---
title: "法華經文句輔正記 · 第二"
description: "法華經文句輔正記由唐代高僧道暹撰述，是對天台宗智顗大師法華經文句的重要註釋。該書創作於中國佛教鼎盛期，旨在輔助學人正確理解文句深義，闡發天台教觀思想。內容緊扣經文結構，辨析名相，融通止觀實踐，並回應當時佛教義學討論。作為法華經註釋傳統中的關鍵著作，它強化了天台宗理論體系，為研究唐代佛教思想與智顗學說提供了權威依據，在漢傳佛教典籍中具有重要地位。"
url: "https://rushiwowen.co/en/r/cmcwu8ev92ki9ie045mv1x464"
---
## 法華天台文句輔正記卷第二輔妙樂記
> The Second Volume of Supplementary Commentary on the Lotus Sutra's Tiantai Literary Phrases
吳興永定寺 釋沙門 道暹 述
> Preface by Daoxian, Monk of Yongding Temple in Wuxing
七目連如來語密者，遠聽如近，故云語密也。
> The Buddha speaks in a way that is both profound and clear, so that even those far away can hear as if they were near. This is called the secret of speech.
疏云：師子父者，吉。占是父，子是子也。
> The commentary explains: The father of the lion is auspicious. The divination refers to the father, and the son is the son.
二土音者，勿伽羅目、伽路號度二音也。
> The two sounds of the land are: "Mukara" and "Garuhadu."
仿佯者，上步光反，仿偟也；下似羊反也。
> Wandering aimlessly, the upper part is pronounced as 'guang' in reverse, meaning to wander; the lower part is pronounced like 'yang' in reverse.
存本俗業者，雖復出家，不捨本算法也。文豪謂豪使，即雄攀也，言其雄攀之狀明著也。
> Those who cling to their worldly habits, even after leaving home, do not abandon their old ways. The text speaks of "haoshi," which means "haoxiong"—referring to how their domineering nature remains clearly evident.
有殊者，以得神通為藝，得韋陀為智也。
> The difference lies in this: some attain supernatural powers as their skill, and others attain the knowledge of the Vedas as their wisdom.
六藝者，禮、樂、書、算、射、御也。
> The Six Arts are: Rites, Music, Calligraphy, Mathematics, Archery, and Charioteering.
通因定生者，由佛具足定慧悲智等故，用具智定弟子以為左右侍者也。
> The reason for establishing these attendants is that the Buddha, being fully endowed with meditative concentration, wisdom, compassion, and insight, employs disciples who possess wisdom and meditative concentration as his left and right attendants.
成破法輪者，俱舍頌云：初後皰雙前，佛滅末結界，於如是六位，無破法輪僧。釋曰：初者，佛初成道，轉法輪未久，以一切人皆欲親近於佛，故無破心。後者，佛臨涅槃時，一切眾生皆生戀慕，以初後二時僧一味故，不可破壞。皰者，瘡疣生時，於正戒上邪戒為皰，於正見上邪見為皰，皰未起時名皰前，要二皰生方可破故。又若未有調達，亦無人破。雙者，目連止第一也，舍利子觀第一也，名第一雙。未有止觀第一雙時，名為雙前，要彼和僧法爾，由彼速還合故。佛滅者，佛滅度後，無真大師為敵對故，但名破羯磨僧，不名破轉法輪僧。未結界者，無一界中僧分二分。夫破法輪要依大結界，未結大界不名破僧。於如是六位無破法輪僧，離此六時則成破也。言前者，二人未出之前不成破，若有二人則成於破。雖要以二人能合
> Regarding those who break the Dharma Wheel, the \*Abhidharmakośa-kārikā\* states: "At the beginning and end, before the sores and the pair, after the Buddha's passing and before the establishment of boundaries—in these six situations, there is no breaking of the Dharma Wheel Sangha." Explanation: "Beginning" refers to the period shortly after the Buddha first attained enlightenment and began turning the Dharma Wheel. At that time, everyone wished to draw near to the Buddha, so there was no intention to break the Sangha. "End" refers to the time when the Buddha was about to enter parinirvana. All beings felt deep attachment and reverence, and because the Sangha was unified during these initial and final periods, it could not be broken. "Sores" refers to when corruptions arise: false precepts become sores upon true precepts, and wrong views become sores upon right views. The time before these sores appear is called "before the sores." Only when both sores have arisen can breaking occur. Moreover, if there is no one like Devadatta, there is also no one to break the Sangha. "Pair" refers to the foremost pair: Mahāmaudgalyāyana as foremost in meditative concentration, and Śāriputra as foremost in wisdom. The time before this foremost pair appears is called "before the pair." Only when they harmonize the Sangha according to the Dharma, and reconciliation is swiftly achieved, can breaking be prevented. "After the Buddha's passing" means that once the Buddha has entered parinirvana, there is no true master to oppose wrongdoing. At that time, it is only called breaking the procedural Sangha, not breaking the Dharma Wheel Sangha. "Before the establishment of boundaries" means there is no single boundary within which the Sangha splits into two factions. Breaking the Dharma Wheel must rely on a major established boundary; without a major boundary established, it is not called breaking the Sangha. In these six situations, there is no breaking of the Dharma Wheel Sangha. Apart from these six times, breaking can occur. "Before" means that if the two individuals (capable of causing division) have not yet emerged, breaking does not occur. If such two individuals exist, then breaking can take place. Although it requires two individuals to reconcile.
陽候者，海神也。
> Yang Hou is the god of the sea.
疏云：目連變砂者，是匿王宮上事。疏中闕略，與記文共成一意也。
> The commentary states: "Maudgalyāyana turning sand into food" refers to the event at King Bimbisāra's palace. The commentary omits some details, which are supplemented by the record, together forming a complete account.
固心勿亂者，誡令勿離定心，以羅漢出定，則同凡夫故。
> Keep your mind steady and undisturbed. Do not stray from a focused mind, for even an Arhat who loses concentration becomes no different from an ordinary person.
四生龍中無出家者者，龍得通智能知也。
> Among the four kinds of dragons, there are none who have left the household life. Yet, dragons possess spiritual powers and wisdom, and thus they know this.
為優婆塞者，以受五戒、八戒竟，故得此名也。
> A layman is called an Upāsaka because he has received the five precepts and the eight precepts.
三白佛者，初令千釋出家時。
> The Three White Buddhas: When first causing the thousand Shakyas to leave home.
心意識輕重者，心意識向上則輕，向下則重，知四大亦爾。
> The lightness or heaviness of mind, thought, and consciousness depends on their direction: they become light when rising upward and heavy when sinking downward. The same principle applies to the four elements.
自在三昧者，令來往廣狹長短等。
> The Freedom Samadhi allows one to move freely, unrestricted by distance or dimension.
勇猛三昧者，威伏一切，超過物表故。
> The Valorous Samadhi subdues all, for it transcends the world of appearances.
心意三昧者，能知他心故。
> The Samadhi of Mind Perception is the ability to know the thoughts of others.
自識三昧者，自識宿命等事也。
> Self-awareness Samadhi is the state of recognizing one's own past lives and related matters.
舍羅等，如止觀記者，彼止觀第一引大論釋：教王殺父而為新王，我當害佛以為新佛。為誘王故，化為小兒，坐王膝上，王因以唾飴其口，從佛索眾。世尊呵之：我尚不以眾付身子及目連等，況汝癡人！因茲結恨，構五法以誘佛眾。五法者，正理論云：一、不受五味；二、斷肉；三、斷鹽；四、不受割截衣；五、不居聚落邊等。又婆娑云：一、糞掃衣；二、常乞食；三、一坐食；四、常露坐；五、不受鹽及五味。佛在王舍，有因緣集僧，調達從坐起，行五法。舍羅云：忍此五事者，是毗尼時，有五百新學無智投籌，調達便將往伽耶山，共作羯磨。身子、目連為此事故，乃往伽耶。調達慰曰：善來弟子！先雖不忍，今者忍耶？雖後亦善。如詑引五法是邪戒也，八聖非道邪見也。
> Shera and others, as recorded in the "Zhiguan" commentary, cite the "Great Treatise" in the first section of "Zhiguan": A king kills his father to become the new ruler, so I will harm the Buddha to become the new Buddha. To deceive the king, he transformed into a child and sat on the king's lap. The king fed him with his own saliva, and he then demanded the Sangha from the Buddha. The World-Honored One rebuked him: I would not even entrust the Sangha to Shariputra or Maudgalyayana, let alone a deluded person like you! Because of this, he harbored resentment and devised five practices to lure the Buddha's followers. The five practices, as described in the "Zhenglilun," are: First, not accepting the five flavors; second, abstaining from meat; third, abstaining from salt; fourth, not accepting cut and sewn robes; fifth, not dwelling near settlements. Additionally, the "Vasubandhu" states: First, wearing rag-robes; second, always begging for food; third, eating only once a day; fourth, always sitting in the open; fifth, not accepting salt or the five flavors. When the Buddha was in Rajagriha, an assembly of monks was gathered for a specific reason. Devadatta rose from his seat and advocated these five practices. Shera said: Those who accept these five practices are observing the Vinaya at this time. Five hundred new and unwise monks cast their votes, and Devadatta led them to Gaya Mountain to perform the Sangha act. Shariputra and Maudgalyayana went to Gaya for this matter. Devadatta welcomed them, saying: Welcome, disciples! Although you did not accept this before, do you accept it now? Even if it is later, it is still good. As the commentary cites, these five practices are false precepts, and the eightfold path is not the way of false views.
上太子膝上者，阿闍世是頻婆娑羅王太子，調達化小兒坐太子膝上，太子以唾飴其口等。
> The one who climbed onto the prince's lap was Ajatashatru, the son of King Bimbisara. Devadatta transformed into a child and sat on the prince's lap, and the prince fed him with his own saliva.
遂入阿鼻者，僧傳有三處陷入地獄云云。
> Those who thus entered the Avīci Hell—the monastic records mention three instances of falling into the hell realms.
八十年，七、六、四者，此三皆加十年字，即是七十、六十、四十年。
> Eighty years, seventy years, sixty years, forty years—these three are each followed by the character for "ten years," meaning seventy, sixty, and forty years.
疏云：固活者，堅固不死，是目連弟子。
> The commentary states: "Guhuo" means "firm and unyielding, not subject to death," and refers to one of Maudgalyāyana's disciples.
帝釋與修羅戰，具如止觀第五記者，長阿含云：天帝與脩羅戰勝，更造一堂，名為最勝。東西百由旬，南北六十由旬，堂有百間，間有七支露臺，一一臺上有七玉女，一一王女有七使人，皆是帝釋優給衣食莊嚴之具。千世界中此堂無比，故名最勝。
> When the god Indra fought the Asuras, as recorded in the fifth volume of the \*Mohe Zhiguan\*, the \*Dirgha Agama\* states: After Indra defeated the Asuras in battle, he built a hall named "Supreme Victory." It was one hundred yojanas from east to west and sixty yojanas from north to south. The hall had one hundred chambers, each with seven open pavilions. On each pavilion were seven jade maidens, and each maiden had seven attendants. Indra provided them all with fine clothing, food, and ornaments. Among the thousand worlds, no hall could compare to this one, which is why it was called "Supreme Victory."
