一百七十八云：問：何故菩薩唯生都史多天？答：唯都支多天壽量與菩薩成佛及膳部人見佛業熟時分相稱，謂人間經五十七俱胝六十千歲，能化所化善相應。若就彼，即是都史多天壽量，是故菩薩唯生彼天。若生上天，壽量未盡，善根已熟；若生下天，壽量已盡，善根未熟，故不生彼。廣說如彼。又復云：問：何故不即天中成佛而來人間耶？答：最後有菩薩必受胎生，天趣一向唯化生故。復次，人天並是法器，為欲俱攝，故來人間。若在天上，人無由往。又不可合天上成佛來人間化，人當疑佛是約所作不受法故，是以菩薩隨人間成佛。廣說如彼。梁論第十、十地論第三亦有多釋，恐繁不述。
> On dwelling in heaven, the \*Great Adornment Sutra\*'s "Chapter on the Tusita Heaven" states: The Buddha told the monks, "What is called the \*Great Adornment Sutra\*? It reveals that the Bodhisattva dwells in the Tusita palace, constantly honored and supported by countless majestic gods," and so on, extensively explained. Also, the \*Nirvana Sutra\*, chapter thirty-three, says: The Tusita Heaven is supreme among the desire realms. Lower heavens are given to indulgence, while higher heavens are dull and dark. Cultivating giving and moral discipline leads to rebirth in lower or higher heavenly bodies; cultivating giving, discipline, and meditative concentration leads to rebirth in Tusita, which is why it is called supreme. Also, the \*Treatise on the Great Perfection of Wisdom\*, volume four, asks: Why does the Bodhisattva only take birth in Tusita, not in a higher heaven? The answer: Because the Buddha always abides in the Middle Way. Among the six desire heavens and the Brahma heavens, with three above and three below, Tusita is the middle heaven. Descending from that heaven, he is sure to be born in a central land. He descends as a spirit at midnight, leaves home at midnight, practices the Middle Way, and attains Buddhahood. He teaches the Middle Way and enters nirvana at midnight. Because he favors the middle, this middle heaven is the place of his superior rebirth. These are extensive explanations, as given there. Also, the \*Treatise on the Great Perfection of Wisdom\*, volume thirty-eight, says: Why does the Bodhisattva only take birth in Tusita? In the formless realms there is no physical form, so one cannot teach the Dharma there; therefore, he does not take birth there. In the form realms, although there is a physical body that allows for teaching, beings there are deeply attached to meditation, so he does not take birth there. In the three lower desire heavens, the mental afflictions are deep and heavy, and the mind is coarse and scattered. In the two higher desire heavens, the mental afflictions are also heavy, and the mind is sluggish and dull. In Tusita, the afflictions are light and the mind is sharp and agile, so he takes birth there. Also, the \*Abhidharma Mahavibhasa Shastra\*, volume one hundred seventy-eight, asks: Why does the Bodhisattva only take birth in the Tusita Heaven? The answer: Only the lifespan of Tusita Heaven matches the time when the Bodhisattva attains Buddhahood and when the people of Jambudvipa are ripe for seeing the Buddha. In human terms, this is fifty-seven million sixty thousand years, a time when the teacher and the taught are in perfect harmony. That corresponds to the lifespan of Tusita Heaven, so the Bodhisattva only takes birth there. If he were born in a higher heaven, his lifespan would not yet be exhausted while his roots of merit were already ripe; if born in a lower heaven, his lifespan would already be exhausted while his roots of merit were not yet ripe. Therefore, he is not born there. These are extensive explanations, as given there. It is further asked: Why does he not attain Buddhahood in heaven itself and then come to the human world? The answer: The final Bodhisattva must take birth from a womb, while heavenly realms are exclusively via spontaneous birth (transformation). Furthermore, both humans and gods are suitable vessels for the Dharma, and in order to teach both, he comes to the human world. If he were in heaven, humans would have no way to go to him. Nor can he attain Buddhahood in heaven and then come to the human world to teach, for people would doubt that the Buddha, without having undergone human circumstances, does not truly receive the Dharma. Therefore, the Bodhisattva attains Buddhahood among humans. These are extensive explanations, as given there. The \*Treatise on the Mahayana\* (chapter ten) and the \*Ten Stages Sutra Commentary\* (chapter three) also offer many explanations, but I will not elaborate further to avoid excess.
