---
title: "法華經玄贊要集 · 第十六"
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/cmcwqjpzd04beie04j1o3d8j2"
---

## 法華經玄贊要集卷第十六

> "Essential Collection of the Fahua Sutra's Profound Commentary, Volume 16"

鏡水寺沙門　栖復　集

> Mirror Water Temple Monk Qifu, Compilation

言果決者。略舉十事名果決。一割肉飼鷹。二投身餓虎。三抽心為法。四挑眼施人。五剝皮為紙。六削骨為筆。七刾面為墨。八研頭謝王。九臂燃千燈。十燒身供養。如是十事。實為難事。皆為求法。故名果決也。

> Those who are truly resolute can be illustrated by ten acts of determination: 1. Cutting flesh to feed a hawk. 2. Offering one’s body to a starving tiger. 3. Drawing out the heart for the Dharma. 4. Plucking out eyes to give to others. 5. Peeling off skin to use as paper. 6. Carving bones to use as a pen. 7. Piercing the face to extract ink. 8. Offering one’s head to atone to a king. 9. Lighting a thousand lamps on the arms. 10. Burning the body as an offering. These ten deeds are truly difficult to perform, yet all are done in pursuit of the Dharma. Therefore, they are called "resolution."

言一句投火者。若能投身七仞火坑。當施汝法。菩薩聞已。歡喜踊躍。作是思惟。我為法故。尚應久住阿鼻地獄。一切惡趣受無量苦。何況纔入人間火坑。即便聞法。但為我說。我入火坑。不將為難也。又昔佛為智光仙人。變身為兔。投火求法。

> "If you can throw yourself into a fire pit six or seven meters deep, then I will give you the teaching." Hearing this, the Bodhisattva was filled with joy and leaped up with excitement. He thought to himself: "For the sake of the Dharma, I should be willing to endure long ages in the Avīci Hell and countless sufferings in all the realms of misery—how much less so just stepping into a human fire pit, which is nothing in comparison. As long as you give me the teaching, I will enter the fire pit without hesitation." In another past life, when the Buddha was the sage Immortal of Wisdom, he transformed into a rabbit and threw himself into a fire to seek the Dharma.

言半捨身者。世尊初入僧祇資糧位。作雪山童子。為求半偈。捨全身而五羅剎。

> The Parable of Giving Up Half the Body: Long ago, while walking the path of accumulating virtue as a beginner, the World-Honored One—then known as the Snow Mountain Youth—gave up his entire body to five rakshasas in exchange for just half a verse of sacred teaching.

言增長心者。二意。一約增自功德心。如今之大德。為名位所繫。恐名不稱。專修善事。名自增長。二約自名遠振。他人聞已。希慕高蹤。見賢思齊。勤修善事。名增長他人功德也。

> Those who speak of "nurturing a growing mind" do so in two senses. First, it refers to cultivating one's own merits: like a virtuous person today who, careful of their reputation and position, fears that their virtue may not match their name, thus focuses on performing good deeds. This is called self-cultivation. Second, it refers to when one's good name spreads far and wide. Others hear of it, admire their noble example, and, wanting to emulate such excellence, diligently practice virtuous acts. This is called cultivating the merits of others.

言由所成法者。秀云。即是智性涅槃。是未曾有。名快妙事。能成之心。四智菩提名快妙心。由所證理快妙事故。能證智名快妙。快妙之所說。於教故難知心。名大智斷。一體用分。了俗證真。不相違故。

> The Dharma accomplished by words is, as Xiu says, precisely the nature of wisdom—Nirvana. This is unprecedented and called a wondrously fine matter. The mind that accomplishes it—the wisdom of the Four Buddha-Wisdoms—is called the wondrously fine mind. Because the principle realized is a wondrously fine matter, the wisdom that realizes it is also called wondrously fine. What is spoken of the wondrously fine teaching is hard to understand for the mind. It is called great wisdom and cessation. In its one essence, it divides into function: understanding the conventional and realizing the ultimate. These do not contradict each other.

言無上深者。永泰云。快妙即舉所取能。意取能證之智。無上深舉能取所。意求所證理名無二種。意者互相影發。說令證故。初解取能。後解取所也。

> "Words supreme and profound" means the following: Yongtai says 'swift and wondrous' expresses the subject through the object, meaning to indicate the wisdom that can realize \[the truth\]. 'Supreme and profound' expresses the object through the subject, meaning to seek the principle that is realized—called the 'two types.' The intention is that they illuminate each other, described in order to bring about realization. The first interpretation focuses on the subject, while the later interpretation focuses on the object."

言或難解法者。秀云。並屬於理。唯佛能知。是甚深義。由甚深理。方說於教。名甚深也。

> Regarding teachings that may be difficult to understand: The wise one says they all pertain to ultimate truth, which only a Buddha can fully know. This is the profound meaning. Because the truth is so deep, it requires profound teachings to convey—hence, "profound."

言入甚深者。入者解也。有二意心。一如來自入。二能合他人入文字章句。意難得也。如言一切眾生咸皆成佛不解我意等。

> Those who enter the profound: "Enter" means to understand. There are two aspects to this. First, the Tathagata himself enters. Second, he enables others to enter through words and phrases. However, the meaning is difficult to grasp. For example, when it is said, "All beings will become Buddhas," some do not understand my intention.

言佛自持者。秀云。如此難事。佛自任持在身。任持不失故。

> Thus the Buddha said of 'self-holding': Master Xiu explained, "This is a difficult task—the Buddha himself maintains this holding within himself, holding it without losing it."

言不同外道者。如來說法因緣道理。以親證而方演說。不同外道。自不能解。何能令他解。

> When I speak of being different from followers of other paths, it means thus: The Tathagata's teaching is based on the principles of causes and conditions. He speaks from direct personal realization. This is unlike the followers of other paths, who cannot even understand themselves—how could they possibly lead others to understanding?

言說因緣法極等者。因緣道理義。即是如來說名字章句。道理極甚深。佛自能證亦令他解。如化眾生從初至末。與說其法。稱彼根機。令得道果。名為說因緣法極甚深也。

> Those who explain the profound principle of dependent origination: The truth of dependent origination itself is the meaning that the Tathagata has expressed through names, phrases, and scriptures. This principle is extremely profound. The Buddha himself has realized this truth and also enables others to understand it. Just as in guiding sentient beings from beginning to end, He teaches them the Dharma in accordance with their capacities, leading them to attain spiritual fruits. This is what is meant by explaining the extremely profound teaching of dependent origination.

言二隨宜所說者。有五。一者知時。若為他說。復知時節不得過分。二者知處。如邊地及不律處不須說法。三知根性樂欲。量根機授藥。隨宜而說故。四者。若不解深密法者。舉世喻說而令解也。五者。若屬甚深理者。久學之人為說深法。由斯五種。故隨宜說。意趣難知。

> The "teaching adapted to circumstances" has five aspects: 1. Knowing the right time: When teaching others, one must understand the appropriate moment and not overdo it. 2. Knowing the right place: Do not teach in border regions or improper places. 3. Knowing the listeners' inclinations and capacities: Measure their spiritual readiness and prescribe teachings accordingly. 4. For those who cannot grasp profound teachings: Use worldly examples and analogies to help them understand. 5. For those already well-practiced: Teach deep truths that belong to profound principles. Because of these five aspects, the teaching is given according to circumstances. Its underlying intention is difficult to grasp.

言所作住持者。外利他故。名為所作。內自利功德故。名為住持。即他受用變化身。是利他。名為所作。自受用身自利功德。窮未來際。無斷無盡。名為住持。然聲聞之身。多不百年五十年壽命。故無住持自利功德。又不能廣化眾生。無利他所作故名不共。聲聞等雖度人。籌盈石室。亦不為多。不及如來所度有情無有邊際等。

> "What is meant by 'action' and 'abiding'? 'Action' refers to benefiting others outwardly, while 'abiding' refers to the inner merits of benefiting oneself. The bodies that are manifested for the benefit of others—such as the Reward Body and the Transformation Body—are 'action,' dedicated to benefiting others. The body that benefits oneself through its own merits, lasting endlessly into the future without interruption or exhaustion, is called 'abiding.' The bodies of shravakas (hearers) generally do not last more than fifty or a hundred years in lifespan; thus, they lack the 'abiding' of self-benefiting merits. Moreover, they cannot extensively transform and guide sentient beings, so they lack the 'action' of benefiting others. This is why they are described as 'not shared' with the Buddha. Although shravakas may save people—even filling a cave with a measuring tool—their efforts remain limited. They cannot match the Tathagata, whose salvation of sentient beings is boundless and beyond measure."

言不同二乘者。秀云。謂二乘人緣教起行。及化生等。名外所作。若證所證理。及持經教持戒等。名為內利住持。雖作此利。而皆狹局。不名甚深。如來外利說法。百千法門。廣利群品。內利能證。無上清淨。法界住持。恒河沙功德。名為甚深。又外利所作。利他行圓滿。內利住持行。自利行滿故。名住持甚深也。

> The phrase "not the same as the Two Vehicles" means: The Two Vehicles refer to practitioners who achieve liberation through teachings and practices, and to guide others. These are considered "external benefits." When they realize the truth, uphold the scriptures and precepts, this is called "internal benefits and sustaining power." Although they accomplish these benefits, these are still limited and not called "profound." In contrast, the Tathagata's "external benefits" involve teaching countless Dharma doors, broadly benefiting all beings. His "internal benefits" enable the realization of the supreme pure nature of reality and the sustaining of its power, with merits as numerous as the Ganges' sands. These are called "profound." Additionally, "external benefits" refer to the completion of beneficial actions for others, while "internal sustaining power" refers to the completion of self-benefit. Therefore, it is called "the profound power of sustaining."

言上來總說等者。由近諸佛結受持讀誦深。

> As mentioned above, the phrase "up to this point has been generally explained" indicates that by drawing near to the Buddhas, one gains profound results from accepting, upholding, reciting, and studying the sutra.

言修行者。結修行甚深。經言盡行諸佛無量道法。

> What is called "practice" is profound in its conduct. The sutra says: "Fully practice the countless paths of all Buddhas."

言果決者。結果行甚深。經言。勇猛精進。

> One whose words are decisive achieves profound results. The sutra says: “Be courageous and diligent in your practice.”

言增長功德心者。結增長功德心甚深。經言。名稱普聞。

> One who develops a mind that increases virtue and merit realizes the profound depth of this mind. The sutra says: "Their fame is universally known."

言證快妙事心者。結快妙事心甚深。經言。成就甚深未曾有法。

> One who speaks of the wondrous and swift nature of mind is concluding the profound meaning of this wondrous and swift mind. The scripture says: "Attaining the profound and unprecedented Dharma."

言成無上法者。結無上甚深。經言。難解法者如來能知。

> Those who speak the Supreme Dharma have realized the supreme and profound. The sutra says: "What is difficult to understand, the Tathāgata is able to know."

言隨宜說難可得解者。結第七甚深。

> A teaching delivered according to circumstances is difficult to understand. This concludes the seventh profound point.

言二乘不了者。結第八甚深。由佛成就。前四甚深為因。第五第六為果。果既成就。所以第七甚深外為眾生說。由佛說法。所以第八甚深一切聲聞辟支佛所不能知也。問此八甚深與教理行果及二甚深相攝如何。答第一第七是教。第六是理。第二是行。第五第八是果。第三第四通行果也。二深相攝者。第一第七是阿含甚深。第二行餘。皆是證甚深也。

> This passage explains the eighth level of profound depth: those on the Two Vehicles cannot understand it. Because the Buddha has already realized the first four levels of profundity as causes, and the fifth and sixth levels as results. Since the results are already attained, the seventh level of profundity involves teaching others outwardly. Because the Buddha teaches, the eighth level of profundity is something that all Shravakas and Pratyekabuddhas cannot know. Question: How do these eight levels of profundity relate to the categories of teachings, principles, practices, and results, as well as the two kinds of profundity? Answer: The first and seventh levels correspond to teachings; the sixth corresponds to principle; the second corresponds to practice; and the fifth and eighth correspond to results. The third and fourth levels encompass both practice and results. As for the two kinds of profundity: the first and seventh levels are the profundity of the scriptures (Agama), while the second and the rest all constitute the profundity of direct realization (Adhigama).

言況佛智慧非甚深哉者。謂上來八甚深。但釋慧門。不釋智慧。慧門尚自甚深。況佛智慧。二乘豈能測度者哉。

> If even the gateway to wisdom is this profound, how much more so the wisdom of the Buddha? The eight kinds of profundity described above only explain the gateway to wisdom, not wisdom itself. Since even the gateway to wisdom is so deep, how could those on the Two Vehicles possibly fathom the wisdom of the Buddha?

言上嘆所證所說法者。法妙是所證。如來是能證。法是所說。如來身能說。

> I now praise what has been realized and taught: The Dharma is the wonderful truth that has been realized; the Tathagata is the one who realizes it. The Dharma is the teaching; the Tathagata's body is the one who teaches it.

言嘆下如如來能證能說等者。問前說二甚深已了。今又嘆法師功德。是何意。答聲聞人四十年前執所得。與世尊同。兼執身。與佛無異。所得法既同。能得人身亦不異。前嘆二甚深。令知法異。今嘆法師功德。令知自身與如來別。

> The text explains why the Tathagata is praised for being able to realize and expound the Dharma. It asks: earlier, two kinds of profoundness were explained, so why now praise the merit and virtue of a Dharma Master? The answer is that before, for forty years, the Hearers clung to what they had attained, thinking it was the same as the World-Honored One's. They also clung to their bodies, believing they were no different from the Buddha's. Since they thought the Dharma they attained was the same, they also believed the person who attained it was no different. Earlier, praising the two kinds of profoundness made them understand the Dharma is different. Now, praising the merit and virtue of the Dharma Master makes them realize their own bodies are distinct from the Tathagata's.

言依論牒經等者。准梵本經。第八甚深後續。次便合有一个何以故。一个徵詞。徵前來智慧。向上五種甚深教門。向上八種甚深。何皆言二乘不知。答云。舍利弗。諸佛如來自在說因成就故。此上梵本經文也。諸佛如來自在成就為一段。又諸佛如來說因成就為一段。由自在成就。即是內證智慧甚深也。由說因成就。即是教門甚深。又自在成就成前三句。說因成就即是成前第四種種言詞等四七辨。只緣自在成就。所以諸佛智慧。有五種甚深。只緣說因成就。所以教向上五難八甚深二乘不知。

> According to the original Sanskrit scripture, after the eighth section on profound depth, there should immediately follow a "Why is this so?" — an interrogative phrase that questions the wisdom mentioned earlier. It questions the five kinds of profound teachings and the eight kinds of profound depth: why is it said that those of the Two Vehicles do not understand them? The answer is: "Shariputra, this is because the Buddhas and Tathāgatas have accomplished the causes for their spontaneous teachings." This is the original Sanskrit text. "Spontaneous accomplishment of the Buddhas and Tathāgatas" is one section, and "The accomplishment of the causes for their teachings" is another section. Due to spontaneous accomplishment, this refers to the profound depth of inner wisdom. Due to the accomplishment of the causes for their teachings, this refers to the profound depth of the doctrinal methods. Furthermore, "spontaneous accomplishment" fulfills the three preceding points, while "the accomplishment of the causes for teachings" corresponds to the preceding fourth point, which includes various forms of expression and the seven types of eloquence in four categories. Because of spontaneous accomplishment, the wisdom of the Buddhas has five kinds of profound depth. Because of the accomplishment of the causes for their teachings, the Teachings are profound in five difficult ways and eight kinds of depth, which those of the Two Vehicles do not understand.

言舍利弗如來等者。問云何名為自在說因緣成就。答疏牒。經言。舍利弗。如來成就種種方便種種知見種種念觀種種言詞。此總四句。何名方便知見念觀言詞。答向下論主三段五番解釋此總四句。金城云。此秦本經與梵本經。有三種差別不同。一脫少。二不次。三離合。且脫少者。即是第六難解法者。如來能知。又云。一切聲聞辟支佛。所不能知儥。次又有一个何以故徵問。經家答云。舍利弗。諸佛如來自在說因成就。故此上四節經文。梵本經具有。秦經所無。即是第一少意。二前後不次者。若秦經。先言舍利弗吾從成佛已來。然後引總句經文種種因緣種種譬喻。若是梵本經。先言舍利弗吾從成佛已來。然後向下引別句經文。廣演言教無數方便。此名前後不次也。三離合不同者。梵本經云。種種方便種種知見種種念觀。秦經合成種種因緣。梵本經云。種種言詞。秦本經云。種種譬喻。西國言詞多說諸譬喻故。故喚言詞作譬喻也。梵本四句。秦經兩句。離合不同。有此三種差別不同也依論記了經。

> "Shariputra, the Tathagatas..." Question: What is meant by "the perfection of sovereignty in expounding the causes and conditions"? Answer: The commentary explains. The sutra says: "Shariputra, the Tathagata perfects various skillful means, various insights and views, various contemplations, and various expressions." These are four general categories. Why are they called skillful means, insights, contemplations, and expressions? Answer: Below, the treatise master explains these four general categories in three sections and five interpretations. Master Jin Cheng said: This Chinese translation and the original Sanskrit sutra have three differences: first, omissions; second, lack of order; third, variations in division and combination. Regarding omissions: The sixth difficult-to-understand point—that the Tathagata can know it—is also stated as: "All Hearers and Pratyekabuddhas cannot know it." Next, there is another inquiry with "Why so?" The sutra's author answers: "Shariputra, because all Buddhas and Tathagatas have perfected the causes and conditions of sovereignty in expounding." These four sections of sutra text are all present in the Sanskrit version but are absent from the Chinese version. This is the first omission. Second, lack of order: In the Chinese version, it first says, "Shariputra, since I attained Buddhahood," and then cites the general sutra passage about "various causes and conditions, various similes." In the Sanskrit version, after "Shariputra, since I attained Buddhahood," it then cites the specific sutra passage about "extensively proclaiming the teachings through countless skillful means." This is an example of lack of order. Third, different division and combination: The Sanskrit sutra says, "various skillful means, various insights and views, various contemplations." The Chinese version combines these into "various causes and conditions." The Sanskrit sutra says, "various expressions." The Chinese version says, "various similes." Since in Indian lands, expressions often involve many similes, "expressions" is also called "similes." The Sanskrit version has four categories; the Chinese version has two. This difference in division and combination results in these three distinctions. This explanation follows the commentary on the treatise.

言展轉意言等者。略申大意也。展轉意言以下別句。釋上總句。名展轉也。三番名為展轉也。初以論往成就等四義。釋上總四句。次以經已下別句。解上總句。後暗配論文一番。名為展轉。問何以知成就總四句法。法師身上功德所證所說。二乘不知。答謨云。先於證成就。後方說因緣圓滿。即照理不圓。功德不滿。功德不滿說即不深。證理既圓。功德滿故。說即甚深。將彼內證之法向外說。說彼所證智慧及門二皆甚深。二乘不知申意了。

> Interpretations and elaborations of the meaning of statements and words: This is a general overview of the main idea. The phrase "interpretations and elaborations of the meaning of statements and words" is a specific clause used to explain the preceding general statement. This is what is meant by "interpretations and elaborations." Three layers of explanation are referred to as "interpretations and elaborations." First, four meanings such as "attainment" and "completeness" from the Treatise are used to clarify the original general four statements. Second, specific clauses from the sutra that follow are used to explain the earlier general statement. Third, the implicit assignment of one layer of explanation from the Treatise is called "interpretations and elaborations." Question: How do we know that "attainment" and "completeness" refer to the general four statements of the Dharma? The personal qualities of the Dharma Master, his realizations, and his teachings are something that those of the Two Vehicles cannot comprehend. Answer: According to the treatise "Mo," first the realization is confirmed, and only then is the explanation of causes and conditions given in full. If one’s understanding of reality is incomplete, then one’s virtuous qualities are also incomplete. If one’s virtuous qualities are incomplete, then one’s teachings lack depth. Since the realization of truth is complete and one’s virtuous qualities are full, the teachings are therefore profound. When one expresses in the external world the inner realization, speaking of both the wisdom that was realized and the path leading to it, both are profound. That those of the Two Vehicles cannot comprehend this is the meaning being conveyed here.

言何等名為說因等者。依論配經。問何故名說因成就。答疏言。謂種種方便等。

> What is meant by "teaching causes and conditions"? According to the commentary, this matches the scriptures. Why is it called "accomplished through teaching the causes"? The commentary explains: it refers to various skillful means, and so on.

言准論解經等者。重明論意。此說秦本經中只有兩个總句種種。因緣種種譬喻譬喻。已上是總句。廣演言教已下四唱經文。是四个別句。第四唱中有七唱經文。總科為一个別句。

> Explanation of "Brief Commentary on the Sutra": This further clarifies the meaning of the commentary. The Qin dynasty version of the sutra contains only two general statements: "various causes and conditions, various parables" – these are the general statements. The four verses of scripture beginning with "extensively expounding the teachings" are each a specific statement. Within the fourth specific statement, there are seven verses of scripture, which are collectively categorized as a single specific statement.

言展轉訓釋等者。問此後展轉與前展轉何別。答前初如來內證真理。方有自在說因成就。後為眾生解說。名為展轉也。此句後展轉。即總四句為所。釋下三段五番為能釋。能釋句名展轉第一往成就等。一番釋總四句。名第一展轉。二明配經句。名第二展轉。三暗配論文。名第三展轉。所以疏言論有三解。次下三段五番解釋。有云。總四句是所解。三段五番為能解。且總四句者。秦經只有兩句。梵經本有四句。種種方便種種知見種種念觀。秦經合前三句。為種種因緣。梵經種種言詞。多說諸譬喻故。疏主却依梵本經中四个總句。向上作三段五番解。

> "Elaborating and explaining sequentially" - Question: How does this later "sequential" differ from the earlier "sequential"? Answer: The earlier refers to the Tathagata's initial realization of inner truth, which grants the power to teach freely. The later refers to explaining this to sentient beings, which is called "sequential." The "later sequential" in this sentence means the four general phrases serve as the object of explanation. The three sections and five rounds below serve as the explanation.\* The explanatory phrases are called "sequential." The first round explains the four general phrases, called the "first sequential." The second matches the phrases from the sutra, called the "second sequential." The third implicitly aligns with the treatise text, called the "third sequential." Therefore, the commentary says the treatise has three interpretations.\* Next, there are three sections and five rounds of explanation. Some say the four general phrases are what is being explained, and the three sections and five rounds are the explanation. As for the four general phrases: the Qin translation only has two phrases, while the Sanskrit original has four: various means, various insights, various contemplations. The Qin translation merges the first three into "various causes and conditions." The Sanskrit text's "various expressions" often explains many parables. The commentary author, however, follows the Sanskrit original's four general sentences and explains them above in three sections and five rounds.

言初論自別釋初四初四句者。即是論主先將一番論文。解上總句。經文一遍。便是三段之中第一段。五番之中第一番也。第一往成就。釋上種種方便。第二教化成就。解種種知見。第三功德畢竟成就。解上種種念觀。第四說成就。釋上種種言詞。此是論主自解。上總四句一遍說。

> As for the initial four lines: these are the opening four sentences where the treatise author first presents a set of arguments to explain a general verse. When the sutra passage is explained once, it becomes the first of three sections and the first of five explanations. The first, "Accomplishment by Going," explains the earlier "various skillful means." The second, "Accomplishment through Teaching," explains "various insights and views." The third, "Final Achievement of Virtue," explains "various thoughts and contemplations." The fourth, "Accomplishment in Speech," explains "various expressions and words." This is the treatise author's own explanation, offering one complete exposition of the general four lines.

言次論如經已下等者。即是經家四个別句。兩番配此總。四句分二。初明配經句。為一番。後暗配論文為一番。故名兩番也。

> The following four distinct phrases in the scripture text correspond to the four general statements. These are matched in two rounds. First, the specific phrases from the scripture are paired—this is the first round. Then, the underlying meaning is matched with the treatise—this is the second round. Hence, it is called "two rounds."

言其後二番中者。且明配經句。暗配論文。對前往成就等。名後二番也。即是論主將經家向下四个別句。釋上四个總句。一如經廣演言教無數方便。引導眾生。令離諸著。解上種種方便。二如經所以者何。如來方便。知見波羅蜜。皆以具足。解上種種知見。三如是舍利弗。如來知見廣大。深遠無量。無礙力無所畏。禪定解脫三昧。解上種種念觀。只此前三个別句。亦名前三義一處明。第四別句亦得名第四義一處明也。二云。意言緣前三論一處明故。隔斷第四句經。故成兩番此解正。從前別句。至此第三別句解了。便不解第四別句。論家復以三節論文。解上三个總句。第一往成就。可化眾生依止善知識。解上種種方便。第二成就。根熟眾生令得解脫。解上種種知見。第三成就。力家自在淨降伏。解上種種念觀。名暗配論文。初配經句。後暗配論文。總當前三義。一家明後引。第四別句釋上第四總句種種詞也。經言。深入無際。成就一切未曾法。已下七唱文。經總屬第四別句。疏文分二。初明配經句。後暗配論文。上來往成就等四句。論文三段之中。為第一段。次四个別句。解總之句中。前三義一處明。為第二段。第四義一處明。為第三段上來三段。言五番者。往成就等四句論文。三段之中第一段。五番之中第一番。前三義一處明中明配經句。三段之中第二段五番之中第二番。後暗配論文。三段之中第二段。五番之中第三番。第四義一處明中明配經句。第三段中第四番。暗配論文。第三段中第五番。亦有作三番五段。往成就四句論文遂長配為第一番。四个明配經句為第二番。四个暗配論句為第三番。何名五段。答前三義中明配暗配。第四義中明配暗配。便成五段。今當三段五番之中第一段第一番。上來法師功德分中初科了。次下正解。

> Now, regarding the latter two sections: first, we clarify the explicit correlation with the sutra passages and the implicit correlation with the treatise. "Latter two sections" refers to the two parts that follow the earlier "accomplishment" section. This means that the treatise author uses the four specific clauses from the sutra to explain the four general clauses above. 1. As the sutra says: "He widely expounds teachings with countless expedient means to guide beings, causing them to abandon attachments." This explains the general clause "various expedient means." 2. As the sutra says: "Why is this? The Tathagata's expedient means, knowledge, and transcendence are all complete." This explains the general clause "various kinds of knowledge." 3. Thus, Shariputra, the Tathagata's knowledge is vast, profound, immeasurable, unobstructed, with power, fearlessness, meditative concentration, liberation, and samadhi. This explains the general clause "various kinds of contemplation." Only these first three specific clauses are also called "the three meanings explained together in one place." The fourth specific clause can also be called "the fourth meaning explained in one place." Second interpretation: The intention is to connect the concepts of the first three clarifications together in one place, thus separating the fourth clause of the sutra, resulting in two sections. <note>This interpretation is correct.</note> From the first specific clause to this third specific clause, the explanation is completed. The fourth specific clause is then not explained here. The treatise authors then use three sections of treatise content to explain the three general clauses above: - The first "accomplishment"—transformable beings relying on good spiritual guides—explains the general clause "various expedient means." - The second "accomplishment"—mature beings attaining liberation—explains the general clause "various kinds of knowledge." - The third "accomplishment"—the power of self-mastery, purity, and subduing—explains the general clause "various kinds of contemplation." This is called "implicitly matching the treatise." First, the explicit matching of the sutra passages comes, then the implicit matching of the treatise. This overall constitutes the "three meanings." One school clarifies the later citation. The fourth specific clause explains the fourth general clause, "various words." The sutra says: "Penetrating to the unattainable, accomplishing all unprecedented dharmas." The seven lines of verse below the sutra all belong to the fourth specific clause. The commentary divides into two parts: first, clarifying the matching of the sutra passages, and then the implicit matching of the treatise. As above, the four clauses such as "the accomplishment that comes," among the three sections of the treatise, constitute the first section. Next, the four specific clauses explain the general clauses; the first three meanings are clarified together as the second section. The fourth meaning is clarified separately as the third section. <note>The above are three sections.</note> Regarding the "five sections": The four clauses such as "the accomplishment that comes," among the three sections of the treatise, constitute the first section. Among the five sections, this is the first section. In the "three meanings clarified in one place," the explicit matching of the sutra passages is the second section among the three, and the second section among the five. The later implicit matching of the treatise is the second section among the three, and the third section among the five. In the "fourth meaning clarified in one place," the explicit matching of the sutra passages is the fourth section among the three, and the fourth among the five. The implicit matching of the treatise is the third section among the three, and the fifth among the five. Some also divide it into three sections and five parts. The "accomplishment" four clauses extend and are matched as the first section. The four explicit matching clauses of the sutra are the second section. The four implicit matching clauses of the treatise are the third section. Why call it five parts? Answer: Among the first three meanings, there is explicit and implicit matching. Among the fourth meaning, there is explicit and implicit matching. This forms five parts. Now, this is the first section among the three sections and five parts. Above, the first part of the "merits of the Dharma Master" section is completed. Below, the correct explanation follows.