佛梵聲深遠，如止觀第一記者。彼明報身相好，梵天不見其頂，目連不窮其聲。大論云：佛在靈鷲，目連自念：欲知佛聲所至遠近。即從座起，住須彌頂，聞如來聲，如在目前。自以神力，往大千邊大鐵圍頂，故聞無異。承佛神力，去至西方九十九恒河沙佛土，國名光明幡，佛號光明王。故聞佛聲，猶如對面。彼佛身長四十里，菩薩身長二十里，鉢高一里。目連於彼鉢緣上行，彼菩薩見而白佛言：此是何虫，著沙門服？佛言：莫輕此賢，名大目連，釋尊第一神通弟子。乃告目連：此土菩薩及聲聞眾，見卿身小，生輕慢心，當現神力。目連便即踊身虗空，高百億仞，化床而坐。種種光明，珍寶瓔珞，以自莊嚴。彼菩薩等，恠未曾有。佛告目連：卿大悞也。假使過於恒沙劫行，亦不能知佛聲遠近。目連投彼佛足悔過。佛告之曰：汝到此者，乃是釋尊之力。若欲還彼，假使卿身，一劫亦不至。目連白佛：我令迷惑，不知所向。佛言：在於東方。目連叉手，說偈自歸：唯願天人尊，冀垂力愍念。願顯其國土，令我得迴還。爾時如來於光照之，目連乘光還到本國。
> The Buddha's voice, profound and far-reaching, is like that described by the foremost recorder of meditation. It reveals the magnificent form of the reward body, whose crown even the Brahma Heaven cannot see, and whose voice even Maudgalyāyana cannot fathom its limit. The Great Treatise states: When the Buddha was at Vulture Peak, Maudgalyāyana thought to himself: "I wish to know how far the Buddha's voice reaches." Rising from his seat, he stood atop Mount Sumeru and heard the Tathāgata's voice as if it were right before him. Using his own spiritual power, he traveled to the edge of the great chiliocosm, atop the great iron encircling mountains, yet heard it no differently. By the Buddha's spiritual power, he journeyed west to ninety-nine Ganges sands' worth of Buddha lands, to a country named Bright Banner, where the Buddha was called King of Light. There, he heard the Buddha's voice still as if face-to-face. That Buddha's body was forty miles tall, his bodhisattvas twenty miles tall, and his alms bowl a mile high. Maudgalyāyana walked along the rim of that bowl. Seeing him, the bodhisattvas asked their Buddha, "What kind of insect is this, wearing monastic robes?" The Buddha said, "Do not slight this worthy one. He is Mahāmaudgalyāyana, the foremost disciple in spiritual powers under Śākyamuni." Then he told Maudgalyāyana, "The bodhisattvas and śrāvakas of this land see your small form and give rise to contempt. You should display your spiritual powers." Maudgalyāyana then leapt into the sky, rising a hundred billion fathoms high, transforming a seat and sitting upon it. With various lights, precious jewels, and ornaments, he adorned himself. The bodhisattvas and others marveled at this unprecedented sight. The Buddha told Maudgalyāyana, "You are greatly mistaken. Even if you traveled for more than Ganges sands' worth of kalpas, you still could not know the extent of the Buddha's voice." Maudgalyāyana bowed at that Buddha's feet and repented. The Buddha told him, "That you have come here is due to Śākyamuni's power. If you wish to return, even if you traveled for a kalpa, you would not reach it." Maudgalyāyana said to the Buddha, "I am now confused and do not know which way to go." The Buddha said, "It lies to the east." Maudgalyāyana joined his palms and spoke a verse, taking refuge: "O Honored One of gods and humans, I pray you extend your power in compassion. May you reveal that land, so I may return." Then the Tathāgata shone a light upon him, and Maudgalyāyana rode the light back to his own land.
佛求侍者，如止觀第二記者，大經云：佛於一時在王舍城告諸比丘：誰能為我受持十二部經，供養給便左右所須之事，亦使不失自身利益？憍陳如白佛：我能為之。佛言：汝已衰邁，當須使人。云何方欲為我給使？乃至五百比丘皆悉如是。時大目連即便入定，觀見如來心在阿難，如日初出，光照西壁。語阿難言：我入定觀見如來，意欲令汝作。阿難聞已，長跪合掌，作如是言：若有是事，如來世尊與我三願，我當給事如來左右。一者如來設以故衣施我，聽我不受。二者如來設受別請，聽我不往。三者聽出入無有時節。五百比丘具白世尊。佛言：善哉阿難！比丘具足智慧，預見譏嫌。何以故？當有人言：汝為衣食奉給如來，是故先求，不受故衣，不隨別請。若哀出入有時，則不能得廣利四部之眾，是故先求，出入無時。我為阿難聞是三事，隨其意願，即其相也。
> The Buddha sought an attendant, as recorded in the second volume of the "Zhiguan." The "Mahāparinirvāṇa Sūtra" states: At one time, the Buddha was in Rājagṛha and addressed the monks, saying: "Who among you can uphold the twelve divisions of the scriptures for me, attend to my needs, and serve by my side, while also not neglecting your own benefit?" Kaundinya replied to the Buddha: "I can do this." The Buddha said: "You are already advanced in years and should have others serve you. How can you attend to my needs?" And so it went with all five hundred monks. Then Mahāmaudgalyāyana entered meditation and saw that the Buddha’s mind was set on Ānanda, like the sun rising and illuminating the western wall. He said to Ānanda: "In my meditation, I saw that the Buddha intends for you to take on this role." Upon hearing this, Ānanda knelt with palms together and said: "If this is the case, may the Tathāgata grant me three wishes, and I will serve by his side. First, if the Buddha offers me his old robes, may I be allowed to decline. Second, if the Buddha receives a separate invitation, may I be allowed not to accompany him. Third, may I be allowed to come and go without restriction." The five hundred monks reported this to the World-Honored One. The Buddha said: "Excellent, Ānanda! A monk with wisdom foresees criticism. Why? Because people might say: 'You serve the Buddha for the sake of food and clothing.' Therefore, he first requests not to accept old robes and not to accompany the Buddha on separate invitations. If he were restricted in his comings and goings, he would not be able to widely benefit the fourfold assembly. Therefore, he first requests unrestricted access. For Ānanda, these three requests are granted according to his wishes. This is the meaning."
疏云依四禪十四變化者，初禪二變化，謂初禪初禪化、初禪欲界化、二禪三變化、三禪四變化、四禪五變化，皆如初禪而數。先約自地，次兼下地，故後後增前。
> The commentary states: "Relying on the four meditative absorptions, there are fourteen transformations." This means: - The first meditative absorption has two transformations: transforming within the first absorption itself, and transforming within the desire realm. - The second meditative absorption has three transformations. - The third meditative absorption has four transformations. - The fourth meditative absorption has five transformations. In each case, the counting follows the same pattern as the first absorption: first, transformations within one’s own level; then, additionally, transformations within lower levels. Hence, each successive absorption has one more transformation than the previous one.
觀禪者，十二門禪、六妙門通明禪、十六特勝、九想、十想、八背捨、八勝處、十一切處等，修假實觀，名為觀禪。並是世間禪，故名事禪也。九次第定，智慧深利，善能次第入於諸禪，乃至滅受想定，無復異念而相間雜，練前觀禪令調柔純熟，名為練禪。師子奮迅三昧，奮諸塵土，能除障定微細無知，又能以無漏心入出諸禪捷疾無間，資董前法益令熟淨，故名薰禪。超越三昧，能超過諸地自在出入，雖經散心不妨諸定，於諸禪中最得自在，故名修禪。此四是出世間，方名無漏。
> The Contemplation Meditation refers to cultivating both provisional and true views through practices such as the Twelve Gateways of Meditation, the Six Subtle Gates and Illuminating Meditation, the Sixteen Special Victories, the Nine Contemplations, the Ten Contemplations, the Eight Liberations, the Eight Supreme Abodes, and the Ten Universal Bases. All these are worldly meditations, hence they are called "phenomenal meditations." The Nine Sequential Samadhis involve profound and sharp wisdom, skillfully entering the various meditative states in sequence, even up to the Cessation of Perception and Feeling Samadhi, without any distracting thoughts intermingling. They refine the preceding Contemplation Meditation, making it supple, pure, and mature—thus called "refining meditation." The Lion's Roar Samadhi shakes off all dust and defilements, capable of removing subtle ignorance that obstructs concentration. It also enables entry into and exit from the various meditative states swiftly and uninterruptedly with a mind free from afflictions, further enhancing and purifying the previous practices—hence called "perfuming meditation." The Transcendent Samadhi can surpass all levels, entering and exiting freely. Even when the mind is scattered, it does not hinder the various meditative states. Among all meditations, it attains the greatest freedom—thus called "cultivating meditation." These four are beyond the worldly realm and are therefore called "untainted."
十一切處者，謂青黃赤白四大空識，觀青等十皆悉普遍，而復相入不相妨礙，是故此十皆名一切。此即重釋前事禪也。
> The Ten Universal Realms refer to the four colors—blue, yellow, red, and white—along with the elements of space and consciousness. By contemplating these ten aspects, one sees that each pervades everywhere, interpenetrating without obstruction. Therefore, these ten are all called "universal." This further explains the earlier meditative practices.
十八變化者：一、右脇出水；二、左脇出火；三、左出水；四、右出火身，上下互出水火為四，並前為八；九、履水如地；十、履地如水；十一、從空中沒而復現地；十二、地沒而現空中；十三、十四、十五、十六、行住坐臥；十七、或現大身滿虗空中而復現小；十八、小復現大。又
> The Eighteen Transformations are: 1. Water flows from the right side of the body. 2. Fire emerges from the left side of the body. 3. Water flows from the left side of the body. 4. Fire emerges from the right side of the body. These four transformations—water and fire alternating above and below the body—make eight in total when combined with the previous ones. 9. Walking on water as if on solid ground. 10. Walking on solid ground as if on water. 11. Disappearing from the air and reappearing on the ground. 12. Disappearing from the ground and reappearing in the air. 13–16. Walking, standing, sitting, and lying down. 17. Manifesting a vast body that fills the empty sky, then returning to a small form. 18. Transforming from a small form back to a vast one.
十八變者，如瑜伽四十七云：佛菩薩神境智通有二：一能變通，二能他通化。云何能變？謂十八變。振動者，乃至無量無數三千大千世界皆能動。
> The Eighteen Transformations, as described in the \*Yogācārabhūmi-śāstra\*, Volume 47, state: The Buddha and Bodhisattvas possess two types of miraculous powers through their wisdom: first, the power to transform themselves; second, the power to transform others. What is meant by the power to transform themselves? It refers to the Eighteen Transformations. Among these, "vibration" means they can cause even an immeasurable, countless number of three-thousand-great-thousand-worlds to tremble.
熾然者，從其身上散猛𦦨火，於其身下注清冷水，身下及上入火界定，舉身洞然出種種色𦦨，青黃赤白乃至頗胝迦色。
> Blazing fiercely, from their body erupts intense flames, while beneath them flows pure, cool water. Their body, both above and below, enters the state of fire meditation. Their entire being becomes transparent and radiant, emitting flames of various colors—blue, yellow, red, white, and even crystal-like hues.
流布者，流布光明，無數世界無不充滿。
> Those who spread the Dharma radiate light, filling countless worlds without exception.
示現者，悉令現見諸惡趣上諸人、天、諸餘佛土，及彼土中佛名如來等。
> They manifest all realms of suffering, allowing beings to witness the realms of humans and celestial beings, as well as other Buddha-lands, along with the names of the Buddhas and Tathāgatas dwelling there.
轉變者，地令成水，火、風亦爾。好色有情令成惡色，惡色變如此。
> The one who transforms can make earth become water, and likewise with fire and wind. Beings of beautiful appearance can be made to appear ugly, and the unattractive can be transformed in this way.
往來者，墻壁山石縱身往來，或遠令近等。
> Those who come and go, whether through walls, mountains, or stones, can move freely, making the distant near and the near distant.
卷舒者，能卷雪山王等，如一極微等。
> It can contract Mount Sumeru and other great mountains into a single particle, and expand a single particle into Mount Sumeru and other great mountains.
眾像身者，一切色像內己身中，令諸大眾各各自知入其身內。
> All the images and forms are contained within one's own body, enabling everyone to realize that they all exist within themselves.