言入胎者，依普曜經第一卷現尊品云：佛告比丘：於時菩薩為天大眾敷演法已，問諸天子：我以何形降神母胎？或有說言為童子形，或言釋梵形，乃至或言金翅鳥形。彼有梵天名曰絕盛，本從仙道中來，報諸天言：吾察梵志典籍所載，欲說菩薩降神母胎象形第一。六牙白象頭首微妙，威神魏魏形像姝好，梵典所戴其為狀異。所以者何？世有三獸：一兔、二馬、三象。兔之度水趣自度取，馬差獨猛猶不能知水之深淺，白象之度盡其深底。聲聞緣覺其猶兔馬，雖免生死不達法本。菩薩大乘譬若白象，解暢三界十二因緣起，了之本無救護一切莫不蒙濟。舊俱舍云：六牙譬六度，四脚喻四如意，七支喻七覺分。真諦釋曰：菩薩中或為白象形，凡有三義：一者身大，二為六牙，三於四足中勝。身大者，人間白象身長由旬，天中象身長九由旬。今言大者，是天中白象，此表菩薩福德大也。四足表四行：一智、二諦、三藏、四寂靜。六牙表六無上：一得、二見、三聞、四覺、五念、六供養。師子獸王所以不作師子相者，師子獨無侶不為眷屬所隨，菩薩出世必為四眾所隨逐也。依涅槃經及因果經皆云：菩薩化乘白象降神母胎。
> Regarding the descent into the womb, as recorded in the first volume of the \*Lalitavistara Sutra\*, the "Chapter on the Noble Birth," the Buddha told the monks: At that time, the Bodhisattva, having expounded the Dharma to the great assembly of gods, asked the heavenly beings: "In what form shall I descend into my mother's womb?" Some said it should be the form of a youth, others said the form of Shakra or Brahma, and still others said the form of a Garuda bird. There was a Brahma deity named Jue Sheng, who had come from the path of the immortals, and he told the gods: "I have examined the records of the Brahmin scriptures. To speak of the Bodhisattva's descent into the womb, the form of an elephant is foremost. A white elephant with six tusks, its head exquisite, its majesty awe-inspiring, its form beautiful—the scriptures say its appearance is extraordinary. Why is this? There are three beasts in the world: the rabbit, the horse, and the elephant. The rabbit crosses water only for its own sake; the horse, though braver, still cannot gauge the water's depth; but the white elephant crosses, knowing the full depth of the water. Hearers and Pratyekabuddhas are like the rabbit and the horse—though they escape birth and death, they do not reach the root of the Dharma. The Bodhisattva of the Great Vehicle is like the white elephant, fully comprehending the twelve links of dependent origination across the three realms, understanding their fundamental emptiness, and rescuing all beings—none are left unsaved." The older \*Abhidharma-kosha\* says: The six tusks symbolize the six perfections; the four feet symbolize the four bases of miraculous power; the seven limbs symbolize the seven factors of enlightenment. The commentary by Paramārtha explains: The Bodhisattva may take the form of a white elephant for three reasons: first, its great size; second, its six tusks; third, its superiority among four-footed beings. As for its great size, a white elephant on earth is about a yojana in length, while in the heavenly realms, an elephant is nine yojanas long. Here, "great" refers to the white elephant of the heavens, signifying the Bodhisattva's vast merit. The four feet symbolize four practices: wisdom, truth, the treasury of teachings, and tranquility. The six tusks symbolize six supremacies: attainment, vision, hearing, awakening, mindfulness, and offering. As for why the lion, king of beasts, is not used as the form—the lion stands alone, not followed by its kin. But the Bodhisattva, when appearing in the world, is always accompanied by the four assemblies. According to the \*Nirvana Sutra\* and the \*Sutra of Cause and Effect\*, it is stated that the Bodhisattva, manifesting as a white elephant, descends into his mother's womb.