言初番別解等者。初總標初番也。

> Here begins the explanation of the first set of distinctions: this marks the initial, overall introduction to the first set.

言一往成就等者。賀云。謂背法身而起應化。往犯往生死。故名往。金城二義。一約所化解者。背小向大。名來。如經言。漸漸遊行遇向本國。又云。遂到父舍所止之城。若背大向小名之。為往。經言。不如往至貧里。肆力有地。衣食易得。若久住此。或見逼迫。強使我作。作是念已。疾走而去與論不相應。一云。約能化解者。若他受用為大。菩薩現即名來。是大菩薩所來之處。由十地菩薩得通。自在遊十方淨土。是菩薩所來處故。若約化身上說。往往就眾生。如來有自在力。隨應可度。能往十方。即是往義。經往到子所。方便附近。但是乘非願力起感現身。名往。又從因至果。名來。往果向因。就生死名往。攝末歸本名來。從本起用名往。果中佛相望某甲佛。入生死去。好往生死名往。眾生見佛來名來也。

> One interpretation of "going and coming" and "accomplishment" is as follows: He (the commentator He) states: Turning away from the Dharmakaya, one arises in response to beings; going into defilements and going into samsara—this is called "going." The "golden city" has two meanings. First, in terms of liberating beings: turning away from the Small Vehicle and heading toward the Great Vehicle is called "coming." As the sutra says, "Gradually traveling, they approach their homeland." It also says, "Thus they arrived at the city of the father's dwelling." If one turns away from the Great Vehicle and moves toward the Small Vehicle, that is called "going." The sutra says, "Better to go to the poor village, where there is space to earn a livelihood and food and clothing are easy to obtain. If they stay here too long, they may be forced into hard labor. Thinking thus, they quickly leave." <note>This is inconsistent with the Treatise.</note> Another interpretation, regarding the one who liberates: If it is the enjoyment body for others, that is the Great Vehicle, and the manifestation of the bodhisattva is called "coming." This is the place from which great bodhisattvas come. Because bodhisattvas on the ten stages attain spiritual powers, they freely travel through the pure lands of the ten directions. This is the place from which bodhisattvas come. Regarding the transformation body: it often goes toward sentient beings. The Tathāgata, having self-mastery, responds to those who can be liberated and can go to the ten directions—this is the meaning of "going." The sutra says, "Go to the son's place and skillfully draw near." It is not through vows or power that one arises in response to beings and manifests a body; this is called "going." Also, going from cause to effect is called "coming." Going from effect back to cause, and entering samsara, is called "going." Gathering the branches back to the root is called "coming." From the root, manifesting function is called "going." In the context of the fruit, a certain buddha enters samsara, willingly entering samsara—this is called "going." When sentient beings see the buddha coming, that is called "coming."

言從兜率天退等者。申論意也。始從天退沒。迠至涅槃。巧用多端。利益眾生。名為種種方便。種種即方便。方便不一。名種種。

> Descending from the Tusita Heaven and so forth explains the meaning of the scripture. Beginning with his departure from heaven and continuing through to his final liberation, the Buddha employed many skillful means to benefit sentient beings. These are called "various skillful means"; "various" refers to the different methods, for there is not just one single approach.

言起難思化者。如佛身。本唯有一。即依一身。而起百億身。如身事等。非凡夫心思口議事等。名難思也。

> "Manifestations that arise beyond conceptual thought" means this: The Buddha's fundamental body is essentially one. Yet, from this single body, he manifests hundreds of billions of bodies—along with their actions and attributes. This is not something ordinary beings can grasp with their minds or describe with words. Hence, it is called "beyond conceptual thought."

言權巧智用者。解方及便。本無而有。應物權現。故名方便。八相成道。皆是本無而有也。天親菩薩體經意。諸佛方便。不過生死。教化眾生故。喚作方便。問菩薩何故不生餘處。唯居此天。答色界境妙。彼諸眾生貪著樂勝。難可教化。無色界是難地。菩薩不生於彼。欲界之中三塗眾生。苦逼化不得。六欲天中下三天。著樂化不得。上二天亦爾。唯此天受樂知足。故聖教說晝三時夜三時。為色界天子。說四靜慮法。為六欲天子。說十善法。晝夜六時。一一時中。教化五百億天子。令得聖果。如是共化三千億天子。日日如是教化也。故唯生彼天。

> Speaking of the skillful use of provisional means: Understanding the methods and expedients, what is originally non-existent comes into being according to beings' needs. This is why it is called "expedient means." The eight phases of a Buddha's life all arise from what is originally non-existent yet manifests. Bodhisattva Vasubandhu, comprehending the sutra's meaning, states that all Buddhas' expedient means remain within samsara to teach and transform beings—hence called "expedient means." Question: Why do Bodhisattvas choose to be born only in this heaven and not elsewhere? Answer: In the Form Realm, beings are attached to exquisite states and intense pleasure, making them difficult to teach. The Formless Realm is a challenging place, so Bodhisattvas are not born there. Among the three lower realms of the Desire Realm, beings are overwhelmed by suffering and cannot be transformed. In the six heavens of desire, the three lower heavens have beings too attached to pleasure to be taught; the two higher heavens are similarly difficult. Only in this heaven do beings enjoy pleasure with contentment. Therefore, sacred teachings state: During the three periods of day and three periods of night, the masters teach the four meditative absorptions to the devas of the Form Realm, and the ten virtuous deeds to the devas of the six desire heavens. In each of these six periods, they guide five hundred billion devas toward enlightenment. Together, they transform three thousand billion devas daily, continuing this teaching without pause. Thus, Bodhisattvas are born only in this heaven.

言八相者大般若等者。陳相烈名也。由方便善巧願力。為有情類。示現入勝。乃至涅槃。

> Regarding the "eight aspects," texts like the Great Prajñāpāramitā Sūtra explain them. Chen Xianglie is the name (of a teacher or commentator). Through the power of skillful means and vows, for the sake of sentient beings, one manifests entry into the supreme, even up to nirvāṇa.

言嬰兒者。菩薩為示現嬰兒童子後宮遊戲。菩薩若作餘像說法。後宮女人則不信樂。故現嬰兒。

> "Infant" refers to the Bodhisattva appearing as a young child playing in the palace. If the Bodhisattva had taken another form to teach, the women of the inner court would not have trusted or delighted in the teachings. Therefore, he manifested as an infant.

言苦行者。謂諸天人作是念言。端坐受樂。不得聖道。菩薩示現苦行。亦為降伏苦行外道。示現種種難行苦行。

> Those who speak of ascetic practices do so because the gods and humans think, "By sitting in comfort and indulgence, one cannot attain the sacred path." Therefore, the bodhisattva demonstrates ascetic practice in order to subdue the ascetic heretics as well, showing various difficult and austere practices.

言成道者。謂有高行人。常能離俗。菩薩示現出家成道也。

> Speaking of the accomplishment of the Way—this refers to a person of elevated conduct who always remains detached from worldly life. The Bodhisattva manifests the attainment of enlightenment through renouncing the householder’s life.

言入涅槃者。復有天人。樂聞圓寂。為彼示現涅槃。

> One who speaks of entering nirvana does so for the benefit of heavenly beings and humans who delight in hearing about perfect stillness and cessation. For them, he manifests the state of nirvana.

言彼經者。即般若經也。

> This sutra is the Prajna Sutra.

言最勝天子者。簡要云。最勝者。知足天中一小天子也。有云。但是釋迦說般若經會下。不妨是諸天天子。未必定是知足天子也。

> The phrase "Most Excellent Heavenly Son" can be explained simply: The "Most Excellent" refers to a minor heavenly being from the Contentment Heaven. However, it can also be understood that within the assembly where Shakyamuni taught the Prajñāpāramitā Sutra, it merely refers to one of the various heavenly sons, not necessarily one from the Contentment Heaven.

言云何菩薩行深等者。意云。世尊說般若無相。今如何說有八相耶。

> How is it that the bodhisattva practices the profound, you ask? The meaning is this: The World-Honored One teaches that prajñā is formless. So why then does he now speak of the eight marks?

言相不可得者。有二說。一智說證理時。冥然一體。其實無相。當情名不可得。向上能取所取相。不可得也。二者。所現之相。不執為實有。熾燃現相不生執著。執著相無。名不可得。

> Regarding the phrase "signs/form cannot be attained": There are two explanations. First, from the perspective of wisdom in realizing the truth: when one directly awakens to reality, everything merges into a single, silent whole. There is no form at all. From this state of realization, any appearance (as perceived by the ordinary mind) cannot be grasped. Second, regarding the manifested forms: one does not cling to them as real or solid entities. Even though forms appear vividly and actively, there arises no attachment. Since there is no attachment to any form, we call this "cannot be attained" (or "ungraspable").

言菩薩相不可得者。所學之法。既相不可得。能學般若菩薩相。亦不可得。若有少法得阿耨菩提者。燃燈佛則不與我授記。又說授記。又說彼遍計之相。而不可得。不說依圓也。但由方便。教化眾生。示現有生相及涅槃相等種種諸相上總答。

> The statement that no mark of a Bodhisattva can be found means that both the teachings to be learned—whose marks cannot be found—and the Bodhisattva who learns Prajna—whose mark likewise cannot be found—are empty. If there were even the slightest phenomenon that attained Supreme Perfect Enlightenment, then Dīpaṃkara Buddha would not have given me the prophecy. Furthermore, the prophecy itself is spoken of, and the mark of conceptual imputation cannot be found; it is not spoken of as inherent or perfect reality. Rather, through skillful means, for the sake of guiding sentient beings, various marks such as the appearance of birth and the appearance of nirvana are shown. <note>General summary</note>

言諸天計常等者。有二意。一破常計。二破樂計。

> For those who consider celestial beings to be eternal, there are two perspectives to examine: first, refuting the notion of permanence; second, refuting the notion of bliss.

言是故菩薩等者。入胎之相。即是從天墮落也。入胎者。華嚴經說。菩薩在胎內。即能轉正法輪。又能善知。入胎住胎出時節。又說菩薩處胎。常得天龍八部衛護。香潔自在。不同凡夫也上出意也。

> Thus, Bodhisattvas and those of similar attainment are said to "enter the womb"—which symbolizes their descent from the heavens. According to the Flower Adornment Sutra, while still in the womb, a Bodhisattva is already able to turn the wheel of the true Dharma. They also clearly know the timing of entering, staying in, and leaving the womb. The Sutra further states that when a Bodhisattva resides in the womb, heavenly beings, dragons, and other spiritual beings constantly protect and guard them. The Bodhisattva's presence in the womb is pure, fragrant, and unconstrained, unlike that of ordinary beings.

言世間最勝等。簡要云。兜率天名世間。菩薩為彼天主。世間最勝。有云。有情世間。菩薩於彼有情中最勝。名世間最勝。菩薩雖處欲天。而無欲染。一是最勝。二是於欲不染。尚有墮落。況餘不勝。況欲染者。而得常耶。

> The term "Supreme in the World" is briefly explained as follows. The Tusita Heaven is called "the World," and the Bodhisattva is its lord. Thus, "Supreme in the World" means the Bodhisattva is the highest among all in that world. Another interpretation is that "the World" refers to the realm of sentient beings. The Bodhisattva is the most excellent among these beings, hence "Supreme in the World." Although the Bodhisattva resides in a heaven of desire, he remains untouched by desire. This shows two aspects of his supremacy: first, he is the foremost; second, he is free from desire. If even someone as supreme as this can still fall from that state, how much more vulnerable are those who are not supreme? And how can those who are immersed in desire ever find lasting stability?

言如見日輪等者。菩薩如日輪。尚有墮落也。著樂起常計者。猶如螢火。豈得久停。

> Those who speak of seeing the sun and such: A bodhisattva is like the sun, yet even it can fall. Those who cling to pleasure and develop notions of permanence are like fireflies—how could their light last long?

言如救頭燃者。如火燃頂。豈得寬慢者哉。菩薩在生死火宅之中修行。修行勝。如火燃頂。無容放逸。如諸天常行放逸。不肯來見菩薩禮拜受法。故示沒墮。即餘天子不肯來者。咸來見菩薩禮拜聞法。又云。但是諸天。是著樂放逸之人。是頭燃。菩薩破放逸行。如救頭燃者也。有作救字。捉入之義。如人落火坑。事須救。如飛蛾投火相。似頭投皆得。

> It is said that one should be like a person whose head is on fire. When a flame is burning on top of your head, how can you afford to be slow or negligent? The bodhisattva cultivates within the burning house of birth and death. Their practice is more urgent than a fire on their head, allowing no room for laziness. Just as the heavenly beings always indulge in negligence and refuse to come pay respect to the bodhisattva or receive the Dharma, the text shows them falling as a warning. Only then do those reluctant celestial beings all come to see the bodhisattva, pay homage, and hear the teachings. It is also said that the heavenly beings are those addicted to pleasure and negligence, and their head is truly on fire. The bodhisattva breaks through this neglect as if rescuing someone whose head is ablaze. The character "救" can also be interpreted as "to seize and pull out." It is like a person who has fallen into a pit of fire and needs urgent rescue. Like a moth diving into a flame, it resembles the act of throwing the head toward the fire.

言二令有情咸見者。但是下生來。此界有情咸得見也。

> By speaking the second decree, all sentient beings will see. Since his descent into this world, all beings in this realm have been able to see.

言乃至第八復有等者。大般若五百六十八云。一從兜率天退。即入胎相。二嬰兒相。謂有一類下劣有情。善根少故。不令得見如來成無上道。轉正法輪。菩薩為彼示現童子相。方便說法。若作餘像。彼不信受。四苦行相。為彼諸天。作如是念。端坐受樂。不得聖道。菩薩謂彼示現苦行相。亦為降伏苦行外道。示現種種難行苦行。五成道相。謂彼諸天長夜發願。願見菩薩。詣菩提金剛座上時。成等正覺。無量人天既供養已。皆獲菩提因緣。六降伏相。謂彼天人作如是念。惡魔外道。障礙正法。願得菩薩坐菩提樹。降伏惡魔及諸外道。有正信者。令得正見。佛為此有情。坐菩提座。七轉法輪相。復有天人。作如是念。願見大師。成一切智。為諸眾生。示現三轉十二行相無上法輪。八入涅槃相。復有天人。樂聞圓寂。菩薩為彼。示現涅槃。疏中開童子嬰兒為二。不說出家。若准彼經。合嬰兒童子為一。別開出家。

> From the First to the Eighth Appearances: Further, the \*Great Prajñāpāramitā Sūtra\* in 568 fascicles states: 1. \*\*The Appearance of Descending from the Tuṣita Heaven\*\* — which is also the appearance of entering the womb. 2. \*\*The Appearance of Infancy\*\* — that is, a childlike form. For some beings of lower capacity with little wholesome karma, the Buddha does not reveal his attainment of supreme enlightenment or his turning of the Dharma wheel in his adult form. Instead, the Bodhisattva manifests a childlike form to teach them skillfully, because if he appeared differently, they would not believe or accept the teaching. 3. \*\*The Appearance of Austerities\*\* — for the sake of the devas, who thought, "Sitting in comfort and pleasure cannot lead to the holy path." The Bodhisattva therefore displayed the appearance of practicing asceticism, and also, to subdue those who practiced asceticism wrongly, he manifested various difficult and extreme practices. 4. \*\*The Appearance of Enlightenment\*\* — because these devas had long made the vow: "May we see the Bodhisattva take his seat on the Vajra Throne under the Bodhi tree and become fully enlightened." After countless humans and devas had made offerings to him, they all obtained the causes and conditions for enlightenment. 5. \*\*The Appearance of Subduing Demons\*\* — because these devas and humans thought, "Māra and the non-Buddhist teachers obstruct the true Dharma. May the Bodhisattva sit under the Bodhi tree and subdue Māra along with all non-Buddhists, so that those of true faith may gain right view." For their sake, the Buddha sat on the Bodhi seat. 6. \*\*The Appearance of Turning the Dharma Wheel\*\* — because there were other devas and humans who thought, "May we see the Great Teacher, who has attained all-knowing wisdom, reveal the supreme Dharma wheel of three turnings and twelve aspects for all beings." 7. \*\*The Appearance of Entering Nirvāṇa\*\* — because there were still other devas and humans who delighted in hearing about complete cessation. For their sake, the Bodhisattva manifested the appearance of final nirvāṇa. In the commentary, the infant and child appearances are treated as two separate items, omitting the appearance of renunciation. But according to that sūtra, the infant and child appearances are combined into one, and the appearance of renunciation is listed separately.

言攝大乘論第九者。指餘說。此間所引。依大般若。將此八相。對攝大乘論及華嚴經。對辨差別。彼攝大乘論云。一從天沒相。二受相生。即入胎相。三受欲樂。餘五相同。四踰城出家。五苦行。六成道。七轉法輪。八涅槃相。此攝大乘論。閻魔加從天沒相。名差別也。金云。此經先說成道。後降魔。彼處先說降魔。後成道。華嚴經辨差別者。金云。明住兜率天相為一。降下閻浮為二。添前般若八相。成十相也。名往成就。紀國云。往者赴也。逼三業。吾從成佛已來。此身業化。即神通化。眾生根熟。感而遂通。心水稍淨清。佛日斯應。所以上退一生。下流八相。為三病之良醫。作四生之慈父。語往者。廣演言教。是前雖現身丈六。但可覩相生忻。若不教弘九部。無以憑論取悟。所以暢四辨於舌端。流八音於聽表。開三乘正路。塞六師邪徹。使聞之者。識是知。非行之者。從善而棄惡。意往者無數方便。前雖身語未能說經。意業蜜加。方能演暢。欲使來生。功德念念而增。已生善根。新新不退。故說三業。名往成就。

> The \*Mahāyāna-saṃgraha\* (She Dasheng Lun), in its ninth chapter, refers to other explanations. The passage quoted here is based on the \*Mahāprajñāpāramitā Sūtra\*. These eight aspects are discussed alongside the \*Mahāyāna-saṃgraha\* and the \*Avataṃsaka Sūtra\* to distinguish their differences. According to the \*Mahāyāna-saṃgraha\*, the eight aspects are: (1) descending from the Tuṣita heaven, (2) entering the womb (taking birth), (3) enjoying worldly pleasures (the other five are the same), (4) leaving the city to renounce, (5) engaging in ascetic practices, (6) attaining enlightenment, (7) turning the wheel of Dharma, and (8) entering nirvāṇa. In this text, the order is changed by including "descending from the Tuṣita heaven" as the first aspect, which is a variation in naming. Teacher Jin says: "In this sūtra, enlightenment is described first, followed by subduing Māra. Elsewhere, subduing Māra is described first, then enlightenment." As for the distinctions in the \*Avataṃsaka Sūtra\*, Teacher Jin explains: "Dwelling in the Tuṣita heaven is the first aspect, descending to Jambudvīpa is the second. Adding these two to the original eight aspects from the \*Prajñāpāramitā Sūtra\* creates a total of ten. This is called 'the accomplishment of coming forth'." Teacher Jiguo says: "'Coming forth' means approaching. Through three types of actions, the Buddha says, 'Since I attained enlightenment,' he engages in transformation through physical actions—this is the transformation of supernatural powers. When beings' potential is ripe, it moves them, and they connect with it. When the waters of the mind become slightly clear, the sun of the Buddha responds accordingly. Thus, he leaves one realm above and manifests eight aspects below, becoming a skilled physician for the three diseases and a compassionate father for the four kinds of beings. "'Speech coming forth' refers to extensively teaching through words. Although the Buddha previously appeared in a body of six feet, beings could only see his form and feel joy. Without expounding the nine divisions of the teachings, there was no way for them to rely on reasoning and gain understanding. Therefore, he freely expresses the four kinds of eloquence from his tongue, allowing the eight types of sounds to flow beyond hearing. He opens the right path of the three vehicles and blocks the wrong paths of the six non-Buddhist teachers. This enables those who hear to discern right from wrong, and those who practice to follow good and abandon evil. "'Mind coming forth' refers to countless skillful means. Although the Buddha previously taught through body and speech, he had not yet taught the sūtras. Through the secret addition of mental actions, he could fully expound them. His intention is to help the virtues of beings increase moment by moment for those yet to come, and to ensure that the roots of goodness already developed never retreat. Therefore, he speaks of three types of actions, and this is called 'the accomplishment of coming forth.'"

言教化成就等者。二解。一云。前云。前示現者顯示義。現有染淨之體。即同業果化。如官人清政。典吏倣之。即名教化故。二云。後示現者。指示解釋之義。示現證染淨之義。即說如來指示。此化身中顯現。有此染淨因果故。名示現也。教化成就一句。牒論也。種種知見一句。引經也。論主解經。知見者。即是教化成就。成就者圓滿之義。若不就知見。因何能起化身。教化眾生也。二云。種種知見者。論云。示現染淨諸因故。由如來身向內具足知見。所以能於身上示現相有染淨諸因緣。

> Regarding the phrase "teaching and accomplishment": There are two interpretations. First interpretation: The earlier "manifestation" refers to the meaning of "display." It manifests the essence of both purity and defilement, which is the same as the transformation of karma and results. For example, when a government official governs with integrity, the clerks emulate him—this is called teaching. Second interpretation: The later "manifestation" refers to the meaning of "pointing out and explaining." It means demonstrating the realization of both purity and defilement. This refers to the Tathagata's instruction, appearing in this transformation body, revealing the causes and results of purity and defilement—hence the term "manifestation." The phrase "teaching and accomplishment" summarizes the treatise. The phrase "various understandings and views" is a quotation from the sutra. The treatise master explains the sutra: "understanding and views" mean teaching and accomplishment. "Accomplishment" means completion. Without understanding and views, how could one manifest a transformation body to teach sentient beings? Second interpretation: "Various understandings and views" means, as the treatise says, "manifesting the causes of both purity and defilement." Because the Tathagata inherently possesses understanding and views within himself, he is able to manifest signs on his body that demonstrate the causes and conditions of both purity and defilement.

言能示現有一切等者。因有二解。一者。因果之因。化身中示現。集能招苦。道能證滅。名染淨因果。十年受樂。納妻生子。此名染因。感火坑毒飯馬麥金鏘推山出血等事。名染果。六年苦行。三十四心斷煩惱。名淨因。感丈六金身三十二相八十種好。名淨果。即是集諦煩惱貪愛因。感苦諦果。道諦因感滅諦果。皆世間受樂者。故示現有也。實久成佛。示近出家。學道成佛也。

> The phrase "appearing to possess all qualities" has two explanations. First, regarding cause and effect: When manifesting in an incarnation, the cause of suffering leads to painful results, and the path leads to liberation. This is called the cause and effect of purity and defilement. For example, enjoying ten years of pleasure, taking a wife, and having children—these are causes of defilement, which result in experiencing such things as fire pits, poisoned food, horse fodder, golden spears, pushing mountains, and bleeding. These are the results of defilement. Six years of ascetic practice and cutting off afflictions in thirty-four moments are causes of purity, which result in a sixteen-foot golden body with thirty-two marks and eighty excellent features—these are the results of purity. Thus, the cause of craving and attachment (the truth of suffering's origin) leads to the result of suffering (the truth of suffering), while the cause of the path leads to the result of cessation. All of these are worldly experiences of pleasure, and therefore they are manifested as existing. Having actually attained Buddhahood long ago, the Buddha merely appears to have recently renounced the world, practiced the way, and achieved enlightenment.

言或示染淨等者。第二解也。引示現兩字。與前別。前解示現者。示相也。第二解示者。指示。開如來身中自內證知染因果道理。知淨因盛淨果道理。染因感染果道理。煞生短命報。布施富貴報。如來自知。向眾生說。交猒染因果。欣淨因果者。因由所以義也。

> "Speech or manifestation of impurity and purity" is the second explanation. The term "manifestation" differs here from its previous use. In the first explanation, "manifestation" refers to displaying characteristics. In the second explanation, "manifestation" means pointing out or revealing the Tathagata's inner realization of the principles of impure causes and effects, and pure causes and effects. It explains how impure causes lead to impure results, and pure causes lead to pure results—for example, how killing leads to a short life, while generosity leads to wealth. The Tathagata understands these principles and teaches them to sentient beings, encouraging them to reject impure causes and effects and to embrace pure causes and effects. This is the meaning of "because" or "reason."

言前能現身者。簡要云。指往成就中示現佛身。此解非也。只是指當句教化成就中前解也。但是料簡兩解。既無別事。前能示現於佛身上。示現有染淨因果。大家眼見耳聞。皆是實有也。後解依佛身中證知染淨因果道理。

> "The phrase 'manifest the body prior' is explained concisely as: it refers to manifesting the Buddha body within prior attainments. This interpretation is incorrect. It actually points to the prior explanation within the teaching and attainment context. It's just examining two interpretations—there is nothing else separate here. In the prior explanation, 'manifest the body' means to manifest upon the Buddha's body the causes and effects of defilement and purity. Everyone sees this with their own eyes and hears it with their own ears—all of it is really real. In the latter explanation, it means to realize and know within the Buddha's body the principles of causes and effects of defilement and purity."

言論下解等者。問此間有示現染淨因果。向下說成就中。又染淨因果二文何別。答疏言論下解等。意言此教化者。依證法故。彼說成就者。依說法故。意道如來證會此染淨道理。教化之具。下文將四辨。為他說也。如人甞味。後方說之也。

> The passage beginning with "Discourse" and following explains the difference. One may ask: Here we have the manifestation of pure and impure causes and effects, while later in the section on "accomplishment," we also discuss pure and impure causes and effects. What is the distinction? The answer is that the commentary states "under the discourse," meaning that these teachings are based on the realized truth. The section on "accomplishment" is based on the spoken teachings. In other words, the Tathagata has personally realized this principle of purity and impurity, and then uses this realization as the means to teach. The later passage uses the four types of eloquence to explain it to others. It is comparable to someone who first tastes something and then describes it to others.

言三功德畢竟等者。論文也。謂種種念觀。牒經也。即如來身中十力四無畏等。諸功德法。名為念觀故。論名功德畢竟成就也。

> The text explains that the passage refers to "the three virtues being ultimately equal," which is a statement from the treatise. "Various thoughts and contemplations" cites the sutra. This refers to the various meritorious qualities within the Tathagata's body, such as the ten powers and the four fearlessnesses. These qualities are called "thoughts and contemplations" because the treatise states that virtue is ultimately perfected.

言此意說言以說等者。解論文中。以說彼法四个字也。

> "This means that explaining produces words, and words produce further explanations." This comment clarifies the meaning of the four characters "以說彼法" (yǐ shuō bǐ fǎ) in the treatise.

言彼念觀等者。解論文中。成就二字。

> As for the phrase "he who contemplates and observes," it explains the term "accomplish" in the commentary.

言如所說法者。解論文中。如法兩字。

> The meaning explained in the text—such as what is said about the Dharma—refers specifically to the two Chinese characters "如法" (rú fǎ) as they are used in the commentary.

