---
title: "法華經玄贊要集 · 方便品第二"
description: "法華經玄贊要集由唐代高僧栖復集錄編纂，是對窺基大師法華經玄贊的注疏要義集成。該書誕生於唐代唯識宗鼎盛時期，系統闡釋法華經的深層義理，融合唯識思想與如來藏學說，重點剖析一乘真實、三乘方便等核心教義。作為法華經注疏的重要樞紐，它承襲玄贊的權威體系，為研究唯識宗法華經觀提供關鍵依據，在漢傳佛教典籍中具有承先啟後的學術地位。"
url: "https://rushiwowen.co/en/r/cmcwqjpt5042tie04ryl1xjle"
---

## 法華經玄贊要集卷第十五

> Essential Collection of the Commentary on the Lotus Sutra, Volume 15

鏡水沙門　栖復　集

> Collected by the Monk Qifu of Jing Water

### 方便品

> Expedient Means Chapter

言方便品略者。三分分經。今當正宗中八品經文三周說。今方便品法說。此品三門分別。一來意。二釋名。三出體。二十八品中。唯此品無解妨。有出體門也。

> Regarding the "Chapter on Skillful Means": The sutra is divided into three sections. Now we come to the core teaching within the main section, which spans eight chapters and is explained in three rounds. In the present "Chapter on Skillful Means," the teaching is given through direct exposition. This chapter is examined through three aspects: first, its purpose; second, explanation of its title; and third, its essential nature. Among the twenty-eight chapters, only this one has no section for resolving doubts; it does include an explanation of its essential nature.

言來意有三者。一八品為來意。二十九品為來意。三論家為來意。且八品中第一三分為來意。序分正宗流通。今解序分了。次明正宗。正宗中最初方便品。故序品後。方便品來。此第一來意。望前序分為來意。第二八品正宗為來意。八品中此品最初。故有方便品來。第三八品中三周說。今當第一周法說。法說最初。故序品後。方便品來上總科文。

> There are three meanings of "intention of arrival." First, the eight chapters constitute the intention. Second, the twenty-nine chapters constitute the intention. Third, the doctrinal schools constitute the intention. Looking at the eight chapters, the first three parts show the intention: the introductory section, the main body, and the transmission section. We have already finished explaining the introductory section. Next, we clarify the main body. Within the main body, the first chapter is the Chapter on Skillful Means (Upāya-kauśalya). Therefore, after the Introductory Chapter, the Chapter on Skillful Means arrives. This is the first meaning: intention in relation to the preceding introductory section. The second meaning: the eight chapters of the main body themselves constitute the intention. Within the eight chapters, this is the first chapter, so the Chapter on Skillful Means arrives. The third meaning: within the eight chapters, there is the three-week exposition. Now, we begin the first week's Dharma exposition. Because the Dharma exposition comes first, after the Introductory Chapter, the Chapter on Skillful Means arrives. <note>Above is the general outline of the text.</note>

言一者依八品為正宗者。言八品為正宗。簡不取十九品為正宗故。安中字也。

> The term "One Vehicle" here means that the eight chapters are considered the core teaching. Specifically, the eight chapters are taken as the primary teaching, while the other nineteen chapters are not included as the core. This is why the word "middle" is placed there.

言蓮華有出水等者。出體也。今擬取正宗為來意。正宗有二。八品為正宗。十九品為正宗。今先定却八品正宗分齊。然後說來意。問疏主何要說取八品為來意耶。答准法華論及法華經八品為來意。則勝十九品。疏主云。夫論義者。先觀題目。題言妙法蓮華。即須取蓮華為正宗。蓮華者。開敷出水義。捨權取實。破二會二。唯在八品。離此八品已外。更無說處。欲擬取向下八品為正宗去。所以此間先解蓮華。意言有蓮華處。即正宗也。問此間解方便品來意。何要說正宗。答科八品為正宗者。意明序品後即說正宗。正宗中先合說方便品。所以先向此中商量也。欲擬解開示悟入。三果一因。故致斯語。蓮華有出水開敷之二德。既有出水開敷之德。所以喻妙法具果秀行竦之兩能。果秀即同出水。行竦便類開敷。即一乘因行。從下直取至上上佛果。故名行竦也。佛果菩提甚高廣深遠。此一乘行直能取得佛果。高即出過三界。廣即遍滿十方。深即不可測量。遠即時長難至。故佛果雖高廣甚深。無物可到可取得。唯一乘因行。能取得高廣深遠佛果菩提。名行竦。即開敷義。故八品廣明行果出水開敷之義。故八品名一乘之正宗也。國語云。竦者善也。御惡也。廣雅云。竦者敬也。謂高上也。行能崇善。上昇而取於佛果。故云行竦。有作疎字。順蓮華開敷義。不妨上依論解開敷出水義。問如何不取教理為蓮華。唯說果秀行竦行果蓮華耶。答若論一乘體。教理不妨總取。若論蓮華義。行果則勝。教理則劣。若取教理為蓮華。第一周方便品初已說教理。得名蓮華。則第二第三周唯說行果。應非蓮華。初周開示悟三。是果。入佛知見。是行。第二周牛車。是行。第三周寶所。是果。故知蓮華多取行果。故言行竦也。竦為息惡務善進也。有云。疎者。即疎條行扶。能疎條而取於果。辨云。疎者開也。行能開果。故喻開敷行。若開敷果即出水。如世間未有果不從華生。未有華不招於果。此華不有則已。有則華實俱含。法中論。此行不有則已。有則必招佛果。未有行不招於果。未有果不從因來。疏言佛果不可虗成。必由業行方得。竦字有據。不及疎字順開敷義雙取則勝。

> The text explains that "lotus" means emerging from the water—this represents its essence. The intention here is to identify the core teachings of the scripture. There are two possibilities: the core consists of the first eight chapters, or it consists of the nineteenth chapter. First, we must define the scope of the eight chapters, and only then discuss their intention. \*\*Question:\*\* Why does the commentator insist on taking the first eight chapters as the basis for the intention? \*\*Answer:\*\* According to the \*Sutra of the Lotus Flower of the Wonderful Dharma\* and its commentary, focusing on the eight chapters is superior to the other option. The commentator says: When discussing the meaning, first examine the title. The title mentions "Wonderful Dharma Lotus Flower," so the lotus flower must represent the core teaching. The lotus symbolizes blossoming after emerging from water: setting aside the provisional to embrace the ultimate, abandoning the two vehicles to merge into the one. This is fully found only within the eight chapters. Beyond these chapters, there is no further explanation. Thus, the intention is to designate the latter eight chapters as the core. This is why the lotus is explained here first—wherever the lotus appears, that is the core teaching. \*\*Question:\*\* Why talk about the core when explaining the intention of the "Skillful Means" chapter? \*\*Answer:\*\* Analyzing the eight chapters as the core clarifies that after the introductory chapter, the core teaching begins. The "Skillful Means" chapter naturally comes first in the core, so we discuss this arrangement first. The aim is to explain "opening, revealing, understanding, and entering" the Buddha’s wisdom, which involves three fruits and one cause. That is why this discussion is necessary. The lotus has two qualities: emerging from water and blossoming. These qualities illustrate how the Wonderful Dharma embodies both the flourishing of the fruit and the rising of the practice. The flourishing of the fruit is like emerging from water, and the rising of the practice is like blossoming. This means the one-vehicle practice ascends from the lowest to the highest Buddha fruit—this is "rising of the practice." The Buddha’s enlightenment is vast, deep, and far-reaching. This single-vehicle practice can directly attain that Buddha fruit. "High" means surpassing the three realms, "wide" means pervading the ten directions, "deep" means immeasurable, and "far" means difficult to reach in time. Since nothing else can reach this fruit, only the one-vehicle practice can attain the vast, deep, and far-reaching Buddha fruit. That is "rising of the practice," which corresponds to the meaning of "blossoming." Therefore, these eight chapters extensively clarify the meanings of practice and fruit emerging from the water and blossoming. So, these eight chapters are called the core of the one vehicle. In classical language, \*竦\* means "good" or "overcoming evil." The \*Guangya\* dictionary says \*竦\* also means "reverence" or "loftiness." Practice elevates goodness, rising to attain the Buddha fruit, hence "rising of the practice." Some write it as \*疎\* (sparse/loose), which fits the lotus blossom meaning. This is acceptable <note>following the commentary’s explanation of emerging from water and blossoming</note>. \*\*Question:\*\* Why not take teachings and principles as the lotus, instead of only speaking of the fruit flourishing and practice rising—the lotus of practice and fruit? \*\*Answer:\*\* If we discuss the essence of the one vehicle, teachings and principles can also be included. But if we focus on the meaning of the lotus itself, practice and fruit are superior, while teachings and principles are inferior. If teachings and principles were taken as the lotus, then in the first cycle, the beginning of the "Skillful Means" chapter already explains teachings and principles, so it would be called the lotus. Then the second and third cycles, which only explain practice and fruit, would not be the lotus. However, in the first cycle, "opening, revealing, understanding" are the fruit, while "entering the Buddha’s knowledge" is the practice. In the second cycle, the ox cart is practice. In the third cycle, the jeweled pavilion is the fruit. Thus, we know the lotus primarily represents practice and fruit. Hence, we speak of "rising of the practice." \*竦\* means ceasing evil and advancing in good. Some say \*疎\* refers to branching out and supporting practice—like branches, it enables one to reach the fruit. Explanation: \*疎\* means "opening," as practice opens the fruit. Therefore, it is compared to the blossoming of practice. When the fruit blossoms, it emerges from the water. In the world, no fruit comes without a flower, and no flower fails to produce fruit. If this flower does not exist, that's one thing. But if it does exist, it contains both flower and fruit. In terms of the teachings: if this practice does not exist, that's one thing. But if it does exist, it must bring forth the Buddha fruit. No practice fails to bring fruit, and no fruit comes without a cause. The commentary says the Buddha fruit cannot appear in vain—it must be achieved through action. The character \*竦\* has textual support, but \*疎\* aligns better with the meaning of blossoming<note>taking both is superior</note>.

言又經下言等者。今此經中唯說一。乘簡去二乘也。

> Furthermore, the scripture states: "Those below equal." In this sutra, only the One Vehicle is taught, setting aside the Two Vehicles.

言故以破二會二等者。一乘即是正宗也。此經既以破二會二為正宗。離此八品。無破二會二處。所以唯取八品為正宗也。四十年前執二乘為極。世尊破云。十方佛土中。唯有一乘法。無二亦無三。第二周云。如彼長者。初以三車。誘引諸子。然後但與大車。第三周云。向者大城我所化作。知所執之城是權。能執之心亦破。故名破二也。會二者。四十年前。於一乘道。分別說三。會權入實。會二歸一。是法華之正主。主者宗義依疏科八品正宗義。

> Therefore, the text says "to break the Two Vehicles and unify them into One." The One Vehicle is precisely the core teaching. Since this sutra takes "breaking the Two Vehicles and uniting them into One" as its core, if we were to remove these eight chapters, there would be no place where this teaching appears. That is why only these eight chapters are considered the core. For forty years, people clung to the Two Vehicles as ultimate. The World-Honored One refuted this, saying, "In the lands of the Buddhas throughout the ten directions, there is only the One Vehicle. There is no second, nor even a third." In the second week of teaching, the sutra says: "Like that elder, who first used three carts to lure his children, and afterward gave them only the great cart." In the third week, it says: "The great city I spoke of earlier was an illusion I created." Having realized that the city they clung to was a skillful means, even the mind that had clung to it was broken. This is called "breaking the Two." As for "uniting the Two": For forty years, the One Vehicle path was taught as three separate vehicles. Now, the provisional teaching is brought back to the real, the two are united into the One. This is the true purpose of the Lotus Sutra. "Purpose" here means the core teaching.

言故三周說等者。意言上依論依經科了。就八品之中三周說此。周者。周圓周足。四分皆足。故名周也。法說。譬說。宿世因緣說。名三周。逗者。字書云。逗留也。說文。上也方言住也。有云。逗者繹也。此解為善。易彼二乘執心。而皈一乘之位。三周逗彼三根者。初世尊法說。欲令一切聲聞總解。及至說了。只鷲子一人解。將謂世尊唯為鶖子一人說。餘五百千二百人總未解。不可還更法說。遂著喻也。及至喻說。只有四人解。恰似只為四人喻說相似。中根四人信解。佛說藥草喻品。佛重述成。授記品為之授記。餘下根千二百二千人。聞法說不解。聞喻說不解。不免宿世因緣。說說過去結緣之事。為第三周結緣始悟解。又初周因果理智雙說。第二周偏說因智。第三周偏說果中理。是故名三周說。逗彼三根也。

> Therefore, the teaching in three rounds is explained as follows: Based on the scriptures and commentaries, the text is divided into eight chapters, and within those eight chapters, the teaching is given in three rounds. "Round" (zhou) means complete and thorough. It is called a "round" because each of the four parts is fully covered. The three rounds are: the Dharma-teaching round, the analogy round, and the explanation of past-life causes and conditions round. As for "targeting" (dou), the dictionary says it means to pause or stay. The \*Shuowen\* explains it as "to go up," while a local dialect defines it as "to dwell." Some say "dou" means "to unravel," and this interpretation is the best. The purpose is to transform the stubborn minds of the two vehicles and guide them toward the single vehicle. The three rounds target the three types of faculties: In the first round, the World-Honored One teaches the Dharma, intending for all Hearers to understand completely. However, after the teaching, only Shariputra alone grasped it. One might think the World-Honored One taught only for Shariputra, while the remaining five hundred and twelve hundred students still did not understand. Since repeating the Dharma-teaching was not feasible, the Buddha resorted to using analogies. When the analogy round was taught, only four people understood. It seemed as if the analogy was intended solely for those four. The four with medium faculties believed and understood. The Buddha then taught the "Medicinal Herbs" chapter, reiterated and confirmed their understanding, and in the "Prophecy" chapter gave them predictions of future enlightenment. The remaining thousand and two thousand with dull faculties neither understood the Dharma-teaching nor the analogy. They could not avoid the teaching of past-life causes and conditions. The Buddha explained the connections from past lives, and in this third round, due to these karmic bonds, they finally awakened and understood. Furthermore, in the first round, both cause and effect, as well as wisdom and principle, were taught. The second round focused on cause and wisdom. The third round emphasized the principle within the effect. Therefore, it is called the teaching in three rounds, targeting those of three different faculties.

言此品初說一乘等者。問三周八品。何故前說方便品。不說餘品耶。答疏言此品初說一乘。為鶖子也。最初從定起。唱二甚深。經言。爾時世尊。從三昧安祥而起。告舍利弗。諸佛智慧甚深無量。其智慧門難解難入。次鶖子請有三。初狹自他疑故請。經言。我自昔來。未曾從佛聞如是說。次陳大眾植因故請。經言爾時舍利弗重白佛言世尊。唯願說之。唯願說之。所以者何。是會無數百千萬億阿僧祇人等。後從化堪聞故請。經言。今此會中如我等比。有千萬億等。如來三止。初讚希有止。經言。舍利弗。取要言之。無量無邊未曾有法。佛悉成就。論云。初止為相。令真聖者。問取一乘。令假聖者避席而退。二恐驚時會止。經云。爾時佛告舍利弗。止止。不須復說。若說是事。一切世間諸天及人皆當驚疑。三恐墜大坑止。經言。佛復止。舍利弗。若說是事。一切世間天人阿修羅皆當驚疑。第三開斯實相。啟彼權門。分二。初取記。許攝授故。後與記。正與陳說。六段文未聞令聞。舍利弗。如是妙法。諸佛如來時乃說之。二者。說舍利弗諸佛隨宜說法意趣難解。三依何等義。諸佛世尊唯以一大事因緣等。四令住。經言。舍利弗。如來但以一佛乘故。為眾生說法等。五依法。經言。過去諸佛以無量無數方便種種等。六遮。經言。舍利弗。十方世界中。尚無二乘。何況有三。故言此品初說一乘等。

> The opening of this chapter explains the one vehicle and related matters. One may ask: why did the Buddha begin with the Chapter on Skillful Means rather than any of the other three chapters among the eight chapters? The commentary answers: this chapter first expounds the one vehicle for the sake of Shariputra. Initially, the Buddha arose from meditative concentration and proclaimed two profound principles. The sutra says: "At that time, the World-Honored One calmly arose from meditation and said to Shariputra: The wisdom of all Buddhas is extremely profound and immeasurable. The gateway to this wisdom is difficult to understand and difficult to enter." Then Shariputra made three requests. First, he asked because he harbored doubts about himself and others: "Since the beginning, I have never heard such teachings from the Buddha." Second, he asked for the sake of the assembled multitude who had planted wholesome roots: "At that time, Shariputra again said to the Buddha: World-Honored One, please explain, please explain. Why? Because in this assembly there are countless hundreds of thousands of billions of asamkhyeyas of beings." Third, he asked because others were ready to hear: "In this assembly, there are billions like me, equal in number." The Tathagata then stopped him three times. The first stopping praised the rarity: "Shariputra, to put it briefly, the Buddha has accomplished immeasurable, countless, and unprecedented dharmas." The commentary says: the first stopping was intended to enable true saints to seek the one vehicle and to cause false saints to leave their seats and withdraw. The second stopping warned against alarming the assembly: "At that time, the Buddha said to Shariputra: Stop, stop. There is no need to speak further. If this matter is discussed, all gods and humans in the world will be startled and doubtful." The third stopping warned against falling into a great pitfall: "The Buddha again stopped: Shariputra, if this matter is discussed, all gods, humans, and asuras in the world will be startled and doubtful." Third, the Buddha opens up the true reality and reveals the provisional teachings. This is divided into two parts: first, acceptance, promising to receive and teach; second, bestowing predictions, formally explaining. In six sections: first, something not yet heard is made heard: "Shariputra, this wonderful dharma is taught by the Buddhas only occasionally." Second: "Shariputra, the Buddhadharma taught according to circumstances is difficult to understand." Third: "Based on what meaning? The Buddhas appear solely for the one great cause of the matter." Fourth, establishing firm dwelling: "Shariputra, the Tathagata teaches beings solely through the one Buddha vehicle." Fifth, relying on the dharma: "The Buddhas of the past used countless, infinite skillful means and various methods." Sixth, prohibition: "Shariputra, in the ten directions, there are not even two vehicles, let alone three." Therefore, it is said that this chapter first expounds the one vehicle.

言最初於譬喻品等者。分二初標聞法已喜生。經言。

> The text begins with the "Simile and Parable Chapter" and similar chapters. This is divided into two parts: first, it indicates that after hearing the Dharma, joy arises. The scripture says:

爾時舍利弗踊躍歡喜。即起合掌。瞻仰尊顏。而白佛言。今從世尊聞此法音。心懷踊躍。得未曾有。後釋歡喜之所以。分四。一失大法以興嗟。經言。我昔從佛聞如是法。見諸菩薩等。二處小階而起嘆。經言。我常獨處山林樹下等。三喜今聞而惱盡。經言。而今從佛聞所未聞未曾有法等。四知佛子而道成。經言。今日乃知真是佛子等上領解。次述成分三。初陳往遇。經言。爾時佛告舍利弗。吾今於天人等。次述今逢。經言。我以方便。引導汝故。生我法中。後顯還令依權取實。經言。我今還欲令汝憶念本願等上述成。第四為之授記分二。初因記。經言。舍利弗。汝於未來世。過無量無邊不可思議劫。供養若干千萬億佛。後授果記。經言。當得作佛號曰華光。

> At that time, Shariputra, filled with joy and excitement, immediately rose, joined his palms, and gazed up at the World-Honored One's venerable face. He addressed the Buddha, saying, "Now, having heard this Dharma sound from the World-Honored One, my heart leaps with joy, gaining what I have never had before." Next, he explains the reasons for his joy, in four parts: 1. \*\*Lamenting the loss of the Great Dharma\*\* — The sutra says: "In the past, I heard such Dharma from the Buddha and saw the bodhisattvas..." 2. \*\*Sighing while dwelling in the lesser state\*\* — The sutra says: "I often stayed alone in mountain groves, under trees, and so on." 3. \*\*Rejoicing upon hearing now, as afflictions vanish\*\* — The sutra says: "Now, from the Buddha, I hear what I have never heard before, an unprecedented Dharma..." 4. \*\*Recognizing myself as a son of the Buddha, on the path to attainment\*\* — The sutra says: "Today, I finally know that I am truly a son of the Buddha." <note>The above is the understanding (leading comprehension).</note> Next follows the account of receiving the prediction, in three parts: 1. \*\*Recalling past encounters\*\* — The sutra says: "At that time, the Buddha told Shariputra, 'Now, among gods and humans...'" 2. \*\*Describing the present meeting\*\* — The sutra says: "Through skillful means, I guided you, causing you to be born in my Dharma." 3. \*\*Revealing the return from expedient means to ultimate truth\*\* — The sutra says: "Now I wish to make you recall your original vow, and so on." <note>The above completes the account of receiving the prediction.</note> \*\*Fourth, the bestowing of the prediction\*\* is divided into two parts: 1. \*\*The prediction of the cause\*\* — The sutra says: "Shariputra, in a future time, after passing through countless, boundless, inconceivable kalpas, you will make offerings to many thousands of millions of buddhas." 2. \*\*The prediction of the result\*\* — The sutra says: "You shall become a buddha, named 'Flower Light' (Hua Guang)."

言乃至等者。經言。昔在波羅奈。轉四諦法輪。分別說諸法。五眾之生滅等初周了。

> This extends to the verse in the sutra: "Long ago in Varanasi, I turned the wheel of the Four Noble Truths, explaining all dharmas in detail—the arising and ceasing of the five aggregates," and so forth. <note>First cycle complete</note>

言譬喻品中舍利弗請者。經言。爾時舍利弗白佛言。世尊。我今無復疑悔。親於佛前。得授阿耨多羅三藐等云云。爾時佛告舍利弗。我先不言諸佛世尊以種種因緣等。舍利弗。今當復以譬喻更明此義云云。次正說喻分二。初喻昔權。後喻今實。昔權有四。一三界佛有喻。經言。舍利弗。譬如長者有一大宅。二五趣危亡喻。經言。多諸人眾等。三見設權方喻。經言。見是大火等。四依言免難喻。經云。爾時諸子聞父所說等。後今實分四。初諸子索三。經言。時諸子等。各白父言。父先所許等。二父但與一。經云。爾時長者各賜諸子等一大車等。三釋成父志。經云。是時長者見諸子等安隱得出等。四越子本心。經言。是時諸子各乘大車。得未曾有。非本所望等上喻了。

> In the "Chapter of Parables," where Shariputra makes his request, the scripture says: At that time, Shariputra said to the Buddha, "World-Honored One, I now have no more doubts or regrets. Before the Buddha, I have received the prophecy of attaining Anuttara-samyak-sambodhi." <note>etc.</note> Then the Buddha told Shariputra, "Have I not previously said that the Buddhas, the World-Honored Ones, use various causes and conditions? Shariputra, now I will use a parable to further clarify this meaning." <note>etc.</note> Next comes the main explanation of the parable, divided into two parts. The first part illustrates the provisional teachings of the past. The second part illustrates the ultimate truth of the present. The provisional teachings of the past have four aspects. First, the parable of the three realms and the Buddha's house. The scripture says: "Shariputra, it is like an elder who has a large house." Second, the parable of the danger and ruin of the five realms of existence. The scripture says: "It is filled with many people," etc. Third, the parable of devising expedient means. The scripture says: "Seeing this great fire," etc. Fourth, the parable of following instructions to escape disaster. The scripture says: "At that time, the children, hearing what their father said," etc. The later part on the ultimate truth of the present is also divided into four aspects. First, the children ask for the three vehicles. The scripture says: "At that time, the children each said to their father, 'Father, what you previously promised...'" Second, the father gives only one vehicle. The scripture says: "At that time, the elder gave each of his children a great cart," etc. Third, an explanation confirms the father's intention. The scripture says: "At that time, the elder saw his children safely out," etc. Fourth, it surpasses the children's original expectations. The scripture says: "At that time, the children each rode the great cart, attaining something they had never had, surpassing what they originally hoped for," etc. <note>End of the parable above</note>

言中根四人領解者。分三。初敘四人之喜敬者。經云。

> Among the four individuals of middle faculties who reached understanding, there is a division into three parts. The first recounts the joy and reverence of those four, as the sutra says.

爾時慧命須菩提摩訶迦葉。至從佛所聞未曾有法。世尊授舍利弗阿耨多羅三藐三菩提記。發希有心。歡喜踊躍。次中四人之領述。經言。我等居僧之首。年並朽邁。後陳四人之荷恩。經云。世尊大恩。以希有事。憐愍教化。利益我等。無量億劫誰能報者上領解了。

> At that time, the wise elder Subhuti and Mahakashyapa heard from the Buddha a Dharma they had never encountered before. The World-Honored One bestowed upon Shariputra the prophecy of attaining Anuttara-samyak-sambodhi. They felt an unprecedented wonder, filled with joy and exhilaration. Next, these four individuals expressed their understanding, saying in the sutra: "We are the foremost among the monastic community, and we are all advanced in years, worn with age." Then, they recounted the grace they had received, as the sutra states: "The World-Honored One's great kindness, through rare and extraordinary means, compassionately taught and transformed us, benefiting us. In countless billions of eons, who could repay this?"<note>Above is their understanding.</note>

言佛說藥草喻品為重述成者。分為三。初讚印者。經云。爾時世尊告摩訶迦葉及諸大弟子等。次述成分二。初法述分四。一佛興於世。經言。迦葉當知。如來是諸法之王。若有所說。皆不虗也。二法利群生。經言。於一切法。以智方便。而演說之。三受道有殊。經言。如來觀知一切諸法之所歸趣。四不能自達。經言。又於諸法究盡明了。次喻說分四。一法王出世喻。經言迦葉譬如三千大千世界。山川谿谷。土地所生。卉木藂林。及諸藥草。此上總喻。後別喻。密雲彌布。三法王出世喻。經言。遍覆三千大千世界。二說教普滋喻。三稟潤各異喻。經言一時等澍。其澤普洽卉木藂林及諸藥草。四不自覺知喻。經言。雖一地所生。一雨所潤。而諸草木。各有差別。後結成。經言。今為汝等說㝡實事。諸聲聞眾皆非滅度等。

> The Buddha says the "Parable of the Medicinal Herbs" chapter is told to restate and develop earlier teachings. This section is divided into three parts. First, the initial praise and confirmation: the sutra says, "At that time, the World-Honored One addressed Mahakashyapa and the great disciples." Second, the restatement is divided into two parts. The first part is the teaching in principle, which has four sub-parts: one, the Buddha appears in the world; the sutra says, "Kashyapa, you should know: the Tathagata is the king of all teachings. Whatever he says is not false." Two, his teachings benefit all beings; the sutra says, "For all things, he uses wisdom and skillful means to teach them." Three, beings receive the teachings differently; the sutra says, "The Tathagata sees and knows the ultimate destination of all things." Four, they cannot reach it on their own; the sutra says, "He also fully and clearly understands all teachings." The second part is a parable, which has four sub-parts: one, a parable of the Dharma King appearing in the world; the sutra says, "Kashyapa, it is like a great thousandfold world—its mountains, rivers, valleys, the land and what grows on it—grasses, trees, thickets, and various medicinal herbs." This is a general simile, followed by a specific one: "A dense cloud spreads," which is the third point. The fourth point is a parable of the teachings spreading and nourishing all; the sutra says, "Covering the entire great thousandfold world." Two, a parable of the teachings universally nourishing; three, a parable of receiving moisture differently; the sutra says, "At one time, the rain falls equally, moistening all—the groves, thickets, trees, and various medicinal herbs." Four, a parable of not knowing it themselves; the sutra says, "Although they are all born from the same earth and moistened by the same rain, the different kinds of plants and trees each have their own distinctions." Finally, the conclusion: the sutra says, "Now, for all of you, I speak of the most ultimate truth: the listeners of the voice are all not yet completely liberated, and so on."

言便為授記等者。大迦葉號曰光明。須菩提號曰名相。迦旃延號曰閻浮那提金光。目楗連號曰多摩羅䟦旃檀香上第二周了。

> Then they receive predictions. Mahākāśyapa is called Radiance. Subhūti is called Name-and-Form. Kātyāyana is called Jambunada Golden Light. Mahāmaudgalyāyana is called Tamālapattra Sandalwood Fragrance. <note>This completes the second round</note>

言化城喻品說往結緣等者。經言。諸比丘我等為沙彌時。各各教化無量千萬億恒河沙等眾。又云。爾時所化無量恒河沙等眾生者。汝等諸比丘。及我滅度後。未來世中聲聞弟子。是也。向者大城我所化作上說結緣。

> The Chapter on the Parable of the Chemically Conjured City speaks of past connections. The sutra says: "Monks, when we were novices, we each taught countless beings, as numerous as the sands of the Ganges." It also states: "The countless beings we transformed at that time are you, the monks, and the śrāvaka disciples in the future after my nirvāṇa." The great city I conjured earlier <note>speaks of establishing past connections</note>.

言利彼下根滿慈等者。分三。初滿慈心念領解。經云。

> The text describes the blessing of those with lesser spiritual roots, such as Purnamaitriyaniputra. This can be understood in three parts. First, Purnamaitriyaniputra grasps the teaching through mindfulness and understanding. The sutra says:

爾時富樓那彌多羅尼子。從佛聞是智慧方便隨宜說法。又聞授諸大弟子阿耨多羅三藐三菩提記領授記。復聞宿世因緣之事。復聞諸佛有大自在神通領化城了。

> At that time, Pūrṇa Maitrāyaṇīputra, having heard from the Buddha this Dharma of wisdom and skillful means taught according to what is appropriate, and having heard the predictions of supreme perfect enlightenment conferred upon the great disciples, and having heard about the causes and conditions from past lives, and having heard that all Buddhas possess great sovereign spiritual powers,

言佛印述訖者。分三。初問眾見否。經云。佛告諸比丘。汝等見是富樓那彌多羅尼子不。二歎其今德。經言。我常稱其於說法人中最為第一。三歎其往德。經言。汝等勿謂富樓那。但能護持助宣我法。亦於過去九十億諸佛所。護持助宣佛之正法。

> The Buddha's explanation is divided into three parts. First, he asks the assembly if they see. The sutra says, "The Buddha told the monks, 'Do you see this Pūrṇa Maitrāyaṇīputra?'" Second, he praises his present virtue. The sutra says, "I have always praised him as the foremost among those who teach the Dharma." Third, he praises his past virtue. The sutra says, "Do not think that Pūrṇa only protects and helps proclaim my Dharma. In the past, he also protected and helped proclaim the true Dharma under ninety billion Buddhas."

言便與授五百等者。富樓那當得作佛。號曰法明。陳如與五百。號曰普明。二千人同名寶相第三周了。

> Then he immediately conferred predictions on the five hundred. Pūrṇa will become a Buddha named Dharmaprabha. Ājñāta Kauṇḍinya and the five hundred will become Buddhas named Samantaprabha. The two thousand will all share the name Ratnalakṣaṇa.

言自下更無說一乘處者。簡異正宗。此結皈頭頭破。二會二為一乘體。兩頭相應。故知八品為正宗也。

> The text below no longer discusses the One Vehicle, distinguishing it from the core teaching. This conclusion shatters each aspect. The second assembly merges the two into the One Vehicle, with both ends corresponding. Therefore, we know that the eight chapters constitute the core teaching.

言今既眾集等者。結皈來意。眾集即十五類眾也。緣和者。如來是能化人。在靈山所化眾。又在靈山。能化所化相逢。故名緣和。又云。魔事既無。若有一人作魔事。不名和。今既無魔事。名和也初解勝。

> Now that the assembly has gathered—this refers to the conclusion of the purpose for taking refuge. The "assembly gathered" refers to the fifteen kinds of beings assembling together. "Conditions harmonized" means that the Tathāgata, as the teacher, was at Spirit Mountain, along with those he was teaching. Because teacher and students came together at Spirit Mountain, this is called "conditions harmonized." It is also said: Since there were no demonic disturbances—if even one person had caused trouble, it would not be called "harmonious"—and since no such disturbances occurred, this is indeed "harmony."<note>First interpretation is superior</note>

言警之已畢者。動地雨華放光等。名警畢也。

> Having completed the admonition, the earth trembled, celestial flowers rained down, and a brilliant light shone forth. This is known as the "Conclusion of the Admonition."

言根器等者。此不約身與佛相逢。但約根熟。合聞法華。名根器符會。根與法華經相符會符契也。正可陳宗。且說一乘法華。既說序分。即合正宗。此品正宗居首。故序品後。方便品來也。

> The phrase "qualities of capacities" refers not to physically meeting the Buddha, but to having matured spiritual faculties. When one is ready to hear the Lotus Sutra, their capacities and the teachings align perfectly—like matching halves of a seal. This is what "capacities and teachings correspond" means. The Dharma can now be fully expressed, and a single unified vehicle, the Lotus Sutra, is proclaimed. Since the sutra's introduction has been established, it naturally leads to the main teaching. This chapter stands at the beginning of the core teaching, so it comes right after the Introductory Chapter—hence the appearance of the "Skillful Means" chapter.

言二者依十九品等者。總科也。方便品下。初十二品明一乘境者。疏主依瑜伽。作境行果三科也。此經中無境行果三名目。只是疏主安立著也。十二品對能緣心名境。兩品明行。安樂品所行行。涌出品能行人。行人無別人。攬法成人故。人亦名行。果者。如來壽量品。果中之果。餘之四品。因中之果。如來壽量品極淨圓明果。分別功德品因聖分證果。隨喜功德品福利超勝果。法師功德品經力難思果。常不輕品引已曾證果。

> The passage stating that "the two \[sutra sections\] correspond to the nineteen chapters" is a general outline. From the "Expedient Means" chapter onward, the first twelve chapters clarify the realm of the Single Vehicle. According to the commentary teacher, this is based on the Yogacara tradition's three-part framework of "realm, path, and fruit." Although the terms "realm," "path," and "fruit" do not appear in this sutra, the commentary teacher established them as a way to organize the text. The twelve chapters correspond to the realm as an object of the discerning mind. Two chapters clarify the path: the "Comfortable Practice" chapter describes the path of practice, while the "Emerging from the Earth" chapter describes the practitioners themselves. However, there are no distinct individuals apart from the practice; the practitioner is formed by assembling the elements of the teaching, so the person is also considered part of the path. As for the "fruit": the "Life Span of the Tathagata" chapter represents the ultimate fruit, existing within the fruit itself. The remaining four chapters represent the fruit that exists within the cause. Among them, the "Life Span of the Tathagata" chapter is the fruit of ultimate purity, perfection, and luminosity. The "Merits of Discriminating" chapter is the partial realization of the fruit by those who are still in the cause. The "Merits of Joyful Rejoicing" chapter is the fruit of superior blessings and benefits. The "Merits of the Dharma Teacher" chapter is the fruit of the inconceivable power of the sutra. The "Never Disparaging" chapter cites past realization as evidence of the fruit.