往同趣者，或能往趣剎帝利，同其色類，如彼形量，似彼言音，彼以召如是義，亦即以此召如是義，然後為其演說正法。
> When encountering beings of similar inclinations, they may approach a Kshatriya, matching their appearance, stature, and manner of speech. They understand what the other intends and respond accordingly, and then proceed to teach them the true Dharma.
隱顯者，於大眾前隱沒自身，復令顯現。
> Concealment and Manifestation: To vanish from sight before a crowd, then to reappear.
自在者，普於一切諸有情界自在轉，令去即去，令住即住，令來即來，令語。
> The Sovereign One, who has mastery over all sentient beings, commands them to go and they go, to stay and they stay, to come and they come, to speak and they speak.
制他者，普能制伏一切具神通者。
> He who restrains others, can universally subdue all those who possess spiritual powers.
施辨者，若諸有情辨才窮盡，能與辨才。
> For those who are eloquent, if sentient beings find their eloquence exhausted, they can grant them eloquence.
憶念者，於法失念，能與憶念。
> When the mind forgets the Dharma, mindfulness can restore remembrance.
施安者，令聽法時身心輕安，令離諸蓋專心聽法故。
> Providing comfort is to give listeners a sense of ease in body and mind during the teaching, so that they can set aside all distractions and focus on the Dharma.
放光者，或有一光往十方面，令惡趣等息彼眾苦，能作無量利益之事。又瓔珞經云：神名天心，通名慧性。天然定慧，徹照無礙，故名神通。
> The one who radiates light may send a single ray in ten directions, bringing peace to the realms of suffering and ending the afflictions of those beings, accomplishing immeasurable benefit. Furthermore, the \*Sutra of Adornments\* states: Spiritual power is called the mind of heaven, Penetration is called the nature of wisdom. Natural concentration and wisdom Illuminate thoroughly without obstruction— this is called spiritual penetration.
通屬智性者，應云因定發通。今云通屬智性者，約果滿用智簡擇以現於通，故屬智性。
> Those with psychic powers rooted in wisdom are said to attain them through meditative concentration. The statement that psychic powers belong to the nature of wisdom refers to the fact that, once the fruit of practice is fully realized, wisdom discerns and manifests these powers, hence they are attributed to wisdom.
疏云：不以二相者，前三教皆名二相。何者？如藏依事、禪發真等是也。
> The commentary states: "Not taking the dualistic view" refers to the fact that the first three teachings are all considered dualistic. Why is that? For example, the Tripitaka teaching relies on phenomena, the Chan teaching arises from true reality, and so on.
別地前助者，別地前修空假觀，助於登地，即是緣修顯真修也。
> Those who practice the contemplation of emptiness and conventional truth before reaching the first bhūmi do so to assist their entry into the bhūmi. This is the conditioned practice that reveals the true practice.
圓任運者，一教始終俱任運故。
> The perfectly spontaneous teaching is one that, from beginning to end, operates entirely through natural spontaneity.
前二名通名化者，即變化也。
> The first two are generally called transformations, which refer to the act of changing or transforming.
後二名密者，密即三密也。
> The latter two are called "secret," which refers to the three secrets.
前二可破壞者，以未得中為後教所破故。
> The first two can be refuted, because they are not yet established in the Middle Way and are therefore overturned by the later teaching.
前二身通者，如意身通也。
> The first two spiritual powers pertain to the power of transformation.
前二聖位方修者，專語無漏通也。凡位非不得五。
後二凡位俱修通者，謂常觀涅槃行道故。
> In the latter two stages of the ordinary practitioner, one cultivates the universal path by constantly contemplating Nirvana and practicing accordingly.
前二隨依者，依事禪及無漏故。
> The first two types of samadhi are based on worldly meditative states and the unconditioned.
後二者有勝，依者依相故，
> The latter two are superior because they rely on the nature of dependence.
八迦旃延疏云：迦旃延者，什公云：姓也。
> The commentary states: Regarding "Katyayana," Master Kumarajiva explained that this is a family name.
如折闕緣之木者，闕於鑽繩，人工等終不得。
> Just as a person trying to make fire from a piece of wood that lacks the necessary parts—without the drill, the bowstring, or the skilled effort—will never succeed.
緣既闕已者，如貝聲欲絕時，反轉求於貝聲，終不可得。此約欲絕時為答也。
> When the conditions are lacking, it's like the sound of a conch shell fading away. If you try to turn back and grasp at the fading sound, you will never catch it. This is the answer based on the moment it vanishes.
普義堂者，論義堂也。
> The Hall of Universal Meaning is a hall for discussing the teachings.
更引喻汝者，更立難云汝也。
> You are just making up more analogies to argue your point, and setting up more difficulties for yourself.
不如實知者，謂不審實知今世後世善惡因果，故不見得也。
> Those who do not know the truth fail to clearly understand the causes and effects of good and evil in this life and the next, and therefore cannot perceive the path to liberation.
手障形者，什云：以形觸故。若手障者，不堪投食，故不許也。
> If one's hand is deformed, it is said: because it touches with its form. If the hand is deformed, it is unfit for offering food, and therefore it is not permitted.
兩臂中間者，二人兩臂中間也。
> Between the two arms, that is the space between the arms of two people.
二人中間者，二人前後為中間也。
> Between two people, the one who stands between them is the one who is in the middle of them.
二飡一咽者，不許一飡再咽故。
> One swallow per bite: because taking two swallows for one bite is not allowed.
疏：答：不依五陰法者。外人計五陰為實，佛法則觀五陰無常、生、滅，名不依也。
> Commentary: The answer: "Not relying on the five aggregates." Outsiders cling to the five aggregates as real, whereas the Buddha's teaching observes the five aggregates as impermanent, arising, and ceasing—this is what is meant by "not relying."
不以不行者便斥失者，於佛教中不用不行為德也。
> Do not reject or dismiss those who do not practice. In the Buddha's teaching, not practicing is not considered a virtue.
四辯者，一、義謂顯了諸法之義，法謂能說法之名字，辭謂能說名之語言，樂謂說前三也。於一法中說一切法，於一字中說一切字，於一語中說一切語，皆入實相。
> The Four Eloquences are: first, the eloquence of meaning, which clarifies the principles of all phenomena; second, the eloquence of dharma, which refers to the names that can express the teachings; third, the eloquence of expression, which refers to the language that can articulate those names; and fourth, the eloquence of joyful speech, which is the ability to skillfully convey the previous three. In a single principle, one can explain all principles; in a single word, one can encompass all words; in a single phrase, one can express all phrases—all entering the ultimate truth.
別教先破界內斷常者，先破凡夫外道時所計也。
> The Distinct Teaching first refutes the extremes of annihilation and permanence within the mundane realm, initially targeting the erroneous views held by ordinary people and non-Buddhists.
次破空有者，有即緣生之假，空即所證之真。破緣生時，真為能破，非空出假。俗智為能破，空為所破也。後破空假，中為能破也。
> Next, refuting the views of emptiness and existence: Existence refers to the provisional arising from conditions, while emptiness refers to the truth realized through practice. When refuting conditioned arising, truth serves as the refuting agent, not emptiness giving rise to the provisional. Conventional wisdom acts as the refuting agent, with emptiness as what is refuted. Finally, refuting emptiness and the provisional, the Middle Way serves as the refuting agent.
疏云本住福德等者，大經云：佛告師子吼菩薩：善男子！若有人能為法諮啟，當知是則具二莊嚴。何等為二？一者、福德，二者、智慧。汝以具足二莊嚴故，前能問甚深之義；我亦具足二莊嚴故，是以能答。
> The commentary states, "Originally dwelling in merit and so forth." The Great Nirvana Sutra says: The Buddha told Lion's Roar Bodhisattva: "Good son! If there is someone who can inquire about the Dharma with sincerity, you should know that this person possesses the two adornments. What are these two? The first is merit, the second is wisdom. Because you are fully endowed with these two adornments, you were previously able to ask about this profound meaning; because I too am fully endowed with these two adornments, I am thus able to answer."
九阿㝹樓駄疏云：劫初大水等者，成劫之初，下有微風之起，漸漸增盛，堅如金剛，形如槃緣，闊等大千，厚六十億由旬，此名風輪。光音天下金藏雲而遍覆之，降大雨於其中，滴如車軸。其水下成水輪，厚八億由旬，上凝為金剛輪，厚三億六萬由旬，注雨於輪上。其水高至欲界之頂，次有大風吹擊此水，清者從上次第結成天宮及妙高山等，濁者作餘山地。器界既成，二禪福盡，而來生此光音，即二禪天。
> The commentary states: "At the beginning of the kalpa, there was a great flood, etc." — At the start of the formation kalpa, a subtle wind arose below, gradually intensifying until it became as solid as diamond, shaped like a disc, as vast as the great thousandfold world, and sixty billion yojanas thick. This is called the wind wheel. From the heavens of Ābhāsvara, golden clouds spread and covered it, pouring down torrential rain, with drops as large as cart axles. The water below formed the water wheel, eighty billion yojanas thick, and above it solidified into the diamond wheel, thirty-six thousand yojanas thick. Rain poured onto this wheel, and the water rose to the peak of the desire realm. Then a great wind blew and churned this water: the clear parts, from the top down, gradually solidified into celestial palaces and Mount Sumeru, while the turbid parts formed the rest of the mountains and lands. Once the material world was formed, beings from the second dhyāna, their merit exhausted, descended to be born here in Ābhāsvara, which is the second dhyāna heaven.
具如律中者，若准四分律，至伽㝹友識是輪王，爾前有三十三王，皆是粟散。伽㝹友後復隔五粟散王，有一輪王名多樓毗。復隔五王，有一輪王名阿濕卑。復隔七王，有一輪王名乾陀羅。復隔八王，有一輪王名伽陵迦。復隔九王，有一輪王名瞻羅。復隔十四王，有一輪王名物羅婆。復隔三十一王，有一輪王名般闍羅。復隔三十二王，有一輪王名彌悉梨。又隔八萬四千王，有一輪王名懿師摩。懿師摩復至悅頭檀王，凡七代，皆粟散王，都合八萬四千一十八王。悅頭檀王，即今文中淨飯王是。懿師摩王，今文中懿摩王是也。准佛譜云：始從民主，迄至善思父子想，繼三十二主。自爾之後，有十族轉輪，第一伽㝹，乃至第十懿摩，總有八萬四千二百一十聖王，並是十族兄弟子胤，聖賢遞興。懿摩之子烏頭羅，烏頭羅有子名䟦婆羅，䟦婆羅有子名尼休羅，尼休羅即生師子頰，師子頰有子名淨飯，淨飯有子名悉達，悉達名子名羅睺羅。悉達若不出家，當為轉輪聖王。
> According to the Vinaya texts, based on the Four-Part Vinaya, up to King Gāṇu there were thirty-three kings, all of whom were minor rulers. After Gāṇu, there were five more minor kings, followed by a wheel-turning king named Durlabha. After five more kings, there was a wheel-turning king named Aśvapati. After seven more kings, there was a wheel-turning king named Gandhāra. After eight more kings, there was a wheel-turning king named Kalinga. After nine more kings, there was a wheel-turning king named Śāmbara. After fourteen more kings, there was a wheel-turning king named Varāha. After thirty-one more kings, there was a wheel-turning king named Pañcāla. After thirty-two more kings, there was a wheel-turning king named Miśraka. Then, after eighty-four thousand kings, there was a wheel-turning king named Iṣvāku. From Iṣvāku to King Śuddhodana, there were seven generations, all minor kings, making a total of eighty-four thousand and eighteen kings. King Śuddhodana is the one referred to in the text as King Śuddhodana. King Iṣvāku is the one referred to in the text as King Iṣvāku. According to the Buddhist genealogies, starting from the Democratic King up to the father and son of Good Thought, there were thirty-two rulers. After that, there were ten lineages of wheel-turning kings, the first being Gāṇu and the tenth being Iṣvāku, totaling eighty-four thousand two hundred and ten sage kings, all of whom were brothers and descendants within these ten lineages, with sages and worthies rising in succession. Iṣvāku’s son was Uttara, Uttara’s son was Bhavala, Bhavala’s son was Niśala, Niśala then fathered Siṃhahanu, Siṃhahanu’s son was Śuddhodana, Śuddhodana’s son was Siddhārtha, and Siddhārtha’s son was Rāhula. If Siddhārtha had not left home to become a monk, he would have become a wheel-turning sage king.