言住胎者，大嚴經處胎品云：菩薩處胎十月，所居宮殿梵天所奉，縱廣正等三百由旬，種種莊嚴，六欲諸天不能覩見。佛告阿難：一切菩薩將入胎時，於母右脇先有如是寶莊嚴，然後菩薩從兜率天宮降神入胎，於此殿中結跏趺坐，普遍世界。四大天王二十八夜叉大將天與其眷屬，每於晨朝供養菩薩，聽聞正法。釋提桓三十三天，每於中時供養菩薩，聽聞正法。大梵天與諸梵眾，每於申時供養菩薩，聽聞正法。周遍十方無量菩薩，於日入時供養菩薩，為聽法故而至此。爾時菩薩化作無量師子之座，令諸菩薩各坐其上，互相問答辨折上乘，摩耶聖后亦不能見。阿難！菩薩處胎十月，已能化導三十六那由他天人令住三乘。
> The \*Mahāvaipulya Sūtra\*, in its chapter on dwelling in the womb, states: When a Bodhisattva resides in the womb for ten months, the palace he inhabits is offered by the Brahma Heaven. It measures three hundred \*yojanas\* in both length and width, adorned with countless splendors—so magnificent that even the gods of the six desire realms cannot perceive it. The Buddha told Ānanda: Before any Bodhisattva enters the womb, a jeweled palace of this kind first appears at the mother's right side. Then the Bodhisattva descends from the Tuṣita Heaven and enters the womb, where he sits cross-legged within this palace, filling the entire world with his presence. The Four Great Kings and the twenty-eight yakṣa generals, together with their retinues, come every morning to make offerings to the Bodhisattva and listen to the true Dharma. Śakra, lord of the Thirty-Three Heavens, comes at midday with his host to make offerings and listen to the Dharma. The Great Brahmā, together with the assembly of Brahmā gods, comes in the afternoon to make offerings and listen to the Dharma. And countless Bodhisattvas from all ten directions arrive at sunset, drawn by the wish to hear the Dharma, and pour forth their offerings. At that time, the Bodhisattva miraculously creates countless lion-thrones, so that each of these Bodhisattvas may take a seat. Seated there, they engage one another in question and answer, deepening their understanding of the supreme vehicle. Queen Māyā, the Bodhisattva's mother, cannot even see them. Ānanda, while dwelling in the womb for those ten months, the Bodhisattva was already able to guide and transform thirty-six \*nayutas\* of gods and humans, leading them to establish themselves firmly in the Three Vehicles.
言誕生者，大嚴經誕生品云：爾時摩耶聖后以菩薩威力故，即知菩薩有欲誕生。入藍毗園，歷觀諸樹。至彼叉寶樹下，仰觀於樹。即以右手攀樹東枝，頻呻欠呿，端嚴而立。從母右脇，安詳而生。爾時菩薩不假扶持，即便自能東行七步。所下足處，皆生蓮華。南西北上下亦爾，各行七步。或作如是言：我於世間最勝，當為一切眾生之所瞻仰。說是語時，其聲普聞一切三千大千世界。普曜經云：帝釋梵天忽然來下，雜名香水，洗浴菩薩。九龍在上，而下香水，洗浴聖尊。涅槃經云：生未至地，帝釋奉取難陀龍王及䟦難陀吐水而浴。摩尼䟦陀大鬼神王執持寶蓋，隨後待立。地神化華以承其足，四方各行七步。華嚴經云：何故菩薩遊行七步？現七寶故，遊行七步。滿地神願故，遊行七步。現七寶相故，遊行七步。
> The Sutra of the Great Assembly, in its chapter on the birth, says: At that time, Queen Maya, empowered by the Bodhisattva's spiritual force, knew that the Bodhisattva was about to be born. She entered the Lumbini Garden and gazed upon the various trees. Arriving beneath the precious sal tree, she looked up at it, and with her right hand grasping an eastern branch, she stretched and yawned, standing in serene grace. From her right side, the Bodhisattva emerged peacefully. At that moment, without any support, the Bodhisattva himself took seven steps eastward. Wherever his feet touched the ground, lotus flowers sprang forth. Likewise, he walked seven steps in each direction—south, west, north, above, and below. He then declared: "I am supreme in the world; I shall be revered by all beings." When he spoke these words, his voice resounded throughout the entire three-thousand-fold universe. The Sutra of Universal Illumination says: Emperor Shakra and Brahma suddenly descended, bringing fragrant water of various precious scents to bathe the Bodhisattva. Nine dragons above also poured fragrant water to bathe the Holy One. The Nirvana Sutra says: Before the Bodhisattva's birth touched the ground, Emperor Shakra received him, and the dragon kings Nanda and Upananda spat out water to bathe him. The great spirit king Manibhadra held a jeweled canopy, standing by in attendance. The earth goddess transformed flowers to support his feet as he walked seven steps in each of the four directions. The Avatamsaka Sutra asks: Why does the Bodhisattva take seven steps? To reveal the seven treasures, he takes seven steps. To fulfill the vow of the earth deity, he takes seven steps. To manifest the marks of the seven precious qualities, he takes seven steps.