言說境令知等者。疏主斷也。亦云。正明說意也。問何要說境。答疏言。說境令知乘之權實。問如何喚權實兩法。作一乘境耶。答聲聞人四十年前所得二乘教理行果。不知是權。執為究竟。對二乘能緣心。說名權境。法華會上。唱阿含甚深。即昔三教所詮智慧。唯真實乘。阿含甚深。及所詮知。盡名為實境也。今向聲聞人說。汝四十年前所得。是權非是究竟。勸令知權可捨。知實可取。所以初之八品正明權實者。初周為上根說。經言。十方佛土中。唯有一乘法。是實境令取。經言。無二亦無三。令捨。經云。十方世界中。尚無二乘。何況有三。第二周為中根人說牛車。是實境令取。羊車鹿車。是權境令捨。經云。但是如來方便之力。於一佛乘。分別說三。第三周寶所。是實境令取。化城是權境令捨。

> Speaking of the teaching’s setting: it reveals an understanding of the realm—this is what the commentator has explained. It is also said: this clarifies the true intention behind the teaching. Question: Why is it necessary to speak of the realm? Answer: The commentary states: "Speaking of the realm allows one to know the provisional and ultimate nature of the vehicle." Question: Why refer to the two approaches, provisional and ultimate, as a single-vehicle realm? Answer: For those in the Hearer tradition, what they attained over forty years—namely, the two-vehicle teachings, principles, practices, and results—they mistakenly believed to be ultimate, not recognizing it as provisional. In contrast to the discriminating mind of the Hearer, it is called the "provisional realm." At the Lotus Assembly, it proclaimed: "The profound Agamas"—that is, the wisdom expressed in the earlier three scriptures—only belong to the true vehicle. The profound Agamas, along with what they express, are entirely called the "ultimate realm." Now, the teaching is directed at these Hearers: "What you attained over forty years is provisional, not ultimate." They are urged to recognize the provisional can be abandoned and the ultimate can be adopted. Therefore, the first eight chapters clearly distinguish between provisional and ultimate: The first cycle, for those of superior faculties, states: among the ten directions in all Buddha-lands, there is only one vehicle—the Dharma—the ultimate realm to be embraced. It continues: there is no second, no third—what is provisional is to be abandoned. It also says: in the worlds of the ten directions, there are not even two vehicles, let alone three. The second cycle, for those of medium faculties, uses the example of the bull-cart—the ultimate realm to be embraced—and the goat-cart and deer-cart as the provisional realm to be forsaken. The sutra says: "But this is only the skillful means of the Thus-Come One; from the one Buddha-vehicle, they spoke separately of three." The third cycle uses the jeweled citadel as the ultimate realm to be taken and the conjured city as the provisional realm to be given up.

言次之三品嘆人美法等者。美法即是嘆法。以上句有嘆字。下句即言美法也。法師品初一長行一頌嘆人。後一長行一頌美法。人者。經言。藥王若有惡人以不善心。於一劫中。現於佛前。常毀罵佛。其罪尚輕。若人以一惡言。毀呰在家出家讀誦法華經者。其罪甚重。又云。若親近法師。速得菩薩道也云云。美法者。經言。已說今說當說。而於其中。此法華經。最為難。信難解。又云。藥王今告汝。我所說諸經。法華為第一。

> Now, about the third category of speech: praising people and praising the Dharma. Praising the Dharma means praising the teachings. Since the previous sentence already has the word "praise", the following sentence explains what it means to honor the Dharma. In the "Chapter on the Teacher of the Dharma," the first long prose passage and the following verse praise people, while the second long prose passage and its verse praise the Dharma. As for praising people, the sutra says: "Medicine King, if a person with an evil mind were to insult the Buddha himself for an entire eon while standing before him, that sin would be lighter than if they were to speak a single malicious word against those—whether lay or monastic—who recite and uphold the Lotus Sutra. That sin would be far greater." It also says: "If you draw near to the teacher of the Dharma, you will quickly attain the path of the Bodhisattva." <note>And so forth.</note> As for praising the Dharma, the sutra says: "Among all the teachings that have been spoken, are being spoken, or will be spoken, this Lotus Sutra is the most difficult to believe and the hardest to understand." It also says: "Medicine King, I now tell you: of all the sutras I have taught, the Lotus Sutra is the foremost."

言勸募持行者。問佛何時召命其持品稟命。答寶塔品云。聖主世尊。雖久滅度。在寶塔中。尚為法來。諸人云何不勤為法。天授品云。吾於過去無量劫中。求法華經。無有懈倦。又云。若有深心信敬不生疑惑者。不墮地獄云云。兩品俱是勸募。勸者勉也。募者召募也。又寶塔品。言勸募。以大音聲。普告四眾。誰能於此娑婆國土。廣說妙法華經。佛欲以此妙法華經付屬有在。天授品。身勸募。經云。採果汲水。拾薪設食。乃至以身而為床座。身心無倦。上二品言勸身勸。想名勸募也。二云。法師品雙嘆人法。寶塔品別嘆法。天授品別嘆人。辨云。寶塔品別尊於法。天授品別尊於人。勸募亦通三品。三品之中。勸募文即暗。以義而說有也。法師品雙嘆人法。亦是勸募持經之人。寶塔品別嘆法。天授品別嘆人。並是勸募持經之人。總名勸募。若望佛意。三品總通勸募。若依諸抄。勸募唯在寶塔提婆二品也。准此聲聞稟命捨權持行實法。唯在持品也。持行二字唯在後品。

> The teaching encourages people to uphold and practice the sutra. A question was asked: When did the Buddha summon his disciples to receive and uphold this teaching? The answer is found in the "Treasure Tower" chapter: The sacred Lord, the World-Honored One, though long passed into nirvana, still resides within the treasure tower and appears for the sake of the Dharma. How then could people not diligently practice for the Dharma? The "Devadatta" chapter says: "In the past, throughout countless eons, I sought the Lotus Sutra without ever growing weary or lax." It further states: "Those who have profound faith and reverence, without doubt or hesitation, will not fall into hell" \[and so on\]. Both chapters serve as encouragement and recruitment. "Encouragement" means urging, and "recruitment" means summoning. Furthermore, the "Treasure Tower" chapter teaches encouragement through words. It declares with a great voice to the fourfold assembly: "Who can broadly expound the Wonderful Dharma Lotus Sutra in this Saha world? The Buddha wishes to entrust this Wonderful Dharma Lotus Sutra to someone suitable." The "Devadatta" chapter teaches encouragement through action. The sutra says: "Gathering fruit, drawing water, collecting firewood, preparing meals, and even using one's body as a seat—both body and mind are without fatigue." The former chapter employs verbal encouragement, the latter employs practical encouragement. Both can be called "encouragement and recruitment." Some say: The "Teacher of the Dharma" chapter equally praises both the people and the Dharma. The "Treasure Tower" chapter specifically praises the Dharma. The "Devadatta" chapter specifically praises the people. A clarification: The "Treasure Tower" chapter honors the Dharma, while the "Devadatta" chapter honors the people. Encouragement and recruitment may also apply to all three chapters. Within these three chapters, the text of encouragement and recruitment is subtle; it is understood through meaning. The "Teacher of the Dharma" chapter equally praises people and Dharma, which is also encouragement for those who uphold the sutra. The "Treasure Tower" chapter specifically praises the Dharma, and the "Devadatta" chapter specifically praises the people—both encourage those who uphold the sutra. Together, they are called "encouragement and recruitment." From the Buddha's perspective, all three chapters generally serve to encourage and recruit. According to various commentaries, encouragement and recruitment apply only to the "Treasure Tower" and "Devadatta" chapters. Based on this, the disciples, upon receiving the teaching, abandon provisional teachings and uphold the true Dharma only in the "Upholding" chapter. The terms "upholding" and "practice" refer exclusively to the latter chapter.

言後持一品等者。准此聲聞稟命捨權持行實法。菩薩稟命持。聲聞捨權持。即是二萬菩薩此方持。四類聲聞他土持。八十萬億那由他菩薩彼此俱持也上總科也。

> After the Buddha's words, those who uphold a single chapter are as follows: according to this, the Hearers (Śrāvakas) receive the command by setting aside the provisional teachings and upholding the ultimate Dharma, while the Bodhisattvas receive the command and uphold it. The Hearers set aside the provisional and uphold it, meaning the twenty thousand Bodhisattvas uphold it in this land. The four types of Hearers uphold it in other lands. The eighty thousand billion nayutas of Bodhisattvas uphold it in both lands. <note>This is the general outline above.</note>

言科初八品等者。下別科也。意言境行果三之中科。八品亦是法說權實。喻說權實。宿世因緣說權實。故十九品正宗中科八品。與八品正宗。道理不別。十九品正宗中。最初是方便品。故序品後。方便品來。又境行果三之中。未明行果。且初明境。境中有十二品經。方便品是最初說一乘境。故序品後方便品來。又就十二品中。初之八品。正明權實之中。初法說權實。喻說權實。宿世因緣說權實。令且初明法說權實。故序品後。方便品來也。

> \*\*\[Section beginning with "Kō hatsu ppon tō" — explanation of sections below\]\*\* The text now breaks down the specific sections. The main structure of the scripture is divided into three parts: the teaching on the nature of reality (境), the practice (行), and the result (果). Among the nineteen chapters of the core teaching, eight chapters are grouped here. These eight chapters cover the teachings on provisional and ultimate truth: the explanation through direct doctrine, through parables, and through narratives of past causes and conditions. Therefore, in the nineteen-chapter core teaching, these eight chapters serve the same function as the eight-chapter core teaching itself; the principle is no different. Within the nineteen-chapter core teaching, the very first chapter is the “Skillful Means” chapter. So after the introductory chapter, the “Skillful Means” chapter appears. Furthermore, among the three parts (reality, practice, result), practice and result haven't been explained yet; the teaching begins with the nature of reality. Within the section on reality, there are twelve chapters. The “Skillful Means” chapter is the first to explain the single vehicle of reality. Therefore, after the introductory chapter comes the “Skillful Means” chapter. Moreover, within those twelve chapters, the first eight chapters directly explain the teaching of provisional and ultimate truth. Among them, the first method is explaining provisional and ultimate truth through direct doctrine, then through parables, and then through narratives of past causes and conditions. For now, the text begins with explaining provisional and ultimate truth through direct doctrine. Thus, after the introductory chapter, the “Skillful Means” chapter appears.

言三者論云自此等者。自此已下指方便品名。自此已下。論主意總自此已下之言。八品正宗。總屬已下中攝也。且總解。論云。初周教理行果為因果。第二周說因不說果。第三周說果不說因。教理行果四法。皆有因果也。

> Regarding the "Three Discourses," it says "from this point onward." From here onward, it refers to the chapter on Skillful Means. From here onward, the treatise master intends to summarize the phrase "from this point onward." The eight chapters of the main teaching are entirely included in what follows. Let me explain generally. The treatise says: In the first cycle, the teaching, principles, practice, and results are explained as cause and effect. In the second cycle, the cause is explained, but the result is not. In the third cycle, the result is explained, but the cause is not. The four principles—teaching, principles, practice, and results—all contain cause and effect.

言此意從前序品等者。體相相狀。疏主略解論中相字。便有三師解釋。各自不同也。第一師取教理為因果。依顯了因果。解體相相狀。能詮教為因。所詮理為果。教是有為詮之。因但名相狀也。所詮理為果之中。有為無為二種差別。道理理為相狀。真理理為體相。第二師取行果為因果體相相狀。行為因。果為果。行中初地已去無漏智。但名相狀。十地所詮證真如。即是體相也。因中有為為相狀。因中無為為體相也。果中菩薩為相狀。涅槃為體相。故名因果體相相狀。即開示悟入三是果。開佛知見。雙開理智二身通二種。總名體相相狀。示佛知見。別明體相。悟佛知見。別明相狀。第三師教行並為因。理果俱為果。是故名體相相狀上疏主解論文。

> This is what is meant by the preceding chapter’s opening section. Now, regarding the terms "essence" and "characteristics": the commentary author provides a brief explanation of the word "characteristics" from the treatise, leading to three different interpretations by different masters. The first master takes "teachings and principles" as cause and effect. Based on a clear distinction between cause and effect, he explains "essence and characteristics." The expressive teachings are the cause, and the principles they convey are the effect. Because teachings are conditioned, they are only called "characteristics." Among the effects—the principles conveyed—there is a distinction between the conditioned and the unconditioned. The principles of reason are "characteristics," while the principles of ultimate truth are "essence." The second master takes "practice and results" as the essence and characteristics of cause and effect. Practice is the cause, and the result is the effect. In practice, the unconditioned wisdom from the first stage onward is called "characteristics," while the true suchness realized across the ten stages is "essence." In the cause, what is conditioned is "characteristics," and what is unconditioned is "essence." In the result, the bodhisattva is "characteristics," and nirvana is "essence." Thus, we speak of the essence and characteristics of cause and effect. This means that "opening, revealing, awakening, and entering" are the three results. "Opening the Buddha's knowledge and vision" covers both wisdom and principle, as well as the two bodies, and is collectively called "essence and characteristics." "Revealing the Buddha's knowledge and vision" clarifies essence specifically. "Awakening the Buddha's knowledge and vision" clarifies characteristics specifically. The third master takes both teachings and practice as cause, and both principles and results as effect. Therefore, this is called "essence and characteristics."<note>This is the commentary author's explanation of the treatise.</note>

言一云所說等者。標也。第一教理師解。因果相教為因。即是詮理之因。故名因果相。

> "Sutra One states: 'What has been said is equal,' which serves as a marker. The first teaching explains cause and effect: the teaching of cause and effect is the cause, meaning it is the basis for explaining truth, thus it is called the mark of cause and effect."

言如門為入等者。問如何喚能詮教為作門。答疏言如門為入室之所由。解門義。教為顯理之處。所解因義也。無有理不因教詮。無有人家出不由戶。顯非親因果。故說顯理之處。所顯理。即是法說喻說也。

> Words like "door" refer to a means of entry. Someone may ask, why is it called "door" for teachings that can convey meaning? The commentary answers: just as a door is the way to enter a room, the meaning of "door" is explained. Teachings are the place where principles are revealed, and what is to be understood depends on them. There is no principle that is not revealed through teaching, just as no one enters a house without going through the door. This shows the principle of direct cause and effect. Therefore, it is called "the place where principles are revealed." The principles that are revealed include both literal explanations and metaphorical illustrations.

言蓮華但說等者。第一師無量義經第十六名蓮華。取教理。何故此經是蓮華不取教理。論主解教為開敷。理為出水。教況華開敷。理況蓮出水。若蓮華向上說有四義。不妨妙法向上還取四法。既蓮華向上只說開敷出水義。所以妙法向上只喻教理。故言蓮華但說二義。即是出水開敷。妙法向上兩能。乃是教之與理。因果故。即智詮。智即理也。詮即教也。或智是果。詮是因。故以教理因果相即。教理為蓮華也。

> The Lotus Sutra is spoken of in terms of equality. According to the first master, the \*Sutra of Infinite Meanings\* mentions the lotus in its sixteenth chapter, taking both the teachings and the principles. Why, then, does this sutra take the lotus without taking the teachings and principles? The commentator explains that the teachings are like the unfolding of the petals, and the principles are like the lotus emerging from the water. The teachings are compared to the opening of the flower, and the principles to the lotus rising from the water. If we look upward from the lotus, there are four meanings, but the Wonderful Dharma, looking upward, also takes these four principles. Since the lotus, looking upward, only speaks of the meaning of opening and emerging, the Wonderful Dharma, looking upward, only illustrates teachings and principles. Thus, it is said that the lotus speaks of two meanings: emerging from the water and opening the petals. The Wonderful Dharma, looking upward, has two functions: teachings and principles. These are cause and effect; that is, wisdom expresses, and wisdom is principle. Expression is teaching. Or, wisdom is the effect, and expression is the cause. Therefore, teachings and principles are interdependent as cause and effect. The teachings and principles are the lotus.

言二云三請已後者。第二師取行果為因果相。三請者。騰疑置惑請。供佛修因請。聞法歡喜請。亦云。初狹自他疑故請。次陳大眾於餘佛所已植因故請。後述自他已從今佛化堪聞故請。

> The text says: after the second and third requests, the second teacher considers practice and its fruits as the causal and result relationship. The three requests are: the request that raises doubts and places confusion; the request to make offerings to the Buddha and cultivate causes; and the request that expresses joy upon hearing the Dharma. It is also said: first, a narrow request due to doubts about oneself and others; second, a request stating that the assembly has already planted causes at the feet of other Buddhas; third, a request describing that oneself and others have already received the guidance of the present Buddha and are ready to hear the Dharma.

言明一大事等者。即此經明因果一乘意。約行果名一乘。前三是果。入是其因。此約生因因果。謂從因修至果。但菩提智名曰生因。能證涅槃。所證名果。或可前是了因。因果智照涅槃。亦名了因通二釋。

> To clarify the meaning of "the one great matter": This sutra explains the principle of the oneness of cause and effect, which is the Single Vehicle. In terms of practice and its result, we call it the Single Vehicle. The first three aspects pertain to the result, and "entering" refers to the cause. This is explained from the perspective of cause and effect related to arising: one cultivates from the cause to reach the result. However, the wisdom of enlightenment is called the "arising cause," meaning it enables one to realize nirvana, and what is realized is the result. Alternatively, the first parts may be the "revealing cause" — that is, causal wisdom illuminating nirvana. This is also called the "revealing cause," functioning for both explanations.

言初揚智門等者。釋難也。第一師問第二師云。汝唯取行果為蓮華。不取教理者。如來出定唱二甚深。是何法耶。答第二師通者。初揚智門之意等。初唱教理者。緣鶖子執二乘為極。疑心易除。執心難斷。佛所以迴執心作疑心也。不疑則不請。不請則佛無由說經。所以唱二甚深教疑也。初揚智門者。智是理教之門。

> First, the teachings on the wisdom gate serve to answer objections. The first teacher asks the second: "You only take practice and its results as the lotus flower, but not the teachings and principles. When the Tathāgata emerged from meditation and proclaimed the 'Two Profound Truths,' what did he mean by that?" The second teacher responds: The meaning of 'first raising the wisdom gate' is this. Why did the Buddha first proclaim the teachings and principles? Because Śāriputra was attached to the idea that the Two Vehicles represented the ultimate goal. While doubt is easy to remove, stubborn attachment is hard to break. So the Buddha transformed his stubborn attachment into a questioning state of mind. If there had been no doubt, Śāriputra would not have asked; without his question, the Buddha would have had no occasion to teach the sūtra. Therefore, the Buddha proclaimed the 'Two Profound Truths' to arouse doubt. 'First raising the wisdom gate' means that wisdom serves as the gateway to the teachings and principles.

言欲發鶖子等疑等者。等取三根疑文。即是令其生新疑也。

> The phrase "begin to raise doubts in Śāriputra and others" means to stir up new questions, encompassing the doubts of the three faculties, thereby prompting them to generate fresh uncertainties.

言令其固請者。路云。總云因請。令其請。方說一乘。故言因請。有本言。因請即是三請不退。堅固而請。漢書云。班固注云再三也。如來初止。鶖子便請也。世尊第二度止。鶖子又請。世尊第三遍止。鶖子更第三遍又請。佛見之不已。方順請而說一乘也。故知不取教理。正取下行果。為一乘宗。固即殷重再三之義也。第一師問第二師云。汝豈騰他。天親菩薩云。解蓮華尚自取教理。汝第二師何故不取耶。第二師答云。汝第一師自錯無量義經蓮華是菩薩蓮華。此性蓮華是聲聞蓮華。菩薩蓮華是教理。聲聞蓮華是行果。不得將菩薩蓮華解聲聞蓮華也。第一師又難第二師云。我取蓮華向上開敷出水義。況教理。教開敷。理出水。汝向行果向上如何作開敷出水義。第二師答云。法華論中。開敷出水義。自是解他無量義經蓮華。不解此經蓮華。汝必若要行果向上開敷出水義。我行果向上亦有也。

> The phrase “fully and firmly requesting” refers to what is meant by “due to repeated requesting.” It was only after the Buddha had been earnestly asked that he finally expounded the Single Vehicle. Thus it is called “due to requesting.” Some texts say, “due to requesting means three requests without retreat—a steadfast, solid request.” According to the \*Han Shu\*, Ban Gu’s commentary states that this implies “at least twice.” At first, the Buddha remained silent, and Shariputra made the first request. The World-Honored One refused again, and Shariputra made a second request. The World-Honored One refused a third time, and Shariputra made a third, emphatic request. When the Buddha saw this persistence, he finally complied and taught the Single Vehicle. Therefore, we know that this teaching does not take doctrine (teaching principle) as its basis. Instead, it directly takes the practice and its result as the foundation of the Single Vehicle. “Firm” here means earnest and repeated. The first teacher asks the second: “How can you contradict the revered Vasubandhu? He says that the Lotus’s interpretation already takes doctrine and principle as its basis. Why, second teacher, do you not follow this?” The second teacher replies: “First teacher, you yourself are mistaken. The Lotus of the \*Innumerable Meanings Sutra\* is a Bodhisattva lotus. This nature-lotus spoken of here is a Śrāvaka lotus. The Bodhisattva lotus represents doctrine and principle, while the Śrāvaka lotus represents practice and its result. One cannot use the Bodhisattva lotus to explain the Śrāvaka lotus.” The first teacher retorts: “I take the meaning of the lotus blooming upward and emerging from the water—which symbolizes doctrine blossoming and principle emerging. How would you apply this imagery of ‘blooming upward and emerging from water’ to practice and its result?” The second teacher answers: “In the \*Commentary on the Lotus Sutra\*, the meaning of blooming and emerging from water is used to explain the lotus of the \*Innumerable Meanings Sutra\*, not this sutra’s lotus. If you insist on finding such an imagery for the ‘practice and its result’ perspective, even my approach has one: practice unfolds upward, and the result emerges. So it can still be applied.”

言蓮華二義雖等者。通妨也。問若取開示悟入為因果。何故論中以蓮華二義。喻於教理。為因果耶。答疏言蓮華二義等。蓮華二義雖解無量義經蓮華。我行果向上果秀為蓮華出水。行敷是華開。故取蓮華況於行果。行果向上開敷出水義。未爽無量義經中蓮華二義之通理。又開敷出水義。遍在四法向上總有。名通理。爽由失也。乖也。未失通途道理。意言解無量義經教理。不要同他行果。設同行果。理亦無乖失也。故言雖也。問論中出水開敷二義。但喻教理。今明行果。名為蓮華。未審教理二種。是何中攝。答以果攝理。以行攝教。教行並開敷。理果俱出水。此亦未爽彼出水開敷之二義也上初揚智門。通第一妨。蓮華二義。通第二妨也。

> Explanation: Although the two meanings of the lotus (water-dwelling and blossoming) are equally valid, this is a way to address a potential objection. One might ask: if we view "opening, showing, awakening, and entering" as cause and effect, why do the commentaries use the lotus’ two meanings as a metaphor for teaching and principle, treating them as cause and effect? The answer lies in the commentary’s statement: "the two meanings of the lotus" etc. The two meanings of the lotus are used to interpret the \*Sutra of Infinite Meanings\*. In terms of practice and its result, at the highest stage the lotus emerges from the water, representing the results; the unfolding of the practice is the blossoming of the flower. Thus, the lotus is used to illustrate practice and its result. The idea of practice and result arising and blossoming from the water does not violate the universal principle of the \*Sutra of Infinite Meanings\* regarding the lotus’ two meanings. Moreover, the meaning of emerging from water and blossoming is present in all four dharmas, and this universal principle is called "universal truth." Here, "to lose" means to miss or to be wrong. It does not deviate from the common underlying principle. The meaning is: when interpreting the teaching and principle of the \*Sutra of Infinite Meanings\*, one need not align it with the practice and result of others. Even if one does align it, the principle would still not be wrong or compromised. Hence, the use of "although." Question: In the commentary, the two meanings of "emerging from water" and "blossoming" are only used to illustrate teaching and principle. Now, if one clarifies practice and result and calls it the lotus, in what category do teaching and principle fall? Answer: The result encompasses principle, and practice encompasses teaching. Practice and teaching both represent blooming; principle and result both represent emerging from water. This is also not a departure from the two meanings of emerging from water and blossoming. <note>This section first opens the gate of prajñā wisdom to address the first objection. The two meanings of the lotus address the second objection.</note>

言三云初智等者。第三四法師也。問三釋有何差別。答初一釋依論已明。而非是正。論解無量義經故。第二雖正據勝而言。亦非總理。第三師更無別義。只攬前二師。為第三師正義。離之兩傷。合之雙美。四法總為因果相。如候白與二人。同相隨行。二介人。一个買一个𩟘餅。侯白沒錢買。每人是半介。那二人出錢人。一介得半介喫。侯白獨自得一介。此中亦爾。

> Third Doctrine: "Initial Wisdom, etc." refers to the third and fourth Dharma masters. Question: What is the difference between these three explanations? Answer: The first explanation follows the Treatise and is already clear, but it is not the correct one—since the Treatise explains the \*Sutra of Infinite Meanings\*. The second, though correct, is based on a partial point of view and does not encompass the complete principle. The third master offers no additional meaning; he simply combines the first two masters, and this synthesis becomes the correct teaching. If separated, both views are incomplete; if united, both are perfected. The four Dharmas together form the structure of cause and effect, like the story of Hou Bai and two companions walking together. Two people bought a sesame cake. Hou Bai had no money to buy one, so each gave him half a cake. The two who paid each ate half a cake, but Hou Bai alone got an entire cake. The principle here is the same.

言初智及門者。初陳宗也。智即理也。門即教也。門即因也。智果也。

> Firstly, "wisdom" and "gate" are spoken. "Wisdom" refers to the principle, the truth. "Gate" refers to the teachings. "Gate" also means the cause, the method. "Wisdom" is the result, the fruit.

言令識昔等者。釋意也。金云。此證四法俱名蓮華也。說教理令知方便。教雖有三。所詮之理。但唯有一。談行果令識行。及方便有三。果體唯一。初說教理。如一室而有三門。後談行果。如一池而水有三道。相國云。但知談二甚深是實。表知昔日說三為權。權實相涉。令其取捨。故取教理行果四法。道理周足也。今說教深。令知昔日教是權。今說行深。令知昔行是權也。

> He explains this by saying, "It makes one recognize that earlier \[teachings\] were provisional." This is the meaning of the explanation. The Golden \[Commentary\] says: This proves that the four elements (teaching, principle, practice, and result) are collectively called the "Lotus" \[Flower\]. The teaching and its principle are explained to make one understand the skillful means. Although there are three kinds of teachings, the principle they point to is only one. The practice and its result are discussed to make one recognize that, while practice and the means \[to attain it\] are threefold, the resulting essence is only one. First, the teaching and principle are like one room with three doors. Later, the practice and result are like one pond with three streams of water flowing into it. Minister Xiang said: "One should only know that the profound discussion of the two \[ultimate\] truths is the truth \[reality\] and recognize that the earlier teaching of the three vehicles was a skillful means. The provisional and the ultimate interpenetrate, allowing one to choose and reject \[appropriately\]. Therefore, taking the four elements of teaching, principle, practice, and result is a complete and sufficient principle." Now, by explaining the profundity of the teaching, one realizes that the earlier teaching was a skillful means. By now explaining the profundity of the practice, one realizes that the earlier practice was a skillful means.

言聽三乘之教等者。四十年前。說教行是權。究竟唯一。四十年前聽三乘之教法華會上悟一乘之理。行三乘之行。取一乘之果。所以四法之中先唱教理二深。若不先唱教理。因何二乘知有權實。捨權就實。捨權就實。事須是教理也。此中意言。對不定姓故。以三乘之因。證一乘之果。若望定姓。行三乘之因。證三乘之果。解三乘教。證三乘之理。若不定姓。經云。汝等所行是菩薩道。又先雖是聲聞。後作菩薩故。

> "For forty years, the teachings were given according to the three vehicles—these were skillful means, not the final truth. The ultimate teaching is the one vehicle. For forty years, beings studied the three vehicles, but at the Lotus Assembly, they awakened to the principle of the one vehicle. They practiced according to the three vehicles but attained the fruit of the one vehicle. That is why, among the four aspects, the profoundness of teaching and principle are mentioned first. If teaching and principle were not introduced first, how would those of the two vehicles know that there are both provisional and ultimate truths? To let go of the provisional and take up the ultimate, one must first understand the teaching and principle. The meaning here is: For those of indeterminate nature, they use the cause of the three vehicles to realize the fruit of the one vehicle. For those of definite nature, they practice the cause of the three vehicles and attain the fruit of the three vehicles—understanding the three vehicles' teachings and realizing the three vehicles' principle. As for those of indeterminate nature, the sutra says: 'The path you practice is actually the bodhisattva path.' At first, they were hearers, but later they become bodhisattvas."

言如前已釋者。指解經品得名中及十七名中三師廣解也。

> As explained earlier, this refers to the extensive commentary by three masters on how this sutra chapter got its name, as well as among its seventeen titles.

言此品具明等者。此第三來意。准法華論。為來意也。唯約三周。為來意。不約序品也。此品四法總說。因果雙陳。故最初說。餘品不具。故次居後。故有序品後。有方便品來也。

> This chapter comprehensively explains the equal nature of the teachings. Its placement here is for a specific reason. According to the Lotus Sutra commentary, the purpose of this chapter is to introduce what comes next. It focuses specifically on the three rounds of teaching, not the introductory chapter. This chapter presents four aspects of the Dharma altogether, covering both cause and result simultaneously. That is why it is placed at the very beginning. Other chapters are not as complete, so they follow after. Therefore, after the introductory chapter comes the Chapter on Skillful Means.

言便者。切符連反。習也。安也不惡。又婢面反。利宜好也。

> "Convenient" means to connect and to fit. It is to acclimate, to find peace, and not to be unpleasant. It is also to be beneficial, proper, and good.

言佛智有二者。問今解方便智。何要言佛智有二耶。答欲說方便智。事須兼論後得。後得依他根本智。有根本智故。方有後得。有後得故。故始有方便。方便智是後得智上權巧作用。欲擬舉用。事須兼體。已明體即真實智。實智即是根本智。欲擬說後得。須兼論根本也。亦通後得無漏實智。後明方便。即是善巧之異名。後得智上妙用通三乘故。故云佛智有二也。金云。真實智此通根本後得。二無漏智。總名真實。攝云。泛明佛智。有此二智。更分為三。一根本。二後得。三方便也。

> The Buddha's wisdom has two aspects. Someone asks: "Now that we understand the wisdom of skillful means, why is it necessary to say that the Buddha's wisdom has two aspects?" Answer: To explain the wisdom of skillful means, we must also discuss the wisdom that arises afterward. This subsequent wisdom depends on the foundational wisdom. Because there is a foundational wisdom, there is subsequent wisdom. And because there is subsequent wisdom, skillful means become possible. The wisdom of skillful means is the flexible and adaptive function of the subsequent wisdom. To explain this function, we must also clarify its essence. Once the essence is understood—that is, true wisdom—it becomes clear that true wisdom is the foundational wisdom. To discuss subsequent wisdom, we must also address the foundational wisdom. This also applies to the true wisdom of the unconditioned, which encompasses both foundational and subsequent wisdom. Then, when we explain skillful means, we are referring to a different name for ingenuity. The wondrous function of subsequent wisdom is shared by all three vehicles. Therefore, it is said that the Buddha's wisdom has two aspects. According to Master Jin: "True wisdom encompasses both foundational and subsequent wisdom. These two unconditioned wisdoms are collectively called true wisdom." According to Master Gue: "Generally speaking, the Buddha's wisdom has these two aspects. They can be further divided into three: first, the foundational wisdom; second, the subsequent wisdom; and third, the wisdom of skillful means."

言實法亦二者。意言智既有二般。境亦分二種也。問此明能緣智。何要明所緣實法。答有二意。一緣此二智行相深隱難知。若不約境辨之。二智無由得顯。故先從境。以明智因境起。先論實論境了。後方說二者。智不孤起。託境方生。起依境立智。如解於信。先云於實德能深忍樂欲。即是所信之境也。

> The true teaching also involves two aspects. As for the mind, since there are two kinds of wisdom, there are also two kinds of objects. \*\*Question:\*\* This passage explains the wisdom that perceives—why is it necessary to clarify the true objects it perceives? \*\*Answer:\*\* There are two reasons: 1. The workings of these two kinds of wisdom are subtle and hidden, difficult to understand. If we do not distinguish them by way of their objects, the two kinds of wisdom cannot be made clear. Therefore, we first discuss the objects, so that wisdom can be understood through them—since wisdom arises based on objects. 2. Only after explaining the true objects can we then speak of the two kinds of wisdom. Wisdom does not arise alone; it depends on objects to arise. The arising of wisdom is established in relation to its objects. For example, in explaining faith, we first describe its objects—such as "deep acceptance and desire toward the truly real, its qualities, and its power"—which are the objects of faith.

言體實者。體實簡遍計性。依他圓成俱是實攝。從種生故。有為即依他。無為即圓成。地持論云。有為無為名為有。我及我所說為空。謂有為九十四。無為有六。有為依他。無為圓成。俱是實攝。問有為之中。忿恨依嗔。似長短方圓。依色上似何名體實。答攝似從實亦名實也。二者。真實唯取圓成實性。兼簡依他。金問體實既攝有漏無漏。有為無為盡。何須別說真實境耶。答只為能緣智有二。所緣境上。別分二種。前體實通根本後得勝。今此真實境。唯根本智勝也。前來有為無為。是有體法。但名體實。不得名真實。以持依他法。如幻事對妄。名體實身。若對真如法。不名真實。問體實中無為。與真實中真如。妙理何別。答有二解。一體實中無為。是六無為中前五無為。真實中真如妙理。是六無為中第六真如無為。二云。體實中無為依詮所顯。下真實中無為廢詮談旨。法爾但是所對。不同上言無為。以對遍計。下言真如。以簡依他。由斯不同。遂分二種境訖。

> \*\*Question Regarding "Substance Reality"\*\* "Substance reality" refers to the perfected nature of the imagined, dependent, and ultimate realities. Since it arises from causes and conditions, the conditioned is the dependent nature, and the unconditioned is the ultimate reality. The \*Discourse on the Stages of Spiritual Practice\* states: "The conditioned and the unconditioned are called 'existence,' while self and what belongs to self are called 'emptiness.'" Thus, there are ninety-four conditioned types and six unconditioned types. The conditioned is the dependent nature, and the unconditioned is the ultimate nature—both belong to substance reality. \*\*Question\*\*: Among conditioned phenomena, anger and resentment depend on hatred, while length, breadth, and shapes depend on form. What is meant by calling these "substance reality"? \*\*Answer\*\*: "Subsuming appearances under reality" is also called reality. \*\*Second Point\*\*: True reality consists solely of the perfected ultimate nature, excluding the dependent nature. \*\*Question\*\*: Since substance reality already includes all conditioned and unconditioned phenomena, why separately discuss the "true reality domain"? \*\*Answer\*\*: Because there are two types of cognitive wisdom, the objects of cognition are also divided. The aforementioned "substance reality" applies to both fundamental and subsequent wisdom. However, this "true reality domain" is uniquely characterized by fundamental wisdom. Previously discussed conditioned and unconditioned phenomena have concrete substance, called "substance reality" yet not "true reality." This is because they depend on the dependent nature—like illusions against delusion—they are termed "substance reality phenomena." But compared to ultimate truth, they are not called "true reality." \*\*Question\*\*: What distinguishes the unconditioned in substance reality from the ultimate principle in true reality? \*\*Answer\*\*: Two explanations exist. First explanation: The unconditioned in substance reality refers to the first five of the six unconditioned types, while the ultimate principle in true reality is the sixth type—the unconditioned of true suchness. Second explanation: The unconditioned in substance reality is the meaning revealed through verbal expression; the unconditioned in true reality, however, is the principle beyond all verbal expressions. It naturally exists as an object of realization, distinct from the former unconditioned. The former is explained by contrasting with the imagined nature, while the latter is explained by differentiating from the dependent nature. Due to this difference, two types are distinguished. <note>Discussion of objects concluded</note>

言實智亦爾者。言亦者。亦所緣境也。一如體實智。即根本後得。總名如實體。攝云。智依境起。實境既二。故智亦二。本意欲辨方使之體。若不對真而明。以形何法。得名方便。故先舉真。後明方便。所緣之境既有二種。能緣之智亦有二種上標。

> The same applies to true wisdom. "Likewise" refers to the objects of cognition as well. The wisdom that accords with reality, namely fundamental wisdom and acquired wisdom, is collectively called the essence of reality. It is said: wisdom arises based on the object. Since the true objects are of two kinds, wisdom is also of two kinds. The original intention is to distinguish the essence of skillful means. If it were not clarified by contrast with the ultimate truth, what would give it the name "skillful means"? Therefore, the ultimate truth is first explained, and then skillful means is clarified. Just as there are two types of objects to be cognized, so too are there two types of cognizing wisdom.