今言四世是鐵輪者，淨飯王已前鳥頭羅等四王是也。
> The "Four Generations" mentioned here refer to the four kings from King Udayana up to King Shuddhodana.
金輪相繼迄至善思者，謂從懿摩已前，金輪相繼至于善思，既八萬四千二百一十王是。然今疏文專依佛譜列數也。
> The succession of the Golden Wheel continued until the time of the Wise Thinker. From King Yimo onward, the lineage of the Golden Wheel extended to the Wise Thinker, comprising a total of eighty-four thousand two hundred and ten kings. However, the present commentary specifically follows the Buddhist genealogy in enumerating them.
疏云：木貫者，貫木剎頭，以箭射之。
> The wooden stake is driven through the person's head, and then they are shot with arrows.
疏云：此瞿曇若誠心者，若實不盜他物，血當變也。
> The commentary says: If this Gautama is sincere, if he truly did not steal from others, then the blood should change.
疏云：舍夷者，平也，靜也，體性寂靜也。
> The name "Sheyi" means peace and stillness, representing a state of inner tranquility and serene nature.
疏云當寶如來者，然准俱舍論文，此賢劫中至第九減六萬歲時，拘留孫佛最初興世也。今云劫初當寶如來出世者，謂賢劫之初留孫佛出，即拘留孫是也。
> The commentary explains, "When it says 'the Thus-Come-One Dangbao appeared,' according to the \*Abhidharmakośa Śāstra\*, in this Bhadrakalpa, when the lifespan had decreased to 60,000 years during the ninth period of decline, Krakucchanda Buddha was the first to arise in the world. The statement here that 'the Thus-Come-One Dangbao appeared at the beginning of the kalpa' refers to Krakucchanda Buddha appearing at the start of the Bhadrakalpa—that is, Krakucchanda."
四子被猜者，五分律云：佛在王舍，告諸比丘：過去有王，名曰摩，即今文懿摩是。有四子：一名照目，二名聰目，三名調伏家，四名尼樓。聰明神武，有大威德。准佛本行經，是第二夫人之子。第一夫人子名長生，頑薄醜陋，眾人所賤。夫人念言：我子雖長，才不及物。而彼四子，並有威德。當沒何方，固子基業？即便白王：王之四子，並有威德。我子雖長，才不及物。承孫大業，必為陵奪。若王擯斥，我清乃安。四子孝友，於國無德。今云何擯？夫人及又言王白：此四子並有威德，必相彌滅大國之祚。王即呼子，勑令出國。四子奉命而去。猜，疑也，恨也。王被纔，或疑之恨之。其母及同生姉妹，咸求同去。一切人民，多樂隨從。王悉聽之。到雪山北，營建城邑。數年之間，父王思之，問子何許？答言：在雪山北，近舍夷林，是釋迦樹異名。築城管邑，人民熾盛。地沃野豐，衣食無乏。王聞三歎：我子有能。從此遂號釋迦種。
> The one who was suspected by the four sons: According to the \*Five-Part Vinaya\*, the Buddha was in Rajagriha and addressed the monks: In the past, there was a king named Fanmo, who is today’s Wen Yimo. He had four sons: the first named Zhaomu, the second named Congmu, the third named Tiaofujia, and the fourth named Nilou. They were intelligent, divine, and martial, possessing great virtue and power. According to the \*Buddha’s Original Conduct Sutra\*, these were the sons of the second consort. The son of the first consort was named Changsheng, who was stubborn, shallow, and ugly, despised by everyone. The consort thought: “Although my son is the eldest, his abilities are inferior. But those four sons all possess virtue and power. How can I secure my son’s foundation and inheritance?” She then addressed the king: “Your four sons all possess virtue and power. Although my son is the eldest, his abilities are inferior. If he inherits the great enterprise, he will surely be usurped. If Your Majesty banishes them, my peace will be restored.” The four sons were filial and friendly, yet they had no virtue in the kingdom. How then could they be banished? The consort further said to the king: “These four sons all possess virtue and power; they will surely undermine the fortune of the great kingdom.” The king then summoned his sons and ordered them to leave the country. The four sons obeyed the command and departed. “Suspicion” here means doubt and resentment. The king was suspected—either doubted or resented. Their mother and their sisters all requested to go with them. Many of the people also gladly followed. The king permitted them all. They went north of the Snowy Mountains and built a city. After several years, the king missed his sons and asked where they were. It was answered: “North of the Snowy Mountains, near the Sheyi Forest, which is another name for the Shakya tree. They have built a city and governed the settlement; the people are prosperous. The land is fertile and abundant, with no lack of food or clothing.” Upon hearing this, the king sighed three times: “My sons are capable.” From then on, they were called the Shakya clan.
疏云：從懿摩下，面光等四為橫，烏頭等三為竪，三飯又是橫也。
> The commentary explains: Starting from Yimo, the four \[kings\]—Mianguang and others—are arranged horizontally. The three \[kings\]—Wutou and others—are arranged vertically. The three Fan \[kings\] are again arranged horizontally.
疏云：故周公歎者，昔周公封魯，而身相成王，令子伯禽歸魯，而誡之曰：汝無以魯國之富，公候之貴，而輕於人。吾為文王之子，武王之弟，成王之叔父，尚一沐三握髮，一飯三吐哺，祗敬於人，猶恐天下之人謂苦有憍據矣。
> The commentary explains: This is why the Duke of Zhou sighed. In the past, when the Duke of Zhou was enfeoffed with the state of Lu, he himself served as prime minister to King Cheng. He sent his son Boqin back to Lu and admonished him, saying: "Do not, because of the wealth of the state of Lu or the noble rank of duke or marquis, look down upon others. I am the son of King Wen, the younger brother of King Wu, and the uncle of King Cheng. Yet even I, while washing my hair, would pause three times to receive guests; while eating a meal, I would stop three times to attend to visitors. I treated others with reverence and respect, still fearing that people under heaven would say I was arrogant and self-important."
文現史記。文云：昔周公一沐三握，一飯三吐，哺以樓白屈之士，一日所見七十餘人。門不停賓，古之貴也。失教之家，閽寺無禮，或以主君𮄊食，嗔怒拒客矣。
> The "Records of the Grand Historian" records: In ancient times, Duke Zhou would interrupt his bath three times and pause his meal three times to receive worthy scholars, meeting over seventy people in a single day. In noble households of old, guests were never kept waiting at the gate. However, in families lacking proper education, the gatekeepers show no courtesy—sometimes even refusing visitors out of annoyance while the master is dining or resting.
疏云：賢愚經云：弗沙佛下。此段文應移向前。故名無貧文下。
> The Commentary states: According to the \*Sutra of the Wise and the Foolish\*, the passage concerning "Beneath the Buddha Fusha" should be moved forward. Hence, it is placed under the section titled "The Text on Freedom from Poverty."
疏云：九十一劫者，人中天上也。
> The commentary explains: The phrase "ninety-one kalpas" refers to lifetimes spent both in the human realm and in the heavenly realms.
眠是眼食者，增一云：佛在給孤獨為多人說法，那律獨睡，佛以偈呵：咄咄何為睡？螺螄蜯蛤類。問曰：汝畏王賊而出家耶？答曰：不也。厭生老病死故求出家。佛言：既信心賢固而出家者，佛躬說法而眠睡耶？即起白佛：自今已後形融體爛，終不於佛前眠睡。因達曉不睡眼根便失。佛言：眼以眠為食，乃至意以法為食，涅槃以不放逸為食。勸令𮄊息。那律云：不敢違願。所以佛令修於天眼發得半頭，良有以也。
> Sleep is the food for the eyes. The Ekottara Āgama says: When the Buddha was teaching many at the Jeta Grove, Aniruddha alone was asleep. The Buddha scolded him with a verse: \*Alas, why do you sleep? Like a snail or a clam in its shell.\* The Buddha asked: "Did you renounce the world out of fear of kings or thieves?" Aniruddha replied: "No. I renounced out of weariness with birth, old age, sickness, and death." The Buddha said: "Since you left home with firm faith and resolve, how can you sleep while the Buddha himself is teaching?" Aniruddha rose and said to the Buddha: "From this day forward, even if my body rots and melts away, I will never again sleep in the Buddha's presence." Because he stayed awake until dawn, he lost his eyesight. The Buddha said: "The eyes take sleep as their food, just as the mind takes the Dharma as its food, and Nirvana takes heedfulness as its food." He urged Aniruddha to rest. Aniruddha said: "I dare not go against my vow." This is why the Buddha instructed him to cultivate the divine eye, and he attained half of its power. There was good reason for this.
繫念在緣者，緣謂明相也，謂緣星月日火等光明，漸漸大初禪淨色，入欲界色半頭而發等。迦絺那衣，廣如律中。
> When focusing on the object of mindfulness, the object refers to the luminous sign. This means focusing on the light of stars, the moon, the sun, fire, and so forth, gradually expanding it from the pure color of the first dhyāna until it enters half of the head within the realm of desire and manifests accordingly. The kathina robe is explained in detail in the Vinaya.
修成雖少不等者，此即與而為言，故前二教修成與發得，大體亦復無別也。
> Although the degree of cultivation attained may vary, this refers to the aspect of endowment. Therefore, in the first two teachings, the cultivation attained and the innate endowment are, in essence, largely indistinguishable.
疏云：無漏發諸行者，即事禪，正是天眼因。
> The commentary states: The practice of the unconditioned (anāsrava) is the meditation on phenomena, which is precisely the cause for attaining the divine eye.
疏云：依空修肉眼、天眼者，以依空故，肉眼遍見麤色，如瓶、衣、柱、地等。又唯見障內天眼，則遍見大千細色，如微塵等。又能見障外慧眼，見麤細色空。法、佛二眼，如大品云：隨信、隨法，三空、五眼，此業、此果，受其力，生其處，其菩薩退、不退，得記、不得記等，皆名法眼。入金剛三昧，得一切種智，成熟力、無所畏、十八不共知一切法，名佛眼也。然彼止觀中引大論通釋五眼修證之相者，若至今經，皆佛五眼，故云開顯等云云。
> The commentary states: Those who cultivate the flesh eye and the heavenly eye based on emptiness—because they rely on emptiness—the flesh eye universally perceives coarse forms, such as vessels, robes, pillars, earth, and so on. Moreover, only the heavenly eye that sees within obstacles universally perceives the subtle forms of the great thousandfold world, such as minute particles, and so forth. Furthermore, it can see beyond obstacles with the wisdom eye, perceiving coarse and subtle forms as empty. Regarding the dharma eye and the Buddha eye, as the Mahāprajñāpāramitā Sūtra says: Following faith, following the dharma, the three emptinesses, the five eyes—this karma, this fruit, receiving its power, being born in its realm, whether a bodhisattva regresses or does not regress, receives a prediction or does not receive a prediction, and so on—are all called the dharma eye. Entering the vajra samādhi, attaining omniscient wisdom, the power of maturation, fearlessness, the eighteen unique qualities, and knowing all dharmas is called the Buddha eye. However, in that treatise on śamatha and vipaśyanā, the explanation of the cultivation and realization of the five eyes is drawn from the Great Treatise. If we come to this sutra, all are the Buddha’s five eyes; thus it is said to be the opening and revealing, and so onand so forth.