言長大者，如大嚴經示有品：菩薩我始七歲，然詣學堂，博士見之，自顧不任為菩薩師。爾時太子以六十四而問師言：欲以何而相教乎？是時博士聞所未聞，歎未曾有，遂請太子而為解釋。又觀農品云：菩薩年漸長大，便於一時於閻浮樹下結跏趺坐，入於四禪。諸樹光陰逐日而轉，唯菩薩坐樹之影湛然不移。又現藝品云：爾時太子與五百釋子射御數相撲角藝，種種皆勝。廣說如彼。
> As the young prince grew older, the \*Mahāvaipulya Sūtra\* tells us: When I was seven years old, I went to the schoolhouse. The teacher, upon seeing me, realized he was not worthy to be the prince's instructor. At that time, the prince asked the teacher sixty-four questions, saying: "What do you intend to teach me?" The teacher heard things he had never heard before, marveled at the unprecedented, and instead asked the prince to explain them. Again, in the chapter on observing agriculture, it says: As the prince grew up, one day he sat cross-legged under a Jambu tree, entering the four stages of meditative absorption. The shadows of the other trees shifted with the sun, but only the shadow of the tree under which the prince sat remained perfectly still. Furthermore, in the chapter on displaying skills, it says: At that time, the prince competed with five hundred youths of the Shakya clan in archery, charioteering, wrestling, and various arts—and surpassed them all in every way. The details are elaborated there.
言受欲者，如大嚴經現藝品云：時諸釋種各白王言：大子年漸長大，相師皆云：若出家者，必得成佛；若在家者，定為輪王。應為求婚，令生染著。由是因緣，不出家也。爾時迦毗羅城有一大臣，名曰執杖。其人有女，名耶輸陀羅，相好端嚴，姝妙第一。父王爾時即為太子索以為妃。爾時菩薩隨順世法，現處中宮，八萬四千婇女娛樂而住。耶輸陀羅為第一妃。廣說如彼。涅槃經云：菩薩處在深宮，六萬婇女娛樂受樂。
> Regarding attachment to desires, the \*Mahāvaipulya Sūtra\*'s chapter on "Displaying Skills" says: At that time, the Śākyas each said to the king, "The prince is growing up. The physiognomists all say: If he leaves home, he will certainly attain Buddhahood; if he remains at home, he will definitely become a wheel-turning king. We should arrange a marriage for him, to arouse attachment in him. Through this cause, he will not renounce the world." At that time, in Kapilavastu, there was a great minister named Daṇḍapāṇi, who had a daughter named Yaśodharā, beautiful in appearance and excellent among all. The king then sought her as a bride for the prince. At that time, the Bodhisattva, following worldly customs, resided in the inner palace, enjoying himself with eighty-four thousand ladies-in-waiting. Yaśodharā was the chief consort. This is elaborated on in that text. The \*Mahāparinirvāṇa Sūtra\* states: The Bodhisattva dwelt in the deep palace, enjoying pleasures with sixty thousand ladies-in-waiting.