言即觀體實者。釋也。意言即觀體實無漏真智。對凡妄智。不知名實。結云。根本後得俱是如者。稱順義。稱體而知。名如實智。若是後得智緣有為時。有為法上。了依他如幻事。亦是如體而知也。根本智證如時。無分別也。所緣境中有體實境為真境。境既有二。智緣於此。亦有二智。故疏言實智亦爾。亦者。亦所緣二境也。二智者。一如體實智。即根本後得總名如體實智。此是能緣智也。即是觀前體實之法。謂有為無為。此是所緣境也。問根本智親證如。可知如體而知。後得變影緣如。不稱法體。如何言如體實智。答本後二智親疎雖不同。約法體而論。總名如體實智。問何名實智。答一緣實法。二對凡夫妄智。而得實名。以凡妄智。不稱境智。權生分別。不得實名。故疏言。對凡妄智不知。名實智。即諸有漏智。皆名凡妄也。然此親疎真妄不定。可為四句。一非親即真。謂本識不變。緣三種境。二有親即真。謂本智緣如。不變影故。三有疎即妄。謂前七識託本質而反影故。四有疎即真。謂無漏後得智。變影緣如故。後智緣如。雖不親證。然似故亦得真。如鏡中火。今此本後二智緣境。雖有親疎不同。然皆真也。故疏云。二俱是也。意者此如體實智。通根本後得。根本智唯緣無為。後得智通緣有為無為也。

> Thus, what is meant by "insight into the true nature of reality" is the wisdom of liberation. It means that seeing things as they truly are—a pure, undefiled wisdom—is authentic wisdom. When compared with the confused, ordinary understanding that does not recognize the true nature of things, this wisdom is called "real knowledge." The text states: Both fundamental and subsequent wisdom are "thus"—they accord with reality. Knowing in accordance with the true nature is called "knowledge of the real." When subsequent wisdom perceives conditioned phenomena, it understands them as dependent and illusory; this too is knowing in accordance with the true nature. When fundamental wisdom realizes the ultimate, it is without discrimination. In the realm of objects known, there is a true reality: the actual object. Since there are two kinds of objects, when wisdom engages with them, there are also two kinds of wisdom. That is why the commentary says that the wisdom of the real is the same—"the same" refers to the two objects of experience. "Two kinds of wisdom" means the wisdom of the single reality, which includes both fundamental and subsequent wisdom. This wisdom is the subject that knows, the method of seeing the truth, while conditioned and unconditioned phenomena are the objects known. QUESTION: Fundamental wisdom directly realizes the ultimate—it is easy to understand that it knows in accordance with the true nature. But subsequent wisdom creates a mental image and knows the ultimate through it. It does not match the actual reality. How can it be called "the wisdom of the true nature"? ANSWER: Although fundamental and subsequent wisdom differ in directness and indirectness, from the perspective of ultimate reality, they together are called "the wisdom of the true nature." QUESTION: Why is it called "real knowledge"? ANSWER: First, because it directly knows the true reality; second, because it is called "real" in contrast to the deluded knowledge of ordinary beings. Ordinary beings have false understanding that does not match objects; they create projections and cannot be called "real." Therefore, the commentary says: "Compared with the deluded knowledge of ordinary beings, who do not understand, it is called real knowledge." All defiled knowledge is called ordinary delusion. However, the categories of direct and indirect, real and deluded are not fixed. Four cases can be distinguished: 1. \*Not direct but real:\* The fundamental consciousness does not transform, perceiving three kinds of objects. 2. \*Direct and real:\* Fundamental wisdom realizes the ultimate, because it does not create a mental image. 3. \*Indirect and deluded:\* The first seven consciousnesses rely on a basis and then create a mental reflection, so they are deluded. 4. \*Indirect but real:\* Pure, undefiled subsequent wisdom, although it creates a mental image when perceiving the ultimate, because its nature is similar, it is still real—like a fire reflected in a mirror. Now, when fundamental and subsequent wisdom experience objects, although they differ in directness and indirectness, both are real. Therefore, the commentary says: "Both are so." To summarize: This "wisdom of the true nature" encompasses both fundamental and subsequent wisdom. Fundamental wisdom only perceives the unconditioned; subsequent wisdom perceives both conditioned and unconditioned phenomena.

言證真實等者。簡依他法。依他法如幻事。不得名真如妙理。即是此間證真實智。亦是第四勝義。廢詮談旨。觀一者法界智。良問所緣境中有為無為二種皆言實者。對何名實。答對遍計性故。依圓二種得於實名。善戒經云。有為無為名為有。我及我所名為空。問圓成可名實。依他何名實。答依他有體故名實。問此所緣三性。體各有幾。答圓成有二。一離倒圓成。即無漏。二究竟圓成。即真如。今即真如為所緣也。依他仗因託緣。如心起時必具四。一從種生為因緣。二託境而起為所緣緣。三前心引後心為等無間緣。四不相障礙。為增上緣。遍計亦四種。一自然遍計。如僧佉外道。執諸眾生。從於冥性。自然而有等。二名言遍計。如世俗人。從佛乞得。名為佛奴。後執此名字。而生彼我。三相屬著遍計。如世執是我田地等。四剎那遍計。如身剎那生滅。凡愚計常等是。問此間真實與體實無為何殊。答隨境分智。對後得不證為名。無為之智。對凡妄智。不稱法體而立。今引真實。唯是廢詮談旨第四智。

> The phrase "realized as true and real" distinguishes dependent nature. Dependent nature is like an illusion—it cannot be called the wondrous principle of true thusness. This refers to the wisdom that realizes the true and real, which is also the fourth ultimate truth. It transcends verbal expression and directly points to the essence. The single wisdom that observes this is the wisdom of the dharma realm. \*\*Question:\*\* Among the objects of perception, both conditioned and unconditioned phenomena are called "real." Relative to what are they considered real? \*\*Answer:\*\* Relative to the nature of imputation. Thus, both dependent and perfected natures earn the name "real." The \*Śīla-śikṣā Sūtra\* says: "Conditioned and unconditioned are called 'existence'; self and what belongs to self are called 'emptiness.'" \*\*Question:\*\* The perfected nature can be called real—how can dependent nature also be called real? \*\*Answer:\*\* Dependent nature has substance, so it is called real. \*\*Question:\*\* The three natures as objects of perception—how many aspects does each have? \*\*Answer:\*\* Perfected nature has two aspects: 1. Perfected nature free from distortion, which is the unconditioned. 2. Ultimate perfected nature, which is true thusness. Here, it is true thusness that serves as the object of perception. Dependent nature arises depending on causes and conditions. For example, when a mind arises, it must have four conditions: 1. It arises from its seed, which is the causal condition. 2. It depends on an object as the objective condition. 3. The preceding mind leads to the succeeding mind, which is the immediately antecedent condition. 4. They do not hinder each other, which is the dominant condition. Imputed nature also has four types: 1. Natural imputation—e.g., the Sāṃkhya heretics claim that all beings arise naturally from primal matter. 2. Name-based imputation—e.g., common people receive a name like "Buddha's servant" from the Buddha, then cling to that name and develop notions of self and other. 3. Relational imputation—e.g., people attach to things as "my land" and so on. 4. Momentary imputation—e.g., the body changes moment by moment, but ordinary people mistake it for permanent. \*\*Question:\*\* How does this "true and real" differ from "real substance" and "unconditioned"? \*\*Answer:\*\* Wisdom arises according to its object. It is named in contrast to the attainment of realization that follows. Unconditioned wisdom is named in contrast to the deluded wisdom of ordinary beings, which does not correspond to the nature of things. The "true and real" mentioned here refers exclusively to the fourth wisdom—the wisdom that transcends verbal expression and directly points to the essence.

言此有五對者。一者。如來後得智。是一緣五般境。能觀智隨所觀境。以得五个智名字。二者。根本智不隨後得智。緣五般境。但得真實智名也。是能對。其所對智有五。一知妄。二知事。三知相。四知詮五知權也。根本智唯內證。不隨後得智。知妄知事知相知詮知權。根本智對此五个知。但得名真實智也。路府由此略敘八諦。令學者易悟。於此義中。初總名。後別名。且總名者。一世俗諦。亦名隱顯諦。世謂隱覆。可破壞義。俗謂顯現。隨世流布義。隱覆空理。有相顯現。如結手巾為兔角等。隱本手巾。兔相顯現。此亦如是。今隨古解。名世俗諦。亦名隱顯諦。二勝義諦。舊名第一義諦。亦名真諦。別名者。依瑜伽唯識。二諦各有四種。一世間世俗。亦名有名無實諦。二道理世俗。亦名隨事差別諦。三證得世俗。亦名方便安立諦。四勝義世俗。亦名假名安立諦。即二空勝義諦。勝義諦有四。一世間勝義。亦名體用顯現諦。二名道理勝義。亦名因果差別諦。三名證得勝義。亦名依門顯實諦。四勝義勝義諦。亦名廢詮談旨。即此四个世俗。及四个真諦。成其八諦。前一唯俗。後一唯真。餘中間三个。亦真亦俗。將此三法。若對前瓶盆車乘。即名後三真也。若對後一真法界。即名前三俗也。若據體只是為般事。如來後得智是一。能知此五般事。立五个智名也。其能對治。唯一正體智。即證廢詮談旨之真智知。何者五。一知妄智者。如來後得智。是能知之智。妄法是所知之境。智能知比故妄法。名知妄智。妄謂軍林瓶盆車乘等。即是第一世間世俗諦。凡夫外道不了。是妄執為實有。如來後得智能知妄法。名知妄智。如來根本智唯內證一真法界。知真不知妄。對彼知妄智。名實智。問遍計所執舉體是無。云何說為聖所行境。答彼約遍計體。言智不緣。今知其妄計。後得智緣故。唯識云。凡愚執有。聖者達無。許佛緣故。亦得說為凡聖智境。二知事智者。事謂三科體事。即是第二道理世俗。亦名隨事差別諦。三科等法。事相顯現。差別可知之事。為蘊處界中都無有我。凡夫不了。妄執有我。有主宰用。如來後得智知此三科體事從緣所生。都無有我。能知之智名知事。如來根本智一向知理。不隨後得智事。名實智。三知相智者。相謂行相。即四諦下十六行相。即是第三證得世俗。亦名方便安立諦。染淨因果。其相顯現。名之為相。後得智。知名知相。如來根本。知性不知相。對彼知相智。名實智。四知詮智者。詮謂詮顯。即依門。悟如二空。名之為詮。即是第四勝義。世依聖者之智。依此二空門。能顯真理。名之為詮。後得智知。名知詮智。如來根本智。廢詮談旨。不隨後得智知詮。名實智。此上四對智。所對是後得。能對是根本智。後得智唯是隨境。得五般名。更無別號也。根本智不隨後得緣五般境。但得五般真實智名也。

> Here are five pairs. First, the Tathāgata's subsequent wisdom is a single awareness that observes five types of objects. Depending on what it observes, it receives five corresponding names. Second, the fundamental wisdom does not follow the subsequent wisdom in observing these five types of objects; it is simply called "true wisdom." These are the counterparts. The objects that the wisdom observes are five: 1) knowing illusion, 2) knowing phenomena, 3) knowing characteristics, 4) knowing expression, and 5) knowing skillful means. Fundamental wisdom is only inner realization; it does not follow subsequent wisdom in knowing illusion, phenomena, characteristics, expression, or skillful means. Compared to these five types of knowing, fundamental wisdom is simply called "true wisdom." Accordingly, the Lu tradition has briefly outlined the eight truths to make it easier for learners to understand. In this teaching, there is first the general name, then the specific names. \*\*General names:\*\* 1. The truth of worldly convention, also called the truth of concealment and manifestation. "World" means concealment and destructibility; "convention" means manifestation, flowing along with the world. It conceals the principle of emptiness while manifesting appearances—like tying a handkerchief to look like a rabbit's horn; the original handkerchief is hidden, and the rabbit's horn appears. This is similar. Following ancient explanations, it is called "the truth of worldly convention" or "the truth of concealment and manifestation." 2. The truth of ultimate meaning, formerly called the truth of the highest meaning, also called the truth of reality. \*\*Specific names (according to the Yogācāra and Mere-Consciousness schools):\*\* Each of the two truths has four types: 1. Worldly-worldly conventional truth, also called "having a name but no reality." 2. Reason-based worldly conventional truth, also called "following events with distinctions." 3. Attainment-based worldly conventional truth, also called "skillful and provisionally established." 4. Ultimate worldly conventional truth, also called "provisionally named and established"—this is the ultimate truth of the two emptinesses. The ultimate truth has four types: 1. Worldly ultimate truth, also called "the truth of essence and function manifesting." 2. Reason-based ultimate truth, also called "the truth of cause and effect distinctions." 3. Attainment-based ultimate truth, also called "the truth of realizing reality through a gateway." 4. Ultimate ultimate truth, also called "setting aside words to discuss the principle." These four conventional truths and four true truths together form the eight truths. The first is merely conventional; the last is merely true. The three in between are both true and conventional. When these three dharmas are compared to the previous \[examples of\] vases, pots, carts, etc., they are called the latter three true ones. When compared to the final true Dharma-realm, they are called the former three conventional ones. In terms of substance, they are merely phenomena. The Tathāgata's subsequent wisdom is one, and by knowing these five types of phenomena, five names for wisdom are established. Its counteragent is the single fundamental wisdom, which is the true wisdom that realizes the principle free from words and expressions. \*\*What are the five?\*\* 1. \*\*Wisdom that knows illusion\*\*: The Tathāgata's subsequent wisdom is the knowing wisdom; illusory dharmas are the known objects. Because this wisdom knows these illusory dharmas, it is called "wisdom that knows illusion." Illusion refers to armies, forests, vases, pots, carts, etc.—this is the first worldly-worldly conventional truth. Ordinary people and outsiders fail to understand; they cling to them as truly existent. The Tathāgata's subsequent wisdom knows these illusory dharmas, hence it is called "wisdom that knows illusion." The Tathāgata's fundamental wisdom only inwardly realizes the single true Dharma-realm; it knows truth, not illusion. Compared to that wisdom that knows illusion, it is called "true wisdom." \*\*Question\*\*: The entirely fabricated nature has no substance at all. How can it be said to be an object experienced by sages? \*\*Answer\*\*: That teaching speaks of the fabricating nature itself, saying wisdom does not directly take it as object. Now we are speaking of knowing that fabricating nature; subsequent wisdom takes it as object. Therefore, the \*Mere-Consciousness\* text says: "Ordinary people and fools cling to it as existent; sages realize it does not exist. Because Buddhas are allowed to take it as object, it is also said to be an object of both ordinary and sagely wisdom." 2. \*\*Wisdom that knows phenomena\*\*: Phenomena refer to the three categories (skandhas, ayatanas, dhatus). This is the second reason-based worldly conventional truth, also called "following events with distinctions." These three categories have manifest characteristics and are distinguishable phenomena. Within the aggregates, sense-fields, and elements, there is no self. Ordinary people, not understanding, falsely cling to a self that has a master and controller. The Tathāgata's subsequent wisdom knows that these three categories arise from conditions and have no self. The wisdom that knows this is called "wisdom that knows phenomena." The Tathāgata's fundamental wisdom constantly knows the principle; it does not follow subsequent wisdom in knowing phenomena, and is called "true wisdom." 3. \*\*Wisdom that knows characteristics\*\*: Characteristics refer to the sixteen aspects under the four truths. This is the third attainment-based worldly conventional truth, also called "skillfully and provisionally established." The cause and effect of defilement and purity have manifest characteristics, called "characteristics." Subsequent wisdom knows names and characteristics. The Tathāgata's fundamental wisdom knows essence, not characteristics. Compared to that wisdom that knows characteristics, it is called "true wisdom." 4. \*\*Wisdom that knows expression\*\*: Expression means verbal expression; it refers to relying on a gateway to realize the two emptinesses—this is called "expression." This is the fourth worldly conventional ultimate truth. Sage's wisdom relies on the gateway of the two emptinesses to manifest true principle, hence called "expression." Subsequent wisdom knows this; it is called "wisdom that knows expression." The Tathāgata's fundamental wisdom sets aside words to discuss the principle; it does not follow subsequent wisdom in knowing expression, and is called "true wisdom." In the four pairs above, the object is subsequent wisdom; the counteragent is fundamental wisdom. Subsequent wisdom merely obtains five names according to its objects; it has no other designation. Fundamental wisdom does not follow subsequent wisdom in observing the five types of objects; it merely obtains the five names of true wisdom.

言此之四種者。謂其簡濫故。恐畏人將謂。疏中云。知妄名實智。乃至知詮名實智。只恐喚後得作其實智。所以疏言此之四種實智。皆是唯觀第四真智。即是證一真法界之智。即根本智也。

> These four types of wisdom are distinguished to prevent confusion. Some might mistakenly think that understanding illusion is true wisdom, or that grasping concepts is true wisdom. To avoid this misunderstanding, the commentary clarifies that all four types of true wisdom mentioned here only contemplate the fourth true wisdom — that is, the wisdom that realizes the single true reality. This is fundamentally the wisdom of original insight.

言餘四所對等者。即是知妄知事知相知詮。四般智也。意者唯明如來後得智能知四世俗。名世俗智。據實。二乘菩薩總得名知妄事相詮。然今欲解方便智。故取如來後得。如來後得有此方便妙用故。問觀體與智體何別。答體雖是一。望義別。照了名觀。決斷名智。簡擇名慧。印持名忍。望義各別。得名有異也。

> Regarding the remaining four aspects, they are: recognizing illusion, recognizing phenomena, recognizing characteristics, and recognizing expressions—these are the four types of wisdom. The meaning here is that only the Tathāgata's acquired wisdom can understand the four kinds of conventional truth, which is called conventional wisdom. In reality, both Śrāvakas and Bodhisattvas can also recognize illusion, phenomena, characteristics, and expressions. However, the present discussion is intended to explain expedient wisdom, so it specifically refers to the Tathāgata's acquired wisdom; it is the Tathāgata's acquired wisdom that possesses these wondrous expedient functions. Question: What is the difference between the essence of contemplation and the essence of wisdom? Answer: Although their essence is one and the same, they differ in terms of their functions. Illumination and discernment are called contemplation; decisive judgment is called wisdom; selecting and distinguishing is called insight; upholding and confirming is called patience. As each has its own function, they are given different names.

言五對知權名實者。如來後得智。知二乘人權所得所證羊鹿化城。權時施設。如來後得智知權名權智。如來根本智證一乘理名知實。不隨後得知權名實也。問前四種智何不言知一乘。至此乃言一乘理智。答此為對二乘權智。顯此究竟。唯一乘理。故言一乘也。

> The fifth pair is about understanding expedient teachings versus the ultimate truth. The Tathagata’s post-enlightenment wisdom understands that the teachings for followers of the Two Vehicles—like the parable of the goat-cart, deer-cart, and phantom city—are only provisional and skillfully arranged. This wisdom of knowing the expedient is called "expedient wisdom." The Tathagata’s fundamental wisdom, which realizes the principle of the One Vehicle, is called "understanding the ultimate." This does not mean that the post-enlightenment wisdom also grasps the ultimate; rather, it knows the expedient as expedient. Question: Why don’t the first four types of wisdom mention understanding the One Vehicle? Why is it only here that the principle and wisdom of the One Vehicle are discussed? Answer: This is to contrast with the expedient wisdom of the Two Vehicles. It reveals that what is ultimately real is only the principle of the One Vehicle. Thus, it is called the One Vehicle.

言此依證智等者。即根本智也。第四真。即是四勝義中勝義勝義諦。即廢詮談旨也。

> The text that speaks of "relying on realization and wisdom" refers to the fundamental wisdom. "Fourth Truth" means the ultimate truth among the four supreme truths—the truth that goes beyond words and allows direct discussion of the essential meaning.

言對後三俗智者。即是第二三科。四諦二空門。知事知相知詮三也。問後三俗即是前三真。何故不對前三真。乃言後三俗。答後三俗智。亦名權智。亦名俗智。正是真俗權實兩法相對故。將第四真智。對後三智俗。問何不對初俗。答以彼初俗所緣無體。唯是妄法。非俗證智。故不對也。若爾二乘人證生空理時。亦是亡詮。何非第四真耶。答二乘證理之時。雖得真。彼自不知。故二乘權智非第四真。問二乘既無二空門智。如何亦對第四俗耶。答二空雖不雙修。以分得生空故。須對。

> Question: The three subsequent conventional wisdoms for the wise refer to the second and third categories: the Four Noble Truths, the two kinds of emptiness, and the three aspects of knowing phenomena, characteristics, and expressions. Since the three subsequent conventional truths correspond to the three prior ultimate truths, why are they not contrasted with the former three ultimate truths, but rather with the latter three conventional ones? Answer: The three subsequent conventional wisdoms are also called skillful means wisdom or conventional wisdom. They embody the contrast between ultimate and conventional truth, and between skillful means and reality. Therefore, the fourth ultimate wisdom is contrasted with the three subsequent conventional wisdoms. Question: Why is the first conventional wisdom not contrasted? Answer: Because the object of the first conventional wisdom lacks inherent nature—it is merely delusory phenomena, not conventional realization wisdom. Thus, it is not contrasted. If so, when practitioners of the Two Vehicles realize the truth of no-self in living beings, they also transcend verbal constructs. Why is this not considered the fourth ultimate truth? Answer: Although practitioners of the Two Vehicles attain truth when realizing it, they themselves are unaware of this. Therefore, their skillful means wisdom is not the fourth ultimate truth. Question: Since practitioners of the Two Vehicles lack the wisdom of the two kinds of emptiness, how can they be contrasted with the fourth conventional wisdom? Answer: Although they do not cultivate both kinds of emptiness simultaneously, they partially realize the emptiness of the self. Hence, the contrast is necessary.

言若依趣入至於三俗者。第三俗智。是四諦十六行相。及七方便。是二乘趣入。四沙門果。及緣覺果。第三真智。是二空門。菩薩趣入。初地見道。真實趣入也。如來後得智能知大乘趣入。名知實智。如來後得知二乘趣入。名知權智。此能對所對。皆是如來後得智。不同前來諸解將後得根本也。問何不將第三真對第一第二俗。答第一俗唯是妄法無體。不取第二俗。三科法不是趣入之行相。所以不取也。問勝義世俗差別云何。答有四別。一約法異。深妙之法名勝義。分麤淺之法名世俗。二約人。上智所知勝義。中下智知名世俗。三約體異。有實自體名勝義。無實自體名世俗。四約漏無漏異。無漏之法名勝義。有漏之法名世俗實智訖。

> If you speak of entering in accordance with the truth and arriving at the three levels of conventional truth, the third conventional wisdom is the sixteen aspects of the Four Noble Truths and the seven stages of practice. This is the entry path for the two vehicles—the four fruits of the path and the pratyekabuddha fruit. The third true wisdom is the two emptiness gateways, the entry path of bodhisattvas, the true entry into the first stage of seeing the path. The Tathagata's subsequent wisdom can know the Mahayana entry, which is called the wisdom of knowing the true. The Tathagata's subsequent wisdom can know the two-vehicle entry, which is called the wisdom of knowing the expedient. This subject and object are both the Tathagata's subsequent wisdom, unlike previous interpretations that confused the subsequent with the fundamental. Question: Why not pair the third true wisdom with the first and second conventional truths? Answer: The first conventional truth is only false dharma, without substance, so it is not taken. The second conventional truth—the three categories of dharmas—is not the practice path of entry, so it is not taken either. Question: What is the difference between ultimate truth and conventional truth? Answer: There are four distinctions: First, in terms of dharma itself—profound and subtle dharmas are called ultimate truth; coarse and shallow dharmas are called conventional truth. Second, in terms of persons—what is known by superior wisdom is ultimate truth; what is known by middle and lower wisdom is conventional truth. Third, in terms of substance—what has real self-nature is ultimate truth; what lacks real self-nature is conventional truth. Fourth, in terms of the defiled and undefiled—undefiled dharmas are called ultimate truth; defiled dharmas are called conventional truth. <note>End of Real Wisdom</note>

言方便智有三或四者。疏主意欲擬解此經方便者。但一切經中有方便字。總引來也。然後局明此經方便。且泛明一切經中方便。方便善巧智體唯一。十波羅蜜中第七所攝。或三者。一進趣方便。二施為方便。三集成方便。或四者。於第二施為中。開出權巧方便。攝則有三。開乃成四。

> The wisdom of skillful means has three or four aspects. According to the commentary, when explaining the "skillful means" in this sutra, all instances of this term in other sutras are cited first. Then, the specific meaning in this sutra is clarified. Generally speaking, the skillful means, expedient wisdom, and adept methods share a single essence, which belongs to the seventh of the ten perfections. As for the three aspects: first is the means for progress, second is the means for action, and third is the means for integration. As for the four aspects: within the second means for action, we distinguish expedient and adaptive means. When condensed, there are three; when expanded, they become four.

言進趣方便者。進趣即是方便也。秀云。是小乘說佛及菩薩二乘。在於資粮加行二位。修七方便。進趣見道已去。四向四果。名進趣也。

> Regarding the term "means of progress," progress itself is the means. Master Xiu explains that this refers to the Small Vehicle teachings about the Buddha and the bodhisattva’s two vehicles. During the stages of accumulating merit and preparatory practices, one cultivates the seven means of progress. Moving forward toward the path of insight and beyond, the four stages of entry and the four fruits are called progress.

言謂見道前等者。一五停心觀。二別相念。三總想念。四𤏙。五頂。六忍。七世第一。且五停者。一多貪眾生令作不淨觀。為諸眾生不了世間。五塵境界皆是幻化。又亦不知自身本是四大五蘊三十六物以成其身。遂躭染五塵。保自身命。不能離染。由此長劫沈淪。故佛大悲。欲令出離愛染。令其觀察諸法不淨。故作不淨觀。能除四種貪。一者形色貪。謂見長短方圓容貌美妙。生貪心故。緣爛壞等想而治之。二顯色貪。粧粉衣服向上。作青淤等想。作不淨觀而治之。三者妙觸貪。觸身細滑按摩等境。而生貪心。作虫䖵等想治之。四供奉貪。謂衽奉合儀。歌悅歡適。因此生貪心。令觀死屍不能舉動。而以治之。對法論云。隨境界力。煩惱現前。此觀若成。觀一切境。皆為不淨。若食入口。不淨想現。即便吐出。此觀乃成。二者多嗔眾生。作慈悲觀。破嗔恚者。由諸眾生無始時來。常習嗔恚。相續不絕。嗔若起時。眾生身中所有善法。悉皆滅盡。能害眾生法身慧命故。遺教經云。當知嗔心。甚於猛火。欲令斷嗔。絕不善源。應觀眾生。如己子想。而修慈悲。三者多痴眾生。作緣起觀。令觀十二因緣。愚夫於此。不了因果。廣造惡業。對彼為說世間糓麥種子。如是因果生生不絕。喻彼自身因果相續。無明發行。愛取潤生。後得入道。四者著我眾生。作界分別觀。為諸眾生不了此身。五薀十二處十八界。和合所成。實無有我。妄計有我。由計我故。受生死苦。佛為愍此。令觀此身唯有五蘊十二處十八界等法。實無有我。名界分別觀。五散亂眾生作數息觀。由諸眾生無法繫心。縱逸放蕩。情無禁制。故數息以止散亂。數者數數。息者止息邪想。種種攀緣。造惡彌多。修善全少。故令數息。以上散亂。謂彼息風或出或入。由中間蹔時止息。名息也。然有六因而得圓滿。一數上聲呼謂計心緣出入息。唯念憶持出入息數。從一至十。此有三失。一數減失。將二作一。二數增失。將一作二。三雜亂失。將入作出。將出作人。離此三失。是名正數。若十中間而數錯亂。復應從入。次第數之。終復始。乃至得定。二隨者。謂繫於心緣出入息。不作加行。隨息而行。所得何處。若息入時。入內身中。遍身而行。若出身外。一搩手乃至一尋。隨所至方。念當隨遂。三止者。若不數息時。不得令心散亂。事須止心繫念在鼻端。或在眉間乃至足指。隨所著處。數止其心。四觀者。謂隨觀察此息風已。兼觀五蘊身。乃能造所造。所造十二處十八界為境。五轉者。轉謂移轉。緣息風時。安置後後。勝聖根位。乃至世第一位。皆通作此行相。六淨者。謂後昇進入於見道。乃至盡智。名之為淨。問停者何義。答攝云齊也。意說五停心觀氣力齊等。隨修一觀。得入見道。力用均等。西明云。停者住止義。此之五觀停止身心。停者住也。於此五停。行者停住心也。二別相念觀者。論名自相念觀。身受心法。各別自性。名為自相。大種所造身。是身自性。受是受自性。心是心自性。除此三解。所餘說法。名未自性也。一觀身不淨。除淨倒。有五。一種子不淨。牡丹從子生還香。伊蘭從伊蘭子生還臰。二乘者施戒忍生還淨。凡夫從無明貪愛生故。名種子不淨。小乘觀行。觀行父母遺體。以為不淨。二住處不淨。生藏之下。熟藏之上。臰穢之處。於此安住。三自體不淨。地水火風。假令連持皮肉筋骨三十六物。以成其身。名自體不淨。四外相不淨。九竅常流。垢汙臰穢。瘡痍膿血。𥄏淚涕唾。名外相不淨。五究竟不淨。氣絕已後。膖脹爛壞。皆成可惡。及招後身。沈淪六趣。名究竟不淨。二觀受是苦。除樂倒。有二。一觀三受為三苦。二觀八苦。為苦。且三受者。一觀苦受為苦苦。二觀樂受為壞苦。三觀捨受為行苦。二觀八苦。生苦。老苦。病苦。死苦。怨憎會苦。愛別離苦。求不得苦。五盛陰苦。三觀心無常。除常倒。心心所法。剎那無常。前生後滅。猶如猿猴曾不暫住。有非常有。不及無為。無非常無。不如兔角。無彼有無二常之相。故號無常。經云。色如聚沫。不可撮摩。受類浮泡。不得久住。想同陽焰。從渴愛生。行類芭蕉。中無有實。識如幻事。顛倒所起。四觀法無我。除我倒。法有三科法。觀此法中。都無有我。凡夫外道。妄計無我之處。強執我也。即薀計我。離薀計我。佛教薀處界中。但有從緣生法。都無有我上別相了。三總相念者。總將身受心法。一處向上。作苦空無常無我觀。名總相念觀。稍勝前位。名總相念觀。梵云毗鉢舍那。此云觀。觀即慧也。四𤏙位。從此總想念住成就已。次生𤏙法。聖道如火。焚惑薪。聖道火之前相。故名為𤏙。此𤏙善根分位長故。能具觀四諦十六行相。一觀三界苦果為苦諦。二觀三界因為集諦。三觀無為法為滅諦。四觀能趣行為道諦。此順決擇分善。初善根生。名為𤏙法。是後聖道火之前相。立以𤏙名。此位之中。以有有漏心。學觀四諦也。五頂位。此位之中。重觀前境。四諦十六行相。𤏙後有善根生。名為頂位也。於此善根中。此最為高勝。由如人頂。故名頂法。然此位中。於佛所說苦集滅道。隨順觀察。於三中。信為上首。六忍位。謂頂法後有善根生。重觀四諦。忍者。印可達悟之義。於四諦理。能忍印持。此最勝故。故名為忍。又無退墮。故名忍。下忍中忍。同前𤏙法頂法。具觀四諦。修十六行相。上品忍位。唯觀世第一相隣接故。唯一行一剎那心。名上忍。中忍等有減緣減行等。恐煩不述。七世第一法。從上忍無間而生。此有漏故名世間。於世間中。是最勝故。名為第一。唯緣欲苦。唯一行相。唯一剎那心。亦同上忍。有仕用力。引見道生。故名最勝。名世第一。此之七種方便。皆趣聖道之方便。名七方便也。

> The passage explains the seven stages of practice leading to the Path of Seeing. They are: (1) The Five Settling Meditations, (2) Specific Contemplation, (3) General Contemplation, (4) Warmth, (5) Summit, (6) Forbearance, and (7) Supreme Worldly State. First, the Five Settling Meditations: 1. \*\*For excessive desire: The Contemplation of Impurity.\*\* People are unaware that the world and its five sense objects are illusions. They don't understand their own bodies are just a combination of the four elements, five aggregates, and thirty-six components. Attached to sensory pleasures and their own life, they can't abandon desire and are trapped in a long cycle of suffering. Out of compassion, the Buddha taught them to see all things as impure, specifically to overcome four kinds of attachment: (a) Attachment to form (appearance), overcome by imagining decay and rot. (b) Attachment to color (makeup, clothes), overcome by imagining bruises and filth. (c) Attachment to pleasant touch (massage, smoothness), overcome by imagining maggots and bugs. (d) Attachment to service (attentiveness, praise), overcome by imagining a corpse that cannot move. If this meditation is accomplished, one sees all food as impure and may even vomit it. As the \*Abhidharma\* says, delusions arise based on circumstances, but this meditation transforms them. 2. \*\*For excessive anger: The Contemplation of Loving-Kindness.\*\* Anger destroys all the goodness within a person and harms both their true nature and wisdom. The \*Sutra on the Buddha's Final Teaching\* compares an angry mind to a fire far more dangerous than a literal one. To uproot this source of evil, one should view all beings like one’s own beloved children and cultivate love and compassion. 3. \*\*For excessive ignorance: The Contemplation of Dependent Origination.\*\* This involves contemplating the twelve links of dependent origination. The ignorant don't understand cause and effect and create much bad karma. The Buddha teaches them by analogy: Like seeds that perpetually produce grain, one's own causes and effects are a continuous chain—ignorance leads to action, craving and grasping lead to rebirth, and only by understanding this can one enter the path. 4. \*\*For excessive ego-clinging: The Analysis of the Elements.\*\* People don't realize their body is merely a combination of the five aggregates, twelve sense bases, and eighteen elements. They falsely believe in a permanent self, which brings the suffering of birth and death. The Buddha teaches them to see that this body is just these elements, with no real self. 5. \*\*For a scattered, restless mind: The Contemplation of Breathing.\*\* To control an untamed mind that runs wild, one counts the breaths to settle it. 'Counting' means focusing on the inhalation and exhalation, counting from one to ten without errors (not skipping, adding, or confusing in-breath with out-breath). If confused, start over, repeating until the mind settles. There are six steps to complete this meditation: (a) Counting, (b) Following (the breath, without effort), (c) Settling (focus on a single point like the nose tip), (d) Contemplating (observing the body and elements), (e) Transforming (moving to higher stages of practice), and (f) Purifying (ending with the Path of Seeing and ultimate wisdom). These 'Settling' meditations are so-called because they 'settle' or 'still' the body and mind, bringing them into a stable, balanced state. \*\*Second: Specific Contemplation.\*\* This meditation focuses on the unique characteristics of the four foundations: body, feeling, mind, and dharmas. 1. \*\*Body as Impure (against desire):\*\* Five types of impurity are contemplated: (a) Seed-impurity (born from parents' unclean fluids). (b) Dwelling-impurity (living in the womb, between the stomach and intestines). (c) Self-impurity (the body is just a collection of the four elements and thirty-six parts). (d) External-impurity (the nine orifices constantly emit filth, pus, tears, etc.). (e) Final-impurity (after death, the body decays and returns to the six realms of suffering). 2. \*\*Feeling as Suffering (against the idea of pleasure):\*\* Two views: (a) The three feelings are all suffering—painful feeling is 'suffering as suffering', pleasant feeling is 'suffering from change', and neutral feeling is 'suffering of conditioned existence'. (b) The eight kinds of suffering—birth, aging, sickness, death, meeting the hated, separation from the loved, not getting what one desires, and the suffering of the five aggregate skandhas. 3. \*\*Mind as Impermanent (against the idea of permanence):\*\* The mind and mental factors change every single moment, like a monkey that never rests. It \*has\* existence but it's not eternal like the unconditioned; it is \*not\* non-existent like a rabbit’s horn. It lacks both the characteristic of being permanent or completely non-existent. 4. \*\*Dharmas as Non-Self (against the idea of a fixed self):\*\* In all conditioned dharmas, the five aggregates, twelve sense bases, and eighteen elements, there is no permanent self. Ordinary people and non-Buddhists mistakenly cling to a self where none exists, either identifying the self with the aggregates or imagining it is separate from them. The Buddha teaches there are only dharmas that arise from conditions, with no self-entity. \*\*Third: General Contemplation.\*\* A more advanced stage where the four foundations (body, feeling, mind, dharmas) are contemplated \*together\* as suffering, empty, impermanent, and without self. \*\*Fourth: Warmth.\*\* From the success of General Contemplation, a 'Warmth' of the path arises. The path is like a fire that burns away the wood of delusion. 'Warmth' is the sign of that fire before it fully blazes. This stage has a long duration and allows the practitioner to fully contemplate the Four Noble Truths (suffering, cause, cessation, path) and their sixteen aspects. This is a wholesome root accompanying a decision for liberation. \*\*Fifth: Summit.\*\* After Warmth, this is the highest and most excellent stage of wholesome roots in the worldly path. It is called 'Summit' like the top of the head. Here, the practitioner re-contemplates the Four Noble Truths, with faith being the most prominent factor. \*\*Sixth: Forbearance.\*\* After Summit arises Forbearance. 'Forbearance' means the ability to accept, recognize, and realize the truth of the Four Noble Truths. It is so-called because one can bear the truth and will not fall back. In the lower and middle grades of Forbearance, one contemplates the Four Truths fully. The highest grade of Forbearance, being immediately adjacent to the Supreme Worldly State, focuses on just one aspect of one truth in a single moment of mind. \*\*Seventh: Supreme Worldly State.\*\* Arising from the highest grade of Forbearance, this is the most supreme state within the worldly realm (the state with outflows, or defilements). It focuses on suffering in the desire realm with one single aspect and one single moment of mind. It directly leads to the birth of the supramundane Path of Seeing. These seven stages are all methods and preparations for entering the sacred path, known as the Seven Expedients.