望後故論次第者，將藏通望後別圓，別圓復論次不次也。
> Now, regarding the sequence of the later teachings: when comparing the Tripitaka and Shared teachings with the later Distinct and Perfect teachings, we must further discuss whether the Distinct and Perfect teachings follow a sequential or non-sequential order.
疏：觀因緣生善心者。修戒善及多聞，皆是肉眼因也。以修肉眼，令見不到。凡夫報得，所見皆到。
> Commentary: Cultivating a mind that observes dependent arising is a practice of good. Cultivating virtuous conduct through precepts and extensive learning—these are all causes for developing the flesh-eye. By cultivating the flesh-eye, one can see what is not yet attained. The ordinary person, through karmic retribution, sees only what is already attained.
十劫賓那宿復不定者，此方宿者總二十八。西方有七：奎、婁、胃、昴、畢、觜、參。南方七者：井、鬼、柳、星、張、翼、軫。東方七者：角、亢、氐、房、心、尾、箕。北方七者：斗、牛、女、虗、危、室、壁。
> Ten Kalpas of Binna The constellations are not fixed in this region. There are twenty-eight constellations in total. In the west, there are seven: Kui, Lou, Wei, Mao, Bi, Zi, and Shen. In the south, there are seven: Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen. In the east, there are seven: Jiao, Kang, Di, Fang, Xin, Wei, and Ji. In the north, there are seven: Dou, Niu, Nü, Xu, Wei, Shi, and Bi.
若西方者，經中所列，後昴至柳，乃至從虗至胃，如是遞遷，一方各七，應是地異，故星移三座。
> Regarding the Western direction, as described in the sutras, from the constellation Mao to Liu, and further from Xu to Wei, each shift in this manner involves seven constellations per direction. This indicates a change in location, which is why the stars move across three constellations.
疏云：分別十法界至悉得見佛者。別人期心果頭真如為佛，法界為惑所覆，故先却六界，次破後三界，方得見佛，故云悉也。
> The commentary explains: From "distinguishing the ten dharma realms" up to "all can see the Buddha." In the Separate Teaching, practitioners aspire to the ultimate reality of the fruition stage as the Buddha. Since the dharma realm is obscured by afflictions, they must first eliminate the six lower realms, then break through the next three higher realms, before they can see the Buddha. Hence, the phrase "all can see" is used.
十一、憍梵波提疏云：昔五百鴈者，四分律云：佛與五百比丘遊蘇羅婆國，至毗蘭若曼陀羅樹下宿。時毗蘭若婆羅門，即今文阿耆達王是。往世尊所，佛為說法。得歡喜已，即白佛言：唯願哀愍，當受我請，佛及比丘僧三月安居。爾時世尊及比丘僧默然受請。時毗蘭若婆羅門為魔所惑，雖請佛僧，都不供養。時有婆羅國販馬人驅吾返馬，住毗蘭若，夏九十日。時諸比丘從毗蘭若乞食，不得往販馬人所乞食。時販馬人曰：施比丘馬麥五升，世尊一斗。阿難使人磨作乾飯奉佛。佛食乾飯，比丘各各得煑麥而食。又百緣經云：如來過去作五百婆羅門主，見迦葉佛眾人供養，發如是言：好食運供養我，此沙門等應與馬麥。故致斯報。呵者書之反，牛喉也。
> Eleventh: Jiao Fan Bo Ti Commentary states: In the past, there were five hundred geese. The Four-Part Vinaya says: The Buddha and five hundred bhikkhus were traveling in the country of Surapa and came to rest under a mandala tree in Virañña. At that time, the brahmin of Virañña, who is now King Ajita in this text, went to the World-Honored One. The Buddha taught him the Dharma. Having attained joy, he said to the Buddha: "I beseech your compassion, please accept my invitation for the Buddha and the bhikkhu sangha to observe the three-month rainy season retreat." At that time, the World-Honored One and the bhikkhu sangha silently accepted the invitation. However, the brahmin of Virañña was deluded by Māra; although he had invited the Buddha and the sangha, he provided no offerings. At that time, there was a horse trader from the country of Bara who was returning with his horses and stayed in Virañña for the ninety days of summer. The bhikkhus went to Virañña to beg for food but received none, so they went to the horse trader to beg. The horse trader said: "I will give the bhikkhus five sheng of horse barley, and one dou for the World-Honored One." Ānanda had someone grind it into dried rice to offer to the Buddha. The Buddha ate the dried rice, while the bhikkhus each cooked the barley to eat. Furthermore, the Hundred Karmic Tales Sutra says: In the past, when the Tathāgata was the leader of five hundred brahmins, he saw the offerings made to Kāśyapa Buddha and said: "Good food should be offered to me; these śramaṇas should be given horse barley." Thus, he incurred this retribution. "He" (呵) means "the throat of an ox."
疏云：四、無所畏者，一切智無畏者，備知四種苦諦，為他分別，明示過患，決定師子吼無微畏相，無能難言是法、非法。障道無畏者，四種集諦障四道滅，決定師子吼無微畏相，無能難言此非障道。盡苦道無畏者，四種道諦能行是道，得盡苦出間決定師子吼無微畏相無漏無畏者四種滅諦各有所證各有所滅決定師子吼無微畏相。
> The fourth is the Fourfold Fearlessness. The Fearlessness of Omniscience means fully understanding the Four Noble Truths of Suffering, explaining them to others, clearly revealing their faults, and with the unwavering roar of a lion, showing not the slightest fear, so that no one can challenge whether these are true teachings or not. The Fearlessness of Obstacles to the Path means that the Four Noble Truths of the Origin of Suffering obstruct the four paths to cessation, and with the unwavering roar of a lion, showing not the slightest fear, so that no one can challenge that these are not obstacles to the path. The Fearlessness of the Path to the End of Suffering means that the Four Noble Truths of the Path can be practiced to end suffering and transcend the world, and with the unwavering roar of a lion, showing not the slightest fear. The Fearlessness of the Unconditioned means that the Four Noble Truths of Cessation each have their realization and cessation, and with the unwavering roar of a lion, showing not the slightest fear.
十二、離婆多疏云：或室宿者，往昔曾證他人偷牛來，因染袈裟，他人失牛，尋跡至此，見染汁為血等，被投送官，置獄中經十二年。如僧自鏡錄中說。故云有口失緣。
> 12. Revata The commentary states: This one is also called "Star Constellation." In a past life, he once witnessed someone else stealing a cow. Because he was dyeing a monastic robe, the owner of the lost cow, following the tracks, arrived at his place. Seeing the dye liquid, he mistook it for blood and other evidence, and reported him to the authorities. He was then thrown into prison, where he remained for twelve years. As recorded in the "Monks' Self-Reflection Record," it is said: "He had a mouth but lost the opportunity to speak."
二鬼爭屍緣，在止觀第七記者，大論云：如人適遠，獨宿空亭。有鬼擔屍，來著其前。復有一鬼，隨後而來，嗔罵前鬼云：是我屍。前鬼復云：本是我物，我自擔來。二鬼各以一手中爭之。前鬼語云：可問此人。後鬼即問：是誰死人？誰擔將來？其人思惟：此之二鬼，悉有大力。設依理等，如疏。乃至答言：前鬼將來。後鬼大嗔，拔其手足，著於地上。小鬼等，如疏。
> The story of the two ghosts fighting over a corpse is recorded in the seventh section of the \*Zhiguan\*. The \*Great Treatise\* says: It is like a person traveling far who stays alone in an empty pavilion. A ghost carries a corpse and places it before him. Then another ghost follows behind, angrily scolding the first ghost, saying, "This is my corpse!" The first ghost replies, "It was originally mine—I carried it here myself." The two ghosts each grab one end of the corpse and fight over it. The first ghost says, "We can ask this person." The second ghost then asks, "Whose dead person is this? Who carried it here?" The man thinks to himself, "Both of these ghosts have great power. Even if I speak the truth, as the commentary says..." In the end, he answers, "The first ghost brought it." The second ghost becomes furious, tears off the man’s limbs, and throws them on the ground. The rest of the story follows the commentary.
又非已有至前兩者，前二教佛為當教之有，別教等覺已下皆名他有，俱屬緣修成故。
> Nor are they inherently possessed from the beginning. In the first two teachings, the Buddha's wisdom is considered inherently present, while in the Separate Teaching, even those at the stage of Equal Enlightenment and below are said to possess it through external means, as all are achieved through conditioned cultivation.
十三、畢陵伽疏云：咄！小婢者，大論云：其以宿命智力，知彼河神曾為己家之婢故爾。
> Thirteen: Bilangika. Commentary: "Hey, little servant girl!" The Great Treatise explains: Because through his power of knowing past lives, he knew that river goddess had once been a servant girl in his own household, he spoke thus.
廣明慢緣者，彼此大同。
> The root of arrogance is essentially the same in all cases.
疏云：實無高心下，佛問河神：汝見畢陵合掌懺未？答曰：具見。佛言：懺竟無慢，而有此言者，是人於五百世中作婆羅門，性多慢故。
> The commentary explains: In the passage about "truly having no arrogance," the Buddha asked the river deity, "Did you see Biling clasp his hands in repentance?" The deity replied, "I saw it all." The Buddha said, "After his repentance, there was no arrogance, yet he spoke those words because for five hundred lifetimes he had been a Brahmin, and his nature was deeply ingrained with pride."
懺悔具二悉者，懺悔治他嗔，令他善心生，故云也。
> Repentance with the two perfections means that repentance cures others' anger and gives rise to their wholesome thoughts—this is what is meant.
三觀總別者，一心三觀為總，次第三觀為別，此二咸至於極，故云俱歸第一義。
> The three contemplations can be understood in both a unified and a differentiated way. The contemplation of the three truths in a single mind is the unified approach, while the contemplation of the three truths in sequence is the differentiated approach. Both ultimately lead to the same supreme truth, which is why it is said that they both return to the ultimate meaning.
十四、薄拘羅疏云：後母置熬盤者，就母索餅。母即投拘羅，擲置熬上。釜中煑肉，就索內置沸釜中等。付法藏經云：毗婆尸佛入涅槃後，有一比丘，其患頭痛。拘羅爾時作一貧人，見病比丘，便持一呵梨勒，歡喜奉施。比丘眼病即除愈云云。
> Fourteen: Bakula The commentary says: His stepmother placed him on a hot griddle—he went to his mother asking for a cake. His mother then grabbed Bakula and threw him onto the hot griddle. When there was meat boiling in a pot, he went to ask for some and was thrown into the boiling pot, and so on. The \*Dharma Treasure Sutra\* says: After the Buddha Vipashyin entered Nirvana, there was a monk who suffered from a headache. At that time, Bakula was a poor man. Seeing the sick monk, he joyfully offered him a myrobalan fruit. The monk's headache was immediately cured, and so on.
五大染色者，青、黃、赤、紫、黑。又更四大色，紅、黃、紫也。
> The five primary dyes are: blue, yellow, red, purple, and black. Additionally, there are four major colors: red, yellow, and purple.
十五拘絺羅初舍利子問者，既是舍利弗母與弟，論只應云舍利子姉問，是以子顯母耳。
> Shariputra's question at the beginning was actually from his mother and younger brother. The text only says "Shariputra's sister asked," but it uses "son" to refer to the mother.
貪等者，等取嗔癡，謂三不善根也。
> Greed, and so forth, refers to hatred and delusion as well—these are the three unwholesome roots.