言出家者，如大嚴經第五卷云：菩薩出城遊觀，出城東門逢值老人，出城南門逢值病人，出城西門逢值死人。菩薩思惟：我亦如是。愁憂不樂。後於一時出城北門，逢值沙門乘空而行。廣說出家功德之利。菩薩已請求出家，父王不放。又出家品云：於其中夜，諸天勸請，令速出家。菩薩即遣車匿被馬。車匿聞已，故發大語，望使宮內皆悉聞知。虗空諸天以神通力，令彼一切悉昏睡，都不覺知。車匿即被乾陟持以進。菩薩於此乘馬王已，初舉步時，十方大地六種震動，昇空而行。四天大王捧承馬足。爾時菩薩至彌尼國，往古仙人苦行林中，即便下馬，慰喻車匿：汝便可將乾陟俱還。於是車匿舉聲大哭。乾陟底頭前屈雙脚，䑛菩薩足，淚下悲鳴。菩薩思惟：若不剃除髮鬚，非出家法。乃從車匿取摩尼劒，即自剃髮。時淨居天化作獵師，身著袈裟，菩薩前立。菩薩即以所著寶衣易取袈裟。爾時菩薩剃除髮鬚，身著袈裟，儀容顯奕，作如是言：我今始名真出家也。廣說如彼。
> Speaking of renunciation, as it says in Chapter Five of the \*Mahāvaipulya Sūtra\*: The Bodhisattva left the city to observe the world. Exiting through the eastern gate, he encountered an elderly person; through the southern gate, a sick person; through the western gate, a deceased person. The Bodhisattva reflected: "I too am subject to these conditions." He felt deep sorrow and found no joy. Later, at one point, he exited through the northern gate and encountered a wandering ascetic traveling through the air. The sūtra goes on to elaborate on the merits and benefits of renunciation. The Bodhisattva requested permission to renounce worldly life, but his father, the king, would not allow it. Furthermore, in the chapter on renunciation, it says: In the middle of the night, the celestial beings urged him, encouraging him to depart quickly. The Bodhisattva then sent for Chandaka to prepare the horse. Upon hearing this, Chandaka spoke loudly, hoping that everyone in the palace would hear. But the celestial beings in the sky, through their miraculous powers, caused all of them to fall into deep sleep, unaware of what was happening. Chandaka then brought forth the horse Kaṇṭhaka and presented it. As the Bodhisattva mounted the mighty horse and took its first step, the ground in all ten directions shook with six kinds of tremors, and they rose into the sky and traveled. The four great celestial kings held up the horse's hooves. At that time, the Bodhisattva arrived at the country of Mini, in the forest where ancient sages had practiced austerities. He dismounted and comforted Chandaka, saying: "You may now return with Kaṇṭhaka." At that, Chandaka wept aloud. Kaṇṭhaka bowed its head, bent its front legs, licked the Bodhisattva's feet, and shed tears with a mournful neigh. The Bodhisattva reflected: "If I do not shave off my hair and beard, it is not in accordance with the way of renunciation." He then took a jeweled sword from Chandaka and shaved his own head. At that moment, the deity Shuddhāvāsa transformed into a hunter, clothed in a monk's robe, and stood before the Bodhisattva. The Bodhisattva then exchanged his precious garments for the robe. At that time, the Bodhisattva, with his hair and beard shaved and robed in the monastic garment, appeared radiant and dignified, and declared: "Now, for the first time, I am truly a renunciant." The details are as set forth in the sūtra.
言苦行者，如普曜經？苦行品：六年苦行，若天世人皆不能行，唯有一生補處菩薩乃能行之。又智度論三十八云：諸外道等等信著苦行，若佛不行六年苦行，則人不信，言是王串樂，不能苦行。有諸外道修苦行者，三月半歲或一歲，無能六年日食一麻。外道謂為苦行之極，是人無道，真無道也。於是信受，皆入正道。以是因緣，六年苦行。
> Regarding the practice of asceticism, as recorded in the \*Lalitavistara Sūtra\*, the chapter on ascetic practices states: "For six years, he undertook severe ascetic practices. Neither gods nor humans could endure such practices; only the Bodhisattva destined for one final lifetime could accomplish them." Additionally, the \*Mahāprajñāpāramitā Śāstra\* (Treatise on the Great Perfection of Wisdom), in its thirty-eighth chapter, explains: "Various non-Buddhist practitioners cling to and believe in asceticism. If the Buddha had not practiced six years of asceticism, people would not have believed in him, saying he was a prince accustomed to pleasure and incapable of enduring hardship. There were non-Buddhist ascetics who practiced austerities for three months, half a year, or a full year, but none could sustain six years of eating only a single sesame seed per day. The non-Buddhists considered this the ultimate form of asceticism, thinking, 'This person is without a path—truly without any path.' Then, in faith and acceptance, they all entered the right path. For this reason, the Buddha undertook six years of ascetic practice."