言進趣等者。進趣。解前進趣二字。向果者。此之七位。趣向見道。見道名果。

> "Advancing and progressing" explains the two words "advancing and progressing." "Towards the goal" means that these seven stages are all moving toward the realization of the path, and that realization is called the goal.

言所學有則曰方等者。七方便是二乘人所學法。不淨觀是多貪眾生所學。慈悲觀是多嗔眾生所學。三十七方便。與修行人。作模軌法則。名所學有則也。隨位者。五停心觀。別想念觀。總想念觀。並在解脫分位。四善根在決擇分位。故名隨位。順宜者。多貪眾生作不淨觀。著我眾生界分別觀。多嗔慈悲。多癡十二因緣。散亂數息。名順宜。隨彼修行人地位。名隨位。隨彼修行人根宜。名順宜。

> What is taught follows certain principles—this is called "structured teachings." The seven types of expedient means are methods practiced by those seeking personal liberation. The contemplation of impurity is taught for those with strong attachment. The contemplation of loving-kindness is taught for those with strong anger. The thirty-seven aids to enlightenment serve as guidelines for practitioners, which is why they are called "structured teachings." "Stage-appropriate" means: The five meditations for calming the mind, the partial contemplation of objects, and the comprehensive contemplation of objects all belong to the stage of liberation. The four roots of good belong to the stage of discrimination. Therefore, they are called "stage-appropriate." "Suitability" means: For those strongly attached, the contemplation of impurity is taught. For those with strong ego-attachment, the contemplation of the elements is taught. For those with strong anger, loving-kindness is taught. For those with strong ignorance, the twelve links of dependent origination are taught. For those with scattered minds, breathing meditation is taught. This is called "suitability." Following the practitioner's level of development is called "stage-appropriate." Following the practitioner's natural inclinations is called "suitability."

言施為方便者。施由設也。為由作也。

> Giving as a skillful means means: "giving" refers to offering, and "skilled means" refers to the action of doing so.

言謂方便善得者。前七方便。進趣小乘人。今此施為方便。為菩薩。即十波羅蜜中第七方便善巧波羅蜜多上舉體。

> The term "skillful means" (upaya-kaushalya) refers to the first seven types of skillful means used to guide people toward the lesser vehicle (Hinayana). However, the practice of generosity described here functions as a skillful means for bodhisattvas. This corresponds to the seventh perfection within the ten perfections—the perfection of skillful means.

言後智妙用者。顯用也。論云。後五波羅蜜多。皆後得智善巧波羅蜜多。後智妙用。能行二利。故名方便。

> The wondrous function of subsequent knowledge reveals its practical application. As the Treatise states: "The final five perfections are all skillful means of subsequent-acquired wisdom." This subsequent wisdom, with its marvelous function, enables the practice of benefiting both oneself and others—thus it is called "skillful means."

言一教行等者。如來所說。可依可學。不同外道非可學故。佛說法有可准承。故名方。此是教也。稟教獲安。此是行也。三乘五性隨聞而學。皆獲自果名便。非如舍利弗。令斷金之子作不淨觀。浣衣之子引作數息觀。不名方便也。獲益得穩便。利便名便也。此唯利他也。

> Teaching and practice are the same. The teachings of the Tathāgata can be relied upon and learned from—unlike those of non-Buddhists, which are not to be studied. The Buddha’s words are trustworthy and orderly, which is why they are called "method." This is the teaching. When one follows these teachings, they find peace. This is the practice. Whether from the three vehicles or the five different capacities, beings learn according to what they hear, and each attains their own fruit—this is called "convenient means." It is not like Shariputra, who told the goldsmith’s son to practice impurity meditation, while the laundry worker was directed to practice breathing meditation—that is not true skillful means. True skillful means allows beings to gain benefits easily and stably—that is what "convenient" means. This is solely for the benefit of others.

言證行方便者。證謂所證理。行謂能證智。二空雙證。理上無分別。名正直曰方。唯根本智內證。餘智不能名智。順正理名便。此唯自利也。

> "Skillful means in the realization of truth through practice" means: "Realization" refers to the truth that is realized. "Practice" refers to the wisdom that accomplishes this realization. When both aspects of selflessness are simultaneously realized, the truth becomes free from distinctions. This is called the "direct" and "upright" skillful means (fangbian). Only fundamental wisdom directly realizes this from within. Other forms of wisdom cannot be called true wisdom, for it is what follows the correct truth. This path is solely for one's own benefit.

言三不住方便等者。莅由臨也利音。根本智證真。名臨真。後得智達俗。名入俗也。即後得智不住生死。不住涅槃。名莅真。入俗即無住涅槃。能行二利也。或莅則疎。入則親。後得智變影。緣如疎故。名莅真。後得智親能達悟。名入俗也。方則約法。便則約人。即是證真達俗之方便法也。

> "Three Non-Abiding Skillful Means Explained" The term "莅" (lì) means "approaching" or "arriving" <note>pronounced "li"</note>. The fundamental wisdom realizes the truth; this is called "approaching the truth." The acquired wisdom comprehends the mundane; this is called "entering the mundane." Thus, the acquired wisdom does not abide in either samsara or nirvana; this is called "approaching the truth." Entering the mundane is the non-abiding nirvana, capable of practicing benefit for both self and others. Alternatively, "approach" implies distance, while "enter" implies closeness. The acquired wisdom, by reflecting images, is somewhat distant from thusness—hence "approaching the truth." The acquired wisdom, being intimate, can achieve comprehension—hence "entering the mundane." "Method" (方) refers to the principle; "skillful means" (便) refers to the person. This represents the skillful method for realizing truth and comprehending the mundane.

言三集成方便者。此與前二方便不同。唯取一个法上能攝得多法。向一个能攝法上。說方便也。

> The "Three-in-One Expedient Means" differs from the previous two types. It refers specifically to choosing a single teaching or practice that can encompass many others, and then explaining the expedient means in relation to that one encompassing teaching.

言諸法同體巧成等者。引文也。有方便故。一法向上。能集𣫍得多法。名巧相集成也。秀云。諸法雖異。由道理等巧相集成。令多法同體集為方便故。名集成也。

> Explaining the phrase "all phenomena share the same essence and skillfully unite as equals," this is a citation from scripture. Through skillful means, when one phenomenon is raised upward, it can gather and absorb many phenomena. This is called "skillful mutual integration." Master Xiu explained: "Although phenomena are different, through the principle of equality they skillfully integrate with one another. This allows many phenomena to share the same essence and gather together as a skillful means. Hence, it is called 'integration.'"

言真如中等者。問如何名集成方便。答多法同體。總有三種集成。一以真如中具恒沙功德。一切諸法。皆不離真如故。一切法亦如也。二以智為門。攝一切法。即一切法無非般若。即五種般若攝一切法也。三以識為門。攝一切法。即一切法。皆唯識故。華嚴云。三界唯心。萬法唯識等。

> In terms of the True Suchness, one might ask: "What is meant by the gathering of skillful means?" The answer is that multiple phenomena share the same essence, and there are three types of gathering. First, because True Suchness itself contains infinite virtuous qualities, all phenomena are inseparable from the True Suchness. Therefore, all phenomena are also such-like (thusness). Second, using wisdom as the gateway, all phenomena are included, meaning that all phenomena are ultimately prajna (wisdom). The five types of prajna thus encompass all phenomena. Third, using consciousness as the gateway, all phenomena are included, meaning that all phenomena are merely consciousness. As the Avatamsaka Sutra says, "The three realms are only mind, and the ten thousand phenomena are only consciousness."

言以智為門等者。相國云。真如具德。雖過恒沙。空智為門。理皆證盡。萬像凡境因從心生。一念制之。皆不離識。以識為門。真俗咸達。以智為門。萬像如一。華嚴頌云。若人欲了知。三世一切佛。應觀法界性。一切唯心造。識智兩強。因果二位。如一池水。有無量門。閇餘開一。即無量門水。皆名一門水。無量功德法。歸智慧門。五位不同。總名為識。識自性等。問何名智上方便。答果中智強識劣。攝餘歸智。自性總名智也。四智。菩提。智自體色法。智所緣心心所法。智相應不相應法。智分位無為法。實智性。總名為智也。因中以識為門。八个識。識自體心心所法。識相應色法。識所變不相應。識分位無為。識實性。又三義。一攝相皈真如性為門。二攬餘皈智以為智門。三攝境從心以識為門。故名方便。

> The text explains that we use wisdom as our starting point. As Prime Minister Xiang said: "True Suchness is inherently filled with countless virtues, far more than the grains of sand in the Ganges. By using emptiness and wisdom as the gateway, the underlying truth is fully realized." All the appearances of ordinary things arise from the mind. The moment you control a single thought, you see that everything is inseparable from consciousness. Using consciousness as a gateway, both the absolute and conventional truths can be understood. Using wisdom as a gateway, all phenomena become unified. The Flower Garland Sutra says: "If someone wishes to understand the Buddhas of the past, present, and future, they should observe the nature of the Dharma realm: everything is created by the mind." Both consciousness and wisdom are strong. The stages of cause and effect are like a lotus pond with countless gates. When you close the other gates and open only one, the water from all the countless gates becomes the water of just that one gate. In the same way, countless methods of virtue return to the gateway of wisdom. Although the stages of spiritual practice differ, they are all called consciousness. The question arises: what is meant by wisdom as a skillful means? The answer: In the stage of fruition, wisdom is strong and consciousness is weak; all methods gather back into wisdom, and their nature is called wisdom itself. The four types of wisdom are the awakening that is wisdom itself. The forms related to wisdom, the mental states that wisdom perceives, the associated and unassociated elements of wisdom, the unconditioned states distinguished by wisdom, and the ultimate nature of wisdom—all are called wisdom. In the stage of cause, we use consciousness as the gateway. These are the eight consciousnesses: the consciousness itself, the mental states associated with it, the forms connected to it, the unassociated elements it transforms, the unconditioned aspects it distinguishes, and its ultimate nature. Furthermore, there are three meanings: First, gathering all appearances back into True Suchness as the gateway. Second, collecting everything else back into wisdom as the gateway of wisdom. Third, gathering external objects back into the mind and using consciousness as the gateway. This is why it is called skillful means.

言故菩薩地等者。善巧成。即方便也。

> Thus, the stages of the Bodhisattva path are skillfully perfected through wisdom and compassion—this is what is meant by skillful means.

言十地云總同等者。引例成也。十地者。即十地論解十地經。彼經中二十句。嘆菩薩德。論家釋前十句經文。作六種義解。即是總同成。別異壞。彼論解前十句經文。為十種入。入者證義。十種入者。一根本入。謂智慧地。二攝入。謂聞慧。三思義入。謂思慧。四法相入。謂了知諸法。五教化入。謂說法。六證入。謂見道。七不放逸入。謂修道。八地地轉入。謂出世間道。無貪等善根淨故。九菩薩盡入。謂第十地。十佛盡入。謂一切智入智。彼論將此十種入。作六種相解。謂總相。別相。同相。異相。成相。壞相。謂總同成別異境。以總對別。以同對異。以成對壞。就十種入中。最初第一句根本入。初一入是總。餘之九入是別。初第一入總攝得下之九入。下之九入。因他第一入方有也。且依六相解十種入者。一總。即根本入。問何名總。答總相者根本也。此在種姓。由有種性。餘九皆成。所以根本入名總。餘九是別。問何名別。答由初一个入。攝得餘九个入。入義是一般所以初入名同。同相也。問何名異。答異相者。餘九个之中。一一有多差別。名異也。問何名成。答最初一句為能成也。餘九句是所成。成者略也。壞者廣多說故。名壞也。又成是所喻也。成者如積集多塵。成世界故。名成也。壞者喻如塵散世界。即壞也。十地論名六相門。於一切法上。皆具此六相。且如此講堂。總名講堂。緣等一一皆具此名。是別。此柱上有成講堂用。名同。椽等不是柱。名異。此柱等和合共成辨。名成。各守自性不相交雜。名壞相。問疏引總等。有何意趣。答疏中只取總同成三个。不取別異壞。就三之中。唯取總義。能攝餘九句。意取以想對別成立。此中以少含多巧相集成。故名方便。如此經言。皆於阿耨多羅三藐三菩提不退轉一句。是總。是根本。具含得八地已上菩薩功德。經言。皆得陀羅尼等。十二句經文是別。故名方便也。

> The statement that the "Ten Stages are collectively the same" is made by citing an example for completion. The Ten Stages refer to the \*Ten Stages Sutra\*, as explained in the \*Commentary on the Ten Stages\*. In that sutra, twenty verses praise the virtues of bodhisattvas. The commentary interprets the first ten verses using six meanings, which are: collective identity, individual distinction, similarity, difference, completion, and dissolution. In the commentary, the first ten verses are explained as ten forms of "entry," where "entry" means realization. The ten forms of entry are: 1. \*\*Root Entry\*\* – the stage of wisdom. 2. \*\*Absorbing Entry\*\* – learning through listening. 3. \*\*Contemplating Meaning Entry\*\* – wisdom from reflection. 4. \*\*Nature of Phenomena Entry\*\* – understanding all things as they are. 5. \*\*Teaching Entry\*\* – expounding the Dharma. 6. \*\*Realization Entry\*\* – seeing the path. 7. \*\*Non-negligence Entry\*\* – cultivating the path. 8. \*\*Stage-to-Stage Progression Entry\*\* – the supramundane path, purified by virtues free from attachment. 9. \*\*Bodhisattva Completion Entry\*\* – the tenth stage. 10. \*\*Buddha Completion Entry\*\* – the wisdom of omniscience. The commentary explains these ten forms of entry through six aspects: total aspect, individual aspect, shared aspect, distinct aspect, completing aspect, and dissolving aspect. This means: total and completing, individual and distinct, and shared and dissolving. The total is paired with the individual, the shared with the distinct, and the completing with the dissolving. Among the ten forms of entry, the very first statement, "Root Entry," is the total. The first entry encompasses all the remaining nine entries, which arise from it. Now, applying the six aspects to the ten forms of entry: - \*\*Total\*\*: This is the root entry. Why is it called "total"? Because the total aspect is the foundation. It lies in one's innate potential. Because of this potential, the other nine entries are possible. Thus, the root entry is named "total," while the other nine are "individual." - \*\*Why are the others called "individual"?\*\* Because each is a specific differentiation. - \*\*Why called "shared"?\*\* Because the meaning of "entry" is the same across all. - \*\*Why called "distinct"?\*\* Because among the remaining nine, each has many differences, so they are "distinct." - \*\*Why called "completing"?\*\* Because the initial statement is the cause that completes, while the other nine statements are what are completed. "Completing" refers to the condensed, harmonious integration that brings things together. - \*\*Why called "dissolving"?\*\* Because it involves detailed, wide-ranging explanation. "Dissolving" is like scattering: just as dust forms a world when gathered, it is "completing," and when the world scatters into dust, it is "dissolving." The \*Commentary on the Ten Stages\* calls this the "six-gate teaching," and it applies to all things. For example, take this lecture hall. Its overall name, "lecture hall," is the total. Each part, like the beams, individually bears this name—that is the individual. The pillar contributes to the function of forming the hall, which is the shared aspect. The beams are not the pillar—that is the distinct aspect. The pillar and beams come together to form the hall—this is the completing aspect. Each part maintains its own nature without mixing—this is the dissolving aspect. \*\*Question:\*\* What is the purpose of citing "total" and so on in the commentary? \*\*Answer:\*\* The commentary only takes the three aspects of total, shared, and completing, not individual, distinct, or dissolving. Among these three, it only takes the meaning of "total," which can encompass the other nine statements. The intention is to use the overall to set against the individual and demonstrate completion. In this way, a small part contains a great deal, skillfully integrating many meanings into a compact form—hence it is called "skillful means." For example, the sutra says, "All have reached the stage of non-backsliding from supreme perfect enlightenment." One verse is the total and the root, implicitly containing the virtues of bodhisattvas above the eighth stage. The twelve verses starting with "All obtain dharani" are the individual parts. Therefore, this is called "skillful means."

言包。總有則等者。真如名總包。彼別法有軌則。故名為方。以少含多。名便。以真如一法能含多法故。名便。便者便宜。

> Text. The One Encompasses All. The Thusness (True Suchness) is called the "Total Encompassment." The individual dharmas have their own patterns and rules, hence they are called "Methods." Because the few encompass the many, it is called "Convenient Skill." Since the Thusness—one single principle—can contain many dharmas, it is thus named. "Convenient" means appropriate and suitable.

言實無此事等者。如來實無叱呵調達。愛語羅睺。金鏘馬麥。亦如瞿師覩三尺。五百婆羅門灰身。持衣說淨乞食等事。今說有者。應物現權而有。故言方便也。

> To claim that there is truly no such thing, this means: The Tathagata never actually scolded Devadatta, nor spoke kind words to Rahula. The incidents of the golden spear and the horse-feed, as well as Goshita's three-foot body, the five hundred Brahmins being burned, the taking of robes, the purification practice, and the alms-begging—these events never truly occurred. If they are spoken of as existing today, it is because they appear as skillful means, adapted to beings. Thus, they are called "expedient means."

言謂以三業者。佛地論六云。謂成所作智起三業化。一身業有三。一神通化。謂作十八變等。二受生化。謂八相成道。三業果化。謂示現金鏘馬麥背痛等事。二語業化亦三。一慶慰語化。謂弟子修行諸妙行。慶慰令成。名慶慰語化。二方便語化。謂對放逸。讚不放逸。安置學處。令厭惡法。名方便語化。三辨揚語化。謂說決擇。隨諸有情種種意樂。而演說法。斷諸疑惑等事。三意業化有四。一決擇有情化。八萬四千心行差別。一一皆能起對治門。二造作意業化。謂如雨華動地等。如來觀諸有情所行之行行不行。若諸惡行不行有德行即有失等。三發起意業化。謂宣說發他人善根故。化邪眾生。行實眾生等。四領受意業化。復有四。一一向記。有人問生者死耶。答生者皆死。二分別記。有人問死者更生耶。分別答云。阿羅漢人死了不生。由無煩惱。入無餘涅槃故。凡夫死了却生。三返語記。有人問言。人是勝是劣耶。返問言汝說人。為復對天。對三途。若將人對三惡趣。人是勝。若將人對天。人則是劣。四嘿置記。有人問言。我是常是無常。我是有是無耶。嘿置記莫對。恐轉增其病。我若是有。則說常與無常。我既是無。本來無體。何處說有常與無常。問成事智是前五識俱智。何言意業化。答無上覺者。神力難知。不可難也。

> Now, concerning the "three actions" of the body, speech, and mind, the \*Buddhabhumi Sutra Shastra\* (Treatise on the Buddha Land) states in its sixth volume: The Wisdom of Accomplishing What Is to Be Done gives rise to the three kinds of miraculous manifestations, or "transformations," through the three actions. 1. \*\*Transformation through bodily action\*\* has three types: \* \*\*Miraculous power transformations\*\*: Such as performing the eighteen transformations. \* \*\*Rebirth transformations\*\*: Such as manifesting the eight major events in a Buddha's life. \* \*\*Karmic-result transformations\*\*: Such as displaying events where the Buddha was pierced by a splinter, ate horse barley, or had a backache, which were results of past karma. 2. \*\*Transformation through speech\*\* also has three types: \* \*\*Comforting and encouraging speech\*\*: When disciples practice virtuous deeds, the Buddha comforts and encourages them to succeed. \* \*\*Skilful means speech\*\*: The Buddha praises diligence to counteract laziness, sets up rules for training, and helps people develop disgust for unwholesome actions. \* \*\*Clarifying and proclaiming speech\*\*: The Buddha makes distinctions, explains the Dharma according to the different inclinations of beings, and clears away their doubts and confusions. 3. \*\*Transformation through mental action\*\* has four types: \* \*\*Discerning beings' capacities\*\*: The Buddha knows the 84,000 different types of mental habits of beings and can provide the appropriate antidote for each one. \* \*\*Creating mental activities\*\*: Such as causing rain of flowers or shaking the earth. The Buddha observes whether beings practice virtuous or unwholesome actions and knows their faults accordingly. \* \*\*Initiating wholesome roots\*\*: The Buddha speaks in ways that inspire goodness in others, transforming beings who hold wrong views or are attached to a sense of self. \* \*\*Providing definitive answers\*\*: This is further divided into four types of responses: \* \*\*Direct answer\*\*: For example, if someone asks, "Do the living die?" The answer is, "Yes, all who live will die." \* \*\*Analytical answer\*\*: For example, if someone asks, "Do the dead live again?" The Buddha distinguishes: an Arhat, having no afflictions, enters Nirvana and is not reborn; an ordinary person, with afflictions, is reborn after death. \* \*\*Counter-question\*\*: For example, if someone asks, "Are humans superior or inferior?" The Buddha asks in return, "Compared to what? Compared to hell beings, humans are superior; compared to heavenly beings, humans are inferior." \* \*\*Silence (setting aside the question)\*\*: For example, if someone asks, "Is the self permanent or impermanent? Does the self exist or not?" The Buddha remains silent and does not answer. This is to avoid aggravating that person's confusion. If a self existed, one could discuss its permanence; but the self has no fundamental reality—how can one talk about it at all? \*Question\*: The Wisdom of Accomplishing What Is to Be Done is the wisdom associated with the first five consciousnesses \[of sight, hearing, smell, taste, and touch\]. Why is it said to be a transformation of mental action? \*Answer\*: The spiritual powers of the fully enlightened One are inconceivable. This is not a valid point of dispute.

言此對實智等者。意對自受用身說。即根本智。權巧方便。是後得智。潞問四種方便。皆對實智。何故偏說此權巧智。對實智得名方便耶。答前三方便。於中兼有實智。所以不對實智名方便。此第四權巧方便。無而忽有。唯後得智上作用。所以偏對實智。立方便名也。又前三方便。各對別法標名。且進趣方便。對果施為方便。對教行集成方便。對以少含多。今此第四既言權巧。事須對他實智。立權巧名。不爾。如何得名權巧耶。

> When it is said that this refers to "conventional wisdom" in contrast to "true wisdom," it means specifically the wisdom of the self-enjoyment body. True wisdom is fundamental knowledge, while skillful means is acquired wisdom. The Lu Commentary asks: "The four kinds of skillful means are all contrasted with true wisdom. Why is it that only this 'skillful means of expediency' is specifically called 'skillful means' in opposition to true wisdom?" Answer: "The first three kinds of skillful means each contain an element of true wisdom, so they are not named 'skillful means' in direct opposition to it. This fourth kind, the skillful means of expediency, arises from nothing and appears suddenly. It functions solely on the basis of acquired wisdom, so it alone is called 'skillful means' in direct contrast to true wisdom." Furthermore, the first three kinds of skillful means are named according to their specific functions: the skillful means of progress is named in relation to its result; the skillful means of application refers to teaching and practice; the skillful means of integration involves containing much within little. Now this fourth kind, being called "expediency," must necessarily be named in contrast to true wisdom. Otherwise, how could it be called "expediency" at all?

言利物有則等者。以法順根。解法也。隨時而濟者。以根就法解。便眾生樂大小乘。佛與說大小乘法。若樂人天乘。與說人天乘。或根熟者與說。名隨時。利物有則者。如說先以欲鈎牽後令入佛道。又剛強眾生。剛強化等。意言如來實無羊鹿化城。但是隨根巧權。逐便施為。故名權巧方便也。

> Teaching living beings has a proper method: it means adapting the Dharma to suit their capacities, so they can understand it. Helping them according to the right timing means adjusting the capacities to the Dharma. If beings delight in the Greater or Lesser Vehicle, the Buddha teaches them the Dharma of the Greater or Lesser Vehicle. If they delight in the Vehicle of Humans and Gods, he teaches them that. For those whose capacities are mature, he also teaches accordingly—this is called "adjusting to timing." As for having a proper method of benefiting beings: For example, it is said, "First use desire as a hook to draw them in, then lead them to the Buddha Way." Or again: stubborn, strong-willed beings are tamed with equally strong methods. The idea is that the Tathagata does not really have actual sheep carts or phantom cities; rather, he adapts skillfully and flexibly according to beings' capacities, acting expediently as needed. This is why it is called "skillful means."

言此體即於等者。問此權巧即於施。為中分出等者。施為中三方便。問何方便中分出。答於教行方便分出。兼是不住方便一分也上泛明一切方便了。

> Speaking of this "substance that is identical with the equal," we ask: Is this skillful means identical with generosity? Is it something that emerges from within generosity? In generosity, there are three kinds of skillful means. We ask: From which skillful means does it emerge? Answer: It emerges from the skillful means of teaching and practice, and also includes a portion of the skillful means of non-abiding. <note>The above has broadly explained all skillful means.</note>

言今此有三等者。局明當經方便。辨云。疏中四重。初三種方便。次十二種方便。次六種方便。後二種方便。亦可多種。初之一重。正解經意。後之三重。攝附論文。三中復二。初總舉。後別顯也。此初總也。接下即引導眾生。顯上乃發明佛法。通彰合斯二種也。

> Now, regarding the "three types" mentioned here: this specifically clarifies the skillful means (upaya) within this sutra. The commentary explains four layers: first, three types of skillful means; second, twelve types; third, six types; and fourth, two types—though more could be added. The first layer directly explains the meaning of the sutra, while the following three layers summarize and supplement the treatises. Within these three, there are two parts: first, a general summary, and then a specific explanation. This is the initial summary. "Pulling forward" refers to guiding sentient beings; "revealing what went before" refers to illuminating the Buddha's teachings. Together, they encompass both of these aspects.

言此經下云十方等者。問經云十方佛土中。唯有一乘法。此是顯上。如何言接下。答意取無二無三兩句。名接下。今取上句一乘。

> The text below the sutra says "the ten directions." It asks: The sutra states, "In the Buddha lands of the ten directions, there is only the One Vehicle." This refers to the above passage. How does it connect to what follows? The answer: It takes the two lines "no second, no third" as connecting to what follows. Now, it takes the line above about the "One Vehicle."

言又正直等者。正直是一乘。方便是二權。令捨昔時方便。取今日之一乘。故名接下。經文三周皆有。初周云。或說修多羅等。第二周羊車鹿車。今在門外。第三周汝等勿怖莫得退還。今此大城可於中止。問十方世界中。有二有三乘。又不除却方便說。即合是接下。既除却方便說。又無二乘三乘。此是顯上。何名接下。答二解。一云。若約無二無三。又除却方便。不令是接下。今取所除三乘。所無方便。名接下。故三乘方便。是接下。二者。頓悟菩薩。是上根性人。迴心聲聞漸悟菩薩。是下根性人。只此經文。為迴心聲聞下根性人。前領說此經文。故名接下。問若是委曲說。可名接下。今既正直說。何名接下。答二說。一云。取所捨方便。對迴心聲聞。名接下。二云。只正直捨方便之言。接引迴心下根性人。亦名接下。

> Now, regarding the phrase "direct and upright": "Direct and upright" refers to the Single Vehicle; "expedient means" refers to the Two Provisional Paths. It calls for abandoning the former expedient teachings and embracing the One Vehicle of today—hence it is called "leading downward." This appears in all three rounds of the sutra: in the first round, it says, "sometimes the sutras are explained," etc.; in the second round, it describes the goat cart and deer cart now outside the gate; in the third round, it says, "Do not be afraid, do not turn back—this great city is a place you may dwell." Question: "In the worlds of the ten directions, there are Two and Three Vehicles. Since the expedient teachings are not removed, this fits 'leading downward.' But if the expedient teachings \*are\* removed, and there are no Two or Three Vehicles, this clarifies what was previously taught. How is this 'leading downward'?" Answer: Two explanations. One: If we consider the principle of "no two, no three" and the removal of expedients, it is not directly about leading downward. Rather, it is by adopting what the \*removed\* Three Vehicles and the \*nullified\* expedients represent—their \*relinquishment\*—that we speak of "leading downward." Thus, the expedients of the Three Vehicles constitute the act of leading downward. The second: The sudden-enlightenment bodhisattva belongs to the higher faculty; the voice-hearer who converts his mind and the gradual-enlightenment bodhisattva belong to the lower faculty. This very passage, spoken for the voice-hearer who converts his mind—that is, those of lower faculty—is therefore called "leading downward." Question: "If it were a circumlocutory teaching, it could be called 'leading downward.' But since this teaching is direct and upright, how can it be called 'leading downward'?" Answer: Two explanations. One: By considering expedient means \*as what one renounces\*, and presenting this to the voice-hearer who converts his mind, it is called "leading downward." Two: It is precisely the direct, upright statement—"abandon expedients"—that guides and attracts those of lower faculties, the voice-hearers who convert their minds, and \*this itself\* is also called "leading downward."

言於前四中等者。指文也。接巧之中通三業。今此多是語業也。

> Excellent! This passage explains how skillful means (upaya) are explained in the scripture. Here is the translation: Among the four types mentioned earlier, the reference points to the text. Skillful means can span the three actions of body, speech, and mind, but here it primarily refers to speech.

言一身方便等者。經言。即脫瓔珞細軟上服嚴身之具。更著麤弊垢膩之衣。右手執持除糞之器。隱報身之實德。名脫瓔珞。現化相之權形。相同有漏。名著垢膩之衣。塵土坌身。示有煩惱糞器。小教詮顯。義同手執。右者先也。用之先故。名為右手。

> When the scripture speaks of a single body and means of skillful means, it says: he immediately took off his jeweled necklace and fine, upper garments that adorned his body, and instead put on coarse, ragged, and filthy clothes. In his right hand he held a tool for removing excrement. Hiding the true virtue of his reward body is called "removing the jeweled necklace." Manifesting the provisional form of his emanated body, appearing to share in defilement, is called "putting on soiled clothes." His body being covered with dust shows he possesses the afflictions that are like excrement. The small vehicle teachings explain and reveal this, their meaning being like holding it in the hand. "Right" means first; it is what is used first, and for that reason is called "right hand."

言我此九部等者。下科顯小法非真說。為大本證語方便。

> The statement "'In speaking of these nine categories, etc.'" appears in the section below, which reveals that the lesser teachings are not the ultimate truth, serving instead as expedient means and evidence for the foundational Dharma.

言又趣波羅奈者。言趣即是身業。轉四諦法輪。即語業。身語雙證。

> Speaking of going to Varanasi: "going" refers to the physical action of the body. "Turning the dharma wheel of the Four Noble Truths" refers to the action of speech. Both body and speech are realizations.

言尋念等者。下科。且說三乘眾生有益。問無漏尋伺。但在因中。云何如來更言尋念。答此示相也。下科示相思惟。

> Consider the phrase "searching and pondering." The following section explains how beings of the Three Vehicles benefit from this. You might ask: Since desireless searching and pondering occur only during causation, why does the Tathagata still speak of searching and pondering? The answer: This is a demonstration. The next section demonstrates this through reflection and contemplation.

言上同古佛者。解上尋念過去佛所行方便力二句經文。

> Understanding the "same as the ancient Buddhas" means to comprehend these two lines of scripture: "Recall the skillful means practiced by the Buddhas of the past."

言下順有情者。解我今所得道亦應說三乘二句經文。

> For those living beings who are ready to receive it, explain that the Way I have now attained should also be taught in the two lines of scripture about the three vehicles.

言佛地經云者。引教證也上解權巧之也。

> The Sutra on the Buddha Land states—this is an invocation of scriptural authority to support the teaching<note>This explains the principle of skillful means.</note>.

言依此解云等者。稱可法則曰方。言善逗者。逗者易義。化二乘人。從淺至深。名易也。又住止義。法稱於根。根住外法。名善逗也。

> "Explain this as follows: That which accords with the principles is called 'method.' 'Skillfully guiding' means 'gradual transformation.' To guide those of the Two Vehicles from the shallow to the deep is called 'gradual.' Also, it has the meaning of 'settling.' When the teaching matches the capacity, the capacity settles in the external teaching—this is called 'skillful guidance.'"

言往生論云正直等者。潞云。此所引論文。是潭鸞法師註往生論文。問何名正直。答離諂為正直。解方字外已為便。解便字也。菩薩先人後己。又外是眾生。已是自身。菩薩教化眾生。親於他人。疎於己身。菩薩以大悲。攝外眾生。同於己身。故名外己也上解已是菩薩自身外屬他之身也。二云。使己如外人。將他如內身。將外同己。無自他故。無分別故。易云。君子外其身。而身先不𮨇自身。而身先也。菩薩亦爾。凡所修行。不自為身。但為眾生。令同己益。故名外已稱便也。

> As the \*Commentary on the Rebirth Treatise\* says, "Upright and equitable." Tan Luan's commentary on the Treatise explains this. What does "upright" mean? It means being free from deceit and flattery. The word "external" here means "others," and the word "self" means "oneself." A bodhisattva puts others first and themselves last. "Others" refers to sentient beings, and "self" refers to one's own person. When a bodhisattva teaches and transforms beings, they consider others more important than themselves. Through great compassion, the bodhisattva embraces others as if they were their own self. This is called "making others one's own."<note>The above explanation shows that "self" refers to the bodhisattva, and "others" refers to other beings.</note> A second interpretation is: to treat oneself as if one were an outsider, and to regard others as if they were one's own inner self. To bring others into alignment with oneself, eliminating the distinction between self and other, and thus having no attachment to such separation. As the \*Book of Changes\* says, "The superior person puts their own person aside, yet their person takes precedence; they do not focus on themselves, yet their person is honored." A bodhisattva is the same. In all their practices, they do not act for their own sake, but only for the benefit of sentient beings, enabling them to share in their own blessings. That is why it is called "making others one's own" or "equitable."