十六難陀為說十一事者：一、解色。二、相應。三、摩刷。四、覆瘡。五、放烟火。六、簡茂草。七、令牛群安穩。八、知度處。九、知時宜。十、留𤛓餘十一，將護於大牛。彼乃合云：比丘亦如是：一、知四大造色。二、善別愚智相。三、摩刷六情根。四、善覆十善相。五、傳所誦為烟。六、四意止茂草。七、七十二分安處。八、八聖支度處。九、莫受輕賤請，名知時宜。十、知足為留餘十一，敬護是將護。佛說偈云：牧牛無放逸，其主獲其福。六牛經六年，展轉六十牛。比丘戒成就，於禪得自在。六根而寂靜，六年成六通。聞皆得果，成第一義。
> Sixteen Nanda explained the eleven matters: First, understand form. Second, be in harmony. Third, brush and groom. Fourth, cover sores. Fifth, send up smoke signals. Sixth, select abundant grass. Seventh, keep the herd safe and secure. Eighth, know the crossing place. Ninth, know the appropriate time. Tenth, leave surplus. Eleventh, protect the great ox. It is then said: The monk is also like this: First, know the four great elements that create form. Second, skillfully distinguish the marks of the foolish and the wise. Third, brush and groom the six sense faculties. Fourth, skillfully cover the marks of the ten virtues. Fifth, transmit what is recited as smoke signals. Sixth, the four foundations of mindfulness are the abundant grass. Seventh, the seventy-two parts are the peaceful abode. Eighth, the eightfold noble path is the crossing place. Ninth, do not accept invitations given with contempt; this is called knowing the appropriate time. Tenth, contentment is leaving surplus. Eleventh, reverence and protection are the protection. The Buddha spoke a verse: The oxherd who is not negligent, the master gains the blessing. Six oxen over six years, multiply to sixty oxen. The monk who accomplishes the precepts, attains mastery in meditation. The six senses are tranquil, in six years he achieves the six superknowledges. Hearing this, all attain the fruit, accomplishing the ultimate truth.
十七孫陀羅難陀地獄天堂者，佛喚還已，却將出城鹿母園。佛問：汝曾見香醉山不？答：未見。佛令投衣角，飛須見山，山有菓樹，樹下有獼猴，無一目。被燒竟，佛問：何如孫陀利？答：何得比此。又問：汝曾見天不？答：未見。又令捉衣角，尋至三十三天。佛令遊觀，至歡喜園及交合園，見諸天女種種音聲。有一處天女無夫，問天，天答：佛弟難陀持戒生此，當為我夫。佛問難陀：天女何如孫陀利？答：天比孫陀利，如以孫陀利比瞎獼猴。佛言：汝今持戒當生此天。時佛共還逝多林，難陀慕天宮而修梵行。佛又同：汝見捺落迦未？答：未見。又令投衣角，尋便見諸獄皆悉治人。有一處無人，因問獄，率獄答言：佛弟難陀為生天故修行，暫在天上，不久還來此中受苦。難陀懼之，淚下如雨。佛與還遊多林，廣說胎相。難陀因而發心，為解脫故，修持禁戒得羅漢。廣如入胎經中。
> Seventeenth: Sundarananda The Buddha called him back from hell and heaven, then led him out of the city to the Deer Park. The Buddha asked, "Have you ever seen the Fragrant Drunken Mountain?" He replied, "No, I have not." The Buddha told him to grasp the corner of his robe, and they flew to see the mountain. On the mountain was a fruit tree, and under the tree sat a one-eyed monkey, scorched by fire. The Buddha asked, "How does this compare to your wife Sundarī?" He answered, "How could she compare to this?" Again, the Buddha asked, "Have you ever seen the heavens?" He replied, "No, I have not." Again, the Buddha told him to grasp the corner of his robe, and they ascended to the Heaven of the Thirty-Three. The Buddha allowed him to wander and observe, reaching the Garden of Joy and the Garden of Union, where he saw celestial maidens and heard their various voices. In one place, there were celestial maidens without husbands. He asked a heavenly being, who replied, "The Buddha’s brother Nanda, through upholding precepts, will be reborn here and become our husband." The Buddha asked Nanda, "How do these celestial maidens compare to Sundarī?" He answered, "Compared to Sundarī, the celestial maidens are like Sundarī compared to that blind monkey." The Buddha said, "If you uphold the precepts now, you will be reborn in this heaven." Then the Buddha returned with him to the Jetavana Grove. Nanda, longing for the celestial palace, practiced pure conduct. The Buddha asked again, "Have you seen the hells?" He replied, "No, I have not." Again, the Buddha told him to grasp the corner of his robe, and they immediately saw all the hells where beings were being tormented. In one place, there was no one. He asked a hell-guardian, who replied, "The Buddha’s brother Nanda, for the sake of rebirth in heaven, is practicing. He will enjoy heaven briefly, but soon he will return here to suffer." Nanda, terrified, wept tears like rain. The Buddha returned with him to the Jetavana Grove and extensively explained the stages of gestation in the womb. Nanda, because of this, resolved to seek liberation. He upheld the precepts and attained Arhatship. The full account is found in the \*Entering the Womb Sutra\*.
疏云俗諦有法喜者，以受為俗諦，故云俗有。
> The commentary explains: "Worldly truth possesses the joy of the Dharma" because sensation is considered worldly truth, hence it is said to exist in the worldly sense.
十八富樓那疏云：欲還本國者，增一云：其成道已，欲還本國，利益村人。中間如疏乃至佛言：若能如是，乃得利益，可還本國。
> Regarding the eighteenth, Purna: The commentary states: "He wished to return to his homeland." The Ekottarika Agama says: After attaining enlightenment, he wished to return to his homeland to benefit the people of his village. The commentary continues in detail, and finally the Buddha said: "If you can act in this way, then you will bring benefit. You may return to your homeland."
疏云：正直江滿者，亦云滿江，亦云江滿，即名也。
> The commentary states: "Zhengzhi Jiangman" is also called "Manjiang" or "Jiangman"—these are all names.
疏云慇懃折法者，如上若毀辱我，我當自幸等，即是慇懃之相也。
> The commentary explains that "earnest contemplation of the Dharma" refers to the practice described above: when others insult or humiliate me, I should consider myself fortunate. This is the very essence of earnest contemplation.
疏云：所作已辦者，羅漢四智中一智也。
> The Commentary states: "The work to be done is done" refers to one of the four knowledges of an Arhat.
疏云人、行、理等善知識觀者，大品云佛、菩薩、羅漢，即外護知識人也，亦名僧寶；六波羅蜜、三十七品，即同行知識行也，亦名佛寶；法性、實際，諸佛所師，即教授知識理也，亦名法寶。又一知識各具三義：一、如佛威神覆護，即外護；二、諸佛聖人亦脫瓔珞，著蔽垢衣，執除糞器，和光利物，同行；三、諸菩薩一音演說法，開發化導，各令得解，教授也。六度道品三者，助道名護助，助道發正道，即外護；正助合行，即同行也；依此正助，不失規矩，通入三解脫門，即教授義。法性三者，境是所師，冥薰密益，即外護義；境智相應，即同行義；未見理時如盲，諦法顯時如智，智用無僻，即教授義。並約四悉，合有三十六番善知識。
> The commentary explains that good spiritual friends can be observed in terms of people, practices, and principles. As the Great Perfection of Wisdom Sutra states, the Buddha, Bodhisattvas, and Arhats are the external protecting friends among people, also known as the Jewel of the Sangha. The Six Perfections and the Thirty-Seven Aids to Enlightenment are the practices shared by companions, also known as the Jewel of the Buddha. The Dharma-nature and ultimate reality, which all Buddhas take as their teacher, are the principles taught by instructors, also known as the Jewel of the Dharma. Furthermore, each type of good spiritual friend encompasses three meanings: First, like the Buddha's majestic power providing shelter and protection—this is external protection. Second, just as the Buddhas and sages may remove their jeweled ornaments, don coarse garments, take up tools for removing filth, and blend their light with beings to benefit them—this is practicing together. Third, as the Bodhisattvas expound the Dharma with a single voice, opening up, transforming, and guiding beings, enabling each to attain understanding—this is instruction. Regarding the Six Perfections and the aids to enlightenment, the three meanings are: Supportive practices are called protection and assistance, as they aid in developing the true path—this is external protection. The true path and supportive practices practiced together—this is practicing together. Relying on this true and supportive practice without deviating from the rules, one penetrates the three gates of liberation—this is the meaning of instruction. Regarding the Dharma-nature, the three meanings are: The objective realm is what is taken as teacher, silently influencing and secretly benefiting—this is the meaning of external protection. The objective realm and wisdom corresponding—this is the meaning of practicing together. Before seeing the principle, one is like a blind person; when the true Dharma manifests, it is like wisdom, and the function of wisdom is without deviation—this is the meaning of instruction. All these are explained in accordance with the four kinds of beneficial teaching, making a total of thirty-six types of good spiritual friends.
十七須菩提疏云：占者依報之空，能表正報，當會空理，理具一切法故，故俱吉。
> The commentary explains: The emptiness of the external world, as observed by the diviner, can reveal the emptiness of the inner self. When one fully realizes the principle of emptiness, which inherently contains all phenomena, both aspects are auspicious.
疏云：善業者，此則常修無漏善業。
> The commentary explains: "Good karma" here refers to the constant practice of pure, undefiled good deeds.
疏云：嫌行等者，大經云：須菩提者，住虗空地。凡欲入城，要先觀入。若有於己生嫌嫉者，則止不行。乃至極飢，猶不行乞。何以故？是須菩提常作是念：我憶往昔於福田所，生一念惡。由是因緣，入大地獄，受諸苦惱。復作是念：若有眾生嫌我立者，我當終日端坐不起；嫌我坐者，我當終日立不移處。行、臥亦爾。
> The Commentary says: "Avoiding those who harbor resentment" refers to a passage in the Mahāprajñāpāramitā Sūtra: Subhūti dwells in the state of emptiness. Whenever he intends to enter a city, he first observes before entering. If there are those who hold resentment or jealousy toward him, he stops and does not proceed. Even if he is extremely hungry, he still does not go to beg. Why? Subhūti often reflects in this way: I recall that in the past, toward a field of merit, I gave rise to a single malicious thought. Because of this cause and condition, I fell into the great hells and suffered all kinds of torment. He further reflects: If there are beings who resent me for standing, I will remain seated upright all day without rising; if they resent me for sitting, I will stand all day without moving from that spot. The same applies to walking and lying down.
疏云佛忉利下，大論云：佛在忉利，一夏安居畢，乃下行閻浮提。四眾雲集，人、天相見，眾會莊嚴，先未曾有。時須菩提端居石室，作是思惟：佛常說法，若以智力觀佛法身，名見佛中最。又思惟言：今此大眾雖復殊特，皆歸無常，勢不長久。一切諸法，空無有實。作是觀時，即得道證。于時大會一切皆欲先見如來，禮拜供養。時有蓮華色比丘尼欲除女名之惡，便自化身為輪王，七寶、千子導從而至。眾咸避之，因先見佛，便復比丘尼形，頭面禮足。佛告之曰：非汝先禮，唯須菩提最先禮我。所以者何？須菩提者，觀諸法空，先見法身，得真供養。
> The commentary states: After the Buddha descended from the Trayastrimsa Heaven, the Great Treatise says: The Buddha was in the Trayastrimsa Heaven, and after completing the summer retreat, he descended to Jambudvipa. The fourfold assembly gathered like clouds, humans and gods met together, the assembly was magnificent as never before. At that time, Subhuti was sitting quietly in his stone chamber, thinking thus: The Buddha often teaches that if one uses the power of wisdom to contemplate the Dharma-body of the Buddha, that is the supreme way of seeing the Buddha. He further reflected: Although this great assembly is extraordinary, they all belong to impermanence and will not endure long. All dharmas are empty, without any substantial reality. As he contemplated thus, he attained realization of the Way. At that time, everyone in the great assembly wished to be the first to see the Tathagata, to pay homage and make offerings. At that moment, the bhikkhuni Utpalavarna, wishing to remove the stigma of being a woman, transformed herself into a wheel-turning king, accompanied by the seven treasures and a thousand sons, and arrived. The assembly all made way for her, and thus she was the first to see the Buddha. She then resumed her form as a bhikkhuni and bowed with her head at the Buddha's feet. The Buddha told her: It was not you who paid homage first; only Subhuti was the first to pay homage to me. Why is that? Subhuti, contemplating the emptiness of all dharmas, saw the Dharma-body first and attained true offering.