言本末因緣等者。解論文中相應兩字。且釋經句。畢者終也。竟者久也。終久成就。成就者。具足十三門功德。菩提涅槃二皆具足。具足者。圓滿義。此解經中。種種念觀如來身上功德。不具據念觀。勝法攝餘十三門功德。論主解經云。種種念觀者。以說彼法者。即是經中嘆法師功德分中十三門功德也。如來身中。一一證得。名成就。內證為因。外說為緣。故名成就因緣也。如法相應者。說合證故。不相違背上消論文。此意說言乃至念觀等法。解上論家以說彼法也。彼念觀法佛皆成。解上論家成就二字。如所說法。本末因緣皆相應者。即是十三門功德如來內身成就得。名本因緣。外為眾生說。名末因緣。內身成就。名本。外說名末。內身成就。名因。外為他說。名緣也。相應二字。解上論家相應字。即是內證外說相應。即是相當契會也。攝云。一一法上。皆有本末報身成就。名本。化身起說。名末。況詳凡所說法事必有因。名本。必有所歸。名末。或因名本。果名為緣。唯緣生故。

> \[End and completion of explanation concerning foundational and secondary causes, etc.\] This section clarifies the term "correspondence" from the Treatise commentary as it interprets the sutra passage. "End" means final; "completion" means lasting. Lasting and final accomplishment means this: the complete achievement of the thirteen gateways of merit. Both Bodhi (enlightenment) and Nirvana are fully realized. "Complete realization" carries the meaning of perfect fullness. This explains the section in the sutra: "various mindful contemplations on the Tathagata's bodily virtues." This does not refer to specific or partial contemplations, but rather to the superior Dharma that encompasses the thirteen gateways of merit. The Treatise commentator explains the sutra passage, saying: "The various mindful contemplations refer to that Dharma — meaning the thirteen gateways of merit within the section praising the qualities of a Dharma teacher." Each and every realization within the Tathagata's body is called "accomplished." Inner realization is the foundational cause; outer teaching is the contributory cause. Therefore, this is called "causes and conditions of accomplishment." "As corresponding to the Dharma" means that speaking is in harmony with realization, and there is no contradiction between them. <note>Further explanation of the Treatise text has been finalized above.</note> The meaning here is: including these mindful contemplations and other methods, this explains the previous Treatise passage: "that Dharma is spoken of." The Buddha has accomplished all these mindful contemplations and methods. This explains the word "accomplished" from the previous Treatise commentary. "As for the Dharma being spoken, both its foundational and secondary causes correspond"—this means that the thirteen gateways of merit, as realized internally within the Tathagata's body, are called "foundational causes." When taught externally to sentient beings, this is called "secondary causes." Internal realization is the "foundation"; external teaching is the "derivative." Internal realization is the "cause"; teaching it to others is the "condition." The term "correspondence" (the two characters) clarifies the word "correspondence" from the preceding Treatise commentary. It means that inner realization and outer teaching correspond. This indicates mutual accord and perfect convergence. A gloss summarizes: For each individual Dharma, there is both a foundation and a derivative. The reward-body (sambhogakaya) accomplishment is the "foundation." The transformation-body (nirmanakaya) arising and teaching is the "derivative." Following this, we may detail: In whatever Dharma is taught, there must certainly be a cause—this is called the "foundation." There must certainly be a result or destination—this is called the "derivative." Alternatively, the cause can be called "foundation," and the effect can be called "condition." This is because everything arises only from causes and conditions.

言四說成就者。牒論也。謂種種言詞。引經也。今此言詞句。即是。秦經種種譬喻。西國言詞多說諸譬喻故。故喚言詞作譬喻。即不是喻。況之譬喻也。

> Regarding what is called "achieved through speech": This refers to the discussion topic. "Various words" is a quotation from the sutras. The phrase "these words and phrases" here is exactly that. In the Qin translation, it is "various parables." In Western lands, "words" often include many parables. So they call "words" "parables," but it does not mean actual metaphors—it's just a way of speaking that resembles parables.

言以四無礙依何等何等者。論家都有四个何等。問論家分作四个何等。徵有何意。答緣能被所被相別。所以分作四个何等也。上來兩句徵能被。教下兩个徵所被根也。實泛說如來四辨。兩个何等。攝四辨足。亦同唯識解第九地云。於無量所。說無量名句字。後後慧辨陀羅尼自在。愚無量所說。即義無礙解。無量名句字。即法無礙解。後後慧辨。即攝詞無礙解。辨才無礙解。為攝二句故。重言後後。此亦如是。然今指法。且說法華一會。

> The text speaks of the four unobstructed insights and asks: "On what basis are they established?" The treatise identifies four kinds of "on what basis." When questioned why it makes these four distinctions, the answer is: Because the one who teaches and those who are taught differ in their characteristics, thus the distinctions are made. The opening two phrases refer to the teacher, while the latter two refer to the capacities of the students. Generally speaking, the Tathagata’s four types of eloquence can be covered by just two "on what basis." This is consistent with the explanation in the \*Vijñaptimātratāsiddhi Śāstra\*’s ninth chapter, which says: "In countless places, countless names, phrases, and words arise, and subsequent wisdom, eloquence, retention, and mastery are attained." "Countless places" refers to the unobstructed insight into meaning; "countless names, phrases, and words" refers to the unobstructed insight into Dharma; "subsequent wisdom and eloquence" refers to the unobstructed insight into expression and the unobstructed insight into eloquence. To cover both, the text repeats "subsequent." The same principle applies here. However, for the purpose of this discussion, it specifically refers to the teachings of the Lotus Sutra assembly.

言依何等者。論主解經。經云種種言詞。言詞之中。說何法所以。論家四个何等徵。疏主依四个何等。下一一分別云。一依何等義。疏主答云。依法華經一乘為說。即義無礙解。

> What does "dependent on what" mean? The commentator explains the scripture. The sutra says "various words and phrases." Within these words and phrases, what teachings are being expounded? The treatise raises four "what" questions. The commentator, relying on these four "whats," provides a detailed explanation as follows: First, "dependent on what meaning?" The commentator answers: "It relies on the One Vehicle of the Lotus Sutra for its exposition." This is the unobstructed understanding of meaning.

言何等名字章句者。疏主答云。依法華經名字章句為說。即法無礙解。

> What are these names and phrases? The commentator replies: "According to the Lotus Sutra, the names and phrases are explained." This is the unhindered understanding of the Dharma.

言隨何等者。答隨南閻浮提眾生言音為說。即詞無礙解。

言何等眾生者。答隨舍利弗根器為說。即辨才無礙解也。

> As for the question, "What kind of living beings are these?" The answer is that the teachings are given according to Shariputra's capacity. This is the unhindered eloquence of understanding.

言此四之中等者。疏主依論家解處料簡。第一句能起化身。八相成道。往成就。問往成就中。既言唯起化身。如何八相中。有轉法輪相。既爾。與第四說何別。答往成就中。雖有說法。今從多分。正取身往。

> Among these four types, the intermediate one is explained by the commentator based on the treatise. The first sentence refers to the ability to manifest a transformation body, achieving enlightenment through the eight aspects. Question: In this achievement, since it only mentions the transformation body, how does the turning of the Dharma wheel appear among the eight aspects? If so, what is the difference between this and the fourth explanation? Answer: Although there is teaching within the achievement, it is mainly focused on the physical aspect.

言第二能示現等者。教化成就。

> The second meaning refers to manifesting in various ways to guide and help beings achieve spiritual fulfillment.

言第三如所說等者。即是經中所說十力四無畏等。十三門功德。皆圓滿功德。功德畢竟成就也。

> Third, concerning the "as spoken and so on": this refers to the ten powers, the four fearlessnesses, and other qualities described in the sutras. These thirteen categories of virtues are all perfect and complete, representing the ultimate fulfillment of merit and virtue.

言由佛法師具此等者。總指於前方便知見等四。具此四種說。因成就。假者佛身。得名勝妙。說法亦名勝妙。又往成就等四種。初一身勝妙。第二第三意勝妙。第四語勝妙。所以說二乘不知也。

> When a Dharma teacher possesses these qualities, it refers to the four preceding aspects: skillful methods, insight, and so on. Having these four kinds of qualities, the teaching becomes effective. The Buddha's body, though apparent, is considered sublime and wondrous, and his teaching is also called sublime and wondrous. Furthermore, there are four kinds of achievements. First, the body is sublime and wondrous. Second and third, the mind is sublime and wondrous. Fourth, speech is sublime and wondrous. This is why it is said that the two vehicles (the Hearers and the Solitary Realizers) do not understand this.

言或前四種示者。疏主直下消當唱經。文總四句。方便等意也。第一句。經言。種種方便。既有方便。即是起化身德。八相成道。是也。

> The previous four kinds of manifestations are explained directly by the commentator as matching the sutra text. The passage contains four lines in total, all about skillful means. The first line states: "The sutra says: 'Various skillful means.' Since there are skillful means, this represents the arising of the merits of the Transformation Body, which manifests the Eight Auspicious Events in attaining enlightenment."

言第二句是報身德者。經既言知見。即是報身。四智菩提即報身種子。斷染證淨道理。唯報身有。

> The second statement discusses the virtues of the reward body. Since the scripture mentions "knowing and seeing," this refers to the reward body. The four wisdoms leading to enlightenment are the seeds of the reward body. The principle of eliminating defilements and realizing purity exists only within the reward body.

言第三句等者。既言念觀功德。向下所作真如。即是法身。亦云有為功德。復名法身。論說五法。名法身故。

> Having spoken of reciting and contemplating merits in the third line: When we speak of the merits of mindfulness and contemplation, what follows—the principle of Thusness—is the Dharma Body. It is also called "conditioned merits" and is further named the Dharma Body. The Treatise states that the five qualities are collectively called the Dharma Body.

言第四句是等者。既言種種言詞。即是四辨具足。

> The fourth statement refers to the aspect of equality. Since it mentions "various forms of expression," this indicates the complete possession of the four types of eloquence.

言由此三身等者。上來初解四句論文。唯是化相。後解四句經文。通三身。疏主都斷。由此三身四辨具足。故能起說。所以智慧門深。此雙會前教理上不知也。既具前三種。三種方便。種種知見。種種念觀。即是如今秦經中種種因緣。第四句種種言詞。即是種種譬喻也上一段文總解四句了。

> This explanation shows that with these three bodies, we can now see the deeper meaning. Previously, when we first explained the four-line verse, it only reflected the provisional or manifestation aspect. But later, when we interpret the four-line sutra passage, it encompasses all three bodies, as clarified by the Master's commentary. Because the three bodies are complete with four kinds of eloquence, they are fully capable of delivering teachings. This is why the gate of wisdom is profound. This explanation now resolves the earlier confusion about the teachings and principles. Since we now have these three qualities—three kinds of skillful means, various kinds of knowledge and insight, and various kinds of contemplation and observation—this is exactly what is meant in the Kumarajiva translation by "various kinds of causes and conditions." The fourth line, "various kinds of words and phrases," corresponds to "various kinds of parables." <note>The previous paragraph explains the four lines in full.</note>

言論復第二已下等者。以如經已下四个別句。釋總四句。今當第一別句。經言。廣演言教乃至離諸著。此唱經云無數方便。無數之言。已是解上種種方便。方便不一。故言種種也。問經家何以將廣演言教等。解上種種方便。答由有方便故。能廣演言教。實無有二乘佛。說有二乘教。於一乘道。分別三乘。名種種方便。

> \*\*Explanation of the second section onward:\*\* The text below breaks down the general four lines into four specific sentences. We will now address the first of these specific sentences. The scripture says, "Extensively expounding teachings... to the point of being free from attachments." This passage states "innumerable skillful means." The phrase "innumerable" is already used to explain the "various skillful means" mentioned earlier. The means are not singular, hence they are called "various." \*\*Question:\*\* Why does the author interpret "extensively expounding teachings" etc. as an explanation of the "various skillful means"? \*\*Answer:\*\* Because it is through skillful means that one is able to broadly and extensively teach. In truth, there is no real Two Vehicles or Buddha, but the Buddha taught the teachings of the Two Vehicles. In reality, the One Vehicle path was divided into the Three Vehicles, which is called "various skillful means."

言此即第一者。問此廣言教等。一唱經文。是何句攝。答疏言此即第一等。

> This is considered the first aspect. Question: This extensive teaching and discourse—when we recite the scripture text, which section does it belong to? Answer: The commentary says, "This is considered the first section," and so on.

言然初以兩番釋上三句已者。問何名兩番。答明配經句。為一番。暗配論文。為一番。即成兩番。問對往成就。是後何名初。答五番之中。論家往成就第一番。下經家四番。四番之中。初科兩番。後科兩番。今是初兩番。故言初也。

> Yes, the initial two explanations explain the above three lines already. Question: Why are they called "two explanations"? Answer: The clear matching with the scripture's lines is one explanation. The implicit matching with the treatise's text is another. This makes two explanations. Question: If matching with what came before completes the first explanation, why is it called "initial"? Answer: Among the five explanations, the treatise's first explanation is called "matching what came before." In the subsequent four explanations by the scripture, the first section contains two explanations, and the latter section also contains two explanations. Here we are in the first two explanations, which is why they are called "initial."

言復以兩番等者。即是第四言詞句中。明配暗配。為兩番。

> Now, "two rounds" and such refer to the fourth set of phrases, which are divided into explicit and implicit matching, thus forming two rounds.

言彼論文長等。疏主恐人難解。欲擬解四个別句去。先依論牒三段五番科。經文一遍。

> The treatise is quite lengthy, and the commentator feared that people might find it difficult to understand. Therefore, before explaining the four separate phrases, he first follows the treatise by outlining the three sections and five subsections, going through the scripture once.

言此第一初番釋云者。此初字與前初字又別。前云。初兩番約前三義。與第四義。分初後也。今此初字。解四个明配經句。疏文皆有初字。對暗配論文。為初也。

> The word "first" mentioned here in the first explanation means something different from the "first" mentioned earlier. Earlier, we said that the "first two rounds" distinguished between the first three meanings and the fourth meaning. But this "first" now is used to explain four different terms in the sutra text. In the commentary on each of these four terms, the word "first" appears. This "first" stands in contrast to what is "hidden," which is described in the treatise. So it is called "first."

言復有義種者。問何名方便。答論解云。示現外道。示現者指示義。指示外道種種邪過失。如狗逐塊。毀責邪法。令眾生捨邪法。入佛正法。即是鶖子本事珊闍耶外道。後入入故。方便也。二者。方便故示現。諸佛正法種種功德。接引眾生。入佛法中。名方便。此是所釋經句下解能釋別句經文。

> Furthermore, there is a category known as "skillful means." Someone asks: what is meant by "skillful means"? The commentary explains: it demonstrates the ways of non-Buddhist teachers. "Demonstrates" means to point out and reveal the various errors and faults of non-Buddhist paths—like a dog chasing after a thrown clod of dirt. It criticizes and refutes these wrong teachings, leading beings to abandon false views and enter the true Buddhist path. This is exemplified by the story of Shariputra who was once a follower of the teacher Sanjaya, but later converted and entered the Buddha’s teaching. This is one meaning of "skillful means." Second, "skillful means" also refers to the way the Buddha reveals and presents the various virtues and merits of the correct teaching itself. Through this, he guides beings to enter the Dharma. This is another meaning of the term. This explanation clarifies the specific phrase in the sutra being discussed here<note>Next, an explanation of the specific words in the sutra text follows</note>.

言如經云。舍利弗吾從成佛已來。九个字。秦經將向總句頭上安著也。梵本經將向別句頭上安著。如經舍利弗吾從成佛已來廣演言教已下是。梵本經云。於諸著處。令得解脫。秦本經云。令離諸著。所以疏主和會云。文雖小異。大意亦同。

> As the sutra says, Shariputra, since I attained Buddhahood... these nine characters. In Kumarajiva's version, these words are placed at the beginning of the general summary statement. In the Sanskrit version, they are placed at the beginning of the detailed explanation. For example, in the sutra: "Shariputra, since I attained Buddhahood, I have broadly proclaimed the teachings..." and so on. The Sanskrit version says: "From all attachments, bring them to liberation." Kumarajiva's version says: "Cause them to depart from all attachments." Thus the commentator harmonizes them, saying: "Though the wording is slightly different, the general meaning is the same."

言釋無數方便者。論解釋句中。廣演言教。無數方便。有四番解釋。

> "Explanation of countless skillful means: Within the commentary's explanation of the text, there is an extensive exposition of teachings. The term 'countless skillful means' is elaborated through four levels of explanation."

言方便令入等者。方便之言。於下三處轉。即是未入法者。令入佛法。未發心眾。教化令發心。入佛法故。二斷諸疑者。即是已教佛法。令斷疑。令舍利弗法華會上迴心修行。破新舊二疑也。三疑即斷了。令入增上勝智。舍利弗等修行。當來成華光名。得無漏勝智也。四攝法攝取眾生令得解脫者。即是舍利弗將四攝法。轉化堅滿菩薩。令得解脫。又有說。前云令入諸善法者。無聞非法器眾生。令入法故。二斷諸疑者。即聲聞人聞四諦法教斷疑。三令入增上勝智。即是緣覺十二緣生教。得勝智。對聲聞名增上也。四四攝法。令菩薩以四攝法。令眾生倣此。後鬘四種重任配。不及前解也。問言入者。為約佛。為約所化。答約所化。眾生四種。皆所化生說。不約能化也。

> "Expedient means" here refers to three applications. First, for those who have not yet entered the Dharma, it guides them in. For those who have not yet set their minds on enlightenment, it teaches and encourages them, so that they may enter the Buddha's path. Second, "resolving all doubts" refers to teaching those already in the Dharma to cut through their doubts; for example, Shariputra turned his mind toward practice during the Lotus Sutra assembly, overcoming both old and new doubts. Third, once doubts are resolved, one is led toward higher and superior wisdom. Shariputra and others, by practicing, will in the future attain the name of "Flower Light" (Huaguang) and gain undefiled, supreme wisdom. Fourth, "using the four methods of attraction to guide beings" refers to Shariputra employing these methods to transform resolute bodhisattvas and lead them to liberation. An alternative explanation states that the first phrase—"leading beings into all good Dharma"—refers to helping those who have not heard the teaching and are not yet receptive to enter the Dharma. The second phrase—"resolving all doubts"—refers to voice-hearers, who, upon hearing the teaching of the Four Noble Truths, cut through doubt. The third phrase—"leading into higher and superior wisdom"—applies to pratyekabuddhas, who through the teaching of the twelve links of dependent origination attain superior wisdom, which is considered "superior" in contrast to voice-hearers. The fourth phrase—"the four methods of attraction"—refers to guiding bodhisattvas to use these methods so that beings may imitate them. However, this later interpretation, which assigns each method to a specific group, does not match the earlier explanation. Question: Does "enter" (入) refer to the Buddha or to those being taught? Answer: It refers to those being taught. The four categories all refer to beings who are being taught; it does not refer to the teacher.

言此六釋中等者。亦有疏言四釋。亦云五釋。皆非。六釋為正。此上四義。帖前示現外道種種過失及示現諸佛功德。故成六釋也。一迴邪。是即初示現外道種種邪法。即是外道執我我。今舉所取能。即是第一時有教。二入正。即是第二時空教。說諸佛正法種種功德。三進善。即是方便。令入諸善法故。四破惡。即前斷疑。五百自入勝智。即前增上勝智也。六令他解脫。即前四攝法化眾生。又舍利弗本事珊闍耶外道。我本著邪見。為諸梵志師。住邪也。世尊知我心拔邪執涅槃。迴邪也。我悉除邪見。於空法得證。名入正。迴心向大名進善。法華會上斷疑。名被惡。初地已去。直至當來成佛。名曰華光。名自入勝智。又令他解脫。轉化堅滿菩薩。亦得成法輪也。

> Among the six interpretations of "middle" (同等), some commentators propose only four or five, but these are incorrect—six is correct. The four meanings above follow the earlier demonstration of various errors of non-Buddhist paths and the demonstration of the virtues of the Buddhas, thus forming the six interpretations. 1. \*\*Turning from wrong\*\* – This corresponds to the first teaching, which reveals the various wrong views of non-Buddhist paths. Those paths cling to a self and what belongs to self. Now, by pointing out what is grasped and the grasper, this teaching shows that the first period is the teaching of existence. 2. \*\*Entering the right\*\* – This corresponds to the second teaching of emptiness, which explains the various virtues of the Buddha's true Dharma. 3. \*\*Advancing toward good\*\* – This is the skillful means that leads one to enter all wholesome dharmas. 4. \*\*Destroying evil\*\* – This refers to the earlier removal of doubt. When the five hundred disciples attain superior wisdom themselves, it is the earlier stage of superior wisdom. 5. \*\*Liberating others\*\* – This corresponds to the earlier four methods of attracting others, through which beings are transformed. Furthermore, regarding Shariputra's past: He was originally a disciple of the non-Buddhist Sanjaya. "I was once attached to wrong views and became a teacher for Brahman practitioners—this is dwelling in wrong." "The World-Honored One knew my mind, pulled me out of attachment to wrong views, and led me to Nirvana—this is turning from wrong." "I then completely eliminated wrong views and realized the truth in the teaching of emptiness," which is called entering the right. "Turning the mind toward the great goal" is called advancing toward good. "Resolving doubts at the Lotus Sutra assembly" is called destroying evil. "From the first stage onward, until future Buddhahood as Padmaprabha (Flower Light)" is called entering superior wisdom oneself. "Further causing others to be liberated and transforming disciples like Supratisthitacandra, who also come to turn the Dharma wheel," is called liberating others.

言以此方便引攝等者。解經中引導眾生。令離諸著。蔣音即及。

> By using this skillful means to guide and embrace beings, as explained in the sutra, the Buddha leads sentient beings away from all attachments. The character "蔣" is pronounced "ji" (meaning "and").

言著者執本等者。執即是本。本即是著。執與生死為本。故名執本。又執有二種。一者我執。與煩惱障為本。亦與分段生死為本。二者法執。與所知障為本。亦變易生死為本。所以疏言。愛染生死。即是著也。

> "The text says: 'Attachment is the root, and so on.' 'Attachment' means 'root,' and 'root' means 'attachment.' Because attachment is the root of birth and death, it is called 'the root of attachment.' Furthermore, there are two types of attachment. First, attachment to self is the root of affliction-obstruction and also the root of birth and death in the divided realm. Second, attachment to phenomena is the root of knowledge-obstruction and also the root of birth and death in the transformed realm. Therefore, the commentary says: 'Afflicted by the defilements of love, this is attachment.'"

言論云諸者。解經諸著字也。凡夫觸目對情。皆起執著。經言諸著。論云彼彼。

> The commentary says: “All attachments” refers to the word “clinging” in the sutra. Whenever ordinary people see or feel anything, they develop attachments. When the sutra speaks of “all attachments,” the commentary describes them as “all kinds of clinging.”

言著界者。欲界色界無色界。

> The term “realms” refers to the Realm of Desire, the Realm of Form, and the Formless Realm.

言著地者。九次第定四禪八定并滅盡定。名九。生長功德之處。故立地名。於此地上而生執著。名著地。

> "Attachment to the Land" refers to the nine progressive stages of meditation: the four levels of \*dhyāna\* (meditative absorption), the eight \*samāpatti\* (attainments), and the \*nirodha-samāpatti\* (cessation attainment). These are called "the nine." Because they are the ground where virtues and spiritual qualities grow, they are given the name "land." When a practitioner clings to or becomes fixed upon any of these states, that is called "attachment to the land."

言戒取三昧等者。戒取見取。執此三昧。故名執著。問其滅盡定。利根那含羅漢緣覺自在菩薩。方得滅定。因何更有見戒取執著。名為著地耶。答攝云。二說。一煩惱障中。見戒取不還已無。所知障中。見戒取不妨亦有。二者。未入聖位已前。聞說此滅盡定。起見戒取。執之修學。實是凡夫有執著。非聖人也。唯此著地。不通聖人。況許取初解法執無失。說二乘諦執滅定。又佛呵菩薩。不令入滅定。故妨何法執收。唯大乘義。要其二為戒取。一執為最勝。二能得清淨。具於二者。方得名戒取。若有一而不具二。皆名邪見。不同小乘隨起一个皆成戒取。令此大乘如起最勝。及能得清淨。菩薩同時五薀。見為先者。則見取攝。戒為先者。則戒取攝。如諸外道。坐得四禪八定。已執諸見及所依薀。同時亦有上地意故。即總取而為戒取故。由此見戒。執八定也。

> Regarding “\[speaking of\] views, attachment to precepts, and samadhi”: attachment to views and attachment to precepts—grasping at these samadhi states is precisely what is meant by “attachment.” \*\*Question\*\*: The “Cessation of Perception and Feeling” (nirodha-samāpatti) is attained only by the sharp faculties—non-returners, Arhats, Pratyekabuddhas, and Bodhisattvas who have mastered it. How could it be that there is still attachment to views or precepts regarding this state, which is called the “ground of attachment”? \*\*Answer\*\*: According to the compendium, there are two explanations. First, among the afflictive obstructions, non-returners have already abandoned attachment to views and precepts; but within the cognitive obstructions, such attachments may still exist. Second, before entering the sacred stage, ordinary beings hear about this cessation samadhi, develop attachment to views and precepts, and cling to it, practicing in a grasping manner. These are truly ordinary beings with attachment, not sages. This “ground of attachment” does not apply to sages. If we allow that the initial understanding resolves clinging to dharmas, there is no fault. It is said that the Two Vehicles hold the cessation samadhi as ultimate truth. Furthermore, the Buddha scolds Bodhisattvas, telling them not to enter cessation samadhi. So what obstacle does this point to in terms of dharma-clinging? According to the Mahayana meaning, there are two factors that constitute “attachment to precepts”: 1. Considering it the supreme approach. 2. Believing it leads to purification. Only when both are present is it truly “attachment to precepts.” If only one is present without the other, it is called “wrong view.” This differs from the Hinayana, where any single arising qualifies as attachment to precepts. In this Mahayana system, when a Bodhisattva simultaneously regards the five aggregates, if view comes first, it is classified under “attachment to views”; if precept comes first, it falls under “attachment to precepts.” For example, when various non-Buddhists achieve the four dhyānas and the four formless attainments, they already hold various views and their associated aggregates. At the same time, they also intend toward the higher realms. Therefore, they take all of this collectively as attachment to precepts. Thus, through this combination of views and precepts, they become attached to the eight meditative states.

言九次第定者。問為離八定別有滅定。為即八定耶。答即於第八地中開。何故開之為二。答漏無漏殊。聖凡求異故。若爾。此定依有頂非想。開為兩地。無想屬第四禪。無想外道妄計亦開兩地。難曰。滅定心滅不滅別。開與不開。外二定一種滅。兩處各開地。答滅定心雖等。通依諸地故開。無想唯在四。雖復滅心。故合。然此九定名地者。地者依止義。與諸功德。為依止故。

> Question: Regarding the nine stages of meditative concentration—does the Cessation of Perception and Sensation exist apart from the eight concentrations, or is it simply part of them? Answer: It is distinguished within the eighth stage. Why is it divided into two? Answer: Because of the difference between those with and without defilements, and the difference in the aims of ordinary beings and noble ones. If so, then this concentration relies on the Summit of Existence, which is the Sphere of Neither Perception nor Non-Perception, and is divided into two stages. The Sphere of No Perception belongs to the Fourth Dhyana, and the heretics who mistake the Sphere of No Perception also improperly divide it into two stages. Objection: The Cessation of Perception and Sensation involves the cessation of mental activity, whereas the Sphere of No Perception does not involve such cessation. Thus, there is a difference between opening and not opening. For the two external concentrations, both are simply cessation. Are they therefore opened into two stages in both places? Answer: Although the cessation of mental activity is the same in the Cessation of Perception and Sensation, because this concentration can be based on all stages, it is distinguished. The Sphere of No Perception exists only in the Fourth Dhyana. Even though it also involves cessation of mental activity, it is kept together. Now, regarding why these nine concentrations are called "stages": "Stage" means a basis, for they serve as the foundation for all virtuous qualities.

言著分者。如在家俗人父母。作農業商業工業散業煞羊等業。事鬼神業。如是執著己之事業。即子繼父業。不依餘業。皆名著在家分也。

> Regarding the "Attached State": For example, laypeople at home cling to their own affairs—such as farming, business, industry, scattered trades, slaughtering sheep, or serving spirits and ghosts. In this way, they become attached to their own livelihoods, with sons inheriting their fathers' work and not pursuing any other occupation. All of this is called being attached to the household state.