言隱便云方者。便是所接有情是劣。方屬能接之聖智有情。穩便之方法。名便之方。依主釋接下了。

> When we speak of "convenient means" or "skillful methods," it refers to the beings receiving guidance being of lesser capacity. "Means" belongs to the skillful wisdom of the guiding holy beings, creating a stable and convenient approach. These are called "skillful means," derived from "based on the essence, the means belong to it."

言二顯上名方便者。顯勝上之法。即佛果理智。皆勝上之法。言方便者。理體微妙有則曰方。智用雙巧為便。故名顯上方便也。

> Now, as for the second meaning—"Expounding the superior practice as ‘skillful means’"—it shows that the supreme and excellent teachings, namely the wisdom of Buddhahood and the true nature of reality, all represent the highest and most excellent truths. The term "skillful means" is explained as follows: "Skillful" refers to the subtle principle of reality that is inherently ordered and attuned; "means" refers to wisdom in action, which is both adaptable and effective. Together, this is called "the superior practice of skillful means."

言無垢稱云等者。彼經說。有智慧方便。能離於縛。即顯上也。貪欲是凡夫縛。貪涅槃是二乘縛。貪禪定是菩薩縛。有方便故。得離此縛。即是此間顯上方便。菩薩登地已上。起無分別智。以無緣悲。攝諸眾生。有彼慧悲。不被空有所縛。名解。地前菩薩無彼慧悲。遂怯佛果菩提時長遠故。又見眾生數多難度。怯彼所求所度。遂住空有相中。被空有所縛。此由無方便故。解即是無漏慧悲。名顯上方便也。潞四句。一有便無方。地前菩薩以愛見心。莊嚴佛土。成就眾生。於空無相無作法中。而自調伏。有利他之便。無斷惑之方。是名無慧方便縛。二有慧無方便。謂二乘人有慧斷惑。而不能利生。名無方便。三俱有方便。地上菩薩不以愛見莊嚴佛土成就眾生。於空無相法中。以自調伏。而不疲。猒四俱無方便。餘一切凡夫。

> The passage from Vimalakīrti says, "and so forth." The sutra explains that when wisdom and skillful means are present, one can be free from bondage. This refers to the above. Lust and desire bind ordinary beings; craving for nirvāṇa binds those of the two vehicles; attachment to meditative absorption binds bodhisattvas. With skillful means, one can be freed from these bonds. This is what is meant above by "manifesting skillful means." Once bodhisattvas have reached the stages, they awaken to non-discriminative wisdom. Through unconditional compassion, they embrace all beings. With this wisdom and compassion, they are not bound by existence or emptiness—this is called "liberation." Bodhisattvas before these stages lack this wisdom and compassion. Thus, they grow timid, seeing the long path to buddhahood. They also see the vast number of beings difficult to save, becoming daunted by what they seek and those they seek to save. As a result, they become stuck in the appearances of existence and emptiness, bound by them. This is due to lacking skillful means. "Liberation" here refers to undefiled wisdom and compassion, revealing the above "manifesting skillful means." Lu's Four Categories: 1. \*\*Skillful means without wisdom\*\*: Bodhisattvas before the stages, motivated by love and attachment, adorn the Buddha-land and perfect beings. In the practice of emptiness, signlessness, and wishlessness, they discipline themselves. They have the means to benefit others but lack the wisdom to cut off delusions. This is called "bondage through wisdom lacking skillful means." 2. \*\*Wisdom without skillful means\*\*: Practitioners of the two vehicles possess wisdom to cut off delusions but cannot benefit beings. This is called "lacking skillful means." 3. \*\*Both present\*\*: Bodhisattvas of the stages do not adorn the Buddha-land or perfect beings out of love and attachment. In the practice of emptiness and signlessness, they discipline themselves without weariness. 4. \*\*Neither present\*\*: All other ordinary beings.

言此經下云等者。我設是方便。教也。即是其智慧門。即接下經文也。令得入佛慧。即所詮智。顯上也。又云一切諸如來。以無量方便。度脫諸眾生。接下也。入佛無漏智。顯上也。

> The sutra further explains that the "expedient means" I established are teachings—they are the gateway to wisdom. This connects directly to the following text. "Leading them to enter the Buddha's wisdom" refers to the wisdom that the sutra teaches, and it clarifies the preceding passages. It also says, "All the Tathagatas, through countless expedient means, liberate all beings," which links to the coming text. "Enter the undefiled wisdom of the Buddha" again illuminates the preceding passages.

言初設方便等者。意言此間是顯上方便。前行所引經文。皆和接下引來。所以疏主分析云。初顯方便。後顯佛智也。

> The phrase "\[provisional\] means are set up initially" indicates that this section reveals the provisional means mentioned above. The scripture passages cited earlier are all linked together as they are brought forth. Therefore, the commentator explains: first, the provisional means are revealed, after which the Buddha's wisdom is shown.

言理妙可則等者。解方便二字也。可者堪可。堪與修行人為法則。倣學名方。問何名便。答巧用能顯。曰便。則謂所詮理。巧用能顯。即能詮教之能顯理。是方之便。

> The principle and its wondrous expression serve as a model—this explains the two terms "skillful means." "Model" means something worthy of being followed. It can serve as a guide for practitioners; to learn from it is called a method. You may ask, what is meant by "means"? The answer: It is the ability to skillfully reveal. Thus, "means" refers to the inner principle being taught, the ability to manifest it skillfully. This is what the teachings can reveal—the principle made accessible through the method of the teachings.

言其義等者。其義即所詮理妙。名方。其語巧妙。即能詮教妙。名便。攝教歸理。方之便。名便也。

> What is meant by "the meaning and the method"? Their meaning refers to the wondrous principle that is expressed. This is called "method." Their words are skillfully crafted. This refers to the wondrous teaching that expresses. This is called "convenience." To bring the teaching back to the principle—this is the method of the convenience. This is what is meant by the name "convenience."

言方之便者。方是理。便是教。先有所詮。乃有能詮。皆依主釋。

> Regarding these terms: "Convenient" in "method of expression" refers to the teaching itself being a skillful means, while "method" points to the principle. First, there is the meaning that is expressed, then there is the expression that conveys it. Both are explained in terms of "dependent on the principal."

言三通彰方便者。若能被一乘教。對根說。則是接下。若談一乘自體。即是顯上。若別分接下顯上者。顯上是法華會上一乘教。接下是四十年前三乘權教也。然如來教上。有兩个用。一能顯所詮理。將教對理。名顯上也。若教能接引下類眾生。入佛法來。將教對四十年前根論。名接下。具此二用。故名通彰。

> Explaining the Three Aspects of "Universal Manifestation" of Skillful Means: If we are discussing the One Vehicle teaching that can be received, when it is explained in accordance with the capacity of the listener, this is called "reaching down." When we talk about the inherent nature of the One Vehicle itself, this is called "revealing the highest." If we specifically distinguish between reaching down and revealing the highest: revealing the highest refers to the One Vehicle teaching given at the Lotus Dharma Assembly; reaching down refers to the provisional Three Vehicles teachings from the preceding forty years. However, the Buddha's teachings have two functions. First, they can reveal the principle being taught: when the teaching is directed toward the principle, this is called "revealing the highest." Second, if the teaching can guide and lead beings of lower capacities into the Dharma, and is considered in relation to the capacities of those from the preceding forty years, this is called "reaching down." Because it possesses both of these functions, it is called "universal manifestation."

言下經大眾等者。正出通彰。經言。世尊何故。慇懃稱嘆方便。是總也。方便兩字。含得接下顯上二種。總名方便。故總也。佛所得法。甚深難解。即是諸佛智慧。顯上也。有所言說。意趣難知。即是其智慧門。是接下也。

> Below the words, the assembly and all beings are being revealed. The sutra says, "Why does the World-Honored One earnestly praise skillful means?" This is the general statement. The term "skillful means" includes both of the following aspects that reveal what comes above and connect what follows. Both are collectively called "skillful means," so this is the general meaning. The Dharma attained by the Buddha is profound and difficult to comprehend—this is the wisdom of all Buddhas, revealing what comes above. What the Buddha says and the intentions behind his words are hard to understand—this is the gate to such wisdom, connecting what follows.

言又云佛悉知是以等者。潞云。佛悉知是已一句。是顯上。此所知法。唯佛則知。餘人不知。故名顯上也。以諸緣譬等三句。是接下。有云。准疏意。總配通彰。不別配也。但是總顯四十年前三乘權教。順三乘根。令一切歡喜。名接下。法華會上。就大乘根。說一乘法體。是顯上法。具此二義。故名通彰也。前來兩段。皆別配。唯此一段不配。又疏言。二皆通故。故知是通彰也。問接下等三。三周有文否。答潞云。初周開示悟入。名顯上。十方佛土中。唯有一乘法。是接下。遮令不退。故第二周等賜牛車。顯上。以假羊鹿。引生出於火宅。接下。第三周寶處在近。顯上。說二涅槃。接下。合取名通彰。

> He further states that "The Buddha fully knows this" refers to the previous passage. The line "The Buddha fully knows this" reveals the higher teaching—that the Dharma known only by the Buddha is unknowable to others, hence "revealing the higher teaching." The three lines beginning with "using various conditions and metaphors" connect to the lower teaching. Some say that, following the commentary's intention, this passage is a general explanation encompassing both aspects, without specific distinctions. It simply describes how, during the forty years prior to the Lotus Sutra, the provisional teachings of the Three Vehicles were aligned with the capacities of practitioners of the Three Vehicles, causing all to rejoice—this is called "connecting to the lower teaching." In the Lotus assembly, for those of the Great Vehicle capacity, the essence of the Single Vehicle Teaching was explained—this is the upper teaching. Since this passage has both meanings, it is called "general exposition." Earlier two sections made specific distinctions; only this section does not. Moreover, the commentary states, "both are universal," so it is understood as a general exposition. Question: Do the three rounds of teaching include the references to "connecting to the lower," etc.? Answer: In the first round, "revealing, opening, awakening, and entering" is called "revealing the higher teaching." "In the Buddha-lands of the ten directions, there is only the Single Vehicle"—this connects to the lower teaching, preventing regression. In the second round, bestowing the great ox-cart reveals the higher teaching; using the false sheep-and-deer cart to draw beings out of the burning house connects to the lower teaching. In the third round, "the treasure place is near" reveals the higher teaching; speaking of two nirvanas connects to the lower teaching. Collectively, these are called "general exposition."

言即十二種等者。略標類攝也。此經中接下顯上通彰三義。攝瑜伽論中十二種方便。彼論外六種。即是此經接下。內六種即是此經顯上。合此內外。成十二種。即是此經通彰也。

> The phrase "twelve kinds of teachings" is a general summary and classification. This sutra uses two approaches—connecting to the lower and revealing the higher—to fully express three meanings. It encompasses the twelve kinds of skillful means from the Yogācāra Treatise. The six external types from that treatise correspond to this sutra's "connecting to the lower," while the six internal types correspond to its "revealing the higher." Combining these internal and external types gives the full twelve, which this sutra expresses in a comprehensive manner.

言方者統情機等者。統情機之法軌者。解方也。統者攝也。情即有情也。機者尋常解。機者根機。即自有情。此間解機。機者機要。即目教法之體。名機要也。

> Regarding "words": they encompass the emotional and spiritual capacities of beings. As for "equal": it refers to the definitive principles of those capacities. "Words" here means explanation. "Encompass" means to include. "Emotional capacities" refers to sentient beings. "Spiritual capacities" are interpreted in the ordinary sense as inherent dispositions. "Spiritual capacities" also refer to potential—meaning the core of the teachings. This is called the essential point.

言法軌者。法謂方法。軌謂軌則也。此經有顯上之方法軌。則能統攝。得能被眾生機要之法故。

> Regarding the "Dharma's Path": The term "Dharma" refers to the method or way, while "Path" signifies the guiding principles. This sutra contains the method and principles for revealing the ultimate truth. It can comprehensively grasp and thereby provide the essential teachings that suit the needs of all beings.

言統情機之法軌曰方。問何名便。答便者。濟物理之要宜也。便者。宜便要便也。濟者津濟也。濟者濟益也。物者根也。理者法也。此經之中。有接下之便。作濟物之要宜也。此經之中。有顯上之便。作濟理之要宜也。

> The principle that guides beings according to their spiritual potential is called "Expedient Means." What is meant by "Expedient"? It refers to the essential method that helps beings overcome their afflictions. "Expedient" means both "suitable" and "convenient." "To help" means to guide across, to bring benefit. "Beings" refers to their spiritual capacities, and "principle" refers to the Dharma. Within this sutra, there is an expedient means that reaches down to help beings, serving as the essential method to assist them. Within this sutra, there is an expedient means that reveals the higher truth, serving as the essential method to illuminate the Dharma.

言方謂方軌方法者。顯上也。解方字也。問何名便。答便即要便。濟理也。便宜濟人也。解便字也上略方便也。

> The word "method" refers to a dependable path or way. This explains "method." Now, what does "skillful" mean? "Skillful" means an effective and convenient approach. It helps people understand the truth. It also brings benefit to others. This explains "skillful."<note>Abbreviated as "skillful means" above</note>

言情謂有情者。解前標中物字也。機謂機要。解標中理宗也。統攝機情。人也。機要之軌法。名方法也。

> "Affection" refers to sentient beings, explaining the "objects" mentioned in the previous summary. "Keenness" refers to essential meaning, explaining the "principles" in the summary. Guiding and embracing both keenness and affection pertains to people. The pattern of essential meaning is called "method."

言貫人貫法者。此經之中。有接下之方。貫人。此經之中。有顯上之方。貫法也。

> The scripture that connects people and connects Dharma: In this sutra, there are methods to guide followers, which is what connects people. In this sutra, there are methods to reveal the ultimate truth, which is what connects Dharma.

言物謂人等者。人物根性也。理謂道理。法也。此經有接下之道理。能濟人。此經有顯上之道理。能益法也。

> When we speak of "things," we refer to sentient beings like humans—their various natures and capacities. When we speak of "principles," we refer to the underlying truths and the Dharma. This sutra contains principles that meet the needs of those at a lower level, offering them salvation. It also reveals principles that point to the highest truths, thereby enhancing the Dharma.

言濟人益法故者。別結便字。攝云。濟人則利有情。接下。益法即令法久住。顯上。合此名通彰。

> "Saving beings and benefiting the Dharma" refers to two aspects. The phrase "aids" brings together the first part: saving beings means bringing benefit to sentient beings, continuing from what came before. "Benefiting" means ensuring the Dharma endures, clarifying what follows. These two combined reveal the complete meaning.

言此言意顯等者。雙結方便二字。有濟人之利便。有益法之軌則。名方。故言方便。

> The meaning here concludes the two words "skillful means" together. A method involves the ability to help others and the principles that benefit the Dharma. This is called a "means." Hence, the term "skillful means" is used.

言亦方亦便者。問方便二字。六釋中何釋。答疏言亦方亦便。持業釋。將方就便。便則是方也。將便就方。方亦即便。安國唯依如來後得智。智是體。方便是用。用向上有益法。亦方亦便。有利生之便。名方便。

> "Also expedient, also means" - this refers to the term "expedient means." A question is asked: among the six types of compound word explanations, which one applies here? The answer is: the commentary says "also expedient, also means," which is the \*karmadharaya\* compound. Here, "expedient" is brought toward "means," so "means" itself becomes "expedient." Conversely, "means" is brought toward "expedient," and "expedient" also becomes "means." The \*Anguo\* commentary states that this is solely based on the Tathāgata's \*\*subsequent wisdom\*\*. Wisdom is the essence, while expedient means are the function. The function has a beneficial effect on higher principles. Therefore, it is both "expedient" and "means." Because there is the benefit of helping living beings, it is called "expedient means."

言由此義推等者。有取依主有財持業三釋。非也。今准經中上下道理。接下顯上。通彰三釋上三方便了。

> Let us infer the meaning from this principle. Some interpret it through the dependent (依主), possessive (有財), and descriptive (持業) methods—but this is incorrect. Now, in accordance with the reasoning found throughout the sutra from beginning to end, connecting what follows to what precedes, we fully clarify these three interpretations <note>The three earlier skillful means are now complete.</note>

言三種合是等。經論相攝內六種。是此經顯上。方便外六種。即是此經接下。合此內外六種一處解。名通彰也。

> Three combined aspects constitute these teachings. The six internal conditions within the sutras and commentaries reveal the higher meanings of this sutra. The six external methods serve as skillful means to connect the lower teachings of this sutra. When these internal and external six aspects are understood together, it is called comprehensive illumination.

言瑜伽四十五說等者。初明所成十二種。次明能成六種。前來當經之中。說有三種方便。正是所要。今此疏主見論家說方便。故引來。非此所要。論具標云。云何菩薩方便善巧有十二種。答依內修證。一切佛法有其六種。依外成就。一切有情亦有六種。二六成十二種也。

> The Yogacara-Bhumi Sutra, in its forty-fifth section, states the following: First, it clarifies the twelve types of results to be achieved. Next, it clarifies the six types of methods for achieving them. Earlier in this scripture, it mentions three kinds of skillful means, which are exactly what is essential here. Now, the commentator of this text saw that the treatise explains these skillful means, so he cites them. However, they are not essential here. The treatise fully states: "What are the twelve types of a bodhisattva's skillful means?" The answer is: by internal cultivation and realization, there are six types concerning all Buddha-dharma. By external accomplishment, there are also six types concerning all sentient beings. Two times six makes twelve types.

言內六種等者。一慈悲顧戀者。即深念眾生心。如地藏菩薩。見眾生入地獄。菩薩亦入地獄。不捨眾生。如於父母怜愍於子。經言。大慈大悲。常無懈倦。恒求善事。利益一切。而生三界朽故火宅。又云。長者聞已。驚入火宅。問何名內修證。答為眾生而復發心。即以悲心而名為內。

> Within the six internal states, the first is compassion and loving care. This refers to the deep concern for sentient beings, like Bodhisattva Kṣitigarbha, who sees beings entering hell and enters hell himself, never abandoning them—just as a mother loves her child. The sutra says: “Great compassion and great loving-kindness, never weary or lax, constantly seeking wholesome deeds to benefit all.” Yet he enters the decaying, burning house of the three realms. It also says: “When the elder heard this, he rushed into the burning house in alarm.” Question: What is meant by “inner cultivation and realization”? Answer: It is the resolve that arises for the sake of beings. This compassionate mind is what is called “inner.”

言了知諸行者。由不捨生死。亦能了知諸行。即厭離有為心。一切有為法之總名。為了知諸行。有漏不淨。無常敗壞。剎那生滅。而不染著。名了知也。

> Know all conditioned things: By not abandoning birth and death, one also thoroughly knows all conditioned things. This is the mind that turns away from the compounded. Conditioned things are the collective name for all constructed phenomena. To know them is to see that they are tainted, impure, impermanent, decaying, and arising and ceasing each instant—and to remain unstained by them. This is called true knowing.

言忻佛妙智等者。菩薩所修行小善。忻求無上之妙智。即四智也。初一化身因。次一法身因。後一報身因。

> A practitioner's small good deeds, when motivated by the aspiration for the Buddha's wondrous wisdom, correspond to the Four Wisdoms. The first wisdom is the cause of the Emanation Body, the second is the cause of the Dharma Body, and the last is the cause of the Reward Body.

言不捨生死者。菩薩發願。若一切眾生不成佛者。我終不取無上菩提。名不捨生死。不同二乘厭生死求趣涅槃。

> "Not abandoning birth and death" means: when a Bodhisattva makes a vow, they declare, "If even one sentient being has not yet attained Buddhahood, I will never seek supreme enlightenment for myself." This is what is meant by not abandoning birth and death. This differs from the Two Vehicles (Hinayana practitioners), who become weary of birth and death and seek to escape into nirvana.

言輪迴者。菩薩雖處世間。輪迴六趣。教化眾生。而於世間。不生染著。

> Though it is called "transmigration" or "the cycle of rebirth," Bodhisattvas dwell in the world and journey through the six realms, teaching and transforming living beings, yet within this world, they remain untarnished and unattached.

言熾然者。菩薩行行如救頭燃。精進脩習無時暫輟。由智故輪迴不染。樂利樂他故。熾然精進。有抄將下三句。釋上三句。又云將上解下勝也。

> When it says "blazing with intensity," it means a bodhisattva practices like someone whose head is on fire, diligently cultivating without ever pausing for a moment. Because of wisdom, they remain unstained by the cycle of reincarnation; because they take joy in benefiting themselves and others, their practice blazes with intense effort. Some interpretations take the next three lines as explaining these three lines; another reading sees them as explaining later ones, which is a higher interpretation.

言外六種等者。即菩薩利益眾生。令眾生捨微小物。或一團食。或以一華。由迴向虗空法界一切諸佛。其物雖少。而獲福無量。故頌云。若人好布施。天神自扶將。施一得萬倍。安樂壽命長。如一食施辟支佛。天上人間九十一劫常受快樂。

> The "six types of external giving" refers to Bodhisattvas benefiting sentient beings by encouraging them to offer even small items—such as a handful of food or single flower. By dedicating such gifts to all Buddhas throughout the space of the universe and the Dharma realm, though the offering is small, the blessing gained is immeasurable. Thus the verse says: "If one delights in generosity, heavenly beings will naturally support them. Give one and receive ten thousandfold; enjoy peace, happiness, and a long life." For example, offering a single meal to a Pratyekabuddha brings joy and comfort in both heavenly and human realms for ninety-one kalpas.

言令小戒等者。如薄俱羅持不煞戒。經五不死。乃至當得無上菩提。亦引大善根也。亦簡外道持鷄狗等戒。空無所獲。暫持戒八戒。生天受樂。遠招佛果。名大善根。頌曰。若人於百劫。供養百羅漢。不如一日一夜受持八戒齊。以八戒一日一夜得生天。名小戒也。

> Someone who upholds minor precepts, for instance like the monk Bakkula who kept the precept against killing and survived five near-death experiences without dying, and ultimately attained unsurpassed enlightenment—this is also cited as an example of great wholesome roots. This also distinguishes from the practices of non-Buddhists who keep the precepts of roosters, dogs, and so forth, gaining nothing in the end. Temporarily observing the Eight Precepts, one may be reborn in heavenly realms and enjoy bliss, and in the long term, it leads to Buddhahood. This is called great wholesome roots. A verse says: If someone makes offerings for a hundred kalpas To a hundred Arhats, It is not as good as observing the Eight Precepts For one day and one night. Because with one day and night of the Eight Precepts, One is reborn in heaven—this is called a minor precept.

言增聖教等者。增謂增益。增嫌之義。有諸眾生。於諸聖教。而不解了。隨文執義。而生增嫉。謂不解佛密意有空二種言教道理。執空者。增於有教。而生恚惱。執有者。增於空教。而生恚惱。如佛說空。本空遍計。不空依圓。總撥為空。即是增益他聖教也。菩薩即以種種善巧方便。隨順而會通解釋之。除其恚惱故。

> "Speaking of opposing the sacred teachings: The term 'opposing' means to intensify or increase, specifically to increase resentment. Some sentient beings fail to understand the sacred teachings. They cling to the literal text and grasp at meanings, thereby giving rise to aversion and jealousy. They do not comprehend the Buddha's profound intent that there are two types of teachings about Emptiness and Form. Those who cling to Emptiness increase their aversion towards teachings on Form. Those who cling to Form increase their aversion towards teachings on Emptiness. For example, when the Buddha speaks of Emptiness, He means that the imagined nature (parikalpita) is empty, but the dependent (paratantra) and perfected natures (parinishpanna) are not empty. If one completely negates everything as empty, that is to increase opposition to the sacred teachings of others. Therefore, Bodhisattvas employ various skillful means to adapt, reconcile, and explain the teachings according to the circumstances. They do this to eliminate their aversion and ill will."

言處中住者。於內外及空有教中。亦不生受。亦不生增。名處中住。亦令趣入。即令種解脫分善根。不能進修。菩薩以種種方便。令其趣入也。言已趣入者令成就。成就即是修行。已修行者令得解脫。解脫即是三乘無學果也。

> One who dwells in the Middle Way does not generate acceptance or increase in teachings about the inner, outer, or emptiness. This is called dwelling in the Middle Way. Such a person is also guided to enter the path, thus planting the virtuous roots that lead to liberation, but they cannot yet progress in cultivation. The bodhisattva uses various skillful means to guide them to enter. One who has already entered is led to achievement, and achievement means practice. One who has already practiced is led to liberation, which is the fruit of the three vehicles beyond learning.

言十二種中為成四等者。明能成六種。為成外六種。所以修能成六種也。外六種為所成也。攝釋云。所成六中。初二少施等善。感無量果。二小戒等力。引大善根。由此初二種。已成滿故。不要成也。從增聖教。已後成也。即是能成六種。成所成四種也。問何名能成六種。答第一隨順會通。成前增聖教者。除其恚惱也。第二共立要。契第三異分意樂。第四逼迫所作。成前處中住者。令其趣入。第五施恩報恩。成前已趣入者。令其成熟。第六究竟清淨。成前已成熟者。令得解脫。

> Among the twelve categories, \[the reasoning\] for establishing four outcomes is as follows: It clarifies the six that are capable of achieving, which are meant to accomplish the six external \[categories\]. Thus, one cultivates the six that are capable of achieving. The six external \[categories\] are what are accomplished. The "She Shi" commentary states: Among the six that are accomplished, the first two—merit from generosity and similar good deeds—bring forth immeasurable results. The second two—precepts and similar ethical powers—lead to great wholesome roots. Because these first two types have already been fully cultivated, there is no need to develop them further. From "enhancing sacred teachings" onward, they become accomplished. This means the six capable of achieving complete the four outcomes. Question: What are called the six capable of achieving? Answer: First, "following and harmonizing" accomplishes the earlier "enhancing sacred teachings" by removing anger and distress. Second, "establishing essential agreements and covenants \[with the disciple\]." Third, "different intentions and aspirations." Fourth, "coercive actions that lead to practice" accomplish the earlier "dwelling in a neutral state" by guiding one to enter \[the path\]. Fifth, "showing kindness and repaying kindness" accomplishes the earlier "one who has already entered" by helping them mature. Sixth, "ultimate purity" accomplishes the earlier "one who has already matured" by leading them to liberation.

言隨順會通者。諸謂眾生聞諸教說一切法皆悉是空。遂生增嫉。菩薩即以方便隨順。而與會通。將欲說時。先現柔義。身語接引。令生愛敬。除彼於己所生恚惱。彼生愛敬已。於法起樂。然後為正說法等。

> What does it mean to "harmonize and connect through adaptable means"? Some sentient beings, upon hearing that all teachings proclaim all phenomena are empty, become resentful. An enlightened being (bodhisattva) skillfully adapts to harmonize and connect with them. Before speaking, they first display a gentle demeanor and guide them with kind words and actions, inspiring affection and respect. This removes the anger and distress the beings feel toward them. Once the beings have developed affection and respect, they begin to take joy in the teachings. Then, the enlightened being can properly expound the Dharma to them.

言將為說者。意言若先美人。後必慕法。

> What they mean by "speakers who are about to teach" is this: if you first show what is beautiful and good, then people will surely come to admire the Dharma.

言彼不解空密意言教者。出不解人。

> Those who speak of "the secret meaning of emptiness" without understanding it are people who have not yet grasped it.

言一切諸法無性無等者。出不解事。論有五句。一皆無自性。二皆無有事。三無生無滅。皆四等虗空。五皆如幻夢。前三句法說。後二句喻明。疏闕虗空。或疏云等者。亦是等虗空也。即是正出外人所迷之經也。秀云。謂世尊經中。說一切法無性無事無生無滅。如幻夢等。皆是世尊密意而說。非是諸法其體都無。所言無者。但約遍計所執。眾生不解佛密意。言一切皆無。遂生憎嫉。名為不解空密也。

> Those who claim that all dharmas \[phenomena\] have no nature and are equal to nothing have misunderstood the matter. The text lists five statements: first, all lack intrinsic nature; second, all lack substantial existence; third, no arising, no ceasing; fourth, all are equal to empty space; fifth, all are like illusions or dreams. The first three statements are theoretical explanations, while the last two are illustrative metaphors. The commentary omits the term "empty space," though the word "equal" in the phrase "equal to" also implies a comparison with empty space. This clarifies the scripture that outsiders have misunderstood. Master Xiu says: The World-Honored One, in the sutras, teaches that all dharmas lack nature, lack substance, do not arise, do not cease, and are like illusions and dreams. However, these are taught as part of the Buddha's hidden intention, not implying that dharmas have absolutely no existence at all. The term "nonexistent" refers only to imagined, fabricated projections \[parikalpita\]. Ordinary beings fail to understand this hidden intention and thus claim that everything is utterly nonexistent, giving rise to aversion and resentment. This is called misunderstanding the hidden meaning of emptiness.

言無性謂圓成。無事者謂依他。不同禪師。菩提涅槃亦無。非此計也。

> When we say "no nature," we refer to the Perfectly Accomplished Nature. When we say "no phenomena," we refer to the Dependent Nature. This is different from the Chan masters who claim that even Bodhi and Nirvana do not exist. That is not the correct understanding being discussed here.

言如理和會者。正會有四句。問和會何法。答會前提聖教者。除其恚惱也。

> Those who properly understand and unify the teachings will grasp four key aspects. What is unified? The teachings of the sages from before are brought together, and this dispels anger and distress.

言彼經不說一切等者。會第一句也。經意不說依他圓成一切諸法總無。其自體故。言不說一切法體都無所有也。有為無為攝一切法盡。名一切法。即是依圓二種是有也。

> The sutra does not assert that all dharmas are lacking. This clarifies the first sentence. The sutra's meaning is not to claim that all phenomena—whether dependent or perfectly real—are completely nonexistent, as they possess their own essential nature. Thus, it does not say that the essence of all dharmas is utterly nonexistent. "All dharmas" includes everything: conditioned and unconditioned dharmas. That is to say, both dependent and perfected natures do exist.

言但無所執可說等者。為有愚夫強執增益。我法自性。恐不能斷。故密意言一切法都無所有。言無者。依圓二性向上。遍計所執言教向下。都無定體。故言但無所執可說自性。不說依圓亦是無也。問但無遍計一種。云何經言一切法皆無自性。答能遍計心。執彼彼物。所以遍計亦名一切。但約諸法上。可說自性。謂一切法離言說。言說不得諸法自性。執有言說諸法。皆是遍計所執。意言謂能遍計心。無始已來。依名計義。以義計名。此所計法。舉體非有。但是計心。執有自性。今者說彼言無。非是無彼所遍計境依他性也。問所遍計境為通何性。答攝大乘說。是依他起性遍計心等。所緣緣故。既為所緣緣。必須有體法故。彼所執我法。是所遍計。問執心起時。當情我相。說為何等。答此但名境。不名所緣。緣境義寬。無亦名境。所緣緣狹。無法即非取。彼依他法為所緣緣故。意言自心變起。離自心外。無有別境。能牽於心。如彼依他。問圓成實性。何非彼境。答真非妄執。所緣境故。若依展轉說。亦所遍計。如計繩為虵。迷杭為人。麻喻圓成實。繩喻依他。作虵解時。便是遍計。理實通迷也。

> It is said that there is only no self-nature attributable to conceptualization. This is because some foolish individuals cling stubbornly to and reinforce the idea that both self and phenomena have an inherent essence. Fearing that such attachment cannot be cut off, the scriptures thus declare with an implicit intention: "All phenomena are utterly devoid of anything whatsoever." The word "no" (or "utterly devoid") is directed upward toward the perfect nature and the dependent nature, and the verbal teachings descend downward toward the imputed nature. There is no fixed meaning. Hence, it is said that there is only no self-nature that can be spoken of in relation to conceptualization, not that the dependent and perfect natures are also nonexistent. \*\*Question:\*\* If only the imputed nature is absent, why do the scriptures say "all phenomena are without self-nature"? \*\*Answer:\*\* The mind that imputes (\*vikalpacitta\*) clings to various things, so the act of imputing is itself also called "all." It is only with regard to the self-nature that can be spoken of as belonging to phenomena that we say that all phenomena are beyond conceptualization. Words cannot reach the self-nature of phenomena. To assert that phenomena have a self-nature that can be captured by words is simply the imputed nature. The intention is that the imputing mind, from beginningless time, has conceptualized meaning based on names and names based on meaning. The phenomena thus conceptualized are, in their entirety, nonexistent—they are merely the imputing mind's struggle to grasp at self-nature. Now we say that this is "nonexistent," not that the objects of this imputation—the dependent nature—are nonexistent. \*\*Question:\*\* To which nature does the object of imputation belong? \*\*Answer:\*\* The \*Compendium of the Mahāyāna\* states that it is the dependent nature. The imputing mind, etc., makes it an object of cognition (\*ālambana\*). Since it functions as an object of cognition, it must be a real entity (\*bhava-dharma\*). The self and phenomena that are clung to are the objects of imputation. \*\*Question:\*\* When the imputing mind arises, how do we describe the appearance of self that it experiences? \*\*Answer:\*\* This is only an object of the mind's naming (name-object), not an object of cognition (\*ālambana\*). The concept of "object" is broader—even a nonexistent can be an "object" in this sense. But "object of cognition" is narrower: a nonexistent cannot be grasped as such. Therefore, the imputing mind takes the dependent phenomena as its object of cognition. The intention is that the mind itself projects an image; apart from the mind itself, there is no separate external object capable of directing the mind, as the dependent nature does. \*\*Question:\*\* Why is the perfectly accomplished nature (\*pariniṣpanna\*) not an object of imputation? \*\*Answer:\*\* Because the ultimate truth is not the object grasped by deluded cognition. However, if we speak in terms of indirect or sequential delusion, it can be considered an object of imputation. For example, when one mistakes a rope for a snake, or mistakes a stump for a person. The hemp is an analogy for the perfectly accomplished nature; the rope for the dependent nature. The moment one interprets it as a snake is precisely the moment of imputation. In principle, delusion can indeed extend even to the ultimate.

言據第一義非等者。此會前五句中。第二句經中無事也。若依一真法界。此言說事。都無實體。意言雖有依他圓成二法。所言說事。然依此事起遍計言。如此遍計言下所說法之自性。如兔角等。性離言詮。彼執法心無其自性。若爾。與前性何別。答前約無其體性。此約無其事相。前即所計境。此即能計心也。

> "According to the ultimate truth, 'not equal' refers to the second line of the preceding five-line passage in the sutra: 'there is no phenomenon.' From the perspective of the One True Dharma Realm, all spoken words and phenomena lack true substance. The intention is: although there exist the two categories of dependent arising and perfect realization, and the phenomena that words describe, when ordinary beings cling to these phenomena with deluded concepts, the words they speak refer to a supposed intrinsic nature of phenomena—like a rabbit's horn, which has no reality. That nature lies beyond verbal expression. The mind that grasps at such phenomena also lacks any self-nature. If so, how does this differ from the previously mentioned 'nature'? Reply: The previous context addresses the absence of inherent essence; this context addresses the absence of phenomenal characteristics. The former concerns the \*object\* of clinging—the perceived reality; this concerns the \*subject\* of clinging—the mind that clings."

言既彼性事等者。攝云。會第三句。前說性事皆遍計所執。本無自體。體既是無。何有生滅。皮既不存。毛將安附。所以彼經言。一切諸法。無性無事。無生無滅等。第四句如虗空等者。疏中闕不引。攝云。彼論云。譬如虗空受種種色。色無之處。即顯空虗。猶如依圓。為我法二執所蔽。執無之處。即顯真如等。

> Regarding the line "nature and attributes thus described," the \*Compendium\* explains that it correlates with the third clause. Earlier, "nature and attributes" referred to the imagined, fabricated nature (\*parikalpita svabhāva\*), which has no inherent self-existence. Since it lacks any inherent existence, how could it have arising or ceasing? As the saying goes, if the skin does not exist, where can the hair attach itself? Therefore, that sutra states, "All phenomena are without nature, without attributes, without arising, without ceasing, and so on." Regarding the fourth clause, "like empty space," etc., the Commentary omits citation for this section. The \*Compendium\* explains, "That treatise states: 'For example, empty space can contain various forms and colors. Where the forms and colors are absent, the void itself is revealed. This is analogous to the Accomplished Nature (\*pariniṣpanna svabhāva\*) and the Dependent Nature (\*paratantra svabhāva\*), which are obscured by the two attachments to self and to phenomena. When these attachments are absent, the ultimate reality (\*tathatā\*) is manifest.'"