非獨此中者，此必云法身者，且從初說但是五分法身，若從得記後應云三德法身。非獨此爾，餘文例然。
> It is not only in this passage. Here, it must refer to the Dharma Body. Moreover, from the initial explanation, it is simply the Fivefold Dharma Body. However, if considered from the point of receiving the prediction onward, it should be called the Threefold Virtue Dharma Body. This is not unique to this passage; the same principle applies to other texts as well.
二十阿難疏云：宗社者，謂宗廟社稷也。宗，尊也。廟，貌也。謂尊皃所居。社謂后土。土者，吐也。土之所生，如口吐物。物即地神也。土地廣，不可盡敬，故對之為社。稷謂五糓總名，即五糓神也。故天子所居，左宗廟，右社稷，布列四時五行，故云覇其等。
> The commentary explains: "Ancestral shrine and earth altar" refers to the ancestral temple and the altars of soil and grain. "Ancestral" means to honor. "Temple" means likeness. It is the place where honored likenesses reside. "Earth altar" refers to the sovereign earth. "Earth" means to bring forth. What the earth produces is like the mouth bringing forth things. These things are the earth deities. The earth is vast, so one cannot show reverence to all of it, thus one faces the altar as its representative. "Grain altar" is the general name for the five grains, meaning the deity of the five grains. Therefore, the place where the Son of Heaven resides has the ancestral temple on the left and the altars of soil and grain on the right, arranged according to the four seasons and five phases. Hence it is said to dominate their ranks.
疏云：阿夷等者，瑞應經云：王語夫人：國有道人，年百餘歲，耆舊多識，可相子乎？夫人曰：善。乃令相之。阿夷既相，尋白王言：敢賀大王，生此神人。如我相法，太子在家，當為轉輪聖王，主四天下；若不樂居家，當為自然佛，度脫萬姓。
> The commentary states: Regarding "Ayi" and others, the \*Scripture of Auspicious Signs\* says: The king said to his consort: "In our kingdom, there is a venerable sage, over a hundred years old, wise and deeply knowledgeable. Shall we have him examine our child?" The consort replied: "Excellent." So they summoned him for the examination. After examining him, Ayi immediately addressed the king, saying: "I dare to congratulate Your Majesty on the birth of this divine being. According to my art of physiognomy, if the prince remains in the household, he will become a Wheel-Turning Sage King, ruling over the four continents. If he does not find joy in household life, he will become a spontaneously enlightened Buddha, liberating and saving countless beings."
疏瑞相等者，經又云：四月八日交明星出時，從母右脇而生，天降大瑞三十有二，謂地大動，伏藏顯明，月神珠懸於空中，梵天寶蓋彌覆空上等。言相者，經又云：太子身有三十二相，謂身金色，頂肉髻，眉間毫相，頂出光等。今既云死，則阿夷之言、瑞相之表，有何微哉！
> Regarding auspicious signs and physical marks, the scripture further states: On the eighth day of the fourth month, at the moment the morning star appeared, he was born from his mother’s right side. Thirty-two great auspicious signs manifested in the heavens: the earth trembled greatly, hidden treasures were revealed, the moon-god’s pearl hung in the sky, a Brahma-heaven jeweled canopy spread across the firmament, and so forth. As for his physical marks, the scripture also says: The prince’s body bore thirty-two distinguishing marks, such as a golden-hued body, a fleshy protuberance on the crown of the head, a white curl of hair between the eyebrows, light radiating from the top of the head, and so on. Now, since it is said that he died, what significance could there be in the words of the sage Asita or in the display of these auspicious signs and marks?
疏云：有一女人者，女人說偈云：
> The commentary states: There was a woman. The woman then spoke this verse:
欲云何所欲？ 貪視不知足， 染欲貪愛心，悞我兒遭來。
> What is it you desire? Greed sees no satisfaction, The mind stained with craving and attachment, Has led my child astray.
又云：
> It is also said:
欲云何所欲？ 皆從思覺生。 貪欲若不起，欲心則不生。
> What is it that you desire? All arises from thought and perception. If craving does not arise, Desire will not be born.
將兒置井中竟，即說此偈：
> Having placed the child into the well, he then spoke this verse:
疏云：住恐離車等者，阿難將欲入則滅，往別闍王，會王晝寢乃留。言於門者，竪而便往毗舍離。王尋夢蓋莖折，而自驚悟。門人即以上事白王，王嚴四兵至恒河側，而請阿難住其國界，以入涅槃。離車又請，是以去留俱有怨也。
> The commentary explains: "Fearing the Licchavis and others..." This refers to Ananda, who was about to enter Nirvana, but first went to bid farewell to King Ajatashatru. Finding the king asleep, he left a message at the gate and then proceeded directly to Vaishali. The king soon dreamed of the stem of his royal parasol breaking, and awoke with a start. The gatekeeper then reported what had happened. The king immediately mustered his fourfold army and rushed to the banks of the Ganges, pleading with Ananda to remain within his kingdom and not enter Nirvana. The Licchavis also made the same request. Thus, whether he stayed or left, there would be resentment from one side.
疏云能接持法身者。能持佛法身，以法為身，故云也。法燈下。歎能化也。
> The commentary explains that "able to uphold the Dharma-body" means able to sustain the Buddha's Dharma-body, which takes the Dharma as its essence, hence the expression. Following "Dharma-lamp," it praises the capacity to transform beings.
二十一、羅睺羅疏云：塞鼠穴者，耶輸宿世使兒塞穴，六日鼠死。此罪餘報，六年妊娠云云。
> Twenty-one: Rahula The commentary states: "Blocking a mouse hole." In a past life, Yashodhara had a child block a mouse hole, and the mouse died after six days. The residual karmic retribution for this sin was six years of pregnancy.
多是為人等者，此八種障，不純能障、不純所障，及除後二障，故云多也。
> These eight obstacles are called "many" because they are not purely obstacles of the agent, nor purely obstacles of the object, and also because they exclude the last two hindrances.
疏云真諦至本名脩羅者，此釋不當。從佛言我法下，今家附彼文釋障義，非全用彼意也。
> The commentary states: "The true meaning up to 'originally called Asura'—this explanation is not appropriate." Starting from the Buddha's words "my Dharma," the current interpretation attaches to that text to explain the meaning of obstacles; it does not fully adopt that original intent.
寶女者，瞿夷也。
> The precious maiden is Gopi.
法顯傳者，高僧傳中法顯比丘，別傳中說此緣，法顯是神意僧。
> The Biography of Faxian: In the Biographies of Eminent Monks, the monk Faxian is described. A separate biography recounts this story, stating that Faxian was a monk of profound spiritual insight.
疏云：冀神寶至者，大經云：若剎王於十五日處在高樓，沐浴愛受齊，即於是日七寶相次而來應者，即當得作轉輪聖王，主四天下。一、金輪寶，千輻不滅，糓輞具足，不由工匠，自然成就。二、象寶，狀貌端美，如白蓮華，一日之中周行八萬盡大海際。三、馬寶，其色紺艶，毛尾金色，亦於一日周行八萬。四、女寶，形容端正，身諸毛孔出栴檀香，目能遠視見一由旬，耳、鼻亦爾，舌能覆面，形色細薄如赤銅鍱，有大智慧，常以軟語手觸王衣，即知王身安樂病患，亦知王心所緣之處。五、摩尼珠寶，純青琉璃，大如車糓，能於暗中照一由旬，若天雨時，是珠勢力能為大蓋覆一由旬。六、主藏臣寶，無量庫藏皆悉盈溢，能見地中所有伏藏，隨王所念皆能辦之。七、主兵臣寶，勇健猛略，榮謀第一，善知四兵，若任鬪者則現聖王，若不任者退不令現，未摧伏者能令摧伏，已摧伏者力能令守護云云。
> The commentary states: Hoping for the divine treasures to arrive. The great sutra says: If a king, on the fifteenth day of the month, ascends a high tower, bathes, receives the precepts, and on that day the seven treasures come to him in succession, he will become a Wheel-Turning Sage King, ruling over the four continents. First, the golden wheel treasure: a thousand-spoked wheel, complete with hub and rim, not made by any craftsman, naturally perfected. Second, the elephant treasure: majestic and beautiful in form, like a white lotus flower, capable of circling the entire ocean's edge in a single day. Third, the horse treasure: its color deep and lustrous, with golden mane and tail, also able to travel the entire ocean's edge in one day. Fourth, the woman treasure: graceful and dignified in appearance, with sandalwood fragrance emanating from every pore of her body. Her eyes can see for a yojana, her ears and nose are equally perceptive, and her tongue can cover her face. Her form is delicate and fine, like red copper foil. Possessing great wisdom, she always speaks gently. By touching the king's robe, she can discern whether the king is well or ill, and knows the objects of the king's thoughts. Fifth, the wish-fulfilling jewel treasure: pure blue lapis lazuli, as large as a chariot wheel. It can illuminate a yojana in the darkness. When it rains, the jewel's power can create a great canopy covering a yojana. Sixth, the treasurer minister treasure: countless treasuries all overflowing with wealth. He can see all hidden treasures within the earth and can provide whatever the king desires. Seventh, the commander minister treasure: courageous, strong, and valiant, foremost in strategy and wisdom. He is skilled in the fourfold army. If battle is necessary, he manifests the Sage King's might; if not, he withdraws without revealing it. He can subdue those not yet conquered and protect those already subdued.and so on.
觀於彼淨等者，不淨謂妄語，淨即不妄語，善不亦爾。
> Observing purity and the like: impurity refers to false speech, purity means truthful speech, and the same applies to what is virtuous.
當作者，謂未作者更不可作。
> If you have not yet created something, then do not create it.
准寶雲經者，是大乘經，亦勅十六令持佛法不得入滅，況小乘耶？
> The Sutra of the Precious Cloud is a Mahayana scripture. It was entrusted to the sixteen great disciples to uphold the Dharma, preventing it from entering extinction—how much more so for the lesser vehicle?
所障之惑至思議者，異心中破一，心中破不同。
> The delusion that obscures and reaches the inconceivable—in a different mind, it breaks the one; in the same mind, it breaks the different.
列少知識疏云：亦不分別多識等者，意云不以凡能分別聖之多少，良由聖應多小，凡致有多識少識不等耳。
> The commentary states: "It also does not distinguish between much knowledge and little knowledge." The meaning is that ordinary beings should not judge how much or how little the sages know. This is because the sages respond according to what is needed, while ordinary beings, depending on their capacity, may have much knowledge or little knowledge.
而別有理本者，約體用本迹也。
> Now, there is another fundamental principle, which concerns the essence and function, the root and its manifestations.