捨苦行已，成等正覺者，涅槃經云：苦行六年，知是苦行，不能得道，即便捨之。至阿利䟦提河中洗浴，受牧牛女所奉乳糜。受已，轉至菩提樹下，破魔波旬，得成阿耨多羅三藐三菩提。普曜經云：有長者女，發願生男，當作美膳，祠山樹神。既生男已，心大歡喜，搆千頭牛，展轉相飲。取至淳乳，用作乳糜，跳出釜，高一丈餘。女甚恠之。有梵志師，語女人曰：今此乳糜，非凡夫所臨，唯成佛食此乳糜，乃消化耳。女人即取，奉進山神。菩薩食已，即便成佛。婆沙論云：非我於彼外道苦行不能修故，而棄捨之。但審觀察，知是苦行，畢竟不能斷諸煩惱，得真義利，故捨之，更修真實處中妙行。由斯已證無上菩提，能拔眾生生死劇苦。
> Having abandoned asceticism, he achieved perfect enlightenment. The Nirvana Sutra says: For six years he practiced austerities, and realizing these ascetic practices could not lead to enlightenment, he gave them up. He went to the Airavati River to bathe, and accepted the milk porridge offered by the cowherd girl. After partaking of it, he went to the Bodhi tree, defeated Mara the Tempter, and attained supreme perfect enlightenment. The Lalitavistara Sutra says: A wealthy man's daughter made a vow that if she bore a son, she would prepare fine food and offer it to the mountain tree spirit. When she gave birth to a son, she was overjoyed. She milked a thousand cows, feeding the milk from one to the next in succession, until she obtained the purest cream, which she used to make milk porridge. When it boiled and rose over a full zhang above the pot, the woman was astonished. A Brahmin teacher told her: "This milk porridge is not for ordinary people to consume. Only one who is about to become a Buddha can eat it and digest it." The woman then took it and offered it to the mountain spirit. After the Bodhisattva ate it, he immediately became a Buddha. The Abhidharma-vibhasa Shastra says: It is not that I abandoned the ascetic practices of the heretics because I could not endure them. Rather, after careful examination, I realized that such austerities could never uproot afflictions or attain true benefit. Therefore I gave them up and cultivated the true Middle Way. Through this, I realized the supreme enlightenment, capable of rescuing beings from the intense suffering of the cycle of birth and death.
轉法輪者，如前第二經記中說言：
> One who turns the Wheel of Dharma is as described in the second sutra's account.