言又如幻夢等者。會前第五句皆如幻。夢明彼依他。猶如於夢。如手巾上結兔。顯是幻也。睡中所見夢也。既是幻夢。皆是虗妄所有。都無作用。又依他性但如幻有。由此會通。令增聖教者。得除恚惱。意言一切諸法。即依他起。皆如幻夢也。

> It is further taught that all phenomena are like illusions and dreams. This corresponds to the fifth statement above: "All are like illusions." "Dreams" illuminate the dependent nature—just like a dream. For example, tying a knot on a cloth to form a rabbit reveals that it is an illusion; what one sees while sleeping is a dream. Since both are illusions and dreams, they are entirely vain existences and utterly without function. Moreover, the dependent nature exists only as illusory existence. Through this harmonization, it allows those who enhance the sacred teachings to remove resentment and affliction. The meaning is this: all phenomena, being of dependent origination, are all like illusions and dreams.

言非如顯現者。依他法上。有體有用。名如理顯現。遍計性無體法。不似依他法上體用顯現。

> What is spoken does not appear as it truly is. In dependently arisen things, there is both substance and function, which is called appearing in accordance with reason. Pervasive conceptualization has no substance; unlike dependently arisen things, it does not manifest substance and function.

言亦非彼事都無等者。意道遍計性向下依他法。是有遍計。不同依他法是有。故言亦非彼事等。

> The statement “It is also not that there is no such matter at all” means that when discussing the nature of conceptual construction (parikalpita), it differs from dependent nature (paratantra). Dependent phenomena do exist. Conceptual construction, however, is not the same as dependent phenomena in terms of existence. Therefore, it is said, “It is also not that there is such a matter,” and so forth.

言二共立要契者。契者約也。論云。菩薩若見有情求飲食資具。疾因名利。工巧藝術。即便共彼。先立契云。汝等若能知父母恩德。及供養沙門婆羅門。乃至若能持戒。我當隨汝所欲。與汝衣服等。如其不能。乘不施與。此第二第三度。成前處中住。令其趣入。

> When both parties establish a prior agreement: "Agreement" means a binding promise. The treatise says: If a Bodhisattva sees sentient beings seeking food, drink, material necessities, or pursuing fame, profit, skills, or arts due to strong desires, they should first make an agreement with them, saying: "If you can recognize the kindness of your parents and support them, if you can make offerings to renunciants and Brahmins, and if you can uphold moral precepts, then I will give you whatever you need—clothing and so on. But if you cannot do these things, I will not give you anything." This second and third step helps those who are stuck in a moderate state to progress, guiding them toward spiritual growth.

言異分等者。有二意。一者先許者之名同分意樂。二者異於彼故。名異分。又意。一者先許後通。異前分故。二者非內心爾。外現違內。故言異分。論云。謂諸菩薩。與諸有情。立要契已。彼諸眾生。得如上衣服資具田宅。不肯修菩薩行。及以利益之意。先許不與。或已却奪。非是惡意而不與也。彼若修善。還却與之。現憤恚相。非內意樂。實欲拔濟。示現嗔恚。名為異分。

> "Different aspects" has two meanings. First, it refers to the shared intention of those who initially agreed. Second, it refers to that which differs from them, hence called "different aspects." Another interpretation: First, there is an initial agreement followed by a change, which differs from the previous aspect. Second, outwardly, the person displays an appearance contrary to their inner mind; hence it is called "different aspects." The Treatise says: This refers to bodhisattvas who have made a promise to sentient beings. When those beings obtain the clothing, resources, fields, and houses mentioned above but refuse to cultivate the bodhisattva path or develop a mind of benefit for others, the bodhisattva either withholds what was initially promised or takes it back. This is not done with malicious intent to refuse them. If they later engage in virtuous practice, the bodhisattva will give it back. The bodhisattva may display an angry appearance outwardly, but this does not reflect their inner intention. Truly wishing to rescue and help them, they merely show seeming anger—this is called "different aspects."

言此等權時等者。問菩薩教化。何起嗔恚。答疏言。此等權時等。如世父母。憤責子時。汝甚愚痴等。非內心實等。

> Note that phrases like "at certain times" refer to expedient moments. The question is: How can bodhisattvas, who teach others, give rise to anger? The commentary answers: Expressions such as "at certain times" are like when worldly parents scold their child harshly, saying, "You are so foolish," etc. Their anger is not true anger within their hearts.

言四逼迫者。或前處中住。令其趣入。

> The Teaching of the Four Pressures: Sometimes we find ourselves dwelling in situations of obscurity or stagnation, and this prompts us to move forward.

言有自在力者。論云或為家主。或作國王。名自在力。不知恩德者。與錢財飲食。於彼前人。有大恩澤。彼不順行。名不知恩也。先求所許。與錢財物。彼不修行。並不與之。令斷所求。故大論云。諸親用等。若於父母。不知恩報恩。乃至毀戒之者。乘即不與衣服。或當捶罰或當駈擯。立一使人。當令伺察。由是有情怕怖治罸。斷諸惡法。皆修善法。瑜伽論云。逼迫所作。方便善巧也。

> Someone who "wields authority and power"—the commentary explains they may be a householder or a king. Such a person, if met with ingratitude, has given great kindness—food, drink, and wealth—yet the other fails to act accordingly; this is called "ingratitude." First, one grants what is requested or gives material goods; but if the recipient does not practice proper conduct, one no longer provides them, cutting off their demands. Therefore, the Great Treatise says: "Even with relatives and associates, if someone fails to repay kindness to their parents, or even breaks precepts, withhold clothing from them; you may also punish them with beatings, or drive them away." Appointing a person to observe them, so that, out of fear of punishment, beings cease unwholesome acts and cultivate wholesome ones. As the \*Yogacāra-bhūmi-śāstra\* says: "Coercive action is a skillful means."

言五施恩報恩者。成前已趣入者。令其成熟也。

> Teaching the Five Benefits and Returning Kindness: For those who have already entered the spiritual path, help them reach full maturity.

言曾於彼所等者。菩薩曾於有情。或濟所須。或濟危難。令得安樂。彼諸有情深知思慧。欲得報恩。菩薩爾時勸令修善。以受報恩。菩薩告言。汝等以非世財成相酬報為大恩。汝但修善。名大報恩也。此下第四第五成度前已趣入者。令其成熟也。

> Those who have received help from the Bodhisattva: The Bodhisattva has aided beings by providing for their needs or rescuing them from danger, bringing them peace and happiness. These beings, deeply moved by gratitude, wish to repay the Bodhisattva's kindness. At that time, the Bodhisattva encourages them to cultivate virtue as a way to express their thanks. The Bodhisattva tells them, "You cannot repay my great kindness with worldly wealth. Simply cultivating virtue is how you truly repay it." The next two sections show how the Bodhisattva helps those who have already entered the path to reach maturity.

言六究竟清淨者。第六度成前已成熟者。令得解脫。究竟者畢竟也。清淨者離染也。果道滿已。已歷三祇。令生忻樂。請轉法輪。論云。云何菩薩究竟清淨。答先現上生覩史多天。無量有情。作如是言。有菩薩生此天來。不久下生。往瞻部洲成佛。覺我有情隨佛下生也。即是彌勒菩薩。於晝夜六時中。一一教化五百億天子。成不退轉。

> Sixth: Ultimate Purity. The sixth perfection brings to completion those who have already been ripened by the earlier stages, leading them to liberation. "Ultimate" means final, while "Purity" means free from defilement. When the fruit of the path is accomplished, having already passed through the three incalculable eons, it inspires joy and the request to turn the Wheel of Dharma. A treatise asks: "What is the ultimate purity of a bodhisattva?" The answer: First, they appear as a high rebirth in the Tushita Heaven. Countless beings then say: "Since a bodhisattva has been born into this heaven, before long they will descend and be reborn in Jambudvipa to become a buddha, awakening all beings; let us follow the buddha in his descent." This refers to the bodhisattva Maitreya, who in each of the six periods of day and night teaches five hundred billion heavenly beings, leading them to the stage of non-retrogression.

言此中方便等者。指方便品也。即是瑜伽論能成六種中。隨順會通。成前增聖教者。除其恚惱。亦即通三方便。會昔三權。接下。通今一實。顯上。合此二種。名通彰也。

> Now, regarding the "expedient means" mentioned here: this refers to the chapter on Expedient Means. In the Yogācāra-bhūmi-śāstra, among the six kinds of accomplishment, this corresponds to "harmonizing and understanding." This accomplishes what was taught in the earlier sacred teachings—removing anger and affliction. It also brings together the three kinds of expedient means, reconciling the three provisional teachings of the past. Reaching down, it connects with the present single truth; reaching up, it reveals it. Combining these two aspects, it is called the "universal revelation."

言決擇唯識等者。金云。兩文說有二種。皆是此法華中方攝。設於二乘。即是拔濟。迴心向大。即是迴向也。

> The teaching of Mind-Only and other doctrines is included here. The Sutra of Golden Light explains that there are two types of teachings, and both are encompassed within this Lotus Sutra. Even the teachings for the Two Vehicles are a means of rescue, guiding them to turn their minds toward the Great Vehicle, which is the true meaning of "transference."

言如其所等者。秀云。彼之拔濟方便。即此接下。彼迴向方便。即是顯上。合彼二種。即此通彰也。

> "As for the statement that 'they are equal in kind,' Master Xiu explains: Their method of deliverance corresponds to the following section. Their practice of dedicating merit corresponds to the preceding section. When these two aspects are combined together, this passage fully reveals both.

言皆此所攝者。潞云。拔濟是此會昔二權。迴向是此顯今一實。問何名決擇唯識。答唯識有三名。成唯識。淨唯識。三十唯識無決擇唯識。決擇即瑜伽決擇分三十卷也。

> All teachings are contained within this. As Master Lu explains, "Deliverance belongs to the two provisional teachings of the past, while dedication points to the one ultimate truth revealed now." Question: Why is it called "Determining Consciousness-Only"? Answer: Consciousness-Only has three names: "Complete Consciousness-Only," "Pure Consciousness-Only," and the "Thirty Verses on Consciousness-Only." There is no "Determining Consciousness-Only." "Determining" refers to the "Determining Section" of the Yogacara, which comprises thirty volumes.

言出體性者等者。即別境中慧也。

> Concerning the statement "The nature of speech arises from the essence, etc.": this refers to the wisdom (discernment) within the specific mental factors.

言無分別智等者。秀云。方便之體。合以名句文。而為體性。今取智為體者。謂後得智有此言說方便故。但約智而為性也。從本言之有二種。一本智。二後得智。本智如啞受食。無言無說。又根本智如人遠行。渴得一椀蜜漿。正喫之時。口說不得及。其喫了唱美。方有言說。根本後得二智亦復如是。問今此品中明方便智。以何為體。答唯後得智為體。通根本也。問如何解方便。此間說根本智耶。答因有根本。方有後得。故先說也。二者。後得智為他說法。必由根本智內證。所以疏言。無分別智。內冥真理。後得智中為他說法。

> Regarding the phrase "speechless discriminating wisdom," Master Xiu explains: The essence of skillful means (upaya) should normally be based on words, phrases, and texts. Here, wisdom is taken as the essence because the wisdom acquired after enlightenment possesses this capacity for verbal expression and skillful means. Therefore, wisdom alone is considered the essence. Fundamentally, there are two types of wisdom: 1) Fundamental wisdom, and 2) Wisdom acquired after enlightenment. Fundamental wisdom is like a mute person tasting food—wordless and silent. It is also like a traveler who, after a long journey, receives a bowl of sweet honey. While actually drinking it, he cannot speak about its taste; only after finishing and exclaiming its sweetness can he put it into words. The same applies to fundamental wisdom and wisdom acquired after enlightenment. Question: In this chapter on skillful wisdom, what is taken as its essence? Answer: Only wisdom acquired after enlightenment serves as the essence, though it is connected to fundamental wisdom. Question: How can skillful means be explained while also discussing fundamental wisdom here? Answer: Because without fundamental wisdom, there would be no wisdom acquired after enlightenment, so it is discussed first. Furthermore, when wisdom acquired after enlightenment teaches others, it must rely on the inner realization of fundamental wisdom. Thus, the commentary states: "Non-discriminating wisdom inwardly realizes ultimate truth, while wisdom acquired after enlightenment teaches others."

言唯識等說等者。對法論說十度中。後四唯後得智。第六唯根本智也。後五即般若方便願力智。此京說。若約十度解。後四唯後得。第六唯根本。若約六波羅蜜說。第六通加行。後根本行得三智。今授十波羅蜜說。方便波羅在第七地。只合言後四波羅蜜多。皆後得智性故。若言後五波羅蜜多皆後得智。濫他第六度。唯是智根本。如何通會後五。答章敬云。今取後五波羅蜜為一句。多皆後得為一句。則無妨也。以彼後五中第六一个唯根本智。餘四唯後得故。言多皆後得。意言疏約多分言。云皆後得。非唯後得。

> The text explaining "Consciousness-Only" and similar concepts states: According to the \*Abhidharma-samuccaya\*, among the ten perfections, the last four belong exclusively to the wisdom attained after enlightenment. The sixth perfection is exclusively the fundamental wisdom. The final five are the perfections of wisdom, skillful means, aspiration, power, and knowledge. This is the teaching of the Capital school. If explained according to the ten perfections, the last four are exclusively acquired wisdom, and the sixth is exclusively fundamental wisdom. If explained according to the six perfections, the sixth includes the preparatory practice, while the later fundamental practice achieves the three kinds of wisdom. Now, when teaching the ten perfections, the perfection of skillful means is at the seventh stage. We should only say that the last four perfections are all of the nature of acquired wisdom. If we say that the last five perfections are all acquired wisdom, that would confuse the sixth perfection with them, since the sixth is exclusively fundamental wisdom. How then can we reconcile 'the last five'? The answer, as explained by Master Zhangjing, is: We should take 'the last five perfections' as one phrase, and 'they are mostly acquired wisdom' as another. This causes no problem. Because among those last five, the sixth is exclusively fundamental wisdom, while the other four are exclusively acquired wisdom. So saying 'they are mostly acquired wisdom' means the commentary is speaking generally—it does not mean they are exclusively acquired wisdom.

言其能所詮等者。會違也。問前釋中方便通教理。如何出體但言智耶。答有二。一依以別就總解。二依攝末歸本解。且初解。疏自通云。其能所詮性又各別。是第一義。因智而顯。是第二義。能詮是教。所詮是理。教之與理。性各自別也。教是別。理是總。攝別就總。但言方便智。二云。教理兩種雖殊。因智而顯。智為根本。意言其能所詮雖二性別。並方便攝。俱因智顯。所以取智因有後得智。方有能所詮故。

> Regarding the explanation of "that which expresses and that which is expressed": this resolves an apparent contradiction. You ask: In the earlier explanation, "expedient means" encompasses both teachings and principles. So why, when discussing the essence, is it only referred to as "wisdom"? There are two answers: First, according to the interpretation of "taking the specific in terms of the general." Second, according to the interpretation of "gathering the branches back to the root." Regarding the first interpretation: The commentary states on its own: "The nature of that which expresses and that which is expressed is each distinct. This is the first meaning. They are manifest because of wisdom. This is the second meaning. That which expresses is the teaching. That which is expressed is the principle. The nature of teaching and principle is each separate. Teaching is specific; principle is general. Gathering the specific into the general, one speaks only of 'wisdom of expedient means.'" Second interpretation: Although teaching and principle are two different things, they are manifest because of wisdom. Wisdom is the root. The meaning is: although that which expresses and that which is expressed are two in nature, both are included within expedient means, and both manifest due to wisdom. Therefore, wisdom is taken as the cause. Only because there is the wisdom acquired subsequently does the expressed and the expresser arise.

言下釋本文者。分三。初疏科初周。次論科此品。後眾科此品。今當疏科初周。且序分正宗流通三段。不同今當正宗。正宗中分三周說。法說。喻說。宿世因緣說。三周不同。今當第一周法說。法說有四。初世尊曉喻。方便品。二鶖子領解。三佛重述成。四為之授記。

> Now, regarding the passage that explains the actual text itself, it is divided into three sections. First, there is the beginning section in the commentary. Second, there is the discussion of this chapter according to the treatises. Third, there is the analysis of this chapter according to the assemblies. Now, regarding the commentary's beginning section: the text is divided into three parts—the introduction, the main body, and the dissemination section. These are not the same; we are now in the main body. The main body is divided into three rounds of teaching: the teaching through direct explanation, the teaching through parables, and the teaching through past-life stories. These three rounds are different. We are now in the first round: direct teaching. Direct teaching has four parts. First, the World-Honored One explains and instructs—this is the "Skillful Means" chapter. Second, Shariputra understands and accepts. Third, the Buddha restates and reaffirms. Fourth, the Buddha bestows a prediction upon them (that they will achieve enlightenment).

言此四之中者。初曉喻。在方便品。

> Among these four, the first is the parable, found in the Chapter on Skillful Means.

言後三等者。領解述成授記三文。在譬喻品。且領解者。經言。爾時舍利弗踊躍歡喜等。三佛重迷成。經言。

> Now, regarding the three aspects—understanding, expression, and confirmation—these three passages appear in the Chapter of Parables. First, on understanding: The sutra says, “At that time, Shariputra leaped up with joy...” Then, the Buddha reaffirmed this three times, as the sutra states:

爾時佛告舍利弗吾今於天人沙門婆羅門等。四為之授記。經言。舍利弗汝於未來過無量無邊等。問上根鶖子聞法說一乘。疏主何言曉喻。一何相違哉。答此是開曉誘喻之喻。非是喻況之喻。問荷恩云。如猫牛愛尾。如優曇鉢華。豈不是喻。答有二意。一曉喻之字。從言傍作。論由明也。若喻況之喻。口誘傍作也。二云。雖猫牛等。言非是此問。正說喻處也。

> Then the Buddha told Shariputra, "Now, before gods, humans, ascetics, and Brahmins, I make prophesies for four kinds of beings." The sutra says: "Shariputra, in the future, after countless and boundless ages..." When we examine this, we see that Shariputra, being of the highest capacity, had already understood the teaching of the Single Vehicle when he heard the dharma. Yet the commentator says this was a "clarification." Isn't this a contradiction? \[Answer:\] This "clarification" here means an explanation that opens up and guides understanding, not a figurative metaphor. \[Question:\] But the text speaks of gratitude with phrases like "the love of a cat for its tail" and "the udumbara flower." Aren't these metaphors? \[Answer:\] There are two meanings. First: the character for "clarification" (喻) is written with a speech radical, deriving from the meaning of "making clear." The character for "figurative metaphor" (喻) is written with a mouth radical. Second: although phrases like "cat and ox" appear, they are not the point of this question—the proper place for discussing metaphor is elsewhere.

言佛曉喻中論判為五等者。只緣經是佛說論是菩薩造。所以先依憑論家。科為五般。初歎法勝妙分。經言。爾時世尊從三昧安祥而起云云。二歎法師功德分。經言。吾從成佛已來。種種因緣。種種譬喻。三大眾定疑分。經言。爾時大眾中。有諸聲聞漏盡阿羅漢阿若憍陳如等。千二百人。第四大眾定記分。經言。佛告舍利弗。不須復說。若說是事。一切世間諸天及人皆當驚疑。第五舍利弗諸佛出於五濁惡世斷疑分上科了。

> The Buddha's explanation divides the interpretation into five categories. This is only because the sutra is spoken by the Buddha, while the treatise is composed by a bodhisattva. Therefore, relying on the master's commentary, we classify it into five types. First, the section praising the excellence of the Dharma: The sutra says, “At that time, the World-Honored One arose peacefully from samadhi.” Second, the section praising the merit of the Dharma teacher: The sutra says, “Since I attained Buddhahood, through various causes and conditions and various similes…” Third, the section where the great assembly determines their doubts: The sutra says, “At that time, in the great assembly, there were śrāvakas who had exhausted their defilements, arhats like Ājñāta Kauṇḍinya and others—twelve hundred people.” Fourth, the section where the great assembly determines their record: The sutra says, “The Buddha told Śāriputra, ‘There is no need to speak further. If these matters are spoken, all gods and humans in the world will be startled and filled with doubt.’” Fifth, the section where Śāriputra resolves doubts about the Buddhas appearing in the evil world of the Five Turbidities.

言法為佛師者。問何要取初嘆法勝妙分。答疏言。法為佛師一句。是涅槃經諸佛所師。所謂法也。

> If asked why the opening section praises the supremacy of the Dharma, it is answered: The line "The Dharma is the teacher of the Buddhas" comes from the Nirvana Sutra, which states, "That which all Buddhas take as their teacher is the Dharma."

言人由法以等者。問因何第二歎法師功德分。答疏言。人由法以成德。書云。人能弘道。道以潤身。

> People attain virtue through the Dharma. One might ask: Why is the second section praising the virtues of a Dharma teacher? The commentary explains: "People achieve virtue by relying on the Dharma." As the scriptures say, "People can spread the Way, and the Way nurtures their being."

言諸聲聞等者。問因何有定疑分。答疏言。諸聲聞等五句。疏初三句解定義。後二句聞歎已下解疑字也。然定與疑別。並約鶖子說也。於自所證有餘涅槃。遂執為決定。聞佛歎二甚深。遂有疑生。合此二種。名定疑分。經云。佛說一解脫義。我等亦得此法。到於涅槃。是定義。而今不知是義。所趣疑義也。

> The section mentioning "Sound Hearers" and others asks: Why is there a portion on "certainty and doubt"? The commentary says: The five lines concerning the Sound Hearers—the first three lines explain "certainty," and the last two lines, starting from "having heard the praise," explain "doubt." However, "certainty" and "doubt" are distinct, and both are addressed in terms of Shariputra. Regarding the partial nirvana that they themselves have realized, they cling to it as certain. Upon hearing the Buddha praise these two profound teachings, doubt arises. These two aspects together are called the "portion on certainty and doubt." The sutra says: "The Buddha taught one meaning of liberation, and we too have attained this teaching and arrived at nirvana." This is the meaning of "certainty." But now, not understanding where this meaning leads—that is the meaning of "doubt."

言佛心所為等者。問何故有定記分。答疏言。佛心所為等。謂先說無量義。後說法華。只為迴心聲聞作佛。問定疑分與定記上何別。答前定疑屬眾生。今定記分屬世尊也。本來放光現瑞。佛心決定。謂以有所為之人決定。為舍利弗等。說法華經。

> The question asks: "Why is there a 'section on establishing certainty and prediction'?" The answer from the commentary says: "What the Buddha's mind intends to do"—first he taught the Infinite Meanings Sutra, then the Lotus Sutra—all of this was solely to turn the minds of the śrāvakas (voice-hearers) toward attaining Buddhahood. One might ask: "What is the difference between this 'section on establishing certainty and prediction' and the earlier 'section on establishing certainty and resolving doubt'?" The answer is: The earlier 'section on establishing certainty and resolving doubt' concerned the doubt of sentient beings, while this 'section on establishing certainty and prediction' concerns the World-Honored One himself. From the very beginning, when the Buddha emitted light and revealed miraculous signs, his mind was already settled. That is to say, because there were people whom he could help, he was determined to teach the Lotus Sutra specifically for Shariputra and the others.

言唱止邀其等者。問既言決定。何故三請方說耶。答有二意。一欲令聲聞生慇重心。聲聞之人多皆慢法。於一乘法上。若生慢。永劫不得解脫。故令三請。二令惡人退席。故有三止。一往者似佛不肯說。唱止之時。却是說相。欲令聲聞生堅固心。三令不退其心轉轉堅窂。定者佛心決定。記者分別解釋。

> As the teaching was about to begin, \[the Buddha\] stopped and refused, waiting for their earnest request. Someone asked, "Since it was already decided, why did the Buddha wait until the third request before speaking?" The answer is twofold. First, it was to make the listeners develop sincerity and deep respect. Many of those who hear the Buddha's teachings are often careless with the Dharma. If they grew careless toward this supreme teaching of One Vehicle, they would never be freed for aeons. Therefore, the Buddha required three requests. Second, it was to cause wicked people to leave the assembly, which is why the Buddha stopped three times. At first glance, it seemed the Buddha was unwilling to teach. Yet, when he told them to stop, this actually indicated that he was about to teach, all to strengthen the listeners' resolve. Through this threefold process, their minds would not backslide; instead, they would become increasingly firm. "Decided" refers to the Buddha's resolute mind; "explained" means to analyze and clarify.

言眾人之內等者。問何故有斷疑。答疏言。眾人之內等。聞前唱二甚深。及三請三止。遂生四種疑。一佛於何時。出先權後實說。二云。何知是增上慢。三云。何堪說法。四云。何不成妄語人。向下說經。為斷此疑。名斷疑分。故論成五分也。

> Within the assembly, there were various levels of people. One might ask: why were there lingering doubts? The commentary explains that when the assembly heard the prior proclamation of "two profound teachings" and the three requests followed by three refusals, four types of doubt arose. First, at what time did the Buddha teach first with expedient means and then with the ultimate truth? Second, how can we know if someone is arrogant and overestimating their spiritual progress? Third, how is one qualified to expound the Dharma? Fourth, how can this not make the Buddha one who speaks falsely? The following sutra text is taught in order to resolve these doubts. Therefore, it is called the "Section on Resolving Doubts." This is why the treatise divides the sutra into five sections.

言或分為二等者。眾主欲擬科。當品經文去。先將論家五般科為兩般。以義分出也。簡要云。三般科為定疑分。後兩般科為斷疑分。

> The teachings can be divided into two categories. For those who wish to outline the structure of this chapter, the previous five classifications by the commentators can be grouped into two main types based on their meaning. To put it simply: the first three categories pertain to settling doubts, while the last two relate to resolving them.

言二深先唱者。正宗之中三分科經。今當法說。法說之中。今當世尊曉喻方便品。疏科為四。四般不同。今當二深。先唱警察群生之心。如來入定。觀一切眾生。根有上中下。名察也。從定起唱二甚深。名警。今取聲勢穩。名警。警者動也。察者覺察也。先唱二甚深者。即是警動覺察二乘也。

> Now, regarding the "two profound truths" mentioned first: In the main body of the scripture, the text is divided into three major sections. We have now come to the explanation of the Dharma. Within that explanation, we reach the chapter known as "Skillful Means," where the World-Honored One expounds his teachings. This chapter is traditionally analyzed into four distinct parts. I will now focus on the "two profound truths." The phrase "first proclaim" refers to awakening and examining the minds of sentient beings. When the Tathagata entered meditative absorption, he observed that beings have superior, average, and inferior capacities—this is called "examining." Rising from meditation, he then proclaimed the "two profound truths"—this is called "awakening." Here, "awakening" means to stir and rouse, while "examining" means to perceive and discern. "First proclaim the two profound truths" therefore signifies stirring and awakening the minds of those who seek individual liberation, the followers of the Two Vehicles.

言初嘆所證等者。即是諸佛智慧是所證。其智慧門是所說。則嘆所證法妙所說法妙。此皆盡屬所。二云。二深總是所證也。說則說所證法妙。歎則歎所證法妙。通此二解。

> The opening praises the realization and the path to it. The wisdom of all Buddhas is what is realized, and the gate to that wisdom is what is taught. Thus, the praise highlights both the wonder of the realized truth and the wonder of the teachings that lead to it—both belong to the "what." Some interpretations say that both "depth" and "profundity" describe the realized truth itself. When one teaches, they teach the wonder of that realized truth; when one praises, they praise the wonder of that realized truth. These two perspectives both hold true.

言初總標勝妙者。即是諸佛智慧及智慧門也。

> First, the phrase "supreme and wondrous" refers to the wisdom of all buddhas and the gateway to that wisdom.

言所以者何下釋等者。若約近說。五種智慧。五種甚深。此釋中諸佛智慧也。又八甚深及五難。釋此中教門也。若約遠說。一部經中。說理智處。總釋此間智慧。說教權實處。總是釋此間智慧門。

> Why? The following explanation clarifies the equality. Speaking in a proximate sense, \[it refers to\] the five kinds of wisdom and the five kinds of profound depth. This is the explanation of the "wisdom of the Buddhas" in this passage. Furthermore, the eight kinds of profound depth and the five difficulties explain the "gate of the teachings" in this passage. Speaking in a more extensive sense, the entire scripture, wherever it discusses enlightenment and truth, is a general explanation of the "wisdom" here. Wherever it discusses the relative and ultimate levels of the teachings, it is always an explanation of the "gate of wisdom" here.

言初顯自在等者。經言。爾時世尊從三昧安祥而起。若唯論牒。梵本經云。爾時世尊入甚深三昧。正念不動。以如實智。從三昧安祥而起。紀多十四字紀國科五句。一爾時。二字。入定時世尊二字人。三從三昧起者。所起定。四安祥者。現定相。五而起者。正起定也。問何故論解與經不同。經言。三昧是定。以起也。何以論云。以如實智觀。答緣經云。三昧是定。從根本智觀起。亦是三昧。後得智觀起。亦是三昧。天親菩薩意從簡濫所以言從如實智觀起。意顯世尊從根本定起。不從後得智定起也。又攝云。論舉慧影定。隣近釋。意說本體用分。了俗證真。不相違故。

> First, the text explains "manifests from the beginning self-mastery, etc." The sutra says, "At that time, the World-Honored One arose from samadhi with calm and dignity." If only the text is cited, the Sanskrit original states, "At that time, the World-Honored One entered profound samadhi, with correct mindfulness unmoving. With the wisdom of reality, he arose from samadhi with calm and dignity." The Annotations note an extra fourteen characters. Master Ji's commentary divides this into five phrases: (1) "At that time," referring to the time; (2) "the World-Honored One," the person; (3) "arose from samadhi," the samadhi from which he arose; (4) "with calm and dignity," manifesting the state of samadhi; (5) "and arose," actually rising from samadhi. Question: Why does the commentary differ from the sutra? The sutra says samadhi is concentration, and he arose from it. Why does the commentary say "by observing with the wisdom of reality"? Answer: The sutra says samadhi is concentration, arising from the observation of fundamental wisdom—this is still samadhi. Similarly, arising from subsequent wisdom observation is also samadhi. The Bodhisattva Vasubandhu, wanting to avoid confusion, explained it as arising from observing with the wisdom of reality. His intention was to show that the World-Honored One arose from fundamental concentration, not from the concentration stemming from subsequent wisdom. Also, the Compendium states: "The treatise brings up the wisdom that illuminates concentration, explained through a neighboring interpretation." This means that while essence and function are distinct, understanding the ordinary and realizing the true are not contradictory.

言以如實等者以者。以由也。如者稱也。稱者可義也實者如實。實者則真如也。唯用正體智。如實而智。名如實智。內冥真如理。名之為觀。貫同。二云官音。如者真如。如實者實相之智者。是慧也。觀者是實以如實三个字。是所緣境也。智觀即是能緣心。此後解觀字。是定不邪慧也。念緣曾習境。定緣所觀境。觀是定境。舉所緣境。顯能緣定心。故名如實智。觀從定而起者。示現出定相也。

> "To speak of 'Thusness-in-accordance-with-Reality'... The word 'in-accordance-with' means 'based on' or 'by virtue of.' 'Thusness' signifies 'conformity'—that which conforms to the meaning or truth of things. 'Reality' refers to the true nature, which is Suchness itself. One employs the fundamental wisdom of realization, knowing reality just as it is—this is called 'wisdom in accord with reality.' When this wisdom inwardly accords with the principle of Suchness, it is termed 'contemplation.' There is a connection between the two. Another explanation<note>(classical pronunciation)</note> states: 'Thusness' is suchness; 'Reality' refers to the wisdom that perceives the true mark of all things. This wisdom is discernment. 'Contemplation' is the act of being grounded in that discernment. The three characters 'Suchness,' 'in-accordance-with,' and 'Reality' represent the objective field of focus. Wisdom and contemplation together form the subjective mind that perceives. The subsequent explanation of 'contemplation' is stable, unwavering discernment. Mindfulness recalls what has been experienced; stability focuses on the object of contemplation. Contemplation is the stable state with an object, wherein the observed object reveals the subject's stable mind. Hence, it is called 'wisdom in accord with reality.' Contemplation arises from stability, indicating the state following meditative absorption."

言起已告舍利弗等者。問佛無不定心。常在定中。何故世尊從定起耶。答疏中二意。一云。初示現如來。得自在故。二云。如來入定。無人驚悟故。如目連於獼猴池邊坐得無所有處定。聞象哮吼聲。因驚出定。問象哮吼聲為定中聞聲。為出定聞。答小乘不許定中能聞。若聞聲時。已是出定故。大乘不爾。許在定中聞聲。如舍利弗坐定。被大力鬼柏頭。出定來。乃覺頭痛。此並有驚動。不同如來入定。無人驚悟故論解了。

> It is said, "He rose from his seat and spoke to Shariputra and the others." Question: The Buddha possesses an unwavering mind and is always in meditative absorption. Why then does the World-Honored One rise from meditation? Answer: The commentary gives two explanations. First, the Buddha's initial appearance demonstrates that the Tathagata has attained freedom. Second, the Tathagata enters meditation undisturbed, as no one startles him out of it. For example, when Maudgalyayana was in a state of nothingness near the monkey pool, he heard an elephant's roar and was startled out of meditation. Question: Did he hear the elephant's sound while still in meditation, or after emerging? Answer: The Hinayana tradition does not allow hearing sounds while in meditation—if he heard it, he had already left meditative absorption. The Mahayana view differs, permitting one to hear sounds while still in meditation. For instance, when Shariputra was in meditation, a powerful demon struck him on the head; upon emerging, he felt a headache. These examples involve disturbances, unlike the Tathagata's meditative absorption, which no one can disturb. <note>Explanation from the Treatise</note>

言觀無量義等者。疏解論文。問無量義處定。與如實智觀何別。答根本智證著出水之實理。名實智觀。若證著出生眾義理。名無量義三昧。

> Regarding the "Contemplation of Immeasurable Meanings," the commentary on the text asks: What is the difference between the "Samadhi of Immeasurable Meanings" and the "Wisdom Contemplation of True Reality"? Answer: The fundamental wisdom realizes the true principle that emerges from the lotus, which is called "Wisdom Contemplation of True Reality." When it realizes the myriad truths that arise from this understanding, it is called the "Samadhi of Immeasurable Meanings."

言佛定殊勝入已等者。問佛入定時。餘人還驚。得如來出定否。答疏言佛定等。

> The Buddha entered a state of profound meditative concentration. Someone asked: \*When the Buddha entered this concentration, did other beings, even those who were startled, manage to rouse the Buddha from it?\* The commentary explains: the Buddha's concentration is supreme. Once he enters it, nothing can disturb or awaken him.

言又顯於定中等者。問如何他人驚。不得佛自出定。答疏言又顯於等。意顯佛自在故。要入便入。不假作想。要出便出。不假驚故。不同凡夫等入定時。先種種想加功用。方能入故。佛即不爾。出入縱任自在。從根本起入後得。後得智中。徐審當根。故從定起。

> Furthermore, this demonstrates that the Master remains centered in meditative concentration. \*\*Question\*\*: Why do others feel startled, yet the Buddha does not need to emerge from concentration on his own? \*\*Answer\*\*: The commentary explains that this reveals the Buddha's perfect freedom at all times. He can enter concentration whenever he wishes, without needing to form any intention. He can leave concentration whenever he wishes, without needing to be startled. This is unlike ordinary beings, who, when entering meditative concentration, must first employ various mental efforts and deliberate practices before they can enter. The Buddha is not like that. He moves in and out of concentration with complete spontaneity and mastery. From the foundational state of concentration, he arises into the subsequent wisdom, and within that wisdom, he calmly discerns the appropriate conditions for the beings he wishes to guide. Thus, he arises from concentration.