疏云十八學人等者，中阿含云：長者問佛：福田有幾？佛言：學人有十八，無學有九。學人十八者，謂信行、法行、信解、見得、身證、家家、一種子向初果、初果向二果、二果向三果、三果無。及五種那含，謂中生、行、不行、上流。九無學者，謂思、進、退、不退、不動、住、護、慧俱。又俱舍云：謂退、護、住、思、死、不退、慧俱、不壞法人。
> The commentary states: "Regarding the eighteen types of learners..." The \*Madhyama Āgama\* says: A householder asked the Buddha, "How many fields of merit are there?" The Buddha replied, "There are eighteen types of learners and nine types of non-learners." The eighteen types of learners are: - Faith-followers - Dharma-followers - Those liberated by faith - Those liberated by seeing - Those who attain liberation through the body - Those of the family lineage - Those with a single seed, aspiring to the first fruition - Those who have attained the first fruition and aspire to the second - Those who have attained the second fruition and aspire to the third - Those who have attained the third fruition (and do not fall back) - And the five types of non-returners: 1. Those reborn among the intermediate beings 2. Those reborn spontaneously 3. Those who progress further 4. Those who do not progress further 5. Those who ascend to higher realms The nine types of non-learners are: - Those who are prone to regression - Those who guard against regression - Those who remain stable - Those who contemplate - Those who have passed away - Those who do not regress - Those endowed with wisdom - Those who are unshakable - Those who are incapable of falling away The \*Abhidharmakośa\* also states: - Those who regress - Those who guard - Those who remain stable - Those who contemplate - Those who have passed away - Those who do not regress - Those endowed with wisdom - Those who are incapable of falling away
後約獨菩薩位者，此專約十地邊始終別為菩薩立忍位以釋，則是彼別圓接菩薩也。
> Now, to specifically address the Bodhisattva stage: this exclusively refers to the stage of patience established for Bodhisattvas at the edge of the Ten Grounds, from beginning to end, as a distinct explanation. This pertains to those Bodhisattvas who are transitioning from the Distinct Teaching to the Perfect Teaching.
初入無功用者，初住為無學，住前名為學；學人得二句，無學得二句；五品為非學，句成五句。
> When one first enters the state of effortless action, the initial stage is called "no more to learn," while the stages before that are called "still learning." Those still learning achieve two phrases, while those with no more to learn achieve two phrases. The five grades are considered "neither learning nor not learning," forming a total of five phrases.
義屬前句者，屬學句也。
> This pertains to the previous phrase, which is the phrase of learning.
闕第三句者，無學學句也。別圓准通，佛住於善法。善法者，十力、四無畏、十八不共法等以化眾生，則成有於第三句，故云准通可知。
> The omission of the third phrase refers to the phrase of "no learning, yet learning." In the Distinct and Perfect teachings, following the pattern of the Common teaching, the Buddha abides in wholesome dharmas. Wholesome dharmas refer to the Ten Powers, the Four Fearlessnesses, the Eighteen Unique Dharmas, and so forth, through which the Buddha transforms sentient beings. Thus, the third phrase is established, and it is said that it can be understood by analogy with the Common teaching.
則後三教並有兩節者，通教七八地為無功用，亦以九十為具足，別圓如記。
> Thus, the latter three teachings each have two stages: In the Common Teaching, the seventh and eighth stages are considered effortless practice, while the ninth and tenth stages are regarded as complete attainment. The Distinct and Perfect Teachings follow this pattern as recorded.
即第二節者，此專約具足句判也。
> This second section specifically addresses the complete and perfect statement.
大經中舉因六人者，迦葉以頭陀莊嚴，阿難以多聞莊嚴此即學入，阿那律以天眼莊嚴，舍利弗、須菩提、目揵連，廣如彼經。
> In the Great Sutra, six individuals are cited as examples of the path: Mahakashyapa, who adorned himself with ascetic practices; Ananda, who adorned himself with extensive learningThis represents the path of learning.; Aniruddha, who adorned himself with the divine eye; and Shariputra, Subhuti, and Maudgalyayana, as extensively described in that sutra.
二而不二者，此迷諸聲聞今日垂迹示為枯榮名之為二，亦證中道名為不二，故云同於如來也。又如來本實久已不二，慈悲垂迹示於而二，中間入般涅槃，是則聲聞二而不二，如來即是不二而二也。
> "Two yet not two" refers to the fact that, in their delusion, the voice-hearers today manifest as withered or flourishing—this is called "two." Yet they also realize the Middle Way—this is called "not two." Therefore, it is said they are the same as the Tathāgata. Moreover, the Tathāgata's true nature has long been "not two." Out of compassion, he manifests as "two," and in between, enters Nirvana. Thus, the voice-hearers are "two yet not two," while the Tathāgata is "not two yet two."
疏云：不緣至中間者，中間俱不可得也。
> The commentary states: "Not reaching the middle" means that the middle is also unobtainable.
不緣而緣者，三德涅槃，理不當於緣，故云不緣。雖不當緣，而常緣之。此即於本文初句上加而緣二字矣。
> Not relying on conditions yet still relating to them: The Nirvana of the Three Virtues, in principle, does not depend on conditions, hence it is called "not relying on conditions." Although it does not depend on conditions, it constantly relates to them. This adds the phrase "yet still relating to them" to the first line of the original text.
常如是觀者，只此一句，義兼前兩句。若漸進邊名為學，當分住邊名學、無學。所以不云緣而不緣名學、無學者，為須本文第二句具於兩句義，故不侯著也。
> To always contemplate in this way means that this single phrase encompasses the meaning of the previous two. If we speak of gradual progress, it is called "learning"; when we speak of abiding in the stage of attainment, it is called "learning and beyond learning." The reason we do not say "conditioning without conditioning is called learning and beyond learning" is because the second line of the original text already contains the meaning of both phrases, so there is no need to elaborate further.
三觀各為五句者，空稱藏通五句，假稱別教五句，中觀稱圓五句矣。
> The Three Contemplations each correspond to five phrases: Emptiness is described by the five phrases of the Storehouse and Common teachings, Provisional existence is described by the five phrases of the Distinct teaching, And the Middle Way contemplation is described by the five phrases of the Perfect teaching.
若百如中等者，則百界如亦萬如也。又應知千如從理，通具故；千界從義，數義齊故。
> If a hundred realms are like the middle, then a hundred realms are like ten thousand suchnesses. Furthermore, it should be understood that a thousand suchnesses arise from principle, as they are universally complete; a thousand realms arise from meaning, as number and meaning are equal.
故前二文者，因緣、約教二文也。若欲下，略辨前二文相也。
> The first two sections discuss the causes and conditions, and the teachings in brief. What follows is a concise explanation of the characteristics of these two sections.
釋妨如前者，如前令欲功用四義文是。
> The refutation of objections is as previously stated, with the four aspects of function and purpose being the same as before.
數無約教者，如少知識觀心文末說家云：若欲義立，聞數歡喜，乃至對數解異。即其相也。
> Those who teach without a set number of methods are like someone with little understanding who, at the end of a text on contemplating the mind, says: "If you wish to establish meaning, hearing the number brings joy, and even when facing the number, you understand differently." This is its characteristic.
義通初後者，初謂觀行六根，後謂登住已上。
> The principle connects the beginning and the end: the beginning refers to the practice of observing the six senses, and the end refers to reaching the stage of abiding and beyond.
耶輸陀羅疏云：溫良恭儉者，敦美潤澤謂之溫，行不犯物謂之良，和從不逆謂之恭，去奢從約謂之儉，推人後己謂之讓。文中闕讓一德。
> Regarding Yashodhara's commentary, it states: "Gentle, kind, respectful, and frugal" means—being sincere, refined, and nurturing is called gentle; acting without harming others is called kind; harmonious and compliant without opposition is called respectful; abandoning extravagance and embracing simplicity is called frugal; yielding to others and putting oneself last is called deferential. The text here lacks the virtue of deference.
初二句總明者，從上當分至總論也。
> The first two sentences provide a general overview, summarizing the preceding discussion up to this point.
疏云：顯善權者，別述二句也。
> The commentary explains: To illustrate skillful means, two specific statements are made.
約教理應互通者，只是約教通於主伴耳。
> The teachings should be mutually understood; it is only that the teachings are understood through the interplay of host and companion.
無始終故者，以菩薩形無定准，法不常規，來忽往，雜眾則存，沒無恒故。
> There is no fixed beginning or end because the bodhisattva's form has no set standard; the Dharma does not follow constant rules. They appear and vanish suddenly, mingling among beings—their presence and absence are never permanent.
始終親疎者，始從外道已來，終法華也。
> From the beginning to the end, from distant to close—this refers to starting from the time of the non-Buddhist teachings and reaching all the way to the Lotus Sutra.
主伴者，或時佛為伴、弟子為主，如須達家老婢，佛化不得、阿難化得等云云。
> Sometimes the Buddha takes the supporting role while the disciple takes the lead, as in the case of the old maidservant in Sudatta's household, whom the Buddha could not transform but Ānanda could.
顯密者，從初至後為聲聞像者為顯，示同餘身者為密，又權示者為密。
> The Exoteric and Esoteric: From beginning to end, teachings that take the form of the voice-hearer are exoteric, while those that manifest in other bodies are esoteric. Furthermore, teachings that are provisionally shown are esoteric.
事理等者，如來化事也，如來所證理也。人法，則諸弟子所行法也。
> The "phenomena and principle" refer to the Buddha's skillful means of teaching and the truth he realized. The "people and Dharma" refer to the practices followed by his disciples.
善惡者，善如諸弟子，惡則調達也。
> Good and evil: the good is like the disciples, the evil is like Devadatta.
且捨中間等者，且不論中間之迹，及以華嚴寂場直論伽耶，故云近也。
> Setting aside the intermediate stages, we do not discuss the traces of the middle period, nor do we directly address the stillness of the Avataṃsaka or the immediate discussion of Gayā. Hence, it is said to be "near."
疏云：法身菩薩者，已捨生身，生實報土，得無生忍，為法身。如華嚴中乘栴檀樓，與大菩薩共詑摩耶。此乃法界為胎，胎外無別法也。
> The commentary explains: A Bodhisattva of the Dharma Body has already abandoned the physical body, is born in the Land of True Reward, and attains the Patience of Non-birth, thus becoming one with the Dharma Body. As in the Flower Adornment Sutra, riding a sandalwood chariot, together with the great Bodhisattvas, they enter the womb of Maya. This means taking the entire Dharma Realm as the womb, and outside this womb, there is no other reality.
疏云：棄國捐王者，太子本起經云：太子年至十四，請出遊觀。王令左右百官道從出城東門，天帝化為病人，身小腹大，倚門啼息。太子問曰：此為何人？其僕答曰：病人也。何謂為病？對曰：四大互乖，或熱或冷，飲食不節，臥起無恒，故得斯病。太子曰：一何苦哉！吾當有之，與此何異？乃迴車而還，憂不能食。王問其故，從者對曰：道見病人，以此不悅。王乃增之五百妓女，晝夜娛樂。數年小差，復請出遊。王勅國中無令病人在於道側。太子駕乘出城南門，天帝化為老人，杖柱羸步。太子問曰：此為何人？其僕答曰：老人也。何謂為老？對曰：年耆根熟，形變色衰，氣力虗劣，餘命無幾，故謂之老。太子曰：日月流邁，時變歲移，有何樂哉？迴車而還，又憂不食。王又增五百妓女而娛樂之。既而小差，復請出遊。王勅國中無令老病在於道側。太子駕乘出城西門，天帝化為死人，家室男女啼號送之。太子問曰：此為何人？其僕從答曰：死人也。何謂為死？對曰：氣絕魂逝，無所復知，永棄親戚，長埋曠野，謂之為死。太子曰：痛矣！劇矣！往來五道，勞我精神。迴車而還，憂不能食。王又增五百伎女娛樂之。久而小差，又請出遊。王勅國中，無令老病並及死人至其道側。太子駕乘出城北門，天帝化為作沙門法，執持應器，祖地而行。太子問曰：此為何人？其僕答曰：沙門也。何為沙門？對曰：捨棄妻子，守戒無為，聲色不能汙，勞位不能屈，難動如地，存亡自在，謂之沙門。太子曰：善哉！唯此為彼。迴車而還。見諸伎女猶如枯骨，所有宮殿塚墓無異。厭惡在家，念清淨道。至年十九，四月八日夜，天於空中叉手白言：時可去矣。太子曰：礙其守者。天厭其妻及諸伎女，皆令睡