言著出家者。如出家已後不修道業。苟求名利觀行者。但作觀行。析伏煩惱。餘不作如此觀者。皆名為著。問業著名利。可名著。如覺察煩惱。如何名執著。答雖覺察煩惱。而於善品。無進趣心。亦名為著。如修不淨。或作數息。而伏煩惱。即執此定。所學觀行之業。以為究竟。更不作餘。名之為著。問覺察煩惱。理合名順。何名執著。答執自觀。是將餘觀行。為非專住。此情名為執著也。

> "Attachment" for one who has left home means this: after leaving home, if one does not cultivate the path, but instead seeks fame and profit, then they are attached. "Contemplation" refers to engaging in contemplative practice to overcome afflictions. If one does not practice contemplation in this way, they are all called attached. Question: Attaching to career and profit—this can rightly be called attachment. But how can observing and discerning afflictions be called attachment? Answer: Even if one observes afflictions, if they lack the aspiration to progress in wholesome qualities, this too is called attachment. For instance, practicing impurity contemplation or breath counting to suppress afflictions, and then clinging to that state of concentration as the ultimate attainment of contemplative practice, without pursuing any further practices—this is called attachment. Question: Observing and discerning afflictions should logically be called "accord." Why is it called attachment? Answer: Clinging to one's own contemplation, considering all other contemplations as wrong, and being fixated on this view—this is what is called attachment.

言著乘等者。著小乘大乘。著分別種種法相道理。乃至分別佛地。故此人貪分別法相。不肯修行。名為著也。問法歸分別寧通。答但除執著之意。不言都不分別。不爾。如來善能分別一切諸法。豈是著心。若爾。八地已還菩薩猶法執。當應一切不分別法。或分別法。而有執耶。答此說如來方便。令彼一切眾生離諸執著。誰言菩薩皆得爾耶。

> "Clings to vehicles" refers to clinging to the Lesser Vehicle or the Greater Vehicle, clinging to the discrimination of various characteristics and principles of phenomena, even up to discriminating the stages of Buddhahood. Such a person is greedy for discriminating the characteristics of phenomena and unwilling to practice—this is what is meant by "clinging." Question: When discriminating phenomena, does it necessarily involve clinging? Answer: It only means to remove the attitude of attachment; it does not mean that no discrimination at all should be made. Otherwise, the Tathāgata skillfully discriminates all phenomena—how could that be considered a clinging mind? If that were the case, then bodhisattvas below the eighth stage would still have attachment to phenomena—should they then discriminate nothing at all? Or if they do discriminate phenomena, would they be considered attached? Answer: This teaching is the Tathāgata's skillful means, enabling all beings to abandon all attachments. Who says that all bodhisattvas must act in this way?

言此第二句論云等者。此即經家第二別句。釋上第二總句。總句云。種種知見。別句經云。所以者何。徵上種種知見。問何名種種知見。答經言。如來方便知見波羅蜜。皆已具足。故總句云。種種知見。

> Now, regarding the second line, it says "and so forth." This is the second specific statement in the scripture, explaining the preceding general statement. The general statement says, "various kinds of knowledge and insight." The specific line in the sutra asks, "Why is that?" It probes the meaning of "various kinds of knowledge and insight." The question is: what is meant by "various kinds of knowledge and insight"? The answer is given in the sutra: "The Tathagata's skillful means, knowledge, insight, and perfection are all fully realized." Therefore, the general statement says "various kinds of knowledge and insight."

言論諸番者。對後暗配。名初也。

> As for those who speak various barbarian tongues, they pair invisibility with what follows, and this is called the beginning.

言種種知見者。牒所釋經句。

> A "variety of views and understandings" refers back to the explanation of the scripture sentence.

言自身成就至菩薩等者。章敬云。此是論主釋別句意也。自身解經中。知見波羅蜜多。皆已具足也。真如妙理。離言絕相。名不可思議。對能證之心。名為境界。或真如妙理。名境界。只此境界。即不可思議。通此二說佛德圓滿證。名為具足。根本智親證不可思議境界。後得變歎證不可思議境界。

> Those who have attained realization as Bodhisattvas: Zhangjing says this is the commentator’s explanation of the specific meaning. In the sutra, "self-realization" refers to fully possessing the Perfection of Knowledge and Insight. The wondrous principle of Suchness transcends words and concepts, and is called inconceivable. In relation to the mind that realizes it, it is called a realm. Alternatively, the wondrous principle of Suchness itself is the realm, and this very realm is inconceivable. Combining both interpretations, the Buddha’s virtues are perfectly complete in realization, which is termed "fully possessing." Fundamental wisdom directly realizes the inconceivable realm, while subsequent wisdom praises the realization of the inconceivable realm.

言與聲聞菩薩等者。此解經中方便也。由佛自到彼岸。成就得知見。後得智中。為聲聞說。故名方便也。令他悟解。迴心向大。名之為與。亦令菩薩修行。修行得此佛果。名與知見方便上論生總解了。

> The "speaking to the Śrāvakas and Bodhisattvas" refers to the expedient means explained in this sutra. Because the Buddha himself has reached the other shore and has attained knowledge and insight, he speaks from his wisdom of attainment for the sake of the Śrāvakas. This is called expedient means. By enabling others to understand and turn their minds toward the Great Vehicle, this is called "giving." It also enables Bodhisattvas to practice, and through their practice to attain the Buddha's fruit. This is called "giving the expedient means of knowledge and insight." <note>This concludes the general explanation of the previous discussion.</note>

言到彼岸者勝等者。論主解到彼岸。由佛自身到彼岸。成就得知見。後得智中為他說。名方便。令舍利弗亦致岸。故云到彼岸者。勝餘一切諸菩薩故。

> "Reaching the other shore" means to surpass and equal. The Master explains the "reaching the other shore" as the Buddha himself having reached it. Having attained this, he gained knowledge and insight. In his subsequent wisdom, he taught this to others, which is called skillful means. This enabled Shariputra to also reach the shore. That is why it is said "he who reaches the other shore surpasses all other bodhisattvas."

言文少不同等者。料簡闕具也。梵本經云舍利弗。秦經云所以者何。有無不同。梵經知見在前。秦經方便在前。正倒不同。且梵本經。先由成就得知見。次有後得智。後有方便智。此依本末次第。若秦經在前說方便。不依次第。梵經云到彼岸。秦經云波羅蜜。唐梵不同也。秦經言皆具足。論中更加勝餘一切菩薩故。菩薩證十真如。不得具足。如來方便亦具足。知見亦具足。波羅蜜亦具足。故云皆已具足。故名勝。勝餘菩薩也。

> The original texts differ slightly in wording—this is a matter of comparing what is present and what is absent. In the Sanskrit version of the sutra, it says "Shariputra," while the Chinese Qin text says "Why is that?"—there is a difference between what is included and what is omitted. In the Sanskrit text, "understanding and insight" come first; in the Qin text, "skillful means" comes first—this reflects a difference between correct and inverted order. Furthermore, in the Sanskrit text, the sequence begins with attaining understanding and insight, followed by subsequent wisdom, and then the wisdom of skillful means. This follows the order from root to branch. In the Qin text, however, "skillful means" is placed first, which does not follow this sequence. The Sanskrit text says "reaching the other shore," while the Qin text says "Pāramitā"—this is a difference between Tang and Sanskrit wording. The Qin text states that "all are fully complete," and the Treatise adds that this surpasses all other bodhisattvas. When bodhisattvas realize the ten aspects of ultimate reality (ten true suchnesses), they are not yet fully complete. But the Tathāgata's skillful means are fully complete, understanding and insight are fully complete, and Pāramitā is fully complete. Therefore, it is said that "all have been fully completed," which is why it is called "surpassing"—surpassing all other bodhisattvas.

言知見者。真俗者根本證真。後得智達俗解知見了。

> One who understands knowledge and views realizes that the absolute truth is the foundation for realizing ultimate reality. Then, with acquired wisdom, they fully comprehend conventional truth. <note>This clarifies the understanding of knowledge and views.</note>

言方便者此等者。後得智上作用。八相成道。故名方便。方便善巧者。將所成就知見。與諸眾生說。還令眾生成就知見。名方便。

> "Expedient means" refers to the functions of the wisdom attained after enlightenment. Manifesting in eight aspects (such as descending from heaven, entering the womb, birth, leaving home, attaining enlightenment, turning the wheel of the Dharma, entering nirvana) is called expedient means. "Skillful in expedient means" means taking the knowledge and vision one has realized and teaching them to all beings, so that they too may realize this knowledge and vision—this is called expedient means.

言由自成就等者。問何故如來知見亦具足。方便亦具足。答疏言由自成就等。此舉理取智。意言先由成就不可思議境界。境界即是涅槃。次成就知見。後起方便。是此意也。先由身自成就不可思議境界。此境界即是圓滿真如。塵沙萬德為境。能牽牛能緣心。故具知見。根本智名知。後得智名見。此二智作用。與聲聞菩薩等說。故名方便上舉理取智了。

> Question: Why does the Tathagata possess both full knowledge and vision as well as skillful means? Answer: The commentary states "because of self-attainment, etc." This is a discussion that uses principle to reveal wisdom. The meaning is that first, through self-attainment, one reaches the inconceivable realm—this realm is Nirvana. Next, one attains knowledge and vision. Finally, one develops skillful means. This is the intent. First, by personally attaining the inconceivable realm, which is the perfect suchness, with an infinite multitude of virtues as its nature, this realm acts like a tether for a cow or a focus for the mind. Therefore, one possesses knowledge and vision. The fundamental wisdom is called "knowledge," while the subsequent wisdom is called "vision." These two types of wisdom are used when explaining the Dharma to beings like Hearers and Bodhisattvas, hence they are called "skillful means." <note>The above discussion uses principle to reveal wisdom.</note>

言波羅蜜等者。舉智取理。此解意先成就得知見。次證不可思議境界。後以方便。為他人說。他人亦到彼岸。故名方便。波羅蜜者。到彼岸義也。舊闕多字。唐三藏加多字。波羅。此云彼岸也。蜜多。此云到。若順西方語云。彼岸到。今依三藏云。名到彼岸。金云。蜜多。離也到也。此有三對。一離有相此岸。到無相彼岸。二離生死此岸。到涅槃彼岸。三離六弊此岸。六度彼岸。言六弊者。一慳貪。二毀禁。三嗔恚。四懈怠。五散亂。六愚癡。如次六度所治病也。今經取涅槃。為彼岸也。然二乘等。即無波羅蜜多。故有頌云。麟角喻無有六波羅蜜多。唯我最勝尊。具足到彼岸。

> By mentioning "paramita," we are pointing to the act of using wisdom to grasp the truth. The meaning here is that one first attains understanding and insight, then realizes the inconceivable realm, and finally, through skillful means, teaches others. When others also reach the other shore, this is called "skillful means." "Paramita" means "reaching the other shore." In old translations, the character "多" (duo) was omitted. Master Xuanzang of the Tang Dynasty added it. "Para" means "the other shore," and "mita" means "to reach." In Western languages, the order would be "the other shore reached," but following Xuanzang, we say "reaching the other shore." Master Jin explains: "Mita" means both "to depart from" and "to reach." This involves three pairs: 1. Departing from the shore of having characteristics and reaching the shore of no characteristics. 2. Departing from the shore of birth and death and reaching the shore of nirvana. 3. Departing from the shore of the six faults and reaching the shore of the six perfections. The six faults are: greed, violating precepts, anger, laziness, distraction, and ignorance. These correspond to the six perfections as their remedies. This sutra takes nirvana as the other shore. However, those of the Two Vehicles do not have paramita. As the verse says: "Even the solitary enlightened ones do not possess the six paramitas. Only I, the most honored and supreme being, fully reach the other shore."

言明佛等者。先舉智也。問何故相違。答有二意。一者。欲顯佛所得法不過性相。二者。亦顯證無前後。如是日照空中。闇暗盡明。佛成就理智二法。即是自利也。

> This clarifies the phrase "Buddhas and so forth." First, it raises wisdom. The question is: why is there a contradiction? There are two meanings. First, it aims to show that what the Buddha attains is nothing other than reality and its characteristics. Second, it also reveals that realization has no before or after. Just as the sun shines in the sky, darkness vanishes completely and light appears. When a Buddha perfects wisdom and reality, these two principles represent the benefit to oneself.

言由具方便二智等。明佛利他行也。

> Speech arises from the two kinds of wisdom, skillful means and others, illuminating the Buddha's compassionate activity for the benefit of others.

言故能以此等者。准疏意。即是如來自性成就知見性相。令彼聲聞等。還如世尊。成就得不可思議境界。而能具足知見方便。名與聲聞菩薩也。

> Thus, those who can achieve this—according to the commentary's meaning—have the naturally realized knowledge and vision of the Tathāgata's essence and attributes. This enables Hearers (Śrāvakas) and others to also attain, like the World-Honored One, an inconceivable state of realization. With this, they fully possess skillful means of knowledge and vision, which is why they are named alongside Hearers and Bodhisattvas.

言此第三句者。天親菩薩將第三別句。釋上總句種種念觀。問何名念觀。答下別句十三門功德。是念觀所攝。合之則種種念觀。開之則十三門功德也。秦本只有八門也。初番者。對後暗配。名初也。復種種念觀。牒總句經文。

> In this third verse, the Bodhisattva Vasubandhu uses a specific third sentence to explain the general statement about various types of mindful contemplation. One might ask: What is meant by "mindful contemplation"? The answer is that the thirteen aspects of virtuous qualities mentioned in the following specific sentences are all included within mindful contemplation. When combined, they form the various types of mindful contemplation; when separated, they become the thirteen virtuous qualities. In Kumarajiva's Chinese translation, only eight aspects are listed. The phrase "initial" here refers to the first set, which is placed in contrast to the later hidden arrangement. The phrase "various types of mindful contemplation" repeats the statement from the main scripture.

言經舍利弗如來知見至具足故者。引別句經也。具足言之。言遍下十三門功德。

> "The sutra says: 'Shariputra, because the Tathagata's knowledge and vision are perfect and complete,' this introduces another passage. To explain fully, it refers to the merits of the following thirteen categories."

言文意大同等者。梵本經念觀功德有十三門。秦經有八門。闕五。即無不共法根力三十七菩提分及三摩拔提五門也。

> The overall meaning is largely the same between the two versions. In the original Sanskrit text, there are thirteen sections on cultivating merit through mindfulness. The Qin translation, however, has only eight sections, missing five: the Unique Qualities, the Faculties and Powers, the Thirty-Seven Factors of Enlightenment, and the Absorption/Samadhi section.

言廣者。初解總句。問何名總句。答言總者。只於當句中就總。不望他方便知見言詞總。今總就念觀之中如來知見。是體。廣大深遠。是用。合此知見體用。名總也。十三門功德。是別句。問何以知見體用是總句耶。答以彼知見廣大深遠故。是總句。此知見向上廣大深遠。遍在十三門功德中。一一向上。皆有廣大深遠義。開之則十三門。合之則是一箇知見為體也。如來知見亦廣大深遠。無量亦廣大深遠。無礙亦廣大深遠。乃至三摩䟦提亦廣大深遠。此是秦經八門功德。辨總別也。廣者無邊。所證理既無邊。能證智慧亦無邊也。根本智證盡一切理。名無邊。後得智達盡一切事。名無邊也。

> "Broad" is explained here. First, we explain the "summary phrase." Someone asks: What is meant by the "summary phrase"? The answer: The "summary" refers to what is summarized within that specific phrase itself. It does not rely on other convenient teachings, ideas, or words for its summary. Here, it is summarized within the contemplation and mindfulness of the Tathāgata's knowledge and vision. This knowledge and vision is the essence. Its "broadness, greatness, depth, and far-reaching nature" is its function. The combination of this essence and function of knowledge and vision is what is called the "summary." The thirteen qualities are the detailed phrases. Someone asks: Why is the essence and function of knowledge and vision considered the summary phrase? The answer: Because that knowledge and vision is broad, great, deep, and far-reaching, it is the summary phrase. This knowledge and vision, being broad, great, deep, and far-reaching, extends throughout all thirteen qualities. Within each of these thirteen qualities, there is this meaning of being broad, great, deep, and far-reaching. When expanded, they become the thirteen qualities; when unified, they are just this one essence of knowledge and vision. The Tathāgata's knowledge and vision is also broad, great, deep, and far-reaching. Boundlessness is also broad, great, deep, and far-reaching. Freedom from obstacles is also broad, great, deep, and far-reaching. Even the state of Samāpatti is also broad, great, deep, and far-reaching. This is how the \*Qin\* translation's eight qualities differentiate between summary and detail. "Broad" means without limits. Since the truth to be realized is without limits, the wisdom that realizes it is also without limits. The fundamental wisdom that realizes all principles is called "without limits." The acquired wisdom that comprehends all phenomena is also called "without limits."

言大者無上者。出過三界。體是無漏。故名無上。然佛功德。即十地菩薩二乘人不能過者。

> The “great” and “unsurpassed” refers to that which transcends the three realms. Its essence is free from all defilement, which is why it is called unsurpassed. Among the Buddha’s virtues, even bodhisattvas at the tenth stage or followers of the Two Vehicles cannot surpass them.

言深者難測者。唯佛能知。菩薩二乘不知。故名難測。

> The profound and unfathomable can only be understood by the Buddha—not by Bodhisattvas or the two vehicles, and is therefore called "immeasurable."

言遠者時長者。二解。一云。三大劫來修習得。名遠。二者。窮未來際。不增減故。名遠。摩訶般若內照法身理。解脫道已去。窮未來際。故名遠。

> The distant ones are the long ones. Two explanations: First, what is attained through practice over three great eons is called "distant." Second, extending to the end of future time without increase or decrease is called "distant." The Great Prajñā internally illuminates the principle of the Dharmakāya. From the path of liberation onward, it extends to the end of future time, thus called "distant."

言此上乃是等者。即是根本後智也。

> This refers to the aforementioned state of equality — that is the fundamental wisdom that follows enlightenment.

言又此諸德等者。問十三門功德中。有是智慧性者。不以慧為體。於中禪定等諸法。如何亦以智慧為體。答疏言又此諸德等。即諸功德亦二智眷屬為體。如無量無礙等。皆通心心所。是智慧之眷屬也。禪定與智眷屬。三昧皆定。皆智慧眷屬。亦名知見也上諸德總句了。

> Now, regarding the phrase "and all these qualities": One might ask, among the thirteen categories of merit, some are of the nature of wisdom. Why isn't wisdom their essence? For example, meditation and other such qualities—how can wisdom also be their essence? The commentary explains: "And all these qualities" means that these merits are also grounded in two kinds of wisdom as their essence. For instance, qualities like unlimitedness and unobstructedness all encompass the mind and mental factors, and they are the companions of wisdom. Meditation is a companion of wisdom. All states of concentration are its forms, all are companions of wisdom, and are also called "knowledge and vision." <note>This concludes the summary verse on the qualities</note>.

言依此經文無量者。即論牒經無障也。有解牒論。梵本經剩無障。脫却無量。秦經有無量。闕無障。此解不然。疏為也。無障即是經中無量也。法若有障。不名無量。法既無鄣。故無量也。

> Based on this scripture, the term “immeasurable” refers to the text’s explanation of “obstruction-free.” Some interpret this as citing the treatise, suggesting the Sanskrit original of the sutra had the word “obstruction-free” but omitted “immeasurable.” The Chinese translation (Qin version) includes “immeasurable” but lacks “obstruction-free.” This interpretation is incorrect—the commentary says otherwise. “Obstruction-free” is exactly what “immeasurable” means in the sutra. If phenomena were obstructed, they could not be called immeasurable. Since phenomena are free from obstruction, they are indeed immeasurable.

言謂三十七菩提分者。問既說三十七菩提分。何故別說五根五力耶。答由入道勝故。生長功德。勝故別說也。

> Speaking of the thirty-seven factors of enlightenment: one might ask, since these thirty-seven factors have already been explained, why are the five faculties and five powers mentioned separately? The answer is that they are described separately because they are supreme for entering the path and supreme for cultivating virtue.

言三摩䟦提謂九等至等者。二說。一云。在定位之心。安和平和平等。名之為等。此由定力。令身心至此平等之位。名為等至。二云。等謂平等。惛沉掉舉名不平等。由前加行。折伏却惛沉掉舉。平等持心。而至於定位。名等。等即至也。初釋以定為緣。令心安和也。後釋由前加行為緣。念心安和也。此之一種。秦經亦無十三門中四無所畏十八不共法。唯佛即有。故不道菩薩聲聞也。四無礙解通菩薩。餘者三乘共。即四禪八定。兼通外道也。

> The term \*samāpatti\* refers to the nine states of meditative attainment. There are two explanations. According to the first: In the state of meditative absorption, the mind is at peace, calm, and balanced. This state is called "equal" (等). Through the power of meditation, body and mind arrive at this state of equilibrium, hence it is called "arriving at equanimity" (等至). According to the second: "Equal" means balanced. Dullness and restlessness are called imbalance. Through prior preparatory practice, one subdues dullness and restlessness, holds the mind in balance, and thus arrives at the state of meditative absorption. This is called "the equal that is reached." The first explanation emphasizes the meditative state itself as the cause that brings the mind to harmony. The second emphasizes the preparatory practice as the cause that brings the mind to harmony. This concept is also absent from the Qin translation. Among the thirteen categories, the four kinds of fearlessness and the eighteen unique qualities belong only to the Buddha; they are not attributed to bodhisattvas or voice-hearers. The four kinds of unobstructed understanding extend to bodhisattvas. The remaining meditative states—the four meditations and the eight liberations—are shared by all three vehicles, and also partially shared by non-Buddhists.

言體即明記等者。意言如來得大總持故。此十三門功德。明記不忘。故名種種念觀。觀即慧故。非此十三門皆以觀為體也。八門中念觀兩法偏勝故。舉念明記勝。觀是慧。慧簡擇勝。正合取慧。不合取念。慧同時故雙取也。

> The phrase "the body of speech is clearly recorded, etc." means that the Tathagata has attained great retention (dharani). Therefore, these thirteen categories of merit are clearly remembered and never forgotten, which is why they are called "various recollections and insights." Insight (guan) refers to wisdom. However, not all of these thirteen categories are based on insight. Among the eight categories, recollection and insight are especially emphasized. "Recollection" means clear memory—this is its strength. "Insight" is wisdom, which excels at discernment. So it is appropriate to take wisdom as the foundation, not recollection. Nonetheless, because recollection and wisdom arise simultaneously, both are taken together.

言一列名者。問如何名四種無量。答疏言謂慈無量等。此四無量。亦名四等心。亦名四梵住。攝引雜集云。四無量具五緣。一以靜慮為依止。二者。有情為所依。三拔苦與樂為行相。四定慧為自性。五心心所法為助伴也。若空言四無量。通三乘人。若言大慈。大悲大喜大捨。唯佛有故。謂慈無量。外道凡夫不妨有慈悲。若喚作無量。即不得。謂悲無量。喜無量。捨無量。

> Now, regarding the names listed: If asked, "What are the Four Immeasurables?" the answer is: The commentary says they are loving-kindness immeasurable, etc. These Four Immeasurables are also called the Four Equanimous Minds, or the Four Divine Abodes. To elaborate, the \*Miscellaneous Compilation\* states that the Four Immeasurables have five aspects: First, they are based on meditative absorption; second, their object is sentient beings; third, their function is to remove suffering and give happiness; fourth, their nature is concentration and wisdom; fifth, their supporting factor is mind and mental factors. If we simply speak of the "Four Immeasurables," they are common to practitioners of all three vehicles. However, terms like "great loving-kindness," "great compassion," "great joy," and "great equanimity" belong exclusively to a Buddha. An ordinary person or non-Buddhist may have some loving-kindness and compassion, but cannot claim to have "immeasurable" loving-kindness, compassion, joy, or equanimity.

言釋名等者。亦名四等心。緣一切有情。平等起故。亦名四梵住。由行此四。當感無量大梵福故。一緣無量境。攝云。菩薩藏經云。諸菩薩為菩提故。盡眾生界。慈心遍滿。盡虗空界。是眾生界量。無所不遍。菩薩大悲亦復如是。緣無量有情為意。故名無量。不同凡夫但緣妻子眷屬方起。二乘唯依欲界起。如來大悲遍三界起。故名無量。菩薩緣欲界四趣。但拔苦苦。不能拔地獄地獄壞行二苦。今說如來遍緣三界。拔彼三苦。

> Explanation of Names: This practice is also called the Four Immeasurable Minds, because they arise with equality toward all living beings. It is also called the Four Brahma-Viharas (Divine Abodes), because by practicing these four, one will experience the immeasurable blessings of the Brahma realm. First, they are directed toward boundless beings. The Bodhisattva-Pitaka Sutra says, “For the sake of enlightenment, bodhisattvas extend their loving-kindness to fill the entire realm of beings, reaching as far as space itself—the measure of the realm of beings, without exception. The great compassion of a bodhisattva is likewise, arising with intention toward countless beings, hence it is called immeasurable. Unlike ordinary people, who only direct it toward their spouses and children, or disciples of the Two Vehicles, who rely only on the desire realm, the Tathagata’s great compassion extends throughout the Three Realms, and is thus called immeasurable. Bodhisattvas focus on the four lower realms of the desire realm, only alleviating the suffering of suffering itself, but not the suffering of change or the suffering of conditioned existence—such as the hells with their cycles of destruction. Here, the Tathagata’s compassion is said to pervade the Three Realms, relieving all three kinds of suffering.

言二起無量行解等者。行解不一。故名無量。所緣既無量。能緣行解亦廣大。此約見分。緣所緣相分。境既無量。其能緣見分行解。亦名無量。如外道六行伏惑時。決於有情不為損惱。修上定時。亦有四無量。二乘等亦有。但是假相菩薩通假實。但緣四趣有苦眾生。起此四。故除天起。不能救壞行苦。名小四無量。如來所作。是實通拔三界三苦。名大慈等四。

> It says, "The second is the immeasurable practices and understandings that arise." Practices and understandings are not singular, hence called "immeasurable." When the object (the perceived) is boundless, the subject (the perceiving mind's activity and understanding) is also vast. This refers to the "seeing part" of consciousness, which focuses on the "perceived part." Since the realm of objects is without limit, the mind's activity and understanding in focusing on them are also called "immeasurable." For example, when ordinary practitioners of the six paths suppress afflictions, they resolve to avoid harming sentient beings. While cultivating the higher states of absorption, they also have the four immeasurable states. Followers of the Two Vehicles also Practice these, but for them it is only a provisional appearance. Bodhisattvas engage with both the provisional and the real, but they focus only on sentient beings in the four lower realms who experience suffering, thus generating these four immeasurable states. They exclude the heavenly realms, as they cannot rescue beings from the suffering of impermanence. This is called the "lesser" four immeasurable states. What the Tathāgata does, however, is real, able to rescue beings from the three types of suffering throughout the three realms. This is called the "great" loving-kindness, compassion, joy, and equanimity.

言三感無量果小者。有近果遠果。由行此四等心。近果。即四禪梵王。初將四天下六欲天福集一處著。始底一箇初禪梵王福。遠果。即成佛也。有漏心修四無量。感四禪梵王果。無漏心修四無量。感無漏梵王果。即如來身。即遠果之。問凡夫生上界。要須習定。今但修四無量。如何得生。答嗔恚煩惱不生上界。慈悲既是無嗔。何妨得生緣。憐兒故投水而死。生於梵天。女人憐子。即是無嗔。心無果緣。即是捨定無嗔。有定得生梵天。以母有真拔子之心。是悲心故。得生上。名盛果無量。問其梵福分限如何。答菩薩藏經云。譬如三千大千世界。下至金輪。上至四禪。水滿其中。取一牛毛。竪分三分。取其一分。遍涅水中。以手拭乾。還放水中。沾此水盡。梵福方盡。

> \*\*Three immeasurable results of compassion.\*\* The lesser results are near and far. By practicing these four immeasurable states of mind, the near result is rebirth as a Brahma king in the four concentrations. First, gather all the merit from ruling the four continents and the six heavens of desire together. This equals the merit of just one first-concentration Brahma king. The far result is becoming a Buddha. Cultivating the four immeasurable states with a tainted mind leads to the fruit of a Brahma king in the four concentrations. Cultivating them with an untainted mind leads to the fruit of an untainted Brahma king—meaning the body of a Tathagata. This is the far result. \*\*Question:\*\* Ordinary people who want to be reborn in the higher realms must practice meditative absorption. Now, if one merely cultivates the four immeasurable states, how can they achieve that rebirth? \*\*Answer:\*\* Anger and ill will do not bring rebirth in the higher realms. Since compassion and loving-kindness are the absence of anger, why would they prevent it? For example, a mother, out of love for her child, may jump into water and drown, yet be reborn in the Brahma heaven. A woman's affection for her child is also the absence of anger. When the mind has no obstacle of anger, and is combined with meditative absorption, one can be reborn in the Brahma heaven. Because a mother's sincere wish to rescue her child is a compassionate mind, she is reborn in the higher realm. This is called the abundant and immeasurable fruit. \*\*Question:\*\* How vast is the merit of a Brahma realm rebirth? \*\*Answer:\*\* The \*Bodhisattva-pitaka Sutra\* says: Suppose the entire great trichiliocosm—from the golden wheel at the bottom up to the fourth concentration—were filled with water. Take a single cow hair and split it lengthwise into three parts. With one of those parts, dip it into the water, then pull it out and dry it off. Put it back in the water, and when it has absorbed all the water, only then is the merit of a Brahma realm rebirth exhausted.