言即由二義者。結前論處二義。即由二義者。一自在力。二無人驚悟。

> The phrase "speech arises from two meanings" summarizes the earlier discourse on the two conditions. "Arising from two meanings" refers to: first, the power of freedom; second, that no one is startled into awakening.

言雖是無量等者。料簡所依定。問既言入無量定。即合是無量義。便為定名。何言第四禪。答疏言雖是等。意言依第四禪。觀無相理。離八灾。定慧均平。是無漏功德勝故。

> Although the text mentions "immeasurable samādhi," this is a detailed clarification of the foundational concentration (dhyāna). Question: Since it says "entering the immeasurable samādhi," shouldn't that itself be the "immeasurable" state, making it the name of the concentration? Why does it refer to the fourth dhyāna? Answer: The commentary explains, "Although it says 'immeasurable' and so forth," meaning that one relies on the fourth dhyāna to contemplate the formless principle. This state is free from the eight afflictions, and both samādhi and wisdom are balanced. Because it possesses superior qualities of undefiled virtue, it is considered supreme.

言不告餘人等者。秦經云。告舍利弗。諸佛智慧甚深無量。其智慧門難解難入。一切聲聞辟支佛所不能知。論引梵經云。以如實智觀。從三昧安祥而起。起已告舍利弗。諸佛智慧甚深無量。其智慧門難見難覺難知難解難入。如來所證一切聲聞辟支佛所不能知。問會中聲聞無數。何乃偏告舍利弗。答疏言不告餘等。意言此經智慧之經。唯與鶖子智慧。涉深相應。利根第一。故告舍利弗等。相應者相當義。

> He does not speak to others. The Qin version says, "He addressed Shariputra: 'The wisdom of all Buddhas is extremely profound and immeasurable. The gateway to that wisdom is difficult to understand, difficult to enter. None of the Hearers or Solitary Buddhas can know it.'" The Treatise quotes the Sanskrit text: "Having realized through the wisdom of seeing things as they are, he arose peacefully from the state of profound meditation. Arising, he addressed Shariputra: 'The wisdom of all Buddhas is extremely profound and immeasurable. The gateway to that wisdom is difficult to see, difficult to realize, difficult to know, difficult to understand, difficult to enter. What the Thus Come One has realized, none of the Hearers or Solitary Buddhas can know.'" Question: Among the assembly, there are countless Hearers. Why does he only address Shariputra? Answer: The Commentary says, "He does not speak to others." This means this sutra is a scripture of wisdom. It only aligns with Shariputra's wisdom, which is profound and corresponding. He is foremost in sharp faculties. Therefore, he addresses Shariputra and the rest. "Corresponding" means fitting or matching.

言謂舍利弗聲聞者。問何故不告餘聲聞。告舍利弗。答疏言謂舍利弗等。如來說法。鶖子悟解所以先告舍利弗等。

> "Speaking of Shariputra and the hearers - why didn't the Buddha address the other hearers? Why did he address Shariputra? The commentary says: 'Speaking of Shariputra and the others.' When the Tathagata teaches the Dharma, it is Shariputra who comprehends it first, which is why the Buddha addresses him and the others."

言一聞即解者。簡餘聲聞法就未解也。

> One who understands upon hearing it once. This is said in contrast to the Vehicle Hearers, who do not yet understand even after hearing the Dharma.

言佛凡說法等者。機謂機巧。開要有情身中有此機要。或施或張。如來觀之。以接道法。如世之機。以是疏之文巧。即開以總。擲之左右。交加織絡。乃成奇異羅錦。此亦如是。此品初唱二甚深。二乘不知。便是如來脚踐蹈。又云。假使滿世間等。鶖子驚恠。父巧大開。從惡人退席已去。世尊廣說開示悟入。擲言教總。交加織絡。舍利弗未來世成佛。號曰華光佛。便同錦綺。故喻於機也。

> The Buddha's teaching of the Dharma for all beings is like a loom. "Mechanism" refers to skill and ingenuity. The essential point is that all living beings have this mechanism within them—sometimes hidden, sometimes revealed. The Tathāgata observes this and guides them on the path to Dharma. Just as on a worldly loom, by skillfully forming the warp, throwing the shuttle left and right, and intertwining the threads, a magnificent and unique brocade is created, so it is here. At the beginning of this chapter, the "two profound truths" were proclaimed, which the two vehicles could not understand. This was like the Tathāgata placing His foot on the treadle. Then it is said, "even if the world were filled..." Shariputra was astonished. The Father skillfully opened the teaching. From the moment the evil people withdrew from the assembly, the World-Honored One extensively elucidated the concepts of "opening, revealing, awakening, and entering," casting out the warp of doctrines and weaving them together in interlaced patterns. Shariputra will attain Buddhahood in a future life, his name being the Flower Light Buddha. This is comparable to the finished brocade. Therefore, it is compared to a loom.

言根法相應者。初周法說一實。唯與上根鶖子相應。故獨告彼。即是鶖子上根。而不假喻說。名根法相符。問菩薩更利根。豈不與如來相應。答菩薩不是正為也。

> The root-doctrine method of correspondence refers to: In the first cycle of Dharma teaching, the One Reality was taught, which could only correspond with the highest faculties of Shariputra. Thus, the Buddha addressed only him. Since Shariputra was of the highest faculties, there was no need for parables or analogies—this is called the correspondence of the root-doctrine method. Question: Since the bodhisattvas have even sharper faculties, wouldn't they also correspond with the Tathagata? Answer: The bodhisattvas were not the primary intended audience.

言不告菩薩有五者。問何故佛唯告鶖子不告菩薩者何。答疏言不告菩薩有五義。

> The Buddha does not speak to the Bodhisattvas for five reasons. Someone asks: Why does the Buddha only address Shariputra and not the Bodhisattvas? The answer is given in the commentary: There are five reasons why the Buddha does not address the Bodhisattvas.

言一為聲聞者。問如何不告菩薩。但告聲聞。答疏言一為等。意言即令二乘迴心。已捨權取實。斷所知障。脩法空智。令證無住涅槃。是聲聞所作事故。問第六住前。多是驚怖菩薩。欲退住二乘。此菩薩云何不告耶。答權有二種。一權心。二權乘。告聲聞意。令捨權乘。彼是權心。故此不相應也。

> One might ask: "Why does \[the Buddha\] address the listeners who are Śrāvakas (Hearers of the Dharma) but not the Bodhisattvas?" The commentary explains: The phrase "one might say for the sake of the Hearers" means that this is meant to guide those of the Two Vehicles to turn their minds back (toward universal liberation). Having already set aside provisional teachings to embrace the reality, they are now cutting off the hindrance of what can be known (cognitive obscurations), cultivating the wisdom of non-self of phenomena, and striving to realize the unconditioned Nirvana without abiding. This is precisely the task of the Śrāvaka practitioners. Then one might ask further: "Before the sixth stage of the Bodhisattva path, many are frightened Bodhisattvas who want to retreat and take up the Two Vehicles. Why does the Buddha not address them directly?" The reply: There are two kinds of "expedient means." The first is the provisional mindset itself. The second is the provisional vehicle (teaching). By addressing the Śrāvakas, the Buddha intends for them to abandon the provisional vehicle. But the frightened Bodhisattvas are still dwelling in the provisional mindset. Therefore, these two situations are not analogous.

言二為諸聲聞等者。前是捨權。今此取實。

> Second, "for the sake of all Hearers" refers to: first setting aside the provisional teachings, and now revealing the ultimate truth.

言三護諸聲聞等者。防護聲聞下劣之心故。二乘本來早起怖畏。生懸崖想。若佛出定。更告菩薩。不告聲聞。聲聞轉生怯弱心。故決定却取二乘。不肯迴心故。所以出定。先告聲聞等。

> The phrase "protecting the voice-hearers and others" refers to guarding against the inferior mindset of the voice-hearers. Those of the Two Vehicles originally harbor fear, feeling as if they are on the edge of a cliff. If the Buddha emerges from meditation and speaks only to the bodhisattvas, without addressing the voice-hearers, the voice-hearers would grow timid and hesitant. This would cause them to firmly fixate on the Two Vehicles, refusing to turn their minds toward the greater path. Thus, when the Buddha rises from samadhi, he first addresses the voice-hearers and others.

言四為令餘人等者。經言。大智舍利弗。令得授尊記。我等亦如是。必當得作佛。

> The fourth reason, "for the sake of others," refers to the scripture saying: "The greatly wise Shariputra received the noble prediction of Buddhahood. So too, we will certainly become Buddhas."

言五為諸聲聞不起所作者。即二乘云我生已盡。梵行已立等。更不求趣大乘果故。所以佛破此執。聲聞執極。遂先唱嘆二甚深。令除小乘究竟果滿之心故。

> Speaking of the fifth point: for the voice-hearers, they no longer need to undertake any further practices. This refers to the lesser vehicle practitioners who declare, "My birth and death have ended, my holy conduct has been established," and so on. They no longer seek to pursue the fruit of the Great Vehicle. Therefore, the Buddha breaks this attachment. Because the voice-hearers hold firmly to their extreme view, the Buddha first praises two profound truths to eliminate their lesser vehicle mindset of believing they have already reached the ultimate and complete fruit.

言果滿證圓者。道諦為因。滅諦為果。滅為所證。道為能證也。

> When we speak of the ultimate realization or perfect enlightenment, the Path is the cause, and Cessation is the result. Cessation is what is to be realized, and the Path is what brings about that realization.

言菩薩於五事等者。問菩提既利根。此經是智慧經。欲說此經。何不告於菩薩。答疏言菩薩於五等。

> \*\*Response:\*\* The text asks: "Why, if the Bodhisattva is endowed with sharp faculties and this sutra is a sutra of wisdom, does the Buddha not address the Bodhisattva directly when teaching it?" The answer is given in the commentary: "The Bodhisattva is skilled in five matters..."

言傍告無爽者。問佛說此經時。諸求三乘人。有懷疑網。乃有疑皆斷。即三乘中有大乘者。此正告不定性。兼任持所餘何言不告。答疏言傍告無爽等。

言正告不定性等者。問一種不定性。何故聲聞正告。菩薩言傍。地前小菩薩亦是不定性。答疏言正告不定等。意言權有二種。一正告住權乘者。傍告住權心人也。

言所嘆之法略有等者。然經文中。理上即有甚深。教上但言難入。不言甚深據實。合言諸佛智慧甚深無量。其智慧門甚深無量。若教若理。皆合有甚深。

言故論云有二甚深等者。問爭知教理皆有甚深耶。答疏言故論云有二等。一證甚深。謂智慧者。此之智慧。通性及相。性即所證理也。相即能證智也。本智親冥證。後得變影證。皆名證甚深。通五智慧。皆是如來所證法也。

言梵云阿笈摩等者。疏主解智慧門。古經論云阿含。訛也。新翻云阿笈摩。此翻為傳者。瑜伽八十五云。師資展轉。傳至今。由此道理。故名阿笈摩。即四阿含等是。據實。一切大乘經論。名阿含。總是上古諸佛。展轉傳來。下經過去無數劫。無量滅度佛。百千萬億種。其數不可量。如是諸世尊。種種緣譬喻。無數方便力。演說諸法相。或翻為教。或翻為淨。教有三義。一者。體是無漏。故名淨。二者。從真如法界海中流出。故云淨教。三者。教體是無滿。眾生聞者。除惑業。得除有漏。亦成無漏。約用名淨也。

言此甚深義通等者。下疏主分配為緣。理上有五種甚深。能詮教詮著五甚深。道理教上亦得五甚深也。恐人疑只將謂理上有甚深。教上無也。問爭得知。答論意如此。一證甚深。二阿含甚深。又云。一者體妙。二者難了。問何故論家甚深通兩處說。及至解經文處理上配五深。教上配五難。答所疏言。然理正得甚深之名。門深乃稱難見覺等。緣所詮理勝。正名甚深。能詮教。教對理劣。不得正名甚深。將教上甚深義。改作五難。五難者。亦是甚深義。此各有二義。一所詮理。自體是深。法當體正得名甚深。二者智慧。是佛所知法。正名甚深。教上亦有二義。一者教。對二乘淺智。不正名甚深。但名不知。二者教。因理深。教隨於理。亦名深。不可共他理齊等。所以不正名深。但言難見難覺難知難解難入。

> The profound meaning of this teaching is universal. In the following commentary, the master categorizes these as conditions. On the level of principle, there are five types of profundity. The scriptures that express this principle also point to these five profundities. Thus, both the principle and the teachings embody the five profundities. Some may doubt, thinking that only the principle itself is profound, while the teachings are not. How do we know this is not the case? The treatise explains it: First, the profundity of realization. Second, the profundity of scripture (Agama). It is also stated: First, the wonder of the essence. Second, its difficulty to understand. Why then does the treatise discuss profundity in two places? And when we come to interpret the sutras, why are five depths assigned to the principle and five difficulties to the teachings? The commentary explains: The principle alone rightly bears the name "profundity." The depth of the gate is then called "difficult to see, difficult to perceive," and so on. Because the object of the teachings—the principle—is supreme, it is rightly called "profound." The teachings themselves, which convey this principle, are inferior to the principle and therefore are not rightly called "profound." Instead, the meaning of profundity is modified and called the "five difficulties." These five difficulties still carry the meaning of profundity. Each of these has two aspects: First, the principle itself is inherently deep. The dharma itself is rightly called "profound." Second, wisdom—the knowledge of the Buddha—is what is rightly called "profound." For the teachings, there are also two aspects: First, the teachings are directed toward beings of limited capacity (the Two Vehicles). They are not rightly called "profound," but simply "unknown." Second, because the principle is deep, the teachings follow the principle and are also called "deep." They cannot be equated with the principle itself, so they are not rightly called "profound." Instead, they are described as "difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter."

言二乘不知等者。有二說。一云亦者。亦二甚深。意道甚深之義。既通教上理上。總有其二乘不知之言。亦通教通理也。二云亦字亦理。理向上不知。意道不唯教上二乘不知。理上亦不知。今且說於教上尚自不知。及顯理上更合不知。教尚分麤淺。由自不知。理更甚深。灼然不知也。問何故但言諸佛智慧。不言諸佛定。答智慧正是二乘所求。二乘所無。故先標唱。令其問取一乘。亦是經之宗體。故不言諸佛定。

> There are two explanations for the statement that "the Two Vehicles do not know, etc." The first says: The character "also" indicates "also the two profound meanings." This implies that the profound meaning, being universally applicable both to the teachings and to the principle, includes the statement that the Two Vehicles do not know, which also applies to the teachings and the principle. The second explanation says: The character "also" also refers to the principle, meaning they do not know in the case of the principle. This implies that it is not only in the teachings that the Two Vehicles do not know; they also do not know in the principle. Now we are just stating that in the teachings they are still ignorant; when it comes to the principle, they should be even more ignorant. The teachings are still coarse and superficial, yet they do not know them; the principle is even deeper, so they clearly do not know it. Question: Why does it only speak of "the wisdom of the Buddhas" and not "the samadhi of the Buddhas"? Answer: Because wisdom is precisely what the Two Vehicles seek, and what they lack. Therefore, it is first proclaimed so that they may inquire about the One Vehicle. It is also the essence and core of the sutra, so it does not mention the samadhi of the Buddhas.

言自餘別列等者。攝云。五深別屬理。五難別屬教。五深者。一義深。二體深。三證深。四依止深。五無上深。五難者。一難見。二難覺。三難知。四難解。五難入。金云。甚深別屬教。無量別屬理。謨云。自餘之言。自一分甚深。通教及理。言理故教。二法無量。別屬理也。問五深五難。有何差別。答五難得二乘不知。五深者據佛所證。

> "Other classifications," one text summarizes, are as follows: Five profundities belong specifically to principle, while five difficulties belong specifically to teaching. The five profundities are: 1) Profound meaning, 2) Profound essence, 3) Profound realization, 4) Profound foundation, 5) Supreme profundity. The five difficulties are: 1) Hard to see, 2) Hard to perceive, 3) Hard to know, 4) Hard to understand, 5) Hard to enter. According to another source, "profundity" belongs to teaching, while "immeasurability" belongs to principle. Yet another commentary explains: "The phrase 'among other classifications' means that one aspect of profundity applies both to teaching and principle. When we speak of principle, we include teaching. The two aspects, teaching and principle, are both immeasurable, with immeasurability specifically belonging to principle." \*\*Question:\*\* What is the difference between the five profundities and five difficulties? \*\*Answer:\*\*The five difficulties are unknown even to the Two Vehicles, while the five profundities refer to that which is realized by the Buddha.

言論說智慧者。此一句引論也。謂一切種一切智智義故。此標章也。此上十五字牒論標章也。謂一切種一切智智義教。此是論家解。論云。一切種者。種即種類。種類不一。名一切種。此解一切種三介字也。此一切種。是向下智體。向上義也。且一切智三个字。屬如來五薀身。假者身。是如來身。是一切智人也。一切智人身中有此智。一切智智此智體。通性相。菩提涅槃。有為無為塵沙萬德也。義者境也。義有二種。一義謂義理。二義謂義境。初唯俗智境。後通真俗智緣也。若真如。是根本智家所緣境。名義。若餘有為法及變影緣。如後得智所緣境。名義也論文了。

> We now come to the phrase: "Discussing the one who possesses wisdom." This phrase introduces an explanation from the treatise. Its meaning concerns the principle of All-Kinds and the principle of All-Knowing Wisdom. This marks the topic. The above fifteen words quote and establish the treatise's topic. "The teaching of All-Kinds and the principle of All-Knowing Wisdom" is the commentator's explanation of the treatise. The treatise states: "All-Kinds" means "kinds" — and kinds are not singular. Since there are many different kinds, it is called "All-Kinds." This explains the three characters "All-Kinds." This "All-Kinds" refers downward to the essence of wisdom, and upward to its principle. Now, the three characters "All-Knowing Wisdom" belong to the Tathāgata's five-skandha body. That body is a provisional, designated body, and it is the person who possesses All-Knowing Wisdom. Within the person of All-Knowing Wisdom dwells this wisdom. All-Knowing Wisdom — the essence of this wisdom — extends to both essence and attributes. It includes Bodhi (awakening), Nirvāṇa (liberation), the conditioned, the unconditioned, and the countless virtues, fine as dust motes. "Principle" refers to the object or field. "Principle" has two meanings: 1. "Principle" as meaning or principle. 2. "Principle" as the sphere or object of experience. The first meaning applies only to the sphere of conventional wisdom. The second meaning applies to both conventional and ultimate wisdom. For example, True Suchness is the object experienced by fundamental wisdom — this is the first "principle" (meaning/object). Other conditioned phenomena and their reflected images, as objects experienced by subsequent wisdom, belong to the second "principle" (sphere/object).<note>End of treatise explanation.</note>

言一切智人之等者。疏主解也。一切智三字。屬如來身也。向下重言智體。却是論家最上一切種。種者種類。菩提涅槃含持眾多種類。名一切種。種即智也。此第一解。疏主依人法解。緣經文中言諸佛智慧。智慧兩字帶得人與法一處來。此人法中。解一切智智。兼解向上一切種也。一切智者。一切智人也。一切智人身中有此智。名一切智智。此第一解。順初周經文。理智雙說。開示悟三。菩提涅槃。順此第一周。故作此解也。

> The phrase "the Wise One, the Knower of All" is explained by the commentator as follows: The term "all-knowing" refers to the Tathāgata's body. When the text later repeats "wisdom itself," that refers to the treatise's concept of "the highest all-encompassing seed." "Seed" means category or type. Enlightenment and Nirvāṇa encompass many types, so they are called "all-encompassing seed," and this seed is wisdom itself. This is the first explanation. The commentator explains this from the perspective of both person and dharma. Since the sutra text says "the wisdom of all Buddhas," the word "wisdom" brings both the person and the dharma together. In this context of person and dharma, the commentator explains "all-knowing wisdom" and also explains "all-encompassing seed" above it. "All-knowing" means the all-knowing person. Within the all-knowing person's body, there is this wisdom, and thus it is called "all-knowing wisdom." This is the first explanation. This interpretation aligns with the first cycle of the sutra's teaching, which discusses both principle and wisdom together, as well as the three stages of opening, revealing, and realizing, along with Enlightenment and Nirvāṇa. It follows this first cycle, so this explanation is given.

言或一切等者。第二解也。一切智者根本智。重言智者後得智。相合一處著。名一切智智。

> "Speech" or "all equality" refers to the second explanation. "All-knowing" is fundamental wisdom, while the repeated "wisdom" is acquired wisdom. When these two are united as one, it is called "all-knowing wisdom."

言義者境也者。問何名義。答疏主義者境。即是根本後得兩个智家所緣境也。義有二種。一義謂義理。二義者境義。問何謂彼境。答即一切智人之智境。名一切智智義故。

> The term "meaning" refers to an object. Question: What is meant by "meaning"? Answer: According to a commentary's primary interpretation, "meaning" is an object—that is, the perceived object of both fundamental wisdom and acquired wisdom. There are two aspects of "meaning": first, meaning as principle or truth, and second, meaning as an object of perception. Question: What is that object? Answer: It is the object of the wisdom of an all-knowing one, therefore it is called the "object of all-knowing wisdom."

言何謂彼境等者。疏主又將論家一切種三个字。作種類義解。何謂彼境名一切種。答疏言謂一切種。一切種者。謂若空若有等者。若空即二無我。即遍計。若有即依他圓成有為有為即依他。無為即圓成依他染分名有漏。淨分名無漏。若教。是十二分教三乘教。若理。一切道理。理真理理。又有一百法。有為九十四。無為有六種。有漏三十一根隨二十六無想定及事異生性悔眠。無漏七滅定六無為。名一切種也。

> What is meant by "the complete knowledge of that object"? The commentator interprets the term "all kinds" in the treatise as meaning "diverse categories." So, what is meant by saying the object is known as "all kinds"? The explanation says: it means all diverse categories. What are these diverse categories? They include both emptiness and existence. Emptiness refers to the two types of selflessness, which are the imagined nature. Existence includes the dependent and perfected natures. The conditioned refers to the dependent nature, while the unconditioned refers to the perfected nature. Within the dependent nature, the defiled part is called contaminated, and the pure part is called uncontaminated. Regarding teachings, these are the twelve divisions of the scriptures of the three vehicles. Regarding principles, these are all truths—both the ultimate truth and the conventional truth. There are also one hundred dharmas: ninety-four conditioned dharmas and six unconditioned dharmas. Within the contaminated, there are thirty-one root defilements, twenty-six secondary defilements, and states without discrimination, as well as the state of ordinary beings, regret, and drowsiness. Within the uncontaminated, there are seven factors of enlightenment, the cessation state, and the six unconditioned dharmas. All of these are what is meant by "all kinds."

言謂此一切種者。將一切種三个字。是他一切智家所緣之境也。

> The term "All Modes" refers to the objects that are perceived in the state of omniscience.

言即此一切種等者。別結皈也。一切者。即根本智後得智。境即真俗諦境。三種法總名所詮之智慧。總是解諸佛智慧也。

> "All kinds of wisdom" refers to a specific conclusion about taking refuge. "All" means both fundamental wisdom and acquired wisdom. "Realm" refers to the domains of ultimate truth and conventional truth. These three types of dharmas together are what is meant by "the wisdom that is the object of explanation." In sum, this is understanding the wisdom of all Buddhas.

言今以理窮等者。重明一切種。疏主前來雖有多解。猶恐解一切種義不盡。又前來雖以本後人法解智慧。疏主緣道理未盡。今以理窮。更作五種智慧。解一切種一切智慧。乃盡也。五種智慧。即同般若五種也。一智慧性者。謂實相般若。智慧相觀照般若。智慧伴眷屬般若。智慧因文字般若。智慧境境界般若。

> Now, to fully clarify "all-knowing" with reason: Though the Commentary Master has previously offered various explanations, there is still concern that the meaning of "all-knowing" is not fully captured. Moreover, while earlier interpretations explained wisdom through the foundations (fundamental and acquired wisdom) and through people and teachings (person and dharma), the Commentary Master sensed that the underlying principle had not yet been exhausted. Therefore, using reason to bring it to completion, he now presents five kinds of wisdom to fully explain the "all-knowing" and "all-wisdom." These five kinds of wisdom correspond to the five aspects of Prajñā (Wisdom): 1. \*\*Wisdom's Nature\*\* — the wisdom of true reality (the inherent essence of wisdom). 2. \*\*Wisdom's Characteristics\*\* — the wisdom of insight and illumination (the active, observing function of wisdom). 3. \*\*Wisdom's Companion\*\* — the wisdom of the retinue (the supportive qualities accompanying wisdom). 4. \*\*Wisdom's Cause\*\* — the wisdom of words and texts (the scriptural causes that give rise to wisdom). 5. \*\*Wisdom's Realm\*\* — the wisdom of the objective sphere (the field or domain in which wisdom operates).

言一切智慧性者。性謂真如。故下經云。唯佛與佛。乃能究盡諸法實相。

> When the scripture speaks of the nature of all wisdom, "nature" refers to Suchness, the ultimate reality. Therefore, the following sutra says: Only a Buddha together with another Buddha can fully comprehend the true nature of all things.

言論自釋云等者。問真如何名智慧。答二意。一云。論云。謂如來藏。法身之性不變故。佛智具知此實相體。窮源盡底。故名究盡。二云。謂真如在纏。名如來藏。出纏名法身。既言如來藏性為體。真如亦名智慧。

> The explanation freely states: "Equal." Someone asks: "If True Suchness is the essence, why is it also called Wisdom?" The answer has two meanings. First: The treatise says that the nature of the Tathāgatagarbha and the Dharmakāya is unchanging. The Buddha's wisdom fully knows this ultimate reality, penetrating to the very source and reaching the absolute end. Therefore, it is called "complete penetration." Second: True Suchness, when still veiled by afflictions, is called the Tathāgatagarbha. When freed from these veils, it is called the Dharmakāya. Since it is said that the nature of the Tathāgatagarbha is the essence of True Suchness, True Suchness itself can also be called Wisdom.

言攬法成人等者。問此間是所證所說法妙中。如何引能證能說法師功德經文來。解此間所證法妙耶。答。佛無別佛。攬智慧為佛體。能成所成。皆是智慧。攬法成人。人之所成智慧性。唯取真如。此真如又須是如來身中真如塵沙萬德。十地菩薩攬法不盡。不得成佛。此先由成佛。具能證智。證所證真如。方堪為智慧性。性之與相。皆是智慧。皆是佛身。故引下為證也。二云。攬者證也。先由窮盡諸法實相。證盡法身理。方是佛身。佛身因此智慧性。成就得也。疏主下解云。法即是佛。佛即是智慧。佛身不離智慧此正義。

> Question: It says "Gathering the Dharma to form a person." The text asks: this passage is about the wonderful nature of the truth being realized and the teachings being expressed. Why does it then quote scripture about the virtues of a Dharma teacher, who is the one who realizes and expresses it, to explain how wonderful this realized truth is? Answer: A Buddha is not a Buddha separate from anything else. It is by gathering wisdom that the Buddha's body is formed. Both the one who realizes and the truth that is realized are wisdom. When we say "gathering the Dharma to form a person," the essential nature of the wisdom that forms this person is only the ultimate reality (True Suchness). However, this ultimate reality must be the one found within the Tathāgata's body—a reality that contains countless virtues, as numerous as dust motes in a desert. Bodhisattvas at the tenth stage cannot fully gather this Dharma; thus, they cannot become Buddhas. First, one must perfect enlightenment, develop the wisdom that realizes truth, and then realize this ultimate reality within oneself. Only then can one function as the essential nature of wisdom. Both the essence and its characteristics are wisdom; both are the Buddha's body. Therefore, the following scripture is quoted as evidence. Second interpretation: "Gathering" means realizing. First, one must fully see through the true nature of all phenomena, and completely realize the principle of the Dharma body. Only then does one become the Buddha's body. This Buddha's body is attained based on the nature of wisdom. The commentary by the Commentary Master explains: The Dharma itself is the Buddha; the Buddha itself is wisdom. The Buddha's body is inseparable from wisdom. <note>This is the correct interpretation.</note>

言無漏能者。無漏簡有漏。能觀簡所觀也。

言方便知見者。根本名知。後得名見。謨云。知約內心自證。稍親。見約外緣於境。稍疎。故配本後。

言智慧伴等者。是相應功德。即佛身中心心所及諸功德法。經云。無量無礙力無所畏禪定解脫三昧等。

言智慧因者。因有二種。一言生因。名句文等。即是經云種種言詞也。二智了因所起知解。下云。盡行諸佛無量道法。因中萬行。唯因非果。能詮教通因中果中也。所以能詮及萬行。為智慧因也。

言如是相等者。准下料。為佛所說法。如證而說。如是相者有為。如是性無為。如是體五薀非五薀等。力常法作無常法。因建立果義。緣成辨報義。果四果。報異熟名報。本即不生。末即生。

言今智慧門既是等者。門既是能詮教不取取四捨一。次依諸文。唯取一。然依諸教。五甚深中。多唯智慧性。真如為體。取捨一餘四。後依此經。取二捨餘三上科下解且初准理。通四慧者。准道理。不取能詮教。取餘四慧。性相伴境。名諸佛智慧也。問何故不取能詮教。答一緣是能詮教。二緣是權方便。故不取也。兼簡智慧因中一分行。亦不取也。問何故不取智慧因中行耶。答今此解果中功德也。教既是因。簡萬行。又是因非勝故。不取智慧。因中萬行。一分但說四全。故言即餘四慧也。

言義雖可爾者。明取捨也。諸教唯取一。向前說五甚深。道理實如此。然依諸教五甚深中。多唯慧性。唯取真如理。名智慧也。

言諸教者。即是勝鬘涅槃也。

言五甚深中等者。問何名五甚深。答即是義體。證依止無上取此五種也。不是此間性相伴境。因此是五種智慧也。然五甚深。唯依一真。如向上立也。疏主引諸教來。例同此經。亦合取真如理。為諸佛智慧也。

言以阿含甚深即昔等者。問此經何處是取真如理。名智慧處。答此經亦有處真如理作智慧。一乘亦名為智慧也。所以疏言。阿含甚深。即昔三教。一往看。恰似解智慧性處。忽然說阿含甚深。即昔三教。有似疏文孤起。却是疏主深意成上。此經捨權取實。真如為一乘體。問一乘以何為義。答一乘者真實義。唯真如理。名一實也。阿含甚深。即三乘權教。教既稱權。返顯教下。所詮理。是實將權教。顯實理也。問何以知此處阿含教下唯取真如理耶。答論云。證甚深無上甚深。疏主引此文。證真如理。名一乘也。彼證甚深無上甚深皆以真如為體。

言無上甚深者。問此經何故喚真如。作智慧也。答疏言無上甚深。是大菩提故。故知真如亦名智慧。

言勝鬘經中等者。勝鬘經中。說一乘體即真如。勝鬘既爾。此經化城品寶所亦然。皆以無為為二乘也上密會諸教但取一捨餘三。

言今此經中等者。此經中依實勝慧。取二捨餘三。依實二字簡權也。智慧因中。教行兩法。對果稱權也。勝慧二字簡因伴境三是劣法。亦非勝也。今唯智性智相也。問莫違他家五種智慧道理。答舉此二種。餘三自成也。論家勝劣雙取。即言五種智慧。經家舉勝也。偏言二種性。即涅槃相菩提此二為體。自餘三成。

言菩提菩提斷皆名等者。問為復此經獨取理智。為復兼諸經。亦有說處。答疏言言菩提菩提斷等。此是金剛般若論云。菩提斷障得處。亦名菩提。真如是斷障顯處。亦名菩提。真如是智所依處。亦名般若。一切有為無為。皆理智攝。名攝一切盡也。

言牛車言作者。經云。吾為汝等造作此車等。顯是智相。有為之法。可言化故。無為常住。不可化故。

> Regarding the statement, "The ox-cart \[is\] spoken of as its maker." The sutra says, "I have made this cart for you," and so on. This reveals the characteristic of wisdom. Conditioned phenomena can be spoken of as having been fashioned or created. The unconditioned, permanent reality cannot be taught or fashioned in this way.

言各與一故等者。是時長者各賜諸子等一大車。重顯牛車。亦復有為。各各從自無漏種子生。無為常住。一體不可言各與一也。

> Each was given a single vehicle, and so on. At that time, the elder bestowed upon each of his children one great carriage. This emphasizes again the ox-drawn carriage, which is also within the realm of conditioned phenomena. Each vehicle arises individually from one's own seed of non-outflow purity. The unconditioned is eternal and unchanging, and in its oneness, it cannot be said to be "given individually" to each one.

言寶所舊有即智性故眾共等者。眾商往寶所。共取義昭然。佛子各證如。即名眾共取。如山中寶藏眾共取。疏主緣古人取涅槃為車體說著處。皆便破古人牛車言化顯是有為也。各與一故。顯不是無為。無為共有故。寶所共有。是智性故。眾共取故。不言各與也。示佛智見。是智性。悟佛知見。是智相。即是菩提涅槃二故。

> The treasure trove has always existed—it is the nature of wisdom itself. Therefore, when it says "all together," it refers to the many merchants heading to the treasure trove and taking it together. The meaning is clear. Each of the Buddha's children realizes their own enlightenment; this is what "taking it together" means, just like taking treasures from a mountain mine that everyone shares. The commentary explains that ancient scholars regarded Nirvana as the essence of the chariot. But they were incorrect when they spoke of the "ox-chariot" as a manifestation of expedient means, because that implies it is conditioned. The text says "give one to each," which clearly shows it is not unconditioned, for the unconditioned is shared by all. The treasure trove is shared by all because it is the nature of wisdom, and "all together take it"—it does not say "give one to each." "Revealing the Buddha's vision and wisdom" refers to the nature of wisdom. "Awakening to the Buddha's vision and wisdom" refers to the manifestation of wisdom. These two are Bodhi and Nirvana.

言由此有故等者。問此經既取智性智相二種。為諸佛智慧。莫違他論家五種智慧道理。答疏云。由此有故。餘三自成。問云何由智性相二種故餘三自成。答既有智慧。同時心所。即是其伴。智慧要因於教及萬行生起。即有因也。智不孤起。必託於境。故有伴境因也。故言餘三自成也。

> The text "thus because this exists, the others are established" asks: Since this sutra adopts both the nature and characteristics of wisdom as the wisdom of all Buddhas, does this contradict the five kinds of wisdom in other treatises? The answer: As the commentary states, "because this exists, the remaining three naturally become established." Question: How do the nature and characteristics of wisdom cause the remaining three to become established? Answer: Once there is wisdom, the mental factors that arise simultaneously with it are its companions. Wisdom must arise from teachings and myriad practices, so it has a cause. Wisdom does not arise in isolation; it must rely on an object. Thus, it has companions, a context, and a cause. Therefore, it is said that the remaining three naturally become established.

言下云一大事等者。開佛知見。雙開菩提涅槃。示佛知見。別示法身理。悟佛知見。別悟報身智。性相二種。即唯此二。若因若果。因中理智。果中理智。故言即唯此二也上解諸佛智慧。

> The text says that what is meant by "the one great matter" is to open up the Buddha’s knowledge and vision. This involves revealing both the aspects of enlightenment (bodhi) and nirvana. "Showing the Buddha’s knowledge and vision" specifically reveals the principle of the Dharma Body (dharmakaya). "Realizing the Buddha’s knowledge and vision" specifically realizes the wisdom of the Reward Body (sambhogakaya). These two—nature and characteristics, or principle and wisdom—are precisely what is meant. Whether in terms of cause or effect—the cause involves principle and wisdom, and the effect also involves principle and wisdom—thus it is said that these two are the only things involved.<note>The above explains the wisdom of all Buddhas.</note>

言謂此智慧等者。問何法是理。何法是教。答疏言謂此等。意言真實之道理。非獨真如名其理。諸佛智慧。通性相故。又真者真實。理者所詮之理。對彼能詮教權。所以理智名為真理。非是唯取真如名為真理也。

> The text says, "Such wisdom and so on." One may ask: what is the principle (truth), and what is the teaching? The commentary answers: when it says "such and such," it means that the true principle does not refer exclusively to Thusness (Tathatā) as the principle. The wisdom of all Buddhas encompasses both nature and characteristics. Furthermore, "true" means authentic, and "principle" means the reality that is explained, in contrast to the provisional nature of the teaching that explains it. Therefore, "principle" and "wisdom" together are called "the true principle"—it is not that we only take Thusness as the true principle.