示入涅槃者，如大婆沙論一百九十一云：如契經說：世尊在拘尸城力士生處雙娑羅林間而般涅槃。問：世尊何故在拘尸城般涅槃耶？答：為欲化度拘尸城中諸力士故，又為攝化外道蘇䟦陀羅故。有說：佛曾於此數數捨身命故。如彼經說：佛告阿難：如來於此六返捨輪王身命，今第七反捨如來應正等覺身命，乃至廣說。又彼復云：如說：佛告阿難：汝應往詣雙娑羅林，為佛敷設北首臥牀。如來於今日中夜當於無餘依涅槃界而般涅槃，乃至廣說。問：世尊何故今敷北首臥牀而臥耶？答：欲顯彼國論師法應爾故。謂彼國論師皆敷設北首牀而臥。世尊亦爾，以佛能伏諸論師故，即是無上第一論師，故今隨彼敷設而臥。有說：欲顯遠離世所妄執吉祥事故。謂彼國死者乃令牀上北首而臥。佛為破彼妄吉祥執，是故未般涅槃即令敷設北首而臥。有說：為欲顯佛恭敬正法故。謂預知般涅槃後，無上法炬北方熾盛久久不滅，故於牀上北首而臥，乃至廣說。彼復云：如說：爾時世尊趣所敷牀，右脇在下，累足西面北首而臥，住光明相具念正智，乃至廣說。問：世尊何故右脇而臥？答：欲顯佛如師子而臥故。如契經說：臥有四種，謂師子王臥、天鬼臥、躭欲者臥。師子王右脇而臥，天即仰面，鬼則伏面。躭欲者臥，左脇著地。佛是無上人中師子，故右脇而臥。問：世尊何故臥般涅槃而不坐耶？答：欲顯如來離誑故。若佛坐涅槃者，即不信者當是言：此是矯狂，何有死人而能端坐？有說：為止當來於諸聖者生誹謗故。若坐般涅槃者，則於今時諸阿羅漢身力羸劣臥入涅槃，世便謗言非阿羅漢。若是者，何不同坐般涅槃？問：世尊！何故於中夜分而般涅槃？答：以此時最寂靜故。謂彼土暑熱，晝時不堪作務，多初夜後夜分中作諸事業者，唯中夜分一切寂然。如來恒時愛樂寂靜、讚美寂靜，故於中夜而般涅槃。有說：一切時樂處中行故。謂佛昔為菩薩時，於最後天中生處中覩史多天處，於最後人生中印度劫比羅城，於中夜分踰城出家，習處中行證無上覺，為益有情說離有無處中妙法，夜中分而般涅槃，乃至廣說。若依華嚴經第四十三云：有十種義示現涅槃，所謂明一切行悉無常故、一切有為非安故、明般涅槃安隱故、遠離一切諸怖畏故、以諸天人樂色身、明色身無常是磨滅法令求常住淨住身故、明無常力絕不可轉故、明有為法不隨愛行不自在故、明三界法悉如坏器無堅牢故、明般涅槃最為真實不可壞故、遠離生死非起滅故，以此十事示涅槃。十地論第三卷云：何故示入涅槃？為令懈怠眾生懃心修道故。依大般若五百六十八云：復有天人樂聞圓寂，菩薩為彼示般涅槃。上來略述如來化相。若廣分別，如佛本行經、普曜經、因果經、華嚴經、大嚴經等。
> The manifestation of entering Nirvana is explained in the Great Abhidharma Commentary (Volume 191), which cites a sutra: “The World-Honored One entered Parinirvana between the twin Sal trees in the land of the mighty ones in the city of Kushinagar.” \*\*Question:\*\* Why did the World-Honored One choose to enter Parinirvana in Kushinagar? \*\*Answer:\*\* To guide and liberate the mighty ones of that city, and also to convert the non-Buddhist ascetic Subhadra. Some say that the Buddha had repeatedly given up his life and body in that very place. As the sutra records, the Buddha told Ananda: “The Tathagata has here relinquished the life of a wheel-turning king six times, and now, for the seventh time, he relinquishes the life of a fully enlightened Tathagata.” And so forth. The commentary further states: As it is said, the Buddha told Ananda: “Go to the twin Sal forest and prepare a bed for me with the head facing north. Tonight, at midnight, the Tathagata will enter Parinirvana in the realm of no remainder.” And so forth. \*\*Question:\*\* Why did the World-Honored One have a bed prepared with his head facing north and lie down in that posture? \*\*Answer:\*\* To show that this was the customary practice of the great debaters of that country, who all lay on beds with their heads pointing north. The World-Honored One did the same because he could subdue all debaters and was himself the unsurpassed supreme teacher of debate. Therefore, he followed their custom and lay down in that position. Another explanation: To demonstrate that he had transcended the world's superstitious attachment to auspicious signs. In that country, the dead were placed on beds with their heads pointing north. To break such false notions of auspiciousness, the Buddha lay down with his head north before even entering Parinirvana. Another explanation: To show his profound respect for the true Dharma. Knowing that after his Parinirvana, the unsurpassed lamp of Dharma would shine brightly in the north for a long time without fading, he lay with his head pointing north. And so forth. The commentary also states: As it is said: At that time, the World-Honored One approached the prepared bed, lay on his right side with his feet stacked, facing west with his head north, dwelling in the radiant appearance, fully mindful and aware. And so forth. \*\*Question:\*\* Why did the World-Honored One lie on his right side? \*\*Answer:\*\* To show that he lay in the manner of a lion. As the sutra says: There are four kinds of lying down—the lying of a lion king, the lying of heavenly beings, the lying of ghosts, and the lying of those indulging in sensual desires. The lion king lies on his right side; heavenly beings lie face up; ghosts lie face