言法界有情總為三類等者。金云。若約界地論。可為四類。一無苦無樂。謂第四禪已上并四空處。二有苦無樂。謂地獄全。鬼畜一分。三有樂無苦。謂下三禪。四亦苦亦樂。謂欲界人天及鬼畜一分。鬼即至五岳禹王等。祀者畜生龍鳳象馬。亦有一分受樂者。又化度各為四句料簡。一先樂後苦。如世人飛鷹走狗自樂己身。不知已後地獄受苦。二先苦後樂。如今苦心持戒。及內財外財施人。命終之後。生天淨土是。三先樂後樂。如出家人離煩惱。名先樂。後成佛名後樂。四先苦後苦。如外道鞭㭬臥蕀。後入地獄。然疏言三類者。總相言。俱句即攝在苦樂中。亦無違也。然依此三類。眾生中有七類人。依此人境向上行慈悲喜捨。問云何七類。答且親有三品。一父母師長為上親。二兄弟伯叔為中親。三朋友眷屬為下親。四非怨非親中容人。怨有三品。五下怨。煞朋友眷屬。六中怨。煞兄弟伯叔。七上怨。煞父母師長。於此七類人上。從淺至深修。事須先修慈無量。慈無量以與樂。為行相。且樂有二種。一有漏。二無漏。有漏樂有三品。人中四洲菩薩六欲天為下品。初二靜慮為中品。第三靜慮為上品。又無漏樂亦有三品。聲聞中聖有學無學為下品。辟支迦為中品。菩薩佛為上品。有漏無漏不同。總相作三品。配上樂如一貫金錢。中樂如五百銀錢。下樂如一百銅錢。且第一上親是父母與上樂。如與一貫金錢。中親是兄弟與中樂。如與五百銀錢。朋友遠親與下樂。如與一百銅錢。此第一未是修行。作觀行人方法次第。二方是觀行人。調練身心。如先於上品親與上樂。此為最下修慈。次於中品與上。乃至上親與下樂。上怨與上樂。有十九句。至此方名成就。其相云何。先上親與上樂。中親與中樂。下親與下樂。三於中親與上樂。下親與中樂。中容與下樂。三於下親與上樂。中容與中樂。下怨與下樂。三於中容與上樂。下怨與中樂。中怨與下樂。三於下怨與上樂。中怨與中樂。上怨與下樂。三於中怨與上樂。上怨與中樂。上親與下樂。三後於上怨與上樂。方是親行成就。由佛因中作此觀行。果中任運怨親平等。見怨家如赤子也。

> Regarding sentient beings within the Dharma Realm, spoken of in terms of three types, Master Kuìjī explained: "If we classify beings by realm and stage of meditation, there are actually four types. First, those with neither suffering nor pleasure—those in the fourth dhyāna meditation and above, along with the four formless realms. Second, those with suffering but no pleasure—all beings in hell, plus certain animals and hungry ghosts. Third, those with pleasure but no suffering—those in the first three dhyānas. Fourth, those with both pleasure and suffering—humans and gods in the desire realm, plus some animals and hungry ghosts. (Some animals and hungry ghosts experience pleasure, such as those worshipped as gods on Mount Tai or like dragons, phoenixes, elephants, and horses that receive offerings.)" Furthermore, when we speak of transformation through teaching, there are four categories to distinguish: 1. First pleasure, then suffering—like worldly people who enjoy hunting with dogs and hawks, delighting themselves, unaware of the suffering they create for later lifetimes in hell. 2. First suffering, then pleasure—like people who diligently observe precepts now, giving away both internal and external possessions; after death, they are reborn in heavens or pure lands. 3. First pleasure, then pleasure—like monastics who leave afflictions behind (first pleasure) and later attain Buddhahood (later pleasure). 4. First suffering, then suffering—like ascetics who torture themselves with whips or sleeping on thorns, only to fall into hell later. However, the sūtra speaks of three types generally. The mixed state (both pleasure and suffering) can be understood as included within the "pleasure" and "suffering" categories; there is no contradiction. Based on these three types, there are seven categories of people toward whom one practices the four immeasurables (loving-kindness, compassion, joy, and equanimity). You may ask: what are these seven? Answer: Close relationships have three grades: most intimate—parents, teachers, and elders; moderately intimate—brothers, uncles, and aunts; less intimate—friends and distant relatives. Then there is the neutral person—someone neither friend nor foe. Enemies also have three grades: slight enemy—someone who has killed your friends or relatives; moderate enemy—someone who has killed your brothers, uncles, or aunts; great enemy—someone who has killed your parents or teachers. Practicing toward these seven kinds of people, one progresses from shallow to deep. One must first cultivate the immeasurable of loving-kindness. This loving-kindness has "giving happiness" as its characteristic activity. Now, happiness is of two kinds: conditioned (involving attachment) and unconditioned (free from attachment). Conditioned happiness has three grades: - Lower: humans, beings of the four continents, Bodhisattvas in the desire realm, and the six heavens of desire. - Middle: the first and second dhyānas. - Higher: the third dhyāna. Unconditioned happiness also has three grades: - Lower: noble disciples of the Śrāvaka path, both those still learning and those beyond learning. - Middle: Pratyekabuddhas. - Higher: Buddhahood. Though conditioned and unconditioned happiness differ, we can generally speak of three grades. This is likened to coins: superior happiness like a gold coin, medium like five hundred silver coins, lower like a hundred copper coins. First, toward the most intimate (parents), one gives the highest happiness (like a gold coin). Toward the moderately intimate (brothers), one gives medium happiness (like five hundred silver coins). Toward the less intimate (friends/distant relatives), one gives lower happiness (like a hundred copper coins). This first stage is not yet true practice; it is merely a method for the beginner to arrange the sequence. The second stage is actual practice for the contemplative, who trains and balances the mind. For example, one begins with the most intimate relation, giving them the highest happiness. This is the lowest level of practicing loving-kindness. Then one progresses through a series of nineteen steps until one can give the highest happiness even to the greatest enemy. This marks the achievement of impartial loving-kindness. What does this practice look like? First, for the most intimate, give highest happiness; moderately intimate, give medium happiness; less intimate, give lower happiness. Then, for the moderately intimate, give highest happiness; the less intimate, give medium happiness; the neutral person, give lower happiness. Then, for the less intimate, give highest happiness; the neutral person, give medium happiness; the slight enemy, give lower happiness. Then, for the neutral person, give highest happiness; the slight enemy, give medium happiness; the moderate enemy, give lower happiness. Then, for the slight enemy, give highest happiness; the moderate enemy, give medium happiness; the great enemy, give lower happiness. Then, for the moderate enemy, give highest happiness; the great enemy, give medium happiness; the most intimate relation, give lower happiness. Finally, one can give the highest happiness even to the great enemy. At this point, the practice of loving-kindness toward all is complete. Because the Buddha, in his causal state, cultivated this practice, now in his result state, he naturally treats everyone equally, seeing even an enemy as his own beloved child.

言一與苦樂者。總意說不獨指一方也。一世間有一般人。衣食用得足。名無苦。更覔富貴不得。名無樂。非是總無三苦八苦。二無枷棒臨身。名無苦。有生住異滅還流。名無樂。此一類人無苦故。不旨造善。無樂故又不肯造惡。事須苦逼身方乃造善樂。及身方能造惡。此一類人苦樂總無也。佛若遇此一般眾生。事須無倒與樂。問何名無倒與樂。答一為名分心與樂名倒。離名利心名無倒。二有漏名倒。與無漏名無倒也。意取無漏樂為政。此一類人無苦無樂。若更與世間示與癡相應。不可救得。故無倒與樂。設是有漏。亦名無倒。如言一乘。通有漏故。若與人天愛染。名為有倒也。所以疏言無倒與樂名慈也。

> First, regarding "one who is neither suffering nor joyful": This generally means the teaching is not limited to one specific situation. In this world, there is a type of person whose food, clothing, and other needs are sufficiently met—this can be called "no suffering." Yet they cannot obtain greater wealth or status—this can be called "no joy." This does not mean they are completely free from the three kinds of suffering or the eight kinds of suffering. Second, having no shackles or physical punishment applied to their body can be called "no suffering," but still experiencing the constant flow of birth, existence, change, and decay can be called "no joy." Because this type of person has no suffering, they are not motivated to do good actions. And because they have no joy, they are also unwilling to do evil actions. Only when suffering actually pressures them will they do good; only when joy touches them will they do evil. This type of person is truly without either suffering or joy. If the Buddha encounters such beings, he must skillfully offer them joy without distortion. Question: What is meant by "offering joy without distortion"? Answer: First, giving joy with a mind attached to fame and gain is distortion; giving joy free from the mind of fame and gain is without distortion. Second, giving joy rooted in tainted (worldly) states is distortion; giving joy rooted in untainted (transcendent) states is without distortion. The essential meaning is to offer the joy of the untainted as the primary gift. This type of person is without suffering or joy. If we were to give them only worldly joys, it would correspond with ignorance and they could not be saved. Therefore, we must give them joy without distortion. Even if the offering is in a worldly form, if it is given as a skillful means to lead them to the ultimate, it can still be considered without distortion. This is like the teaching of the Single Vehicle—it includes worldly stages as part of the path. If we give only the love and attachment of human or celestial realms, that is called distorted giving. Therefore, the commentary says: "Giving joy without distortion is called loving-kindness."

言無嗔為體者。問何故辨相中出體。答此慈無量不離。以無嗔為體。亦便以無嗔為行相。行慈之人。三業不現嗔之相故。

> The nature of loving-kindness is non-anger. Question: Why does the discussion of its characteristics reveal its essence? Answer: This limitless loving-kindness is inseparable from non-anger as its essence. Non-anger also serves as its active expression. When one practices loving-kindness, none of their actions of body, speech, or mind show any sign of anger.

言有苦者拔苦者。菩薩悲心。見諸眾生受於苦惱。心生惻愴。而拔濟之。故為悲。釋名也。苦亦有三品。地獄苦為上。餓鬼畜生苦為中。人天苦為下。路行相同前。一上親拔上品苦。中親拔中品苦。下親拔下品苦。二中親拔上品苦。下親拔中品苦。中容拔下品苦。三下親拔上品苦。中親拔中品苦。下怨拔下品苦。四中容拔上品苦。下怨拔中品苦。中怨拔下品苦。乃至上怨拔上品苦。名悲無量。觀行方成也。即以善十一中不害。為體也。

> "Speaking of suffering and those who relieve it: A bodhisattva's compassionate heart, seeing all beings experiencing pain and distress, feels empathy and rescues them. This is compassion. So goes the definition. Suffering is also of three grades: The suffering of hell is the highest; the suffering of hungry ghosts and animals is the middle; the suffering of humans and gods is the lowest. The path of rescue follows the same pattern: First: A close relative relieves the highest grade of suffering. A medium-close relative relieves the middle grade. A distant relative relieves the lowest grade. Second: A medium-close relative relieves the highest grade of suffering. A distant relative relieves the middle grade. A neutral acquaintance relieves the lowest grade. Third: A distant relative relieves the highest grade of suffering. A medium-close relative relieves the middle grade. An enemy relieves the lowest grade. Fourth: A neutral acquaintance relieves the highest grade. An enemy relieves the middle grade. A mild enemy relieves the lowest grade. And so on, up to: A bitter enemy relieves the highest grade of suffering. This is called boundless compassion. It is achieved only through meditation practice. Its essence is the mental factor of non-harmfulness, one of the eleven wholesome mental factors.

言三有樂者助喜等者。一上親助上品喜。中親助中品喜。下親助下品喜。二中親助上品喜。下親助中品喜。中容助下品喜。乃至上怨助上品喜。無量觀行成就菩薩。見眾生有榮樂事。心歡喜。不生嫉妬。助彼慶悅。故名喜也。

> One who speaks of joy existing in the Three Realms assists with joy, and so on. Primary close ones assist with supreme joy; moderate close ones assist with moderate joy; distant close ones assist with lesser joy. Moderate close ones assist with supreme joy; distant close ones assist with moderate joy; neutral ones assist with lesser joy. Even primary enemies can assist with supreme joy. A bodhisattva whose boundless contemplative practice is perfected sees living beings experiencing glorious and happy events. Their heart rejoices without envy, helping to celebrate that joy. This is why it is called joy.

言不嫉妬善根者。侚自名利。不耐他榮。今既反彼。助彼令憙。名為不嫉。不嫉即無嗔分也。問憙無量。何故不以無嗔為體。取不嫉善根為體也。答今此疏主從根本立名。先由不嫉眾生。有榮樂事。所以助憙。故以不嫉善根為體。

> The reason why non-envy is considered a wholesome quality is that ordinary people seek fame and gain for themselves and cannot tolerate the success of others. By doing the opposite—helping others and finding joy in their good fortune—this is called non-envy. Non-envy belongs to the category of non-anger. Question: Why is immeasurable joy based on non-envy rather than directly on non-anger as its essence? Answer: The commentary takes the root cause as the basis for its definition. Because first one does not envy others for their happiness and success, and then one helps them rejoice, non-envy is therefore considered the root quality of immeasurable joy.

言復於無苦無樂等者。捨行相也。此一類人衣食自充。無苦懃求。方𫆳無樂。心不了因果。見善不煞。又亦不嗔。名之為癡相。佛菩薩等開決令修行進善。令離癡也。

> I must now address those who experience neither suffering nor pleasure—this refers to the state of equanimity. Such people are self-sufficient in food and clothing, and neither endure hardship nor actively pursue happiness. Yet their minds do not understand the principle of cause and effect. They are not drawn to do good, nor do they feel aversion. This state is called the mark of ignorance. Buddhas and Bodhisattvas awaken these people, guiding them to practice virtue and progress on the path, so they may be freed from this ignorance.

言於有苦者。見苦惱貧窮下賤。無手無足。兼無眼目。而來乞者。必起嗔心。今者菩薩若見有苦眾生而來乞者。不生瞋心。繫念彼苦故。又有眾生身上有苦。怨天非人。菩薩聲離也。

> When faced with those who are suffering—those who are poor, lowly, deprived of hands or feet, or even blind, who come begging—ordinary people may feel anger. However, when a bodhisattva sees a suffering person approaching to beg, they do not give rise to anger, because they are constantly mindful of that person's pain. Furthermore, some people experience physical suffering and blame heaven or others; but the bodhisattva transcends such resentment.

言於有樂者等者。不了世間錢財。是妄計為實有。生貪著故。令離故也。

> For those who cling to pleasure and such: They fail to understand that worldly wealth is illusory, mistakenly regarding it as real. Because they develop attachment and greed, they are taught to let go.

言平等欲令等者。辨捨行相也。欲令離諸惡故。明捨功能也。菩薩見諸眾生有憙樂事。於上不生貪愛。於三種境上。不起貪瞋癡。三心總平等故。名捨。所以無貪瞋癡精進四法為體。問此等四心。為實為假。若假與樂拔苦。乃成虗設。若實者。世間如何有苦。可得佛常起故。答二說。一假想心中。作如是觀。為前方便。引後實觀。即能拔苦與樂等。二者。此但是佛菩薩。起此四無量心。為善友緣。與諸眾生為緣故。過去諸佛。數如河沙。皆是已拔苦者。眾生因力。佛方為緣故。如天雨故。只為眾生。法爾無量故。有苦可得。亦約根未熟者故。非是如來四心虗說也。

> \[Concerning "Equanimity": The phrase "desiring equality, causing them to be equal" refers to the discernment and practice of letting go. It clarifies the function of letting go: the desire to lead beings away from all evils. When the Bodhisattva sees sentient beings experiencing joy and happiness, they do not develop attachment toward what is pleasant; likewise, regarding the three types of sense objects, they do not give rise to greed, hatred, or ignorance. Because all three minds are equally balanced, it is called "Equanimity." Therefore, its essence consists of these four dharmas: non-greed, non-hatred, non-ignorance, and diligence. Question: Are these four minds real or conceptual? If they are merely conceptual, then giving happiness and relieving suffering become empty gestures. If they are real, then how can suffering still exist in the world—especially since the Buddha is constantly practicing them? Answer: There are two explanations. 1. First, from the perspective of a conceptual mind: one engages in these visualizations as a preliminary practice. This serves as a foundation to guide one toward the true, direct insight, which then actually enables the relief of suffering and the giving of happiness. 2. Second, this only refers to how Buddhas and Bodhisattvas generate these Four Immeasurable Minds. They act as a wholesome condition, forming a supportive connection with sentient beings. The number of past Buddhas is like the sands of the Ganges; all of them have already relieved suffering. It is due to the beings' own foundational karma that the Buddha serves as the external cause. For example, just as rain falls equally, suffering exists simply because beings, by their very nature, are immeasurable. This also applies to those whose roots of virtue are not yet mature. Therefore, the Four Minds of the Tathāgata are not spoken in vain.\]

言善捨為體者。出體簡法也。引唯善十一中行捨。謂進三根。令心平等。無功用住為性。疏政作捨。意簡受也。

> Explanation of the nature of "equanimity": We begin by clarifying its essence and distinguishing it from other mental factors. This refers specifically to the "mental equanimity" among the eleven wholesome mental factors. It is defined as: relying on diligence and the three roots of goodness (non-greed, non-hatred, non-delusion), it brings the mind to a state of balance, where it rests naturally without effort. The commentary notes it as "equanimity" to clarify that it is not the feeling of neutral sensation (the factor of "feeling").

言出體性者。合以等者。前來解喜。以不嫉善根為體者。但是疏約根本立名。先由不嫉眾生有榮樂事。所以助喜。故以不嫉善根為體。此是疏主直顯解義也。若依論家。喜以無嗔為體。唯識云。云何名無嗔。於苦苦具無嗔為性。對治嗔恚。云何行捨。令心平等正直無功用住為性。對治掉舉。靜住為業。云何不害。於諸有情。不為損惱。無嗔為性。能對治害。悲愍為業。問不害是假為悲體。百法之中。別開數。不嫉是假。為喜體。善法之中。何不立。答唯識云。謂顯慈悲此二勝故。故離嗔立不害。不嫉不爾。問亦應謂顯喜捨離無嗔外立不嫉。答論云。利益有情。此二勝故。

> Now, I will explain the essence of rejoicing \[sympathetic joy\]. The earlier explanation says that joy takes the root of non-envy as its essence. However, that is simply naming it based on its fundamental cause. First, because one does not envy others' prosperity and happiness, one is able to rejoice in their good fortune. Therefore, the root of non-envy is taken as the essence of joy. This is the direct interpretation of the commentary's author. According to the treatise \[Abhidharma\], joy has non-anger as its essence. The \*Cheng Weishi Lun\* states: "What is meant by non-anger? Its nature is to be free from anger toward suffering, the causes of suffering, and those who cause suffering. It counteracts hatred." "What is equanimity? Its nature is to make the mind balanced, upright, and naturally settled without conscious effort. It counteracts restlessness, and its function is to bring calmness." "What is non-harmfulness? Its nature is to not cause harm or distress to living beings. It has non-anger as its essence, counteracts cruelty, and its function is compassion and pity." \*\*Question:\*\* Non-harmfulness is a conventional concept that serves as the essence of compassion. Within the Hundred Dharmas, it is listed as a distinct mental factor. Non-envy is a conventional concept that serves as the essence of joy. Why is it not established as a separate factor among the virtuous mental factors? \*\*Answer:\*\* The \*Cheng Weishi Lun\* explains: "It is because compassion and loving-kindness are particularly excellent." Therefore, non-harmfulness is established separately from non-anger. Non-envy is not treated the same way. \*\*Question:\*\* Should we not also say that joy and equanimity are especially excellent, and thus establish non-envy separately from non-anger? \*\*Answer:\*\* The treatise says: "Because benefiting sentient beings—these two \[compassion and loving-kindness\]—are particularly excellent."

言此各有三等者。種類差別。初修觀行之人未能離得我我所心。所以緣眾生時。當情見有有情。圓首方足。張三李四。而能救拔。二者。法緣者。法緣雖除。我執法執乃存。行拔苦與樂時。當情不見眾生。唯作三科法想。而為利益拔濟也。

> The aforementioned has three levels, distinguished by type. First, for those beginning their cultivation of insight—when they have not yet freed themselves from the mind of self and possessions—as they bring forth compassion towards beings, their emotions directly perceive existing beings: round heads and square feet, specific individuals like Zhang San or Li Si. Yet they still practice rescue and liberation. Second, the Dharma-conditioned type: Although self-attachment is removed, attachment to dharmas remains. When practicing the removal of suffering and bestowal of joy, their emotions no longer perceive beings; they only conceive of them as the three categories of dharmas, and thus act to benefit and save them.

言三無緣者。既遣二執。復於諸法離分別。作真如想。由前除却法執。心緣眾生不作眾生想。不作法想。當情唯作真如想。潞云。離分別緣。名無緣。內冥真境。不緣有情。乘國中大願。任運能度。名曰無緣。晢法師問。既緣真如。真如上無苦。如何拔苦。名無緣悲。答拔苦之時。不是拔真如上苦。真如向上。其實無苦。元來拔眾生身上苦。當拔苦時。不緣眾生。唯緣真如。任運能拔苦與樂。名無緣慈。問既實拔苦與樂。何名無緣。答二說。一真如上。離言絕相。體是離緣法。故名無緣。二者。不緣故無緣。拔苦與樂時。唯緣真如。不緣眾生。任運能拔眾生苦故。故名無緣。由佛因中三大劫行四無量觀。觀三事體空。今日觀行純熟。更不加功用行。眾生熾燃離苦。解脫得樂。如陶家輪。陶家輪初時轉。齊轉三匝五匝。却住去。漸漸輪齊清去。一迴拔轉。轉得三十五十匝。若准疏中意。直是緣眾生。作真如想。而救拔苦。問何名無緣。答云。離分別心。作真如想。涅槃經說。五百釋女被挑其眼。受種種苦。即稱南無佛。三度念之。佛力風吹藥。填其眼目。平復如故。佛言我不與他治。當知即是無緣慈善根力也。

> Regarding the "Unconditioned Compassion," once the two attachments (to self and to phenomena) are eliminated, one further eliminates all discriminative thoughts regarding all dharmas, forming the concept of "suchness." By previously removing attachment to phenomena, the mind, when turning to sentient beings, no longer forms concepts of "sentient beings" or "dharmas." At that moment, the mind only forms the concept of "suchness." Master Lu said: "Conditioned by the absence of discrimination, it is called 'unconditioned.' Inwardly united with the true state, one is not conditioned by sentient beings. Empowered by the great vows made in the causal ground, one can spontaneously save beings—this is called unconditioned." Master Zhe asked: "Since one is conditioned by suchness, and on suchness there is no suffering, how can relieving suffering be called 'unconditioned compassion'?" The answer: "When relieving suffering, one is not relieving the suffering of suchness. On the level of suchness, there is truly no suffering. Originally, one relieves the suffering of sentient beings. At the moment of relieving suffering, one does not focus on sentient beings, only on suchness. Then, spontaneously, one is able to relieve suffering and bestow joy—this is called unconditioned compassion." Question: "Since suffering is actually relieved and joy actually bestowed, why is it called 'unconditioned'?" Answer: Two explanations. First, suchness is beyond words and characteristics; its essence is a dharma unconditioned by objects. Therefore, it is called 'unconditioned.' Second, because there is no conditioning upon objects, it is 'unconditioned.' When relieving suffering and bestowing joy, the mind is conditioned only by suchness, not by sentient beings. Spontaneously, it is able to relieve the suffering of sentient beings. Hence the name 'unconditioned.'" Because the Buddha, in his causal ground over three great kalpas, practiced the four immeasurable states of mind, contemplating that these three aspects (self, others, and the act) are empty in substance. Having now perfected this contemplation, He no longer needs to apply any applied effort. When sentient beings intensely experience suffering, they are liberated and attain joy. This is like a potter's wheel. In the beginning, the potter's wheel turns, completing three or five revolutions before stopping. Gradually, the wheel becomes smooth and clear. Once turned by the potter, it may spin thirty or fifty revolutions on its own. According to the meaning in the commentary, it is precisely by focusing on sentient beings while forming the concept of "suchness" that one delivers them from suffering. Question: "Why then is it called 'unconditioned'?" Answer: "Because one has transcended the discriminating mind and formed the concept of 'suchness.'" The Nirvana Sutra says that five hundred Shakyan women had their eyes gouged out and suffered various torments. They chanted "Namo Buddha" three times. The Buddha's power blew medicine into their eye sockets, and they were healed completely, as before. The Buddha said, "I did not treat them." Know that this is precisely the unconditioned power of the root of compassion.

言或法無量等者。此第二解。疏主意。法謂十二分教。修慈之者。欲令眾生。因緣十二分教。慈從教法起。故喚教法。作法緣慈。或先因緣教。而後起慈。名法緣慈。此經云。三界無安。猶如火宅。又云。今此三界皆是我有。其中眾生。悉是吾子。而今此處。多諸患難。唯我一人。能為救護。由聞此教。故起悲心。乃至喜捨亦爾。

> As for the statement that "objects or doctrines are immeasurable," this is the second explanation. According to the commentator, "doctrines" refer to the twelve divisions of the teachings. Those who cultivate loving-kindness wish that sentient beings may rely on these twelve divisions. Since loving-kindness arises from the teachings, these teachings are called the foundation of loving-kindness. Alternatively, first there is the teaching of dependent origination, and then loving-kindness arises; this is called "doctrine-based loving-kindness." This sutra says, "The three realms are not peaceful; they are like a burning house." It also says, "Now, these three realms all belong to me, and the beings within them are all my children. Yet this place is filled with many dangers and difficulties; only I alone can rescue and protect them." Upon hearing these teachings, compassion arises. The same applies to sympathetic joy and equanimity.

言此三之中等者。凡聖差別也。外道亦能行慈。樣危救弱。作有情想。我見未忘。故當情見有怨親自家妻子男女。

> Among these three types of compassion, the intermediate one distinguishes ordinary beings from sages. Even non-Buddhist practitioners can practice compassion—they may protect the weak and aid those in danger, imagining them as living beings. However, because they have not yet abandoned self-view, they still perceive discrimination between enemies and loved ones, and remain attached to their own family, spouse, and children.

言次共二乘者。二乘已離我執。當情法執未忘。故救拔眾生之時。作三科法想。名法緣。

> Speaking of the Two Vehicles: The practitioners of the Two Vehicles have already let go of attachment to a personal self, but their minds still cling to the concept of phenomena. Therefore, when rescuing and liberating sentient beings, they view them through the framework of three categories. This is known as "conditioned by phenomena."

言後唯菩薩者。菩薩悟二空。法亦想無也。不見有情及法。但作真如想。三事體空。故後得通前。前不兼後。

> While the preceding stages only discuss "sentient beings", a Bodhisattva awakens to the emptiness of both self and phenomena—even the Dharma itself is seen as without fixed concepts. They no longer perceive sentient beings or the Dharma, only abiding in the awareness of Thusness \[true reality\]. Since the three elements \[subject, object, and their interaction\] are intrinsically empty, the wisdom gained later encompasses all that came before, though the earlier stages do not yet include what follows.