言三乘權教者。大乘教名權。對彼真理。亦名權昔。對不定性。於一乘上。權說三乘。若離一乘。三義不立。一乘教亦得名權。實無三乘。權巧施設三乘名等。

> The provisional teachings of the three vehicles refer to the Mahayana teachings being called provisional. In contrast to the ultimate truth, these are also provisionally called "earlier." For those of indeterminate nature, the one vehicle is provisionally explained as three vehicles. If separated from the one vehicle, the meaning of the three cannot be established. The one-vehicle teaching itself can also be called provisional. In reality, there are no three vehicles—the names and concepts of the three vehicles are merely skillfully devised expedients.

言總標實權者。雙結實權理教二別也。唱諸佛智慧甚深無量。是標實。若近取同下五種智慧五種甚深。是釋實。若遠取三周說行果處。是釋實。并兩品一乘果。亦同於此也。唱其智慧門難解難入。即是標權。若近取五難八甚深。是釋權。若遠取三周之內及十二品一乘境中但說權教之處。總是釋權。譽云。智慧甚深。教門難入。即表大乘理教。實二乘不知如來權說。即表二乘理教權也。

> "In summary, the marker of the ultimate truth and the provisional means reveals the two categories of principle and teaching related to the ultimate and the provisional. When it declares, 'The wisdom of the Buddhas is extremely profound and immeasurable,' it marks the ultimate truth. If we take this in a narrow sense, it refers to the five types of wisdom and five kinds of profundity, which explain the ultimate truth. In a broader sense, it refers to the three rounds of teaching, practice, and their results, which also explain the ultimate truth. The same applies to the fruition of the One Vehicle as taught in the two chapters. When it says, 'The gateway to this wisdom is difficult to understand and difficult to enter,' it marks the provisional means. In a narrow sense, this refers to the five difficulties and eight kinds of profundity, explaining the provisional means. In a broader sense, it refers to the teachings within the three rounds and the twelve chapters concerning the state of the One Vehicle, wherever only the provisional teachings are explained. All of this is an explanation of the provisional means. As the saying goes: 'Profound wisdom, difficult entrance to the teaching.' This indicates the principle and teaching of the Great Vehicle as the ultimate truth, which the two vehicles (hearers and pratyekabuddhas) do not know. The Tathāgata's provisional teachings, which the two vehicles know, represent the principle and teaching of the two vehicles as the provisional means."

言欲令二乘捨權等者。問世尊方便品初總標權實。唱二種甚深。有何意。答疏言欲令二乘等。所以初唱智慧甚深。令二乘人知實而可取。初唱教門甚深。令二乘人知權而可捨。又前疏主解云。能詮之教名權方便。所詮智慧名真實乘。真實乘中。欲令二乘行因取果。

> Regarding the statement: "The intention is to make the Two Vehicles abandon the provisional teachings." Question: In the "Expedient Means" chapter, the World-Honored One first broadly outlined the provisional and the real, declaring two kinds of profound depth. What is the meaning of this? Answer: The commentary says: "The intention is for the Two Vehicles, etc." Thus, the initial declaration of "profound wisdom" enables the Two Vehicles to understand the real as something attainable. The initial declaration of "profound teachings" enables the Two Vehicles to understand the provisional as something to be abandoned. Furthermore, an earlier commentator explained: The teachings that can express the truth are called "provisional means." The wisdom being expressed is called the "real vehicle." Within the real vehicle, the intention is to have the Two Vehicles practice the causes and realize the results.

言故勝鬘等者。引彼經證正相當。問爭知世尊四十年前為二乘人說權。令交法華會上捨權。答疏言勝鬘由此等。彼經說二乘四智。即是二乘四諦智。四諦智即是菩提。即當此經羊鹿。得涅槃者。即當此經化城。彼經言。二乘四智不究竟而得涅槃者。是佛方便。方便欲令不定性二乘得羊鹿四智及化城。涅槃已後捨羊鹿四智。令取牛車。捨化城涅槃。而取寶所。故言是佛方便。正同此經意。

> Therefore, regarding the passage that begins "For instance, the Śrīmālādevī Sūtra says..." — it cites that scripture as a direct and appropriate confirmation. Question: How do we know that for the first forty years, the World-Honored One taught provisional teachings for the Two Vehicles (Śrāvakas and Pratyekabuddhas), only to have them abandon those provisional teachings at the Lotus Assembly? Answer: The commentary says "the Śrīmālādevī Sūtra \[speaks\] of this." That scripture discusses the Four Wisdoms of the Two Vehicles, which are the wisdom of the Four Noble Truths. That wisdom (of the Four Truths) is itself enlightenment, and this corresponds to the "goat-drawn and deer-drawn carts" mentioned in the Lotus Sūtra. Attaining Nirvāṇa corresponds to the "phantom city" in the Lotus Sūtra. The Śrīmālādevī Sūtra states: "The Four Wisdoms of the Two Vehicles are not ultimate, and attaining Nirvana through them is a skillful means of the Buddha." This skillful means was intended to allow those with indeterminate spiritual faculties, who belong to the Two Vehicles, to first attain the "goat-deer cart" Four Wisdoms and the "phantom city" Nirvana. Afterward, they abandon the goat-deer cart Four Wisdoms to take up the "ox-drawn cart." They abandon the phantom city Nirvana to instead reach the "Jeweled Treasure." Therefore, the text says "it is a skillful means of the Buddha." This directly accords with the meaning of this Sūtra.

言欲令捨二者。捨二乘生空理智。取一乘二空理智。即是登牛車。至寶所也。

> The teaching aims to guide beings to abandon two things: the wisdom that understands the emptiness of self in the Two Vehicles, and instead to embrace the wisdom that understands both self-emptiness and dharma-emptiness in the One Vehicle. This is like climbing onto the ox-cart and arriving at the precious treasure place.

言證甚深論有二義等者。略標也。卞和獻玉。難了如楚王。不識其體妙。唯佛與佛能知難了。乃至二乘不測也。

> "Speaking of realizing the profound doctrines, there are two meanings." This is a brief summary. Like Bian He offering his jade—it was difficult to recognize, just as the King of Chu could not understand its subtle essence. Only a Buddha can know the difficulty of understanding it; even the Two Vehicles cannot fathom it.

言又甚深者一切等者。其諸佛智慧甚深無量。一切聲聞辟支佛所不能知。其智慧門甚深無量。一切聲聞辟支佛所不能知。翻譯之家。意在省略。理上唯言甚深。教門上甚深。迴作五難。五難即甚深也。二乘不知。唯在教上。合一處說。意道二乘於教上不知。到理上灼然不知。教門麤涉。尚自不知。理更甚深。實是不知也。

> The text says: "Profound beyond measure, encompassing all equally. The wisdom of all Buddhas is so deep and boundless that it cannot be known by all Śrāvakas and Pratyekabuddhas. The gate to that wisdom is so deep and boundless that it cannot be known by all Śrāvakas and Pratyekabuddhas." When it comes to translation, the intention is to be concise. In terms of principle, it simply says "profound." In terms of the teachings, this profoundness is expressed as five kinds of difficulties—these five difficulties represent the profundity itself. The fact that Śrāvakas and Pratyekabuddhas do not understand refers specifically to the teachings. When both are discussed together, the meaning is that while they fail to understand the teachings, they certainly fail to understand the underlying principle as well. They cannot even grasp the coarse aspects of the teachings, so how could they comprehend a principle that is even deeper? Truly, they do not understand.

言其五甚深者。今唯依真理解者。甚深二字。向上分出五種甚深也。

> The five profound meanings are as follows. Now, relying solely on the true understanding, the term "profound" can be further divided into five kinds of profundity.

言一者義者。真如向上有差別義。故有種種名。一名法界。亦法性實際。常樂我淨。有眾多義。名義甚深。

> What is meant by "One" or "Reality" is this: In the ultimate truth, there are different aspects to describe it, so it has many names. It is called the "Dharma Realm," also "Dharma Nature," "Ultimate Reality," "Eternal Bliss, Self, and Purity." These many meanings are profound and deep.

言二體深者。自體性也。與萬法為體性。常住不滅。名體甚深也。

> “The two profound bodies: The body of self-nature is the essence itself. It serves as the fundamental nature of all phenomena, eternally abiding and indestructible—this is called the profound depth of the body

言三內證者。凡夫總不證。聲聞證不全。唯佛全證。故名甚深。唯根本智證餘加行。後得不證著。餘智不親得故。

> The three inner realizations are: Ordinary beings do not realize at all, Hearers realize only partially, and only the Buddha realizes fully. Therefore, it is called profound. Only the fundamental wisdom realizes it; other practices and subsequent attainments cannot. Other types of wisdom do not directly access it.

言四依止深者與迷悟為依。凡夫迷生死。真如亦與迷為依。眾生悟解成聖。此真如亦與悟為依。又解云。與十二分教為依。名法界。與有為九十四法為依。名法性。與自他報化身為依。名諸佛本故也。

> Four kinds of reliance: The profound is the foundation for both confusion and awakening. Ordinary beings are lost in birth and death, yet the True Suchness also serves as the foundation for this confusion. When beings awaken and understand, they become sages—this True Suchness also serves as the foundation for awakening. Another explanation: As the foundation for the twelve categories of scriptures, it is called the Dharma Realm. As the foundation for the ninety-four conditioned phenomena, it is called Dharma Nature. As the foundation for one's own reward body and others' transformation bodies, it is called the origin of all Buddhas.

言五無上深等者。體最勝故。此解無為也。謂大菩提者。即無上義也。所詮者。即是甚深義也。其五甚深。古來唯依真理解。若依此解。前四甚深及第五所證。無上正等覺。正等覺之性。真如亦名覺。唯是真如理也。體是無為。後稱為大。若依般若經及諸論解。第五甚深無上正等覺。通菩提涅槃。通性相。又准前來疏主取捨疏文中。然依諸教。五甚深中。多唯慧性。既言多字。即合小分通相。即是此間前四甚深。唯真如。第五無上甚深。通性通相。即四全一小分。是慧性。餘一分通相也。問涅槃是無為。可得稱無上。菩提是有為。何故稱無上。答能證所證體不相離。總得名無上也。能證為因。所證為果。無上覺是無為。正等覺是有為也上唯依真理解。

> As for the "five unexcelled and profound meanings": the essence is supremely excellent. This explains the unconditioned. The "great enlightenment" refers to the meaning of "unexcelled." What is being taught is the meaning of "profound." Regarding the "Five Profound Meanings": in ancient times, they were understood only through the perspective of ultimate reality. However, according to this interpretation, the first four profound meanings and the fifth—the realization of unexcelled, perfect enlightenment—are as follows: the nature of perfect enlightenment, also called "suchness," is also known as "awareness." This is only the principle of suchness. Its essence is unconditioned, and later it is called "great." According to the interpretations of the Prajna Sutra and various treatises, the fifth profound meaning—"unexcelled, perfect enlightenment"—encompasses both enlightenment and nirvana, and includes both essence and characteristics. Moreover, following the earlier commentary by the master, who selected and rejected from the texts, based on various teachings, among the five profound meanings, most are only the essence of wisdom. Since the word "most" is used, it implies that a small portion also includes characteristics. Thus, in the present explanation, the first four profound meanings are only suchness. The fifth—"unexcelled profound meaning"—includes both essence and characteristics. That is, four are entirely the essence of wisdom, and one is partially so; the remaining portion pertains to characteristics. Question: Nirvana is unconditioned, so it is appropriate to call it "unexcelled." Enlightenment is conditioned, so why is it also called "unexcelled"? Answer: The subject of realization and the object of realization are not separate from each other. Thus, both can be called "unexcelled." The subject is the cause, and the object is the result. Unexcelled enlightenment is unconditioned; perfect enlightenment is conditioned. <note>Above explanation is solely based on the interpretation of ultimate reality.</note>

言若兼觀照等者。通性相解。若兼觀照。智性智相。合名甚深。疏主意古人雖以真如為五甚深。今兼智性智相。合名為五甚深。

> If one also contemplates insight and such, it unites the understanding of essence and characteristics. When insight is combined, the nature of wisdom and the marks of wisdom are together called profound depth. Although ancient commentators considered true suchness as the five profound depths, now, by combining the nature of wisdom and the marks of wisdom, they are jointly named the five profound depths.

言其義甚深等者。用者義用。真如體至極微細。被根本智向上有斷惑證真之義用。親證得真如體。却向上智。說甚深功能。名義甚深。此是智相也。

> As for the statement that its meaning is extremely deep, "function" refers to the operation of meaning. The essence of True Suchness is supremely subtle. It is grasped by the fundamental wisdom, which has the function of cutting off delusion and realizing truth. When one directly experiences the essence of True Suchness, they then ascend to higher wisdom, explaining its profound capacities. Thus it is said that the meaning is deep. This is the characteristic of wisdom.

言體甚深者。真如與萬法為體性。淨名云。從無住本立一切法。唯佛與佛乃能究盡。名體深。喚真如化體甚深也。此第二智性也。

言內證深等者。虗空雖然寬廣無窮。不那日光能照盡也。空既無邊。日光亦得無邊也。真如加行智證不得。後得智證不得。二乘菩薩分證。內證有限。不得名深。唯有如來根本智證得盡。却向能證智上。說一个功能。名內證深也。此是智相也。問此與第一俱是正智。二法何別。答前約智上義用。今此約智體寬廣也。

言依止深等者。與有為無為塵沙萬德為依止。與諸佛為依止。問此第四與第二俱是真如何別。答前約與一切法為體性德本。今此第四約與一切法為依止。故是別也。

言無上深者。體通性相也。

言無著等者。問依何聖教。無上菩提。通性通相。答無著金剛般若等。

言此之二種體遍一切者。菩提有為法中尊。體遍一切有為也。涅槃是為無為法中尊。體遍一切無為也。此是疏主敘唐三藏和上本意也。疏主是三藏弟子。意言若諸經無上甚深。空取實相太狹。兼取觀照。疏主敘來。為此經本意。

言若通義者。約所詮。四慧之中。智性智相。以此二種。解五甚深。若通義釋。所詮四慧。性相伴境。一一皆有義體證。依四種甚深。一智慧性。有塵沙萬德差別眾義。名義甚深。二者。與一切法為體性。故名體甚深。此不如取體性凝然不生不滅。名體甚深。三者。唯根本智證。餘智不能。故名證甚深。四者。與一切法為依止。名依止甚深一重解。一者。智慧相。相上有證理斷惑之義用。名義甚深。二者。體是無漏。故名體甚深。三者。是能證故。理雖普遍智證之時。如函與蓋。冥合真如故。名證甚深。四者。與塵沙萬德為依止。名依止甚深也二重了智慧伴有差別義。故名義甚深。各自有體。名體甚深。與根本智同證理故。名證甚深。有為無為各自有體。名體甚深。是本後智家所證知故。名證甚深。與眾義為所依止。名依止甚深三重了。智慧境。境者義差別也。差別眾義。名義甚深。為有為無為各別有體。名體甚深。是所證故。唯佛智證達。窮盡源底。名證甚深。諸佛功德法。更互相依。名依止甚深上能通義解訖四重了。

> If we interpret the meaning directly, the text discusses the four kinds of wisdom, focusing on the nature of wisdom and its characteristics. Each helps us understand five levels of profound meaning. According to a straightforward interpretation, these four types of wisdom involve essence, characteristics, objects, and relationships. All have their own meaning, essence, and realization, based on four kinds of profundity: \*\*First: The Nature of Wisdom\*\* 1. Profundity of Meaning: The nature of wisdom contains countless virtues and distinctions, like dust and sand, making its meaning profound. 2. Profundity of Essence: Wisdom serves as the essence of all phenomena. However, this does not mean a fixed, unchanging essence that is neither born nor destroyed. 3. Profundity of Realization: Only fundamental wisdom can realize this; other forms of wisdom cannot. 4. Profundity of Reliance: Wisdom is the foundation and support for all phenomena. <note>First layer of explanation</note> \*\*Second: The Characteristics of Wisdom\*\* 1. Profundity of Meaning: The characteristics of wisdom involve the function of realizing truth and eliminating confusion. 2. Profundity of Essence: Its essence is free from defilement. 3. Profundity of Realization: It is the very faculty that realizes truth. Although truth is universal, when wisdom realizes it, it fits perfectly, like a lid matching a box, merging with suchness. 4. Profundity of Reliance: It supports countless virtues and distinctions. <note>Second layer completed</note> \*\*Third: Wisdom Accompanied by Distinctions\*\* 1. Profundity of Meaning: Wisdom comes with different aspects, so its meaning is profound. 2. Profundity of Essence: Each aspect has its own essence. 3. Profundity of Realization: It realizes truth together with fundamental wisdom. 4. Profundity of Essence (revisited): Conditioned and unconditioned phenomena each have their own essence. 5. Profundity of Realization (revisited): It is realized by both fundamental and subsequent wisdom. 6. Profundity of Reliance: It serves as a support for many meanings. <note>Third layer completed</note> \*\*Fourth: The Object of Wisdom\*\* 1. Profundity of Meaning: The object of wisdom consists of different aspects and distinctions. 2. Profundity of Essence: Conditioned and unconditioned phenomena each have their own distinct essence. 3. Profundity of Realization: Only the wisdom of a Buddha can realize and fully penetrate the object to its deepest source. 4. Profundity of Reliance: The virtuous qualities of all Buddhas mutually rely on each other. <note>Above completes the full interpretation in the fourth layer</note>

言或智慧性相等者。一智慧性配義甚深。二智慧相配體甚深。三智慧伴配證甚深。四智慧境配依止甚深。

> Speech and wisdom share the same nature, which is profound in four aspects: 1. The nature of wisdom aligns with its profound meaning. 2. The characteristics of wisdom align with its profound essence. 3. The companions of wisdom align with its profound realization. 4. The objects of wisdom align with its profound foundation.

言唯無上深等者。唯無上甚深。在大菩提。諸德主故。不配前來四慧義也。前來義體證依止。此四甚深勝劣合論。配性相伴境四个智慧。緣第五無上甚深。攝菩提涅槃。唯是勝故。不配四慧。四慧是劣故。由無上甚深是諸德主故。總故。通有為處與有為中為主。通無為處與無為中為主。菩提是有為主。涅槃是無為主。意道唯菩提涅槃向上。則具說無上深。餘處盡無。若空言甚深。不妨餘四慧總有也。唯無上深。是正主。餘四甚深。隨他智慧。立甚深名。不是正主也。

言又非喻所喻等者。前來解甚深義。作三般甚深義解。盡是疏主敘論。今此下兩句。疏主自出意。解甚深兩字也。非世間物可以況。故曰非喻所喻也。不思則慮絕。不議則言喪。喪言絕慮。非喻能喻。故曰甚深也。問第五甚深。何不配四慧。答無上深中。具有性相二種。是功德主故。非喻所喻等。雙顯性相二種體故。不同前四有性無相有相無性。今此無上雙顯性相兩種。故不配之。問前之四種。豈非果位。何故但言無上甚深。答據實言之。此五甚深皆智慧為先。四種亦通因果故。其無上深。唯在果位。故不別配。意此一句。是餘甚深總德之主。故不別配也。

言上來解甚深等者。此是疏主唯經文道理解說。且就一邊道理說。唯於理向上。言諸佛智慧甚深無量。其智慧門向上不說有甚深無量也。

言准論解經等者。准論解經慧門。亦有五深。已上論家解。若准經文。甚深兩字是總。唯依智慧理上。說甚深義。名總也。若別即合通教及理上。皆合有甚深兩字也。問如何是教向上有甚深。答甚深義。即五難是也。緣經文意。從文句穩便。上句早有甚深。不可下句重說。所以改作五難也。又論家前解智慧云。一體妙。二難了。後解教門。亦云。體妙難了也。經家空於理上。言甚深者。是總句。問既通教上有甚深。甚深是別句。文在何處。答疏引文。阿含甚深。即五難是上解智慧向上甚深下解智慧向上無量。

言無量等者。五種智慧中。一是能詮教。四是所詮理。今無量只依所詮四智慧說。論家意。無量別屬所詮理。慧門別屬能詮教也。智慧向上甚深亦是用。智慧向上無量亦是用也下依疏說。一智慧性體遍。故名無量。二智慧相用寬。故名無量。所證理既遍法界。能證智盡無邊。如函與蓋。無處不遍。故名用寬。三智慧伴。總攬塵沙萬德。為智慧伴。名德備。四智慧境。有為無為。若空若有。真俗諦境。周遍十方。故名法廣。廣者多也。前三約智體向上作用。立無量。後一約法體寬廣。約境名無量。

言如空無限等者。章敬云。智慧性即體遍而如空。智慧相乃相寬而無限。智慧伴乃德備。而德數無窮。智慧境乃法廣多。而終畢無盡也。又云。如空無限。雙配性相也。性向上亦有如空無限。相向上亦有如空無限也。又伴境向上有德。數無窮終畢無盡也。智慧伴德數無窮。終畢無盡。智慧德境數無窮。終畢無盡。疏結云。故名無量。前來五種智慧中。疏主依所詮。四慧配甚深。今以配無量。亦依四智慧向上。配體遍用寬德備法廣也。

言然今但說等者。疏主前來。解甚深處。第二解云。若兼觀照智性相合。名甚深。偏取性相。名甚深。今此解無量處。亦作第二解。體者理體。德謂萬德。路云。體德配智性。智性是諸法體。具塵沙功德。名體德也。作用配智相也。有達理證真之作用。故名作用也。問何名無量。答智性向上體德。故名無量。智相向上作用。故名無量。體德向上德備法廣。如空無限。故名無量。作用向上德數無窮。終畢無盡。故名無量。謨云。體遍用寬法廣。與如空等四句。皆是無量之義。此之八句。一一總解。即不離無量。一一皆是無量也。疏依總解配。金依別義理。彼此無違也。

言皆具無限者。問何以性相向上雙配無限無窮盡二句。答疏言皆具等。路云。疏中一是無限。二德數無窮。三終畢無盡。略却如空一句。唯三句據理。合有四句。

言其門甚深亦有二等者。注經云。昔三教之言。通一極之旨。開中云。知智在說。說即為門。智既甚深。門亦難了。又云。堂隩者必由於門戶。達智慧者。實顯於名教。堂隩無門戶。不可以遊。智慧闕名教。不可以證。為門之義。其在此乎。智慧之門。依主釋。其門甚深。亦有二義。一體妙。則如卞和獻玉。當體是妙。二者難了。楚王不識體妙。則由教上有五難。五難即是甚深義。難了即是二乘不測。准梵本。具足應言。其智慧門甚深無量。一切聲聞辟支佛所不能知。教門麤著。類黃葉之不知。證理甚深。同紫金之難識。嬰兒之行實。賴於斯孩子啼哭之次阿孃過與一挺黃金。唯更啼哭轉多。後過與一片黃葉。便笑歡喜。不作聲。四十年前。聲聞人愛假不愛真。與說大乘法。恰如孩子怕真金。華嚴會下如聾如醉。諸大乘經會下。我時在座。身體疲懈。恰如孩子怕真金。如來為說二乘法。但以假名字。引導諸眾生。二乘聞了。歡喜修行。恰如孩子愛黃葉。論家牒梵本經。唯於教門向上。說五難者。有二意。一由所詮智慧上有五種甚深。能詮教門上有五難。二者。二乘凡夫等。於五種智慧向上不知故。教上有五種。亦有二義者。緣前證甚深。早有二義。亦智慧門。還有二義。故言亦有也。

言論引經云等者。問何名五難。答疏言論引經等。謂由所詮智慧是甚深故。其能詮即五難甚深也上略標了。

言一由所等者。疏中二意。一約所詮五種甚深故。教有五難也。二約凡聖智不知故。教上有五難。且初一由所詮義上有塵沙眾義。名甚深。能詮教詮著其門難見。難見者。二乘於此教門。莫究其由。故名難見。見解也。

言二由智體者。所詮理上。智體深故。名體甚深。能詮教詮著其門難覺。意言如來二智二乘不惻。於此教門。亦難覺悟。所詮既不達解。能詮亦難覺了。

言三由智內證者。所詮理上有智體。內證深故。其門難知。正智證如。真契一切。體同法界。與理無差。由此二乘。於彼教門。不能知故。

言四由智依止者。由所詮理上與眾義為依止故。其門難解。教詮智。智依如來體甚深。二乘不曉了。故於詮門。實為難解。其由於教理即易彰。理深既尚難明。於教因多迷謬。故教門難解。

言五由智無上者。由所詮理上無上深。菩提涅槃故。其門難入。二乘諦觀十六行相。亦不能緣故不知。名難入。入者解也。問何故將此五深。別屬五難。答欲顯由詮深故。其能詮教門故。難見難覺等。問如何所詮智慧。但言甚深。不言難見覺等。能詮教門。但言難見等。不言甚深。答准論甚深亦通於門。經文從勝。但言智慧難見難覺等。但說能詮。舉易況難。能詮之教。藏識尚自不知。所詮之理。杳冥幽遠。灼然難悉。但於能詮門上。而說難見覺等。

> "Why is wisdom considered supreme? Because the truth it reveals is supremely profound—the wisdom of enlightenment and nirvāṇa. Yet its gate is difficult to enter. Even those in the two vehicles, when contemplating the truth with the sixteen aspects, cannot grasp it. So this is called 'difficult to enter.' To enter means to understand." \*\*Question:\*\* Why are these five depths assigned separately to five difficulties? \*\*Answer:\*\* To show that because the meaning is so profound, the teachings that convey it are difficult to see and difficult to comprehend. \*\*Question:\*\* Why is wisdom described only as 'extremely profound,' not as difficult to see or comprehend? And why is the teaching described only as difficult to see or comprehend, not as extremely profound? \*\*Answer:\*\* According to the treatise, 'extremely profound' also applies to the teaching. However, the sūtra emphasizes the superior point when it says wisdom is difficult to see and difficult to comprehend. When it speaks of the teaching, it uses the easier to explain the harder: that is, if the teaching itself is beyond even the fundamental consciousness (ālayavijñāna), then the truth it reveals—profound and far beyond reach—is surely impossible to fully know. So, regarding the teaching, the sūtra describes it as difficult to see and difficult to comprehend.

言以教五難等者。結也。以教上五難。別配五種智慧甚深。今秦本經。只有兩个。難解難入也。

> In summary, the teaching points to five difficulties, correlating them with the profound depth of five kinds of wisdom. However, the Kumarajiva translation of the sutra only includes two instances: "difficult to understand, difficult to enter."

言又智有二一凡二聖等者。第二意也。一現者謂現量前境。稱境而知。得法自相。名為現量。凡現智不知。名難見。

言比智者。比度前境。名比量。彼此相比。如見煙等。比智不知。名難覺。

言聖智者。此約二乘小聖。非大菩薩。及如來故。

言有漏者。有漏智不知。名難知。

言無漏者有二者。一根本。二後得。初無漏根本智不知。名難解。後得無漏智不知。名難入。入者證解。問二乘根本智內證生空理。於教上不知。名難解。菩薩二空根本智內證二空理。豈能知能詮教耶。既不外緣。何得更責不知。答依展轉說也。諸佛菩薩根本智。雙證二空理。此理便是所詮。佛與菩薩根本智。既知所詮。返顯佛菩薩後得智。兼知能詮教也。二乘根本智唯證生空。不證法空。即是二乘之人不知所詮。二乘人根本智既不知大乘所詮。返顯二乘之人後得智兼不知能詮教也。問二乘有無漏後得智否。若許有者。如何羊鹿不登。若言無者。如何此言後得智不知。即是有何言不知。答據實有之。唯識五云。謂染汙意。無始已來。微細一類任運而轉。諸有漏道不能伏滅。三乘聖道有伏滅義。真無我解。違我執故。解云。三乘無漏正智。隨其所應。違二乘執。故不伏。又云。後得無漏現在前時。是彼等流。彼亦違此意。解云。後所得智一向無漏。此由二空觀所引。隨應違二乘執。故准此文。有無漏後得智。然二乘人證理之時。後得擊起。緣安立故。但為緣境不寬遍。故言小乘無無漏後得智也。壽量品云。一切聲聞辟支佛。以無漏智。不能思惟知其限數。故知二乘有無漏後智。若爾。寧知不是本智。答本智一向內緣。不外緣境。若爾。前難寧通。答法華會上。正為不定性。迴心趣大。為求佛慧。隱彼後得。杜絕彼心。猶如醫師教。並令斷故。說羊鹿有名不登。

言今經中唯等者。問天親論主。解梵本經。教門上有五難。未審此經具幾難。答疏言今此經中等。初無漏智不知。名難解。後無漏智不知。名難入。

言總顯證教等者。論主解不知義。證者。所詮證智慧也。教者。能詮教門也。前來論家於證向上。亦說難了。於教向上。亦說難了者。即是不知義。今秦本經只有一个不知在教上。故言總顯。若開為兩處。即是別顯。

> Overall, this explains the distinction between "realization" (the truth being pointed to) and "teaching" (the words that point to it). The commentator explains that "not knowing" refers to misunderstanding this. "Realization" means the wisdom that is the ultimate meaning. "Teaching" means the verbal teachings that convey this meaning. Earlier commentators said that realization is hard to grasp, and teaching is also hard to fully understand — this is what "not knowing" means. In Kumarajiva’s Chinese text, the phrase "not knowing" is only placed in the context of teaching, so it's considered a general statement. If it were separated into two different parts, it would be a specific, detailed explanation.

言一切聲聞等者。引不知文也。

> When it says "all those who hear the voice," this is referring to a text that the listener is not familiar with.

言唯佛能知者。結也。唯佛所知境。所以二乘不知也。

言佛今所以歎者。問世尊何不直顯說法華經。何要先歎智慧。後歎門深耶。答疏言。佛今所歎等。出唱二甚深意。為意欲令舍利弗等生疑。若不生疑。則無第三大眾定疑分。為緣鶖子等本來執自乘為究竟。執則難除。疑則易遣。如來所以迴執心。作疑心。令鶖子等生疑。求請說法也。乃至歎二甚深了。果然有疑。經言。爾時大眾中有諸聲聞漏盡阿羅漢等。疑云。今者世尊。何故殷勤稱歎諸佛第一方便。即是疑前佛智。有所言說意趣難知。即是疑前其智慧門難解難入。疑則疑前二甚深。請說亦只是請說二甚深也。開示悟三。即是諸佛智慧。三周權說。即是其智慧門。所以佛歎二甚深者。論自解云。為諸大眾生尊重渴仰。欲聞如來說故。二云。歎二甚深者。標也。

言為下將說等者。問何故雙歎二深。先歎智慧。答疏言。為下等。歎智慧。為下三周。說一乘真實佛所得法之由漸也。故先歎智慧深。謂此智慧即是三周真實菩提涅槃二果。初周開示悟三。二種勝果。乃至三周寶所實理。所以先歎智深。欲擬向下說佛所得法甚深難解。所以先歎智慧。

言彰下所歎等者。歎教門。為下三周說權之由漸也。欲擬向下說。有所言說意趣難知。法實之由漸。所以先歎門深也。問何故先歎智慧深。後歎門深。答忻猒異故。先歎智慧。令聲聞忻。後說教門令猒。又取捨異故。先歎智深令取。後歎教深令捨。與下三周所說二乘權教之由序也。謂此第一周中說。無二亦無三。第二周云。羊鹿二車有名無體。第三周云。向者大城。我所化作。乃至息處故說二。是權教故令猒。

言不爾唯應等者。緣前智慧深及教門深總解了。所以此間解諸佛字也。總攬兩字解諸字。萬德以成佛解佛字。一个佛以萬德。以成佛字。一个佛以萬德成佛解佛字。一个佛以萬德。成一切佛。皆攬萬德成身也。二云。意為世尊歎智慧深。智慧之中有五種智慧。智慧因中。攝得能詮教。但歎智慧了。教門亦歎了。何要智慧外別歎教門。答世尊為生下說權之由漸。只為生下說權之由漸。所以別歎慧門也。若不爾者。但空歎智慧即得。何要歎門深也。

言所以者何者。意言論佛智慧。乃至慧門。我以得之。我得解脫。即得諸佛智慧。證甚深也。又得方便言教。聲聞得四諦教。緣覺得十二因緣教。如何今說此之二種皆二乘不知。不知之所以者。何謂也。

言又此徵意者。意言若諸佛智慧。二乘未得名甚深。智慧門中。二乘權教。我以得之。何名甚深。是徵意也。

言所得解脫者。唯捨分段。斷煩惱障。證生空理雖同。其摩訶般若大法身大解脫。所知障變易生死。智慧相即般若。智慧性即法身。汝所未得。汝定未知。

言受持讀誦等者。信故能受。念故能持。披文名讀。背文名誦。即十法中三行也。

> As for "receiving, upholding, reciting, and chanting": faith enables one to receive it; mindfulness enables one to uphold it. Reading refers to reciting from the text; chanting refers to reciting from memory. These are three of the ten practices.

言此顯世尊等者。三大僧祇供養二十六恒沙佛。地前供養五恒河沙。初地至六地六恒河沙。七地至九地七恒河沙。十地供養八恒河沙佛。既逢多佛。長時受持。功積難思。故名甚深也。

> "Now, regarding the statement 'clearly showing the World-Honored Ones': during the three great asamkhyeyas (incalculable eons), they made offerings to as many Buddhas as twenty-six Ganges Rivers. Before attaining the ground stage, they made offerings to as many Buddhas as five Ganges Rivers. From the first to the sixth ground stages, they made offerings to as many as six Ganges Rivers. From the seventh to the ninth ground stages, it was seven Ganges Rivers. At the tenth ground stage, they made offerings to as many Buddhas as eight Ganges Rivers. Having encountered so many Buddhas and upheld the teachings over a long time, the accumulated merit is beyond conception. For this reason, it is called 'extremely profound.'

言非如二乘略即等者。聲聞人利根三生。鈍根六十劫。緣覺利根四生。鈍根一百劫。時既非遠。值遇亦希。故受持等亦不名甚深。俱舍二十三云。諸有那植解脫分。極速三生。方得解脫分。第二生起順決擇分。第三生入聖。乃至得解脫。又正理六十云。以聲聞乘加行最久經六十劫。自果必成。解云。猛利修者。經於三生及六生及六十劫。若不爾者。或經千劫。婆沙七云。種解脫分或經千劫。流轉生死。大論亦云。聲聞極精進猛利。但三生。其次六十劫。其次無量劫。今准前文。利者三生。鈍者六十劫。

言諸佛福慧者。唯識第九云。所修勝行。略有二種。謂福及智。且依六種波羅蜜多。通相皆二。別相。前五唯福德。第六唯慧。或復前三唯福。第六唯慧。餘二通二。若依雜集。前三增上生道。名福也。後三決定勝道。名慧。

言精純勇等者。勇表勝進。簡諸染法。捍表精純。簡淨無記。即顯精進。唯善性攝故。是所作善事悉成滿故。

## 法華經玄贊要集卷第十五

乾符六年冬溫州開元寺講大慈恩比丘弘舉傳寫供養。

承元二年三月二十一日書寫了。　　凝圓

諸有書寫□□福 後後勝善等流果願此相續盡未來 利益安樂諸含識