down; those indulging in desires lie with the left side on the ground. The Buddha, being the unsurpassed lion among humans, lay on his right side. \*\*Question:\*\* Why did the World-Honored One lie down to enter Parinirvana rather than sitting? \*\*Answer:\*\* To demonstrate the Tathagata's freedom from deception. If the Buddha had entered Nirvana while sitting, non-believers would say: “This is pretentious—how could a dead person sit upright?” Another explanation: To prevent future slander of the saints. If he had entered Parinirvana while sitting, then when later Arhats, with weak and exhausted bodies, lie down to enter Nirvana, people would slander them, saying they are not true Arhats. They would ask: “If they really were Arhats, why didn't they also sit while entering Nirvana?” \*\*Question:\*\* Why did the World-Honored One enter Parinirvana at midnight? \*\*Answer:\*\* Because this time is the most peaceful and still. In that region, the heat was intense; during the day people could not work, and most activities were done in the early or late parts of the night. Only at midnight did everything become completely silent. The Tathagata always loved and praised stillness, so he entered Parinirvana at midnight. Another explanation: He always delighted in following the middle way in all things. When the Buddha was formerly a Bodhisattva, he was born in the Tusita Heaven, the middle among the heavenly realms; in his final human life, he was born in Kapilavastu, the middle of India; he renounced the world by leaving the city at midnight; he practiced the middle way to attain supreme enlightenment; he taught the wonderful Dharma of freedom from existence and non-existence for the benefit of beings; and he entered Parinirvana at midnight. And so forth. According to the Flower Garland Sutra (Volume 43), there are ten aspects of manifesting Nirvana: to reveal that all conditioned things are impermanent; to reveal that all conditioned things are not truly peaceful; to reveal that Parinirvana is peaceful and secure; to reveal freedom from all fears; because gods and humans delight in physical forms, to reveal that the physical body is impermanent and perishable, prompting them to seek the eternal and pure body of Dharma; to reveal that the power of impermanence is irresistible; to reveal that conditioned phenomena do not follow our wishes and are not self-governing; to reveal that all things in the three realms are like clay vessels, fragile and without solidity; to reveal that Parinirvana is the most real and indestructible; and to reveal freedom from the rising and ceasing of birth and death. These ten aspects demonstrate Nirvana. The Ten Stages Sutra Commentary (Volume 3) asks: Why is entering Nirvana shown? To inspire lazy beings to diligently cultivate the path. According to the Great Perfection of Wisdom Sutra (Volume 568): Again, there are gods and humans who delight in hearing about final peace, and for their sake, the Bodhisattva manifests Parinirvana. The above briefly summarizes the Tathagata's transformative manifestations. For a fuller account, see the Sutra of the Buddha's Past Deeds, the Lalitavistara Sutra, the Sutra of Cause and Effect, the Flower Garland Sutra, the Great Splendor Sutra, and others.
是名如來示現化身方便善巧。
> This is what is called the Tathagata's manifestation of an incarnation body, an expedient and skillful means.
釋曰：第二經結文，可知。
> The commentary states: The concluding section of the second sutra is self-evident.
## 解深密經疏卷第九
> Commentary on the Sutra of the Profound Secret, Volume 9
經文未竟，宜有次疏，惜哉！此本罄于第九卷，後學須尋而全備焉。
> The scripture remains incomplete, and a supplementary commentary is needed—how regrettable! This edition ends at the ninth volume, and later students must seek out the remaining portions to complete it.