言初三安樂等者。利樂差別也。慈無量。悲無量。喜無量。但拔令離苦。無樂者與樂。有樂助喜。此名三安樂。現在因中。便得安樂。第四捨無量。欲令離諸惡。故離貪嗔癡。但名利益。未必安樂。問若然者違他無性。攝論云何四皆安樂。答彼論云。四皆安樂者。約捨無量當來所感安樂果說。此間疏中。言捨唯是利益。約現在法上說也。又有是利益。而非安樂。有是安樂。亦是利益。論約俱句。疏主偏說。亦不相違。初通外道。外道度眾生。唯得生天有漏樂果。二云二乘。二乘自利。小果麤淺。後通菩薩。如來即觀空觀有。拔令出世證真如故。熾然度生。都無彼我。三事體空。有殊勝功德之利益也。

> First, the three aspects of "peace and happiness" refer to the difference between benefit and happiness. The immeasurable loving-kindness, immeasurable compassion, and immeasurable joy: One removes suffering to lead beings away from it, gives happiness to those without it, and rejoices in the happiness of others. These are called the three forms of peace and happiness. In the present life's cause, they bring peace and happiness. The fourth, immeasurable equanimity, aims to lead beings away from all evils. Thus, it removes attachment, aversion, and ignorance. This is only called "benefit," not necessarily "peace and happiness." Question: If this is so, does it not contradict the principle of "no inherent nature"? The \*Compilation of Mahayana\* says all four are peaceful and happy—how is this? Answer: That treatise states that all four are peaceful and happy because it refers to the peaceful and happy results that equanimity brings in the future. In this commentary, equanimity is said to be only benefit, speaking from the perspective of the present moment. Some things are beneficial but not peaceful and happy; others are both peaceful and happy and also beneficial. The treatise speaks from the perspective of both aspects, while the commentator focuses on one side. There is no contradiction. First, it applies to non-Buddhists: non-Buddhists who seek to liberate beings only attain the worldly, conditioned happiness of rebirth in higher realms. Second, it applies to the Two Vehicles (the listeners and solitary realizers): they practice self-benefit, but their small fruits are rough and shallow. Lastly, it applies to Bodhisattvas and the Tathagata: they contemplate both emptiness and existence, lead beings out of the world to realize true suchness, and vigorously liberate beings without any sense of self or other. The three practices are inherently empty in nature, yet they bring the benefit of supreme merit.

言感果可知者。果報差別也。有二。一總。二別。總果有二。一遠。二近。近成梵福。為大梵王。菩薩藏經說。譬如灾下至金輪。上至梵世。滿中皆水。遍三千界。假使有人。以一牛毛。竪分三分。但取其一遍涅水已。而復擎出。以手拭乾。乾已復涅。大千界中水可治盡。無量心功德無盡。遠則感如來果。二別果。別果中此四無量。若凡夫有漏心中。以煩惱資四無量。感人天果。若以四無量心。資於煩惱。感地獄三塗果。凡夫慈悲。勸人食肉飲酒等。是四無量。資煩惱也。若二乘人。四無量心。資所知障。感變易生死。起慈悲心。救度眾生。誓求菩提。執有情可度。菩提可求。即是所知障。由因此障。而起慈悲故。受變易果也。若菩薩以四無量心資真如。當得法身。以真如資四無量心。當得報身。並是能感菩提涅槃二轉依異也。

> The fruits of this intention can be understood through the differences in karmic results. These are twofold: general and specific. The general fruit is twofold: near and far. - The near fruit is worldly merit, resulting in rebirth as the great Brahma king. (The Bodhisattva Treasury Sutra explains: imagine a great disaster that fills the entire universe from the golden wheel at the bottom up to the Brahma heaven with water. A being takes a single ox hair, splits it into three parts, dips one part into the water, lifts it out, wipes it dry, then dips it again. Only when all the water in the universe has been removed in this way does the merit of this unlimited mind finally come to an end.) - The far fruit leads to the fruit of Buddhahood. The specific fruit is also divided: - For ordinary people with a defiled mind, this four-fold immeasurable mind, fueled by afflictions, leads to rebirth as a human or deity. - If this mind fuels the afflictions themselves, it leads to rebirth in the hells, animal, or hungry ghost realms. For example, ordinary compassion that encourages others to eat meat or drink alcohol is a case of the immeasurable mind fueling afflictions. - For those on the Two Vehicles, this mind fuels the hindrance of knowledge, leading to a transformed rebirth (one subject to change but not rebirth). Their compassion arises from a mistaken sense that there are beings to save and an enlightenment to seek. This very concept is the hindrance of knowledge, and through it, their compassion yields this transformed existence. - For a bodhisattva, this mind fuels true suchness, leading to the Dharma body. Conversely, true suchness fueling this mind leads to the Reward body. In both cases, these are the two kinds of turning (transforming the basis) that lead to both enlightenment and nirvana.

言與大慈大悲等者。五勝劣差別也。此中有四差別。一救濟假實。二依身因果。三所緣寬狹。四體性多少。然慈悲喜捨。三乘共有。大慈悲等四。唯佛獨有。問四無量慈悲喜捨。與大慈大悲大喜大捨何別。答無性攝論云。大悲者有五義。一福德資粮圓證故。二解脫苦為行相故。三三界有情為所緣故。四於有情心平等故。五決定無有勝此者故。又有說五義大。一資粮大。六度萬行所成辦故。二行相大。三界有情平等悲愍故。三所緣大。緣三界有情故。四平等大。即前七品修怨親平等。五上品大。求大菩提。利樂有情故。更無餘悲。能濟此者。又有頌云。大悲唯俗智。資粮行相境。平等上品故。異悲由八因。俱舍有八因。與彼差別。八因者。一自性異。大悲無嗔無癡自性異故。悲唯無嗔。二行相異。大悲普緣。三苦為境。悲唯緣苦苦。三所緣異。大悲普緣三界。悲唯緣欲界。四依地異。大悲唯第四禪。悲通依餘地起。五依身異。大悲唯依佛身。非通凡夫聖人。六證得異。大悲離有頂。悲離欲界。七救濟異。大悲救有情。皆成實。悲但起假想。希望不實。八哀愍異。大悲平等哀愍。悲即不爾。有不平等。

> Regarding "Great Loving-Kindness and Great Compassion" and the like: this refers to distinctions of superiority and inferiority among the five. Within this, there are four distinctions: first, the difference between true and provisional salvation; second, the difference based on the body's causes and results; third, the breadth or narrowness of the object of focus; fourth, the extent or limitation of their essence. However, loving-kindness, compassion, empathetic joy, and equanimity are shared by all three vehicles. Great Loving-Kindness, Great Compassion, Great Joy, and Great Equanimity belong exclusively to the Buddha. \*\*Question:\*\* What is the difference between the Four Immeasurables—loving-kindness, compassion, empathetic joy, and equanimity—and Great Loving-Kindness, Great Compassion, Great Joy, and Great Equanimity? \*\*Answer:\*\* The \*Nirvikalpa-pravesha-shastra\* says: "Great Compassion has five meanings: 1) because the accumulation of merit has been perfected; 2) because it has the quality of relieving suffering as its mode of operation; 3) because it takes all beings in the three realms as its object; 4) because it is impartial toward all beings; 5) because nothing surpasses it." There is also a teaching that describes the five "greatness" qualities: 1) \*\*Greatness of Accumulation\*\*—it is achieved through the six perfections and myriad practices. 2) \*\*Greatness of Mode of Operation\*\*—it pities all beings in the three realms equally. 3) \*\*Greatness of Object\*\*—it focuses on all beings in the three realms. 4) \*\*Greatness of Equality\*\*—it is the cultivation of impartiality toward enemies, friends, and strangers, as in the seven stages of practice. 5) \*\*Greatness of Supreme Quality\*\*—it seeks the Great Enlightenment (Bodhi) to benefit and bring happiness to beings; no other compassion can equal it. Another verse says: "Great Compassion is only a worldly wisdom. Through accumulation, mode of operation, object, equality, and supreme quality: it differs from \[ordinary\] compassion due to eight causes." The \*Abhidharmakosha\* provides eight reasons for that difference: 1. \*\*Difference in Nature:\*\* Great Compassion has a nature free from hatred and ignorance, whereas ordinary compassion is merely freedom from hatred. 2. \*\*Difference in Mode of Operation:\*\* Great Compassion universally focuses on the three types of suffering as its object; ordinary compassion focuses only on physical suffering. 3. \*\*Difference in Object:\*\* Great Compassion universally focuses on the three realms; ordinary compassion focuses only on the desire realm. 4. \*\*Difference in Meditative Ground:\*\* Great Compassion arises only from the fourth meditative absorption (dhyana). Ordinary compassion can arise from other meditative levels. 5. \*\*Difference in Body of Realization:\*\* Great Compassion depends only on a Buddha's body; it does not apply to ordinary beings or saints. 6. \*\*Difference in Attainment:\*\* Great Compassion transcends existence at the highest peak (of cyclic existence); ordinary compassion transcends the desire realm. 7. \*\*Difference in Salvation:\*\* Great Compassion saves beings so completely that they become truly real (in salvation). Ordinary compassion generates imaginary hopes that are not truly realized. 8. \*\*Difference in Compassion:\*\* Great Compassion feels pity equally toward all beings. Ordinary compassion is not like this—it may be unequal.

言彼唯實者。大慈大悲。實能拔苦。於一切處。能漏救故。名實。若凡夫雖起四心。而心不稱。以少能拔苦與樂。若極重處。如王法刑戮及諸病苦。而不能救。故名假。若初地已上菩薩。實有慈悲。垂形六道。拔苦與樂。名實。此即八中第七救濟異也。

> Those who are called "true" possess great compassion and great mercy. They can truly relieve suffering because their compassion reaches everywhere without fail—hence the name "true." Ordinary beings may arouse the Four Immeasurable Minds, but their minds do not measure up. They have limited ability to relieve suffering and give happiness. When facing extreme situations—such as execution under royal law or severe illness—they cannot provide relief. Therefore, such compassion is called "provisional." For bodhisattvas at the first stage and above, they possess true compassion. They manifest in the six realms of existence, relieving suffering and bestowing happiness. Hence, their compassion is called "true." This is the seventh difference among the eight aspects: the difference in saving and rescuing.

言唯佛等者。其四無量通凡聖起。若大悲等四。唯佛能起。即第五依身異。

> It is said that "only the Buddhas" refers to the fact that the four immeasurable minds arise in both ordinary beings and saints. However, the four such as great compassion arise only in Buddhas—this is the fifth distinction based on the difference in their dependent bodies.

言依三界者。若大悲等四。通三界起。如乘等。依四無量。多分唯緣欲有情起。即是第三所緣異。

> The "speech based on the three realms" means that great compassion and the other four qualities can arise across all three realms. Just like how vehicles are based on the four boundless states, these states mostly arise only through connection with beings in the realm of desire. This is the third difference in terms of objects.

言菩薩無癡俱者。四無量菩薩無癡俱。悲大也。由大悲。無嗔癡攝。故自性不可俱也。即八中第一自性異。

> The bodhisattva without ignorance is associated with the four immeasurable states, and the great compassion arises from this freedom from ignorance. Because great compassion is included within non-anger and non-ignorance, it cannot be associated with its own inherent nature. This is the first distinction among the eight: the difference in inherent nature.

言通假實等者。對上唯實等顯之。大悲以無癡為性。唯識云。彼無癡以慧為性。大悲五力慧力攝。故知大悲無癡為性。

> As for the connection between words, provisional expressions, and ultimate reality—this is explained in contrast to the earlier statement that only "reality" and such are true. The Great Compassion has the absence of delusion as its nature. According to the \*Consciousness-Only\* teachings, that absence of delusion is itself of the nature of wisdom. The Great Compassion is included within the five powers of wisdom. Therefore, it is understood that the Great Compassion has the absence of delusion as its nature.

言列名一法等者。四無礙解。因中分得。佛果滿足。解者智也。菩薩後得智。於此法義詞辨四種境上。通達無有權滯。名為四無礙解也。亦名四無滯智。初二從境立名。後二從心立名也。

> Now, let me list their names and explain them. The Four Unhindered Understandings are partially attained during the bodhisattva’s practice and fully realized in Buddhahood. "Understanding" here refers to wisdom—specifically, the wisdom that arises after enlightenment. The bodhisattva’s wisdom allows complete and effortless mastery over four distinct areas: doctrine, meaning, language, and eloquence. Because there is no obstacle or obstruction in any of these, they are called the Four Unhindered Understandings. They are also known as the Four Unobstructed Wisdoms. The first two—understanding of doctrine and meaning—are named after the objects they apply to. The last two—understanding of language and eloquence—are named after the mind that applies them.

言法謂能詮者。法無礙解。法謂教法。能詮教總持自在。於一名句字中。現一切名句字。故以名句文為體。疏作教字。為正。有本作聲字。非也。尋常出教體。假實合說。聲名句文為體。今對法無礙智所緣境。唯取假法。不取聲。聲是詞無礙中攝。此法無礙智。不緣聲也。

> "Dharma" refers to that which can express meaning. The explanation of Dharma without obstruction means that "Dharma" here refers to teachings. One who commands the expressive capacity of teachings has perfect freedom, able to manifest all names, phrases, and words within any single name, phrase, or word. Therefore, the essence of "Dharma" in this context is names, phrases, and words. The commentary interprets it as the character "teaching," which is correct. Some versions use the characters "sound" or "word," but these are incorrect. Ordinarily, when discussing the essence of teachings, we speak of it in terms of both the provisional and the real, with sound, names, phrases, and words as its basis. However, here the object perceived by the wisdom of unobstructed understanding of Dharma is only the provisional dharmas, excluding sound. Sound is included under the wisdom of unobstructed expression. This wisdom of unobstructed understanding of Dharma does not perceive sound.

言義謂所詮等者。義無礙解。即真俗諦。俗諦之理。所謂有漏。真諦之理。所謂無漏。其中有有為無為。對能詮教。總名義也。一切法但是所詮。皆名義也。俱舍云。緣所詮義。名義無礙解也。

> Regarding "meanings and their interpretations": The "unimpeded understanding of meanings" refers to grasping both relative truth and absolute truth. Relative truth involves conditioned phenomena that are subject to defilement, while absolute truth concerns unconditioned phenomena that are free from defilement. Within these, there exist both constructed and unconstructed phenomena. When contrasted with the words that express them (the teachings), all of these are collectively called "meanings." Since every phenomenon is something that can be designated or pointed to, all such phenomena qualify as "meanings." As the \*Abhidharma-kośa\* states: "Focusing on the meaning that is the object of expression (the designated reality) is what constitutes the unhindered understanding of meanings."

言詞謂等者。詞無礙解。謂諸方言音。如來悉知。於一音聲中。現一切音聲。後得智一一皆能了達。名詞無礙解也。

> Regarding "words and speech," the Perfection of Eloquence in Words refers to the Buddha's complete knowledge of all languages and dialects. From a single sound, He can manifest every possible sound, and through His acquired wisdom, He thoroughly understands each one. This is called the Perfection of Eloquence in Words.

言辨才謂等者。辨才無礙解也。辨中謂七辨之中應根巧說法。故是發語。即所起四辨。名辨才。若言無礙解。約能起之智上。方無所拘礙。若言辨才。即約所起四辨七辨。由能觀後得智起。此四七辨無有權滯。智能起智。就所起立名。名辨才也。

> "Discriminating eloquence" refers to the unhindered understanding that manifests as eloquence. Within "eloquence," it denotes the seven types of eloquence—skillful teaching tailored to the audience's capacity, hence it is about speech. This is the arising of the four kinds of eloquence, which are called "eloquence." When we speak of "unhindered understanding," it pertains to the wisdom that gives rise to eloquence, which is free from any constraints. When we speak of "eloquence," it refers to the four and seven kinds of eloquence that arise from that wisdom. Through the ability to observe, wisdom on the other side of awakening arises, giving rise to these four and seven kinds of eloquence, which are unimpeded and unobstructed. Wisdom enables the arising of wisdom. This is named based on what arises, and is thus called "eloquence."

言有多差別者。如決釋菩薩地說及十地論。總說此四無礙解。初地分得。九地相續。佛位圓滿。菩薩入九地時。得此無礙解。唯識第九云。九地菩薩成就微妙四無礙。能遍十方。善說法故。即是此地菩薩所化眾生數如雲雨。能令爾許所化眾生。一時發問。菩薩一時俱斷眾疑。是也。能任運說法。名善慧地。問四無礙解。依何界地得。答法苑云。四無礙解。皆依第四靜慮。准此。唯依佛說。若通因位說法。一種通二地。五地初禪有尋伺發語言故。二禪已上借尋伺發語言故。亦得名有也。辨才無礙解亦是聲。同詞無礙也。

> Regarding the differences in types of eloquence: As explained in the \*Commentary on the Bodhisattva Stages\* and the \*Ten Stages Sutra\*, the Four Unobstructed Understandings are generally described as follows: partially attained at the first stage, continuously developed through the ninth stage, and fully completed at the stage of Buddhahood. When bodhisattvas enter the ninth stage, they obtain these Unobstructed Understandings. The \*Cheng Weishi Lun\*, Chapter 9, states: "Bodhisattvas at the ninth stage achieve the subtle Four Unobstructed Understandings. They can skillfully teach the Dharma throughout the ten directions. The number of beings they guide is as vast as clouds and rain. They can cause all these beings to ask questions simultaneously, and the bodhisattva resolves all their doubts at once." Being able to teach the Dharma effortlessly is why this stage is called "Good Keen Intellect." Question: In which realms and stages are the Four Unobstructed Understandings attained? Answer: The \*Fa Yuan\* says: "The Four Unobstructed Understandings are all based on the Fourth Dhyana." According to this, they are stated exclusively from the perspective of a Buddha. If we consider the stages of a practitioner's path, one type of eloquence is present in both the second and fifth stages. At the fifth stage, the First Dhyana involves initial thought and sustained inquiry, which facilitates speech. From the Second Dhyana onward, speech relies on borrowing initial thought and sustained inquiry, so it can also be considered present. The Unobstructed Understanding of Eloquence is also related to sound, similar to the Unobstructed Understanding of Expression.

言義無礙解者。若真如名義。約緣而說。唯第四禪。若所證理名義。即通一切地。何法不是所詮故也。第八地菩薩自利行任運精修。若於利他行。功用猶劣。說法之時。假乎尋伺。第九第十地菩薩。發語言語說法。依正思惟。又不假尋伺。

> The meaning of unobstructed understanding of words and meanings is explained as follows: If one speaks of the name and meaning of true suchness in relation to conditions, it is only found in the fourth dhyāna. If one speaks of the name and meaning of the realized principle, it extends to all stages. For what dharma is not an object of expression? Eighth-stage bodhisattvas cultivate self-benefiting practices spontaneously and diligently. However, when it comes to benefiting others, their efforts are still insufficient. When they teach the Dharma, they still rely on examination and analysis. Ninth- and tenth-stage bodhisattvas give voice to the Dharma through speech. They do so based on correct reflection, without needing examination or analysis.

言出體者。此四等者。何故多取無漏後得智為體。若疏言非證真如故。問總合是後得智。如何言多以。答次下疏言義無礙亦通正智。以真如理。亦通正智。緣。故言多以。三全一少分。是後得智為體。一少分。是根本正智為體。名多。

> Now, regarding the fundamental nature of these four \[unobstructed knowledges\]: Why are they mostly based on the pure, post-enlightenment wisdom, rather than the wisdom that directly realizes ultimate reality? If a commentary says this is because they do not personally realize the ultimate truth, one might ask: Since they are all classified as post-enlightenment wisdom, why say “mostly”? The answer is that, as the commentary continues, the unobstructed knowledge of meaning (artha-pratisamvid) also includes genuine wisdom, because the ultimate truth is also an object of genuine wisdom. Therefore, it is described as “mostly.” Thus, three complete aspects and one partial aspect are based on post-enlightenment wisdom; one partial aspect is based on fundamental genuine wisdom. This is why we say “mostly.”

言初地分得九地任運等者。問九地菩薩離障圓成。與佛果四智菩提圓滿何別。答言九地離障圓成者。初八地說。非對佛位也。問無礙解與辨才何別。答自悟邊名解。利他邊名辨。問佛菩薩何別。答七地已前。依初定。有尋伺。起語言。八地已上。依第四禪。無礙伺也。

> For the initial ground, one attains the function that operates spontaneously across the nine grounds. \*\*Question:\*\* What is the difference between the perfect achievement of a ninth-ground bodhisattva, who has removed all obstacles, and the perfect enlightenment of a Buddha’s Four Wisdoms? \*\*Answer:\*\* The perfect removal of obstacles on the ninth ground refers to the cultivation done on the first eight grounds. It is not yet comparable to Buddhahood. \*\*Question:\*\* What distinguishes "unobstructed understanding" (wú'ài jiě) from "eloquence" (biàncái)? \*\*Answer:\*\* From the perspective of personal realization, it is called "understanding." From the perspective of benefiting others, it is called "eloquence." \*\*Question:\*\* How do Buddhas and bodhisattvas differ? \*\*Answer:\*\* Before the seventh ground, one relies on the first dhyāna, still having thought and discerning words. From the eighth ground onward, one relies on the fourth dhyāna, which is beyond such deliberation.

言處非處。處非處所知之境。智力是能知之智。

> Knowing what is appropriate and what is not. The field of what is appropriate and inappropriate is the realm of knowledge; The power of wisdom is the intelligence that comprehends this.

言自業智力者。瑜伽等文。唯舉其因。不談其果。名自業力。

> \*\*Actually, Discernment of Karma.\*\* In texts like the Yogācārabhūmi, this power is explained by focusing solely on the \*cause\* — one’s own actions — without discussing their results. That is why it is called the power of self-made karma.

言異熟者。般若經中因果雙舉。業者因也。果熟果也。

> What is meant by "ripening" (yi shu)? In the Prajñāpāramitā Sutra, both cause and effect are mentioned together. Karma is the cause, and the ripened result is the effect.

言靜慮解脫者。金云。定有四種。一順退定。謂未淨定。二順住定。謂淨淨定。三順勝進定。謂忻上定。四順決擇定。謂將入見道。餘力准知。世尊於此十種境上。善能了知。故名智力。

> That which is called "serene contemplation and liberation" means: According to the Golden Tradition, concentration has four types: 1. Concentration that tends toward decline—referring to concentration that is not yet pure. 2. Concentration that tends toward stability—referring to concentration that is pure and purified. 3. Concentration that tends toward superior progress—referring to concentration that delights in higher states. 4. Concentration that tends toward decisive discernment—referring to concentration that is about to enter the Path of Insight. The remaining types can be understood by analogy. Because the World-Honored One is able to clearly comprehend these ten kinds of objects, this is called the "power of wisdom."

言總名力等者。如來身上二種。一身力中最強。是那羅延力。佛身節節之中。皆有那羅延力。俱舍說。那羅延節節皆然。象等七十增此觸處為性。凡象香象摩諾健那鉢羅蜜健提伐浪迦遮恕羅那羅延。今不說身力。但智力不被他人屈伏。故名力也。世間人力雖能摧他人。還被他人屈伏。曹併雖然壯。還被管萬迪撲。法中論。約於菩薩時。金剛喻定斷極微細礙著等障。至解脫道中。頓得此十力。後起定。唯如來有。二乘無故。小乘唯云十力四無所畏。三念住大悲。名不共法也。菩薩名近。十力亦未得。唯佛有得也。然力有二種。一身力。二心力。今取心力。心力即智。如來具二能。名能摧怨歒。約所破得名。不可屈伏。約能破立名。所破四魔。能破即談力自體。

> In summary, the term "powers" refers specifically to mental powers. The Tathāgata (Thus-Come One) possesses two kinds of powers. First, physical power: among all beings, it is the strongest, known as the power of Nārāyaṇa (the celestial strongman). Every joint of the Buddha's body contains this power. The \*Abhidharma-kośa\* explains that each joint of Nārāyaṇa is equally endowed with this strength, and its nature is the sense of touch, which arises from a sequence of seventy-fold increases beginning with ordinary elephants. The sequence includes: ordinary elephant, fragrant elephant, Manojñā, Bala-mit, Vāraṇaṅga, Cāṣura, and Nārāyaṇa. However, here we are not discussing physical power, but wisdom power—the power of intellect. This is called "power" because it cannot be subdued or overcome by others. Although ordinary humans may overpower others, they themselves can still be subdued. For example, a strong person, despite their physical vigor, can still be defeated by another. According to the Dharma in the treatises, during the bodhisattva stage, the vajra-like concentration (samādhi) cuts through the most subtle obstacles and afflictions. At the stage of liberation (vimokṣa), one instantly attains these ten powers. After this, the mental concentration stabilizes. These powers belong exclusively to the Tathāgata; the two vehicles (śrāvakas and pratyekabuddhas) do not possess them. Specifically, the Lesser Vehicle teaches that the Tathāgata's exclusive qualities are the ten powers, four kinds of fearlessness (vaiśāradya), three types of mindfulness (smṛtyupasthāna), and great compassion (mahākaruṇā). These are known as the "unshared dharmas" (āveṇika-dharmas). As for bodhisattvas, they are said to be "close" to these powers but have not yet attained them; only the Buddha has fully realized them. Thus, there are two kinds of powers: physical power and mental power. Here, we take mental power, which is wisdom. The Tathāgata possesses both, and is thus called "one who conquers all enemies." This name is derived from what is overcome—the four māras (demons). And being "invincible" is established in relation to what conquers. The essence of power is the ability to overcome.

言與一切種利樂等者。解經意也。一切種後得智也。有二義。名一切種。一切如來後得智。是一能知一切法。約功能。名一切種也。二云。所緣境上。萬類差別。種類眾多。從境立名。一切種。即是後得智上。利他作用功能。慧是體。功能是用。用與體相應。他性相應。非自性也。

> "Speaking of all kinds of beneficial and joyful qualities" explains the meaning of the Sutra. "All kinds" refer to the Wisdom of Subsequent Attainment. It has two meanings, hence the name "all kinds": First, the Wisdom of Subsequent Attainment of all Tathagatas has the ability to understand all phenomena. From the perspective of this function, it is called "all kinds." Second, there are countless different categories in the objects it contemplates—diverse types, vast and numerous. Thus, the name "all kinds" is established based on its objects. "All kinds" also refers to the function of benefiting others within the Wisdom of Subsequent Attainment. Wisdom is the essence, function is the activity. Activity corresponds to the essence—it is a correspondence with another nature, not the intrinsic nature itself.

言畢竟勝伏等者。引論文也。畢竟者。即究竟也。糅云。簡外道。外道雖暫能伏他。不能長時。有萎歇故。不得畢竟。不名力也。如慶喜。被六萬億魔嬈。被如來勅文殊以呪力取之也。即是不能長時伏也。今如來伏一切天魔等。但利益他。無勝負心。能長時畢伏。問如何如來有怨。答魔自於如來起怨。非如來有怨也。勝伏者。不可屈伏義。伏者。能摧怨歒義也。故以威勢等。疏主解也。

> 'Ultimately triumphant' refers to a passage quoted from the treatise. 'Ultimately' means 'finally' or 'completely.' A commentary explains: This distinguishes from non-Buddhist teachings. Although non-Buddhists may temporarily subdue others, they cannot do so for long because their efforts wane and tire. Thus, it is not 'ultimate' and cannot be called 'power.' For example, when the venerable Ananda was harassed by sixty thousand demons, the Buddha commanded Manjushri to use a mantra to subdue them. This illustrates that they could not suppress for long. In contrast, when the Buddha subdues all heavenly demons and such, it is solely for the benefit of others, with no mind of victory or defeat. He can completely and permanently overcome them. Question: Why does the Buddha have enemies? Answer: The demons themselves hold enmity toward the Buddha; the Buddha does not have enmity. 'Triumphant' means invincible. 'Subdue' means to overcome hostile forces. Thus, through majestic power and so forth, this is the commentary master's explanation.

言對法云等者。緣菩薩藏經顯揭。與瑜伽文同。此前一處引對法文。別所以再引也。善記問論者。有人徵問。所問之論。名問論。如來言解釋。名善記。記者。分別解釋義。即四記。四記唯約分段生死上說。且善降即難摧。善記即難屈。所問有四。一者一向記。如有問言。生者皆有死耶。三寶是良福耶。此義決定。一向記言。生者皆死。三寶真良福田。二分別記。如有問。死以更生耶。引不。則須分別。有煩惱者。死已更生。無煩惱者。更不復生。凡夫有學有煩惱因緣即生。如無學等。無此因緣。即不生。若凡夫外道不善了達。作生死問。應如是答。三反詰記。如有問言。人勝耶劣耶。則須返詰。汝對於何。若對天人。即為劣。若對於畜。人則為勝。十地菩薩相望亦爾。四默置記者。如有問言。龜毛為青黃為赤白。兔角為曲為直。即須默置記。默然莫對。龜毛本無。何得論其青黃赤白。若答者。應長戲論。終無有盡。故言善降等。

> Regarding the phrase "The Dharma of Elaboration (對法)" and so forth: It serves as a clear introduction. This text corresponds with the \*Yogācārabhūmi-śāstra\* in meaning. A previous passage citing the Elaboration text is cited again intentionally. "The Skillfully Answered (善記)" and "The Well Questioned (問論)" refer to the following: When someone raises a question, the topic of that question is called the "Well Questioned". The Tathāgata's explanation in response is termed the "Skillfully Answered". Here, "recorded" (記) means to distinguish and explain, which is what the "Four Types of Answers" (四記) refer to. These four answers are specifically applied to the realm of birth-and-death (分段生死). Furthermore, "well subdued" (善降) means difficult to overcome, while "skillfully answered" (善記) means difficult to refute. There are four types of questions: 1. \*\*Direct Answer (一向記):\*\* For example, asking, "Do all living beings eventually die?" or "Are the Three Jewels a true field of blessings?" These principles are definitive. The direct answer is: "All living beings die," and "The Three Jewels are indeed a true field of merit." 2. \*\*Analytical Answer (分別記):\*\* For example, asking, "Does one continue to be reborn after death, or not?" This requires analysis. Those with afflictions are reborn after death; those without afflictions are not reborn. Ordinary beings and those who are still learning (世界) have the causes of afflictions, so they are reborn. Those who are beyond learning (無學), lacking these causes, are not reborn. If a deluded ordinary person or a follower of non-Buddhist paths asks this as a question about birth-and-death, one should reply in this analytical way. 3. \*\*Counter-Question (反詰記):\*\* For example, asking, "Are humans superior or inferior?" One must ask back: "Compared to what?" In relation to heavenly beings (天道), humans are inferior; in relation to animals, humans are superior. The same principle applies when comparing \*bodhisattvas\* at different stages. 4. \*\*Silent Answer (默置記):\*\* For example, asking, "Is a turtle's fur blue, yellow, red, or white?" or "Is a rabbit's horn curved or straight?" One should remain silent and not reply. A turtle's fur fundamentally does not exist, so how can one discuss its color? If one were to answer, it would only prolong meaningless debate and never come to an end. Therefore, the text speaks of "well subdued" and so forth.

言力用不同者。即是智體是一。所對不同。隨分十種。帶數釋也。辨云。十即是力。持業帶數二釋也。

> The essence of wisdom is one, but its functions differ depending on what it is directed toward. It is divided into ten types according to these specific applications. This is called a "numeral compound" explanation (a word where the number defines the category). Some explain it as: "The ten are the powers themselves," which is an "action-noun numeral compound" (where the number indicates the inherent quality).

言因果相當等者。路云。處是道理義。非處是非道理義。因感善果。是因果相當。是道理義。名處也。若如外道。說持齋得飢餓報。此即因果不相當。非道理義故。名為非處。又云。處者因義。即是惡因。與惡果為因。名因果相當也。若因果不相當。名非處。外道有三。一無因。謂自然而生。即烏不染而自黑。獸不畵而自班。二惡因。簡要云。外道計苦因生樂果。樂因生苦果。世尊責云。愚癡外道。豈有放逸受樂。而招樂果耶。三不平等因者。一因感多果。如大自在天。能生一切。佛法責之。如何一因之上。能生多果。故名不平等。

> Regarding the meaning of "Causes and Results Being Equivalent," a text says: "Appropriate place" refers to the principle of coherence. "Inappropriate place" refers to what goes against this principle. When a cause produces a wholesome result, cause and effect are in harmony—this is the principle of coherence, and it is called "the appropriate place." If, like non-Buddhist teachings, one claims that practicing fasting leads to the result of starvation, then the cause and effect do not correspond. This goes against the principle of coherence, and is therefore called "the inappropriate place." Another text says: "Place" also means "cause." For example, an unwholesome cause leads to an unwholesome result—this is cause and effect being equivalent. If cause and effect do not correspond, it is called "the inappropriate place." There are three kinds of non-Buddhist (wrong) views. First, the view of no cause—that things arise naturally, such as crows being black without being dyed, and animals having spots without being painted. Second, the view of wrong cause—a brief summary says: Non-Buddhists claim that the cause of suffering produces the result of pleasure, and the cause of pleasure produces the result of suffering. The World-Honored One rebuked them, saying: "Foolish non-Buddhists, how could indulging in pleasure through carelessness ever bring about pleasurable results?" Third, the view of unequal cause—that a single cause can produce many results, such as the god Maheshvara being able to create everything. Buddhism refutes this: How can a single cause produce many results? Therefore, it is called "unequal."

言瑜伽云淨不等者。淨因感淨果。染因感染果。非不平。意道平等善惡二因。感善惡二果。不同外道煞牛祠天。行不善因。望得生天善果。皆是因果不相當。即是不平等。

> The Yogācāra teaching explains that "unequal cause and effect" means this: pure causes produce pure results, and defiled causes produce defiled results. This is not a denial of cause and effect—rather, it points to true equality. The wholesome and unwholesome causes naturally bring about their corresponding wholesome and unwholesome results. This differs from the heretical practice of sacrificing oxen to worship heaven, where one performs unwholesome actions yet hopes for a wholesome rebirth in heaven. In such cases, the cause and result simply do not match—this is what is meant by inequality.

言如實轉因者。疏主解也。有疏云。如轉變因者。攝云。筆誤也。淄州云。近檢論文。如轉變。為正。大論三十九云。非不平等。如實轉因者。遠離一切增上慢。智說名如實。不同外道冥性為因。是不實。佛法依處道理。名如實轉因。如者稱順義。實者真實轉起也。此因與當來為如實生起之因。名如實轉因也。

> Regarding the term "Thusness-based Transforming Cause," the commentary master provides an explanation. Some commentaries say "Thus Transforming Cause" was a scribal error. The analysis from Zi Prefecture states, upon recent examination of the treatise, "Thus Transforming" is correct. The Great Treatise, Volume 39, states: "It is not unequal. The Thusness-based Transforming Cause means that, having completely abandoned all forms of spiritual pride, wisdom is awakened and realized as 'Thusness.' This is unlike non-Buddhist teachings that ascribe the cause to a primordial, blind nature, which is not real. The principle of dependence within the Buddha's Dharma is called the Thusness-based Transforming Cause. 'Thusness' means correspondence and accord; 'Real' means genuine arising. This cause acts as the foundation for the genuine arising of future results, hence it is called the Thusness-based Transforming Cause."

言處者建立等者。問何名為處。答三義解處。疏言建立義。二依義。三起義。

> The term "realm" carries three meanings: the meaning of establishment, the meaning of dependence, and the meaning of arising.

言能建立果者。解前建立義。

> Those who can establish results understand the principle of establishment explained previously.

言為依能起等者。為依兩字。解前依義。起字解前起義也。問何名處義。答處者建立義也。為因能建立果。果為所建立。故名為處。二者依義。因為所依。果為能依。名言種子生五薀現行。名依所也。善惡因招無記果名處。三處者起義。因能起果。果為所起。故名為處也。

> "I speak according to causes and conditions." The phrase "according to" explains the meaning of dependency, while the word "causes" explains the meaning of arising. Question: What is meant by "location"? Answer: "Location" means establishment. A cause can establish an effect, and an effect is what is established, hence it is called "location." Second, it means dependency: the cause serves as the basis, and the effect depends on it. The seeds of verbal expression produce the five aggregates in their active state, which is called the basis of dependency. Good and evil causes bring about neutral effects—this is called "location." Third, "location" means arising: a cause gives rise to an effect, and the effect arises from the cause, hence it is called "location."

言不平等因與上者。佛法善因感善果。外道善因感惡果。一陪相達。今瑜伽說。處者因義。破外道不平等因。無性論云。處者所以義。有所容受義。若無所以。若無容受。說名非處。雙破無因惡因。合斯二論。義方周足上解處非處了。

> Speaking of the cause of inequality and the higher principle: In the Buddha's teaching, good causes lead to good results. In non-Buddhist teachings, good causes can lead to bad results—completely opposite. Now, the Yogaśāstra says that "condition" means "cause." It refutes the non-Buddhist view of inequality of causes. The \*Asaṅgaśāstra\* says that "condition" means "reason" and also "that which can accommodate." If there is no reason, if there is no accommodation, it is called "non-condition." This refutes both the view of no cause and the view of bad cause. Combining these two explanations, the meaning is complete and thorough. <note>The above explains "condition" and "non-condition."</note>

言於此二種等者。解智義。即處非處。名二種也。一切智者。問此明後得智。何故引根本智。答智是能知。汎解一切智是根本智。一切種智是後得智。今此四種並是後得。後得智體唯是一。以作用不同。故說為四。簡要云。即得後智也。不同尋常解根本智名一切也。此中說後得智名一切者。能遍知一切法。緣一切境。故名一切。一切者。章敬云。有四義。一者。緣一切界。二者。緣一切事。三者。緣一切品。四者。緣一切時。於此四境。無礙而轉。名一切智。一切界中有二。一器。二有情。一切事中有二種差別。一者有為。二者無為。一切品中有五種。一自相差別。二共相差別。三因果差別。四界趣差別。五三性差別。時有三時。一過去。二未來。三現在。即於如是一切界一切事一切品一切時。如實而知。故名一切智也。

> Regarding these two kinds—they explain the meaning of wisdom. "Right or wrong" (the appropriate and inappropriate) refers to these two. "All-knowing wisdom" is asked: This passage speaks of acquired wisdom, why does it cite fundamental wisdom? Answer: Wisdom is what knows. Generally speaking, "all-knowing" refers to fundamental wisdom, while "all-embracing wisdom" refers to acquired wisdom. Now these four types are all acquired wisdom. The essence of acquired wisdom is singular; it is described as four because of its different functions. To put it briefly: this is acquired wisdom. It is different from the usual understanding that "all-knowing" refers to fundamental wisdom. Here, acquired wisdom is called "all-knowing" because it can fully know all phenomena and engage with all realms, hence the name "all-knowing." "All-knowing" has four meanings, according to Zhangjing: First, it engages with all realms. Second, it engages with all matters. Third, it engages with all categories. Fourth, it engages with all times. It operates freely across these four realms, and so is called "all-knowing wisdom." Within "all realms," there are two: the material world and sentient beings. Within "all matters," there are two distinctions: conditioned and unconditioned. Within "all categories," there are five: distinctions of individual characteristics, distinctions of shared characteristics, distinctions of causes and effects, distinctions of realms and rebirths, and distinctions of the three natures. Within "all times," there are three times: past, future, and present. Thus, knowing all realms, all matters, all categories, and all times as they truly are—that is called "all-knowing wisdom."

言無滯智者。暫時依意。遍於一切。無礙速疾。名無滯智也。簡要云。不被外道問難屈辱故。

> "Speech without hindrance, wisdom without obstruction." A wise person, relying on momentary understanding, can swiftly and freely reach all things without obstacle. This is called "unhindered wisdom." In brief: it means being undefeated and unashamed when questioned or challenged by followers of other paths.

言清淨智者。一切煩惱及智氣畢竟永斷。故清智。二乘世俗是有漏。不名清淨。今佛智世俗是無漏無愛恚。名為清淨。

> Those who are called "pure in wisdom" have forever cut off all afflictions and the subtle traces of ignorance. Therefore, they are called "pure wisdom." For the two vehicles (śrāvakas and pratyekabuddhas), conventional wisdom is still tainted (with outflows) and cannot be called "pure." But the Buddha's conventional wisdom is free from outflows, without attachment or aversion, and so it is called "pure."

言離增上慢等者。不同外道未得謂得。佛證得福智圓滿。具一切智。名離增上慢。離少得謂多得也。

> Those who are free from arrogance and self-conceit are unlike practitioners of other paths who claim attainment they have not realized. When the Buddha attained perfect merit and wisdom, possessing all-knowing awareness, this is called freedom from arrogance. It means freedom from the tendency to claim a greater attainment than one has actually achieved.

言力義如前者。前十智是體。此四个智。是向上義。如來以此後得三智。能知前二。處非處名智力。

> The meaning of strength and wisdom is as previously stated. The first ten kinds of wisdom constitute the foundation. These four kinds of wisdom represent a higher sense. With these three kinds of wisdom attained afterward, the Tathagata can understand the first two. This is known as the power of knowing what is appropriate and what is not.

言各自所作等者。自業智力於自所作。自受果報。如實了知。及布施福移轉。不作而得。言施福移轉者。諸外道言。今生布施。來生受貧窮果。今生竊盜。來世富貴果。持齋餓鬼果。煞馬祠天。感生天長命果。乃至行苦因得樂果。行樂因得苦報。如有人禮菩提樹及以布施。有人不去。即用金錢買取不得。種種爭論。今說業力。降伏此等垢。知諸業自受。問佛法之中。子孫設齋為亡人。豈非此人造福他人受果。答地獄中有白幡現。亦事須得亡人自發心始得。若不如此。十方世界菩薩修行無限。个个總願。願一切眾生。總如我身一切成佛。若許他人造業此人受。即事凡夫。總合成佛了。我輩凡夫既不免生死。故須自作自受。故言各自所作也。

> "The phrase 'each according to their own actions' refers to the power of understanding karma: one clearly knows that one's own actions bring their own results, and that blessings from giving don't transfer to others — nor can one receive without doing. Regarding the idea that 'blessings from giving can be transferred': Some non-Buddhists claim that giving in this life leads to poverty and theft in the next life, or that stealing brings wealth, or that keeping precepts leads to being reborn a hungry ghost. Others say killing horses and worshiping heaven leads to a long life in heaven. Some even argue that suffering causes lead to happy results and that pleasant causes lead to suffering — like people who, when worshipping the Bodhi tree or making offerings, argue that if someone doesn't do it, they can't 'buy' blessings with money. These various debates arise. Now, the teaching on karma overcomes these delusions, helping us understand that each person experiences the results of their own actions. \*\*Question\*\*: In Buddhism, when descendants hold ceremonies for the deceased, does that mean the living can create blessings that the dead receive? \*\*Answer\*\*: In the hell realms, a white banner may appear, but it still requires that the deceased person themselves generates the intention. If this weren't the case, then since the Buddhas and Bodhisattvas of the ten directions practice limitless good deeds and vow that all beings may become Buddhas like them, it would mean that ordinary beings could achieve Buddhahood through others' efforts. But ordinary beings like us cannot escape birth and death — so it must be that we reap what we sow. Hence, the phrase: each according to their own actions."

言三世者。過去未來現在。三業者。或福業非福業不動業。或即順現順生順後業。業能順果。果是所順果。業是能順名自業。業有三。一非福。三塗。二福業。四洲六欲天。三不動業。色無色。非福三品。上品地獄。中品餓鬼。下品畜生。福業二品。下品四洲。上品六欲天。不動二品。下品色界。上品無色界。或身業語業意業。或順現受業。現世造業。現世受報。名順現受。或第一生造業。第二生受。名順生受。今生或造業。第三生已去受。名順後。若不定業者。有三種。有時定報不定。時不定報。俱不定。如來後得智。一一皆知。眾生身中。自作業自受報。從因為名。名自業智力也。

> Speaking of the three times: past, future, and present. Speaking of the three kinds of karma: either meritorious karma, unmeritorious karma, or unmoving karma. Alternatively, they are karma that ripens in this life, in the next life, or in lives after that. Karma is the cause that brings about its result. The result is the outcome brought about by karma, while karma itself is called one's own action. There are three kinds of karma: 1. Unmeritorious karma — leads to the three lower realms. 2. Meritorious karma — leads to the four continents and the six heavens of desire. 3. Unmoving karma — leads to the form realm and the formless realm. Unmeritorious karma has three grades: the highest leads to hell, the middle to the hungry ghost realm, and the lowest to the animal realm. Meritorious karma has two grades: the lower leads to the four continents, the higher to the six heavens of desire. Unmoving karma has two grades: the lower leads to the form realm, the higher to the formless realm. Alternatively, there is karma of body, speech, and mind. Or there is karma that ripens in this life: by creating karma in this life, one experiences its results in this life — this is called "ripening in this life." Or karma created in the first life ripens in the second life — this is called "ripening in the next life." Karma created in this life that ripens from the third life onward is called "ripening in later lives." As for undetermined karma, there are three types: sometimes the time is fixed but the result is not; sometimes the result is fixed but the time is not; sometimes neither is fixed. The Tathāgata, with his wisdom acquired after enlightenment, knows each and every one of these. Thus, within the bodies of sentient beings, their own actions bring about their own results. This is called the power of knowing karmic deeds, named after the cause.

言於此善惡業異熟等者。章敬云。指般若經業異熟智力。因果雙舉也。問此自作業。自受果。與處非處何別。答前處非處。遮他無因惡因及不平等因。無自然樂因得樂。如數證計冥性。梵王帝釋等。此業異熟。約自作還自受也。問前後二解憑何教說。答曰。若作集論等。但能招彼順現受等三業。名為自業。若依般若經。名業異熟智力。前能知業。此據能知業所感果。故別也。

> Regarding the maturation of good and evil karma: Master Zhangjing said it refers to the "wisdom of karma and its results" (karma-vipāka-jñāna-bala) from the \*Perfection of Wisdom Sūtra\*, where cause and effect are discussed together. Question: If this chapter says "one reaps the fruits of one's own actions," how does this differ from the earlier section on "what is fitting and what is not" (sthānāsthāna)? Answer: The earlier section on "fitting and not fitting" denies the existence of a cause without a creator, an evil cause, or an unequal cause. It states there is no natural cause for happiness that leads to happiness, as taught by those who count and verify a primordial nature (prakṛti), Brahmā, Indra, and so forth. This section on karma and its results focuses on the fact that one's own actions lead to one's own retribution. Question: On what scriptural basis do the two explanations (before and after) rely? Answer: If based on treatises like the \*Abhidharma-samuccaya\* or \*Karma-varṇana-śāstra\*, actions that lead to retribution in the present life (dṛṣṭa-dharma-vedanīya) or other appropriate lifetimes are called "self-actions." If based on the \*Perfection of Wisdom Sūtra\*, it is called the "wisdom of karma and its results." The first understanding refers to knowing karma itself; this understanding refers to knowing the results that karma brings about. Therefore, they are different.

言亦名業異熟智者。業異熟屬眾生。智力屬佛也。

> "Words are also called the ripening of karma. The ripening of karma belongs to sentient beings, while the power of wisdom belongs to the Buddha."

言四靜慮解脫等者。由定寂靜。能審慮故。慮體是慧。定有靜用。能生慧慮。故名靜慮。有四解。一奢摩他。云等持。通定散。但專注不散者。皆此攝也。惛沉掉舉。是不平等。由所加行。折伏惛沉掉舉。平等持心。於一境轉。名等持也。二等至。簡要云。三摩䟦提。此云等至。通有心無心。唯定非散。此有二。一在定位之心。安和適悅。名之為等。此由前定力。引彼身心。至此安和平等之位。名為至。二解云。等謂平等。惛沉掉舉。名不平等。由前加行。折却惛沉掉舉品。此加行之心。便是平等品。此心等引。至安和分位。等能引至。此名為等至也。

> Four types of "meditative states" or "liberations" are discussed below. 1. \*\*Samadhi (Equipoise):\*\* The quality of being calm and collected. Whether one is in a meditative state or ordinary life, any focused, undistracted mind falls under this category. Mental dullness and restlessness are states of imbalance. By applying effort, one subdues these hindrances and holds the mind evenly, focused on a single object; this is called Samadhi. 2. \*\*Samapatti (Attainment of Equipoise):\*\* In brief, this is called "Equipoise." It encompasses both conscious and unconscious mental states, but only applies to meditative states, not to ordinary life. \* \*\*Explanation One:\*\* In a state of meditation, the mind is calm, peaceful, and joyful; this is called "equipoise." This resulting state of calmness and balance in both body and mind is "attained" due to the preceding ability to focus. \* \*\*Explanation Two:\*\* "Equipoise" refers to the balanced state free from dullness and restlessness. The mind that has removed these hindrances is the balanced mind. This balanced mind, through sustained effort, leads one to a state of peace and comfort; this process of balance leading to the attainment of a peaceful state is called "Equipoise."

言此等諸定通滿等者。有漏定通雜染清淨。無漏定唯清淨。若但言染。唯愛味。不通淨定。若言雜染。即通有漏淨定。兼愛味定也。若細分別。染中有二。一障礙雜染。為求靜慮加行時。無方便故。及諸蓋間雜生故。二自地雜染。雖離下染欲得上定。仍為自地纏隨眠縛。不得清淨。有四番。二淨二染。二淨者。一善方便。二善清淨。二染者。一離現纏。二離隨眠。故成四。此一節疏文。會般若經中智與瑜伽論名自不同。意說如來於此諸定差別。佛皆能知也。

> This passage explains that various meditative states can be impaired or pure. States achieved through ordinary means may be mixed with defilement or purity, while states arising from transcendental insight are solely pure. If we speak only of "impairment," we mean the attachment to pleasant meditative experiences, which doesn't refer to pure states. If we say "mixed with defilement," that includes states of ordinary contemplation that are pure, as well as those tainted by attachment. For a detailed analysis, there are two kinds of impairment: 1) Obstructive impairment – this occurs when someone tries to enter deep meditation without proper preparation, and when mental hindrances repeatedly arise. 2) Self-contained impairment – even after overcoming lower-level defilements to achieve a higher meditative state, one remains bound by the latent tendencies and afflictions of that state itself, preventing true purity. In total, there are four categories: two pure and two impaired. The two pure are: a) skillful preparatory practices, and b) fully purified states. The two impaired are: a) states where active defilements are absent but still latent, and b) states where these latent tendencies remain. This section of the commentary clarifies that the terms used in the \*Perfection of Wisdom Sutra\* and the \*Yogacara-bhumi Shastra\* differ. It explains that the Tathagata perfectly understands all these distinctions within meditative states.

言根者信等者。根勝劣智力也。根者生長義。故說名根。根即信進念定慧五根也。簡要云。此顯信等五根有上下勝劣。上者名勝。下者名劣。佛於勝劣二根中。皆能知故。名根勝智力也。然此五根道漏無漏。有上中耎。菩薩五根為上。緣覺五根為中。聲聞五根名下。中下二根合處說。名劣。上者獨勝。即菩薩也。此上三乘通論勝劣二品也。疏中意。三乘各各有自耎中上。耎者劣即下也。初聞教名耎。次修行行名中。後成熟果上。此解總非正也。但是一人身中。有信等五根。便自然有上者。有中者。有下者。中下名劣。上品名勝也。

> Here are the roots: faith and the others. The power of knowing superior and inferior spiritual capacities is the "power of the roots." The word "root" means growth, so it is called a root. The roots are the five faculties of faith, effort, mindfulness, concentration, and wisdom. Put simply, this reveals that these five roots of faith and so on have degrees of superiority and inferiority. The superior ones are called "superior," and the inferior ones "inferior." The Buddha can know both the superior and inferior roots, which is why it is called the power of knowing the capacities of the roots. Now, these five roots can belong to the path of training or the path beyond training, and they can be at the weak, medium, or strong levels. The five roots of a Bodhisattva are superior; those of a Pratyekabuddha are medium; and those of a Śrāvaka are inferior. The medium and inferior levels are spoken of together and called inferior. The superior level stands alone, and that is the Bodhisattva. This is a general discussion of the superior and inferior categories for the three vehicles. According to the commentary, each of the three vehicles has its own weak, medium, and superior stages. "Weak" means inferior, which is the lowest. Hearing the teachings for the first time is called the weak stage; training in the practice is called the medium stage; and finally, realizing the fruit is the superior stage. This explanation, however, is not entirely correct. Rather, in a single person's being, there are these five roots of faith, etc., and they naturally have superior, medium, and inferior aspects. The medium and inferior are called inferior, while the superior is called superior.

言若從他等者。問一種是信等五根。如何則有上中下差別。答疏云若從等。若論根勝劣智。文已結了。即合屬他後文。若准疏勢。屬根勝劣智力。為正。雖前結了。但是結標文。此段疏結釋文。若從他以為其先者。名隨信行人。是鈍根是劣。身中有三乘種姓。不能覺。事須假他人教示方生信心。信從他人起。名隨信行中等。或觀諸法。以為先者。即是隨法行人。利根人也。先觀察而自起信心。不假善知識。名利根人。問此中為但取信等五根。兼通餘根耶。答攝云。此約入見道。且說信等五根。若通說生死。可兼二十二根。信等五根體是善故。名別有體。簡前八根。唯是無記。意與五受。通三性簡。三無漏體同一慧故。故於二十二根。唯說爾許。非不知餘。

> If it is said “depending on others” and so on: The question is, since they are all the same five faculties—faith, energy, mindfulness, concentration, and wisdom—how can there be differences of superior, medium, and inferior? The commentary says: “If we follow the phrase ‘depending on others,’ when discussing distinctions of superior and inferior faculties and wisdom, the text has already concluded that section. That portion rightly belongs to the following explanation. Based on the commentary’s approach, taking it as part of the power of distinguishing superior and inferior faculties is correct. Although the earlier section concluded, it merely ended the introductory statement. This section of the commentary explains the detailed clarification. Those who depend on others as their primary means are called ‘followers of faith.’ They have dull faculties and are inferior. Although they possess the three-vehicle potential, they cannot awaken on their own<note>medium</note>. They must rely on others to teach and guide them before faith arises. Because their faith arises from others, they are called ‘followers of faith.’ Those who first observe phenomena are called ‘followers of Dharma.’ They are sharp faculties. They first examine and then generate faith on their own, without relying on a teacher. These are people of sharp faculties.” Question: In this context, does it refer only to the five faculties of faith and so on, or does it also include the other faculties? Answer: According to the summary: This passage discusses entering the path of insight, so it only mentions the five faculties of faith and so on. If we broadly discuss rebirth, it could include all twenty-two faculties. Since the five faculties of faith and so on are inherently wholesome, they are said to have distinct natures. This distinguishes them from the previous eight faculties, which are karmically neutral. The mind faculty and the five feelings are associated with the three natures. The three formless faculties share the same nature of wisdom. Therefore, among the twenty-two faculties, only these are specified. This does not mean the others are unknown.

言愛樂勝解等者。種種勝解智力也。相國云。於三乘處。各隨自情愛勝解。忻慕修學。名種種信解。心勝於境。名之為勝。印持決定。名之為解。印持三寶。是良福田。愛三乘行。取三乘果。名為愛樂。先由勝解。印證前境。決定是因。不可引轉。是果如來能知。名智力。眾生三乘五性勝不一。總名種種勝解智力也。或樂於善。或樂不善等。佛悉能知也。

> "Delighting in, loving, and having superior understanding refers to the power of knowing various kinds of superior understanding." Minister Xiang said: "Within the three vehicles, each person, according to their own inclination, delights in and has a superior understanding of the teaching. They admire it, aspire to it, cultivate it, and learn it. This is called 'various kinds of faith and understanding.' When the mind is more focused than the objects of experience, this is called 'superior.' When one seals, holds, and conclusively determines something, this is called 'understanding.' To seal and hold the Three Jewels is to recognize them as a true field of merit. To love the practices of the three vehicles and to take the fruits of the three vehicles is called 'delighting in and loving.' First, through superior understanding, one confirms and realizes the object before them. This is conclusively determined as the cause, which cannot be led astray. This is the fruit. That the Tathagata is able to know this is called 'the power of knowledge.' The sentient beings of the three vehicles and the five distinct natures are not all the same. This is collectively called 'the power of knowing various kinds of superior understanding.' Some may delight in what is good, while others may delight in what is not good, and so on. The Buddha is able to know all of this thoroughly."

言若廣建立等者。種種界智力也。意言有情有種種性。或一乘。或五乘。或通三性。善惡無記種子。乃至八萬四千行。如來皆能了知也。建立者。施設義。種種界者。界是因義。亦是性義。即是三乘五乘種子也。

> "If the teachings are established extensively," this refers to the power of understanding the various realms. The meaning is that beings have various kinds of natures—whether it’s the One Vehicle, the Five Vehicles, or the three universal qualities: virtuous, unwholesome, or morally neutral seeds, up to the eighty-four thousand types of behavior. The Tathāgata is able to know all of these. "Established" means to arrange or set forth. "Various realms" means that realm is the basis for causes, as well as the basis for natures. This refers to the seeds of the Three Vehicles and the Five Vehicles.

言或四乘者。三乘外加不定乘。五乘者。四乘外加人天乘。即無性人也。此約五乘種子。瑜伽說四種界。一本性住種性界。二習所成界。三可對治界。染種子無漏智對治。四不可對治界。即無種人身中。法爾種子無漏智對治也。

> Some speak of four vehicles: the three vehicles plus the indeterminate vehicle. The five vehicles are the four vehicles plus the vehicles of humans and celestial beings—this refers to beings without the seed of liberation. This is in terms of the seeds of the five vehicles. The \*Yogācārabhūmi\* speaks of four types of fundamental natures: 1. The nature that inherently contains the seed of liberation. 2. The nature that develops through practice. 3. The nature that can be countered—the impure seeds can be opposed by the wisdom free from contamination. 4. The nature that cannot be countered—this refers to beings without the seed of liberation. In such individuals, the seeds that naturally exist cannot be countered by the wisdom free from contamination.

言或貪嗔等者。有唯貪增。有唯嗔增。有唯癡增。有三俱者。故名等分。

> When it is said "speech or greed, aversion, etc.," there are those in whom only greed is dominant, those in whom only aversion is dominant, those in whom only delusion is dominant, and those in whom all three are present. Therefore, this is called "equal distribution."

言乃至有情八十千等者。辨云。此據全數。故俱舍云。牟尼說法蘊。數有八十千。亦同詩三百。亦是舉全數。理實八十四行也。詩三百五篇也。維摩經云。八萬四千諸塵勞門也。種性不一。名為種性。種性者界也。知諸眾生。多貪種性。多嗔種性。乃至多癡八萬四千病行種性。佛智一一皆知。名種種界智力也。

> The text speaks of "eighty thousand types of beings." Explanation: This refers to the complete number. As the \*Abhidharmakośa\* says, "The Muni taught that the \*Dharma\* aggregates number eighty thousand." This is similar to saying "three hundred poems," which is also an expression of the complete number. In truth, the complete number is eighty-four lines. The \*Three Hundred Poems\* contains three hundred and five chapters. The \*Vimalakīrti Sūtra\* speaks of "eighty-four thousand gates of affliction." Beings have diverse natures, which are called "dispositions." Dispositions refer to their underlying tendencies. The Buddha knows all beings—those with a disposition toward greed, those with a disposition toward anger, and even those with a disposition toward ignorance—the eighty-four thousand varieties of affliction-based natures. The Buddha's wisdom knows each one individually. This is called the power of knowing the various dispositions.

言若即如是者。趣入聖道行也。若即如是者。指前門中種子也。諸趣門中者。指此門中染法種子現行也。諸趣門即是所趣。所趣即是佛所知境。所知有四。貪嗔癡等分也。言順正行者。一句是能趣。貪嗔癡是所趣也。修不淨觀慈悲觀界分別觀。為能趣行。今唯取能趣行。是此間遍趣行。行收遍趣之行。依主釋。今趣遍字屬如來。如來智家所知之如來後得智。遍能得知眾生趣向之行。名遍趣行。

> "If it is thus, then one enters the noble path of practice. 'If it is thus' refers to the seeds from the previous gate. 'Among the gates of all realms' refers to the defiled seeds and their manifestations in this gate. The gates of all realms are the objects of pursuit. These objects are the Buddha's domain of knowledge, which consists of four aspects: desire, hatred, ignorance, and their equal combinations. 'The practice aligned with the correct path'—this phrase indicates the means of pursuit, while desire, hatred, and ignorance are the objects pursued. Cultivating the contemplation of impurity, loving-kindness, and the analysis of elements constitutes the means of pursuit. Here, we only take the means of pursuit, which is the 'all-pervasive practice' in this context. 'Practice' encompasses all forms of practice—this is a possessive compound (Sanskrit: ṣaṣṭhī-tatpuruṣa). Now, the term 'all-pervasive' belongs to the Tathāgata. The sphere of knowledge within the Tathāgata's wisdom—the Tathāgata's subsequent wisdom—can fully comprehend the practices toward which all beings are directed. Hence, it is called 'all-pervasive practice.'"

言或一切五趣之門者。福業。是趣向人天行。不動業。是趣向上界行。慳貪業。是趣向餓鬼行。無慚愧。是趣向畜生行。邪見謗法。是趣向地獄行。

> All paths leading to the five realms of existence can be understood through our actions. Meritorious deeds lead to the human and heavenly realms. Unwavering karma leads to the higher celestial realms. Stingy and greedy karma leads to the hungry ghost realm. Shamelessness leads to the animal realm. Wrong views and slandering the Dharma lead to the hell realm.

言或諸外道等者。趣向執著行也。此解不同諸解。今却取所趣行也。五薀假者身中異見。為能趣。行是所趣。外道異見趣向鞭㭬臥棘行。沙門異見趣向三乘行。執著幻術符書禁呪十二圍陀經書伎業。種種黨類差別。各各修邪。互相違背。執己為長行。餘為非等。

> If we discuss "words or various non-Buddhist paths," these refer to the pursuits and attachments in practice. This explanation differs from other interpretations. Here, we instead focus on the \*destination\* of these practices. Within the false self comprised of the five aggregates, there are differing views that serve as the \*pursuing agent\*, while the practice itself is the \*object pursued\*. Non-Buddhists, due to their varying perspectives, pursue practices such as whipping, piercing, or sleeping on thorns. Ascetics, with their differing views, pursue the practices of the three vehicles. They cling to illusions, charms, spells, prohibitions, mantras, the twelve Vedas, and the arts of calligraphy. These various groups and factions differ from one another, each cultivating wrong paths. They oppose each other, each believing their own way to be superior while dismissing others as incorrect.

言或此世他世者。趣求涅槃行也。此世即現在也。他世者。過去未來。總名他世。賀云。即三乘人。三世中趣涅槃之行。名無罪趣行。涅槃體即無罪。無罪之趣行。依主釋。簡要云。無漏聖道。越生死故。名無罪趣行。無罪即趣行。持業。此唯取無漏太狹。若言無罪之趣行。無漏有漏收盡也。三業有漏善順聖道。皆是無罪行也。佛智一一能知四種行。名遍趣行智力。

> The term “conduct in this world or other worlds,” refers to the practices that lead toward Nirvāṇa. “This world” means the present life, while “other worlds” refers to the past and future. Together, they are called other worlds. According to Master He, this is the practice of the three vehicles (Śrāvaka, Pratyekabuddha, and Bodhisattva) across the three times, moving toward Nirvāṇa. It is called “blameless conduct.” The essence of Nirvāṇa is itself blameless, and the conduct that leads to it is also blameless. This is a possessive compound: the conduct of the blameless. In the \*Jian Yao\*, it says: The undefiled holy path, because it transcends birth and death, is called blameless conduct. Here, “blameless” and “conduct” refer to the same thing, forming an appositional compound. If we take this as only the undefiled, it is too narrow. If we say “the conduct of blamelessness,” then both undefiled and defiled are included. Defiled actions that are virtuous and align with the holy path are all blameless actions. The Buddha’s wisdom understands each of these four types of conduct, which is called the power of knowledge of the path that leads everywhere.

言於能遍行等者。會般若經中名字。此遍趣行。是如來後得智所遊履之處。名行行也。能了知智。就所了知為名。名遍行行也。相國云。前解於遍。即佛能緣智名遍。今此解遍。屬於所緣。諸趣之行名遍。問趣行智力。與處非處智力何別。答攝云。彼是智境寬。此是趣行即狹。彼兼緣非處寬。此唯緣處狹也。

> Regarding the phrase "able to reach all realms": This corresponds to the names found in the Prajñāpāramitā Sūtras. "Reaching all realms" refers to the path traversed by the Tathāgata's post-enlightenment wisdom—this is what is meant by "path as practice." The wisdom that fully understands is named after what it understands, hence it is called "the practice that reaches all realms." Minister Xiang comments: "The previous explanation used 'all' for the Buddha's perceiving wisdom, calling it 'all.' Now this explanation assigns 'all' to what is perceived, referring to the practices of all realms as 'all.'" Question: What is the difference between the power to understand practices in all realms and the power to know what is appropriate and inappropriate? Answer: As the text says: "The scope of that wisdom is broad, while the scope of practices in all realms is narrow. The former includes both the appropriate and the inappropriate, so its scope is broad; the latter only deals with what is appropriate, so its scope is narrow."

言若於種種有情等者。宿住隨念智力也。緣過去境也。前來遍趣行智力。是如來智。能知有情身中行。今此中說如來智力。能知有情身也。宿者宿世。過法世名宿也。所緣境住在過去。念慧兩法。同緣過去境揀擇。是智也。念隨於智。同時緣境。名隨念智力也。解隨念於智。隨字屬念也。二云。正能緣過去境。名念也。智不能緣過去境。由念引皆。智隨於念。亦緣過去境。名隨念智力。此後解智隨於念。隨字屬智也。前解為正。緣智與念。是同起之法。今不言智力者。是隣近釋。餘九皆依主也。若於種子等者。一一總知名種種。有情言音。四方名字。東方世界眾生所有名字。張三李四。南西北方眾生所有名字。如來一一皆能知也。自體者。有情身體。體即身。

> Regarding "various sentient beings," this refers to the power of recollecting past lives. It focuses on past conditions. The previously mentioned power of knowledge of the path traveled everywhere involves the Tathāgata's wisdom to know the actions within sentient beings. Here, the Tathāgata's power to know sentient beings themselves is explained. "Past" means former lives, referring to past dharmas. The objects of focus reside in the past. Mindfulness and wisdom work together, focusing on and discerning past objects—this is wisdom. Mindfulness follows wisdom, focusing on objects simultaneously, hence called the power of mindfulness-based wisdom. One explanation says that mindfulness is what directly focuses on past objects; wisdom cannot focus on the past by itself. Through mindfulness, wisdom is guided to also focus on past objects, so it is called the power of mindfulness-based wisdom. In this later interpretation, wisdom follows mindfulness, with "following" referring to wisdom. The earlier explanation is more accurate. Mindfulness and wisdom arise together. The text does not say "wisdom power" here due to a close proximity interpretation; the other nine powers are based on their primary functions. Regarding "seeds" and so on: knowing each individually is called "various." It includes the voices of sentient beings and names across directions—for example, names like Zhang San and Li Si in the eastern world, and names of beings in the southern, western, and northern worlds. The Tathāgata knows them all individually. "Self-body" refers to the sentient being's physical body, where "body" means the body itself.

言八言說等者。即將過去盡辨。有八般事。為言說之因。一一皆說。名八言說。一如是名字。如是言通下七處轉。如帝釋過去名蠒兒。二如是生類。婆羅門剎帝利等。三種姓。種姓氏之姓。即婆羅門六姓等是。亦如張王等。四飯食。如帝釋宮中蘇陀味。北洲自然粳米。五受苦樂者。謂苦樂。失財利名苦。得財利名樂。六長壽。假如人合壽百歲。至嬰兒後。活至六十七十已來。名壽。七活至八十九十。名久住。八活至盡壽百歲。名壽量邊際。

> Eight Types of Speech and Speech Conditions: This refers to everything associated with the past being fully explained. There are eight specific conditions that serve as the basis for speech. Each is described in turn, and together they are known as the "eight types of speech." First, "such a name," where "such a name" is applicable in the following seven contexts. For example, in the past, the god Indra was called "moth-man." Second, "such a class of birth," such as being a Brahmin, Kshatriya, etc. Third, "family lineage," meaning the clan or surname. For instance, the Brahmins have six surnames, comparable to names like Zhang or Wang. Fourth, "food," such as the divine nectar in Indra's palace or the naturally growing rice in the Northern Continent. Fifth, "one who experiences pain and pleasure"—that is, pain and pleasure. Losing wealth and profit is called pain; gaining them is called pleasure. Sixth, "long life," such as when a person's destined lifespan is one hundred years. After infancy, living to sixty or seventy is called merely "life." Seventh, living to eighty or ninety is called "longevity." Eighth, living to the full one hundred years is called "lifespan's limit."

言於此八中等。智隨於念。緣過去境。即是於念。隨念決斷即名智。念能憶念。即智言略所行行者。問如何前說八。後略為六。答秀云。總門眾生身中。過去八事。今略為六。即以八種。略為六故。據所行行。不過六種。攝前長壽久住。總為壽量。故唯六也。但略其數。非略行也。問八言說句。與略所行行何別。答說是能詮教。六略行是所詮理也。此二俱是如來智所知境也。八言說約法體。則有八種。六略行論佛所知。合成六種。合壽量為一故。所以名略也。即六種種境。是宿住智。所遊履行處。名略所行行也。

言一呼召等者。即前如是名字。二剎帝利等者。即前如是生類。我是過去剎帝利婆羅門。三父母者。即前種姓。四飯食等者。即前飯食。即變生為熟。亦只如冷淘不詫等。名方軌也。五興衰者。興即樂也。衰即前苦也。六壽量者。即前長壽久住邊際。是也。

言此等宿住等者結也。智與念俱時起。能緣過去。名念俱行智力也。隨念相應之智力。依仕解。

言諸有情類等者。死生智力也。前來宿住隨念緣過去。此生死智力緣未來境。即知三根聲聞。未來世經若干劫。當得作佛等。及知諸弟子。若造善業者。來世中得生善處。若造惡業者。來世中生三惡趣之處。又能降伏執著斷見之者。佛語言。未來世中。若更無身。可言斷滅。未來有其無量。如何執身而有斷滅耶。

言臨欲終沒等者。死謂本有最後一剎那心現在。只有此一剎那。更無後念。此名為死。謨云。欲死正死。名死也。

言住在有等者。慈恩云。取中有末後一剎那心。名生時一念。第八識攬父母遺體而住。即名生時。不取生胎方名生也。此中但說生死及降伏執斷見。是本意也。如經中說。孝子比丘僧中惡口。在胎六十年。意言如六十劫。皆名為住。如來一一能知。名死生智力。

言於善惡趣等者。解力義也。

言一切諸法等者。能知見修無學道。名漏盡。今說正知若兼方便。亦通知資粮加行方便伏惑成道。名漏盡。若種若現皆盡諸漏。是現行。及眠即是種子。如是種現皆盡。名漏盡智力。問漏是種子。如來遍緣三乘無學身中漏盡亦知。聖有學身中漏法不盡。亦亦知。問若知漏盡。可名漏盡智力。兼知漏不盡。何不名漏不盡智力。答影彰說故。或從勝說。問佛自身中諸漏已盡。佛自知否。知者何名此力。若言知見者。其相云何。答見心故。果中作用強盛。見分亦得。及緣自證王所。見分亦互相緣。不同因故。得能知自足漏盡。若爾。何名同一所緣。不可現在心反緣自心故。答王緣於所見分之時。與所自證因。緣此見故。無有失。

言智者是體等者。十種智皆是體。十種力皆是用。智即是力。持業釋。

言此中宿住等者。秀云。然智不緣過去。念能知宿世事。由智與念俱故。隨念亦緣過去。今從助伴。以得其名。故隨念智力。隣近釋。或能緣過去境。與彼念俱。念俱由近。彼念相從得名。隣近釋後勝。

言處非處等者。並北依主也。

言雖復處三文不同者。是結前也。然體有五者。生後也。

言一最勝體者。問何名最勝。答佛功德中。慧最勝故。言最勝體也。

言佛具知根慧等者。佛具知根。含於九法。謂信等五。及意喜樂捨。今取九中五根五中慧根。為十力體。無漏根有三。一未知當知根。即見道十五心已前。於所未知。當知故。二已知根。第十六心已去。金剛心已還。於十五心前者。已知故。三具知。謂解脫道後。故言具知根也。問此三根為世俗。為勝義。答若准小乘。俱是假法。皆名世俗等。論云。四塵雖有漏。實故名勝義。三根雖無漏。假故名世俗。若大乘宗。既是無漏。故勝義攝。

言二引出體等者。二說。一定能引慧。名引生。二者。定是功德叢林。亦能生功德。名為引生也。慧是諸德之主。亦能引生諸法。慧亦名引生。故十力以定慧為體。又云。由定起根本。根本引起後得。後得智得上妙用。名力也。

言三尅實體等者。問既尅實體。以五根為性。何不言信力念力。答慧為勝故。空言智力。隨勝而就。據實。信等亦得為體也。

言相應體者。智起之時。同時必有遍行別境善十一。俱時而起。故論云。及相應也。

言四蘊等者。且智起時。必有淨識。心王是識。同時有遍行心所。以為受蘊。想為想蘊。自餘遍行一分。別境善十一等。並是行蘊。智起之時。與此眾生相應。故名相應。雖有眾多之法。不離四蘊為性也。

言五眷屬體等者。此體最寬。四蘊之上。更加色蘊。為五蘊。疏主取定道二戒。為色蘊。問佛身何得成定道二戒。答若准小乘宗。說定共戒唯有漏。道共戒唯無漏。大乘宗。定共戒通漏無。道共戒唯無漏。今取大乘。佛身無漏。戒隨於佛。定戒亦唯無漏。問因中定道二戒。依現行思上立。此現行思上有遮防。彼身口七支惡色不起功能。名無表色。若爾佛果無彼惡色可防。如何亦名為色。答有三解。一云。雖無色可防能發善色。亦名為色。二云。果中有彼防發功能在。亦名為色。三云。從遠所防說。亦名為色也。

言此雖無文等者。疏主自添此一解。立理云。此雖無文等。道理合有也。遮犯戒垢。助摧怨故。犯戒之法。名之為垢。由無表戒能防此垢。永不令起。名遮犯戒垢。既遮此垢。諸煩惱不起。名助摧怨。怨者煩惱。與無漏智為怨也。

言餘之三門者。指餘門義。次有第三辨行相門。隨辨名處。略已解畢。

言第四次第者。如來初得無上菩提。即使頓得。後次第起。初立一切無倒因果。起處非處智力。次第希求欲界異熟為說。遠離諸不善業。令行善業。起自業智力。乃至次令永斷一切煩惱。起漏盡智力。

言第五諸門。諸門者有五。一分別門。二不共門。三平等門。四差別門。五引發門。一分別者有三。一時分別。三世所知。隨悟入故。二品類分別。謂於一一。隨自相共相一切行。而悟入故。三者身分別。十方有情。各各差別。一切相續一切事義。隨悟入故。不共門者。二乘所無。菩薩分得別。唯佛獨圓。平等門者。一切如來皆悉平等。具足此力。無有差別。差別門者。如菩薩地廣說其相。恐繁不可述。引發者。復有三種。一方便。二根本。三引發。方便者。謂於教法向上定。數數思惟行相。後使成滿。根本者。雖通諸靜慮皆悉有之。如來多住第四靜慮。故言根本。引發門者。復有二種。一現前起用。以後得智為體。二居住本性用。出世間正智為體。即根本智。

言列名等者。佛四無畏者。疏中自列。菩薩四無所畏者。一總持無畏。二知根無畏。三問答無畏。四斷疑無畏。如常不輕品解。今此佛四無所畏也。

言四是數名者。釋名也。無所畏者。於此四處。能自了知。此是總談無畏。於此四處。有人徵問。如來能自了知。都無性懼。故名無畏也。

言坦然無畏者。身無畏也。言心無怯劣者。心無畏也。言無所疑慮者。諸語無畏也。或怛然無畏。是總名無畏。心無怯劣。心無畏。無所疑慮。語無畏。都無怯懼。身無畏。故名無畏。結也。

言正覺諸法者。簡外道耶覺。只此正字。若是邪正之正。簡外道。若圓正之正。兼簡菩薩。覺未圓故。

言等覺諸法者。簡於二乘。偏覺諸法者。即所知法也。合而論之。正等覺。若開則言正覺等覺也。上正等覺無畏。斷所知障也。

言諸煩惱漏種現者。漏盡無畏。斷煩惱障。知他人身中漏或種總盡。名漏盡無畏。問他人身中漏不盡。亦如何不言漏不盡無畏。答據實總知。但是就勝而說也。問自身中漏盡知否。答亦知也。

言說鄣礙法等者。障法無畏。一者貪欲。二者全界煩惱。總名為障。三界分別煩惱。望三乘人見道。總名為障也。俱生煩惱前六品。望第二果為障。後三品望第三果為障。上二界俱生煩惱。望第四果為障。總而言之染法為障者。煩惱所知二障。

言說出離道等者。出苦道無畏也。正說見道修道究竟道。名出離道。傍取方便及資粮加行亦伏惑。亦名出離道。聲聞人觀四諦。緣覺人四十四智七十七智。出苦道。菩薩二空智乃至三十七品六度四攝等。佛即雙離二障。名出苦道無畏。出三乘聖道。是出苦道法也。正等覺四不是無畏。無畏不是正等覺等四。此四法是境。如來於此四之上。身心無畏。故以為名也。

言於此四中等者。簡要云。初二是自利德。即佛自是正等覺。正等覺之無畏。漏盡之無畏。後二是利他德。障法無畏。出苦道無畏。通三乘人。出苦道及三乘障法也。無畏屬佛自身故。出苦道之無畏。障法之無畏。皆依主也。

言出體性等者。五重出體。道理一准。前十力中釋。

言若起作用者。金云。等覺諸法。及斷種現。是住自性。正智為體。即本智也。說障法出苦道等。是起作用。後智為性。相國。此四無畏。各有自姓作用。

言發起者。因定發慧。而得四故。故引發故。以定慧為體。此引發義。亦同十力中解。餘義并同。

言談實等者。同前尅實體也。

言如經言者。菩薩藏經也。

言復有沙門或非沙門等者。問世尊經教中。言佛具一切智。無所不知。何故。比丘從他方來。佛問言安樂住否。乞食易得否。事與教不相符也。

言遂於此中有立難云等者。世尊既有問詞。狀似不知。便招傍人難言。佛若知。何要問。若不知要問者。何得言具一切智。據實。如來所知障盡已。但是如來示相引導之門。垂軌後人。故陳是事。

言我於此難正見無由等。對法云。我於是事正見無緣。緣者由也。意言我見汝難。無其來由所以也。無真實道理緣由也。得安穩住者。身無畏無怖。無畏者心無畏也。自稱我處大仙等者。由語業無畏也。

言攝受來者等者。問比丘乞食易否。今生歡喜之心。無非利益。皆是法輪。

言欲令諸人審等者。問阿難言天雨下否。欲令阿難審諦於事。佛知尚問。況餘不知。

言亦為後人作等者。如夫子入太廟每事問。例後人也。亦是夫子禮也。然佛一切語言。皆為利益。皆是法輪。如多聞等十部小乘。許諸佛言非皆利益。如問慶喜天雨下否。問諸比丘乞食易不。此何利益。轉何法輪。答大眾等十部小乘。諸佛言皆為利益。問天雨下等。令審講事。佛知尚問。乞食令喜等發心修行。非無利益。皆是法輪。四無畏中。前三屬佛。後一屬弟子。而由世尊言我於四事皆悉了知。而無有畏。世尊既鳴。是言於事中。多有違文。故即有難。

言遂有難言言諸漏等者。問如何初成道。降伏天魔。佛即努眼。嗔魔王。言獘魔等。佛即有嗔。又如提婆達多。見佛出家去。便言。我與邪輪共生羅睺。佛聞此語。即嗔提婆達多。癡人愚人。經中雖言漏盡。相上貪嗔癡宛然。叱呵調達有嗔愛。

喜漂溺。為對治第二禪喜。故第三禪立念支也。此第四定為第三定中勝樂。留礙不能出離。是故世尊勸住正念故。第四禪立念支也。此問答大小乘果。問初二禪身光何別。答初禪身光。如末尼珠。內暗外明。二禪身光。如燈明。內外俱了。今准此中。若依小乘。初二定中無樂受。所言樂者。即是輕安。若准大乘。即是樂受解經禪字了。

言定是四無色等者。分二。初釋名。後出體。釋名中。初釋總名。後別名。且總名。總名無色。婆沙一百四十一云。何故此四說名無色。答超過一切有色法故。色法於此無主容故。說名無色。四者是數。名無色者。無色謂無色。即是四箇根本上三近分。此七處名無色也。空處近分。樂得此名。緣下地色。有色想故。若依大眾化地部等。許見色界。有細業果色。以色細故。立無色名。所言無色者。無彼麤色。若依大乘。言無色者。無業果。許有果色。言無色者。據業果而論之上總名了。後釋別名者。一空無邊處者。具依空無邊處近分定。先對治却四禪已下色。法苑云。空者空其色故。無邊者。十方諸相不可分別。即無邊虗空也。處者。定與心心所法。名處。空無邊是境也。處是能緣心。緣無邊之處。依主釋也。色者質礙義。若不觀色作空。神通往來。即有障礙。觀行成就。當情所緣。是空無邊行相也。問何名處。答二解。一云。約修定人。說能緣心。緣空之處。名處也。二者。處謂能緣定。心是生功德之處也。二者。識無邊處者。當地能緣心緣空處。能緣空之識為境也。下地空既無邊。能緣之識。亦無邊也。三者。無所有處者。小乘二說。一者。觀此位。我我所無。名無所有處。問一切地中。無我我所。何獨此地名無所有。答餘地雖有。勢分羸劣減少。不同此地。二者。不者同下地觀識。此位之中。總不觀境。寂靜而住。名無所有。大乘不然。以當地二十二法為能緣。將識無邊處。能緣無邊之識為境又云。或有所無邊處。所緣無邊之識為境通此二為前正於此識上。思惟觀察。離識之外。更無一法。以無所有為境。無少所有。故名無所有。問緣無不生心。如何牽起能緣心耶。答雖然以無為境思惟。勝解之時。事須依上觀察作無有解也。觀識外無有一法也。亦不緣空。亦不緣識。唯觀無所有為境。四者。非想非非想處者。緣無所有處。能緣為心境。第一非字。非由無也。此定之中。無彼下地麤想。名非想也。第二非字。非由不也。第三非字。非由無也。即不是無也。當地內心極細。心想不無。故云非非想。法苑云。無所有處當地極細心心所二十二法不無。故云非非想。次出體者。婆沙云。一者修得。二者生得。若修得者。有定果色。兼有色蘊。若生得者。四蘊為性。故大乘法苑云。眷屬五蘊為性。此定果色。又言無色定者。四根本上三近分定。唯緣無色定。其空處近分定。通緣下地色境。有色想故。不空緣無色也。問色與無色定相狀何別。答入四靜慮定時。其身相狀。如處室中。入無色定時。其身相狀。如處虗空。問如何無色唯此四定耶。答離下地生得分四種。離第四靜慮生得空無邊處。離空處生立識無邊處。離識處生立無所有處。離無所有處生立非想非非想處。又有說。由受生有四處。謂空處二萬劫。識處四萬劫。無所有處六萬劫。非想非非想處八萬劫解禪定了。

言解脫謂八解脫等者。法苑十門分別。一烈名字。二顯行相。三出體性。疏中有三門也。四釋名。五所緣境。六凡聖得。七離障別。八依身起。九二得果。十有漏無漏分別。

## 法華玄贊要集卷第十六

乹符六年冬溫州開元寺講大慈恩比丘弘舉傳寫供養。

弘長元年辛酉漆月拾日寫之畢。　　永實

同年十月二日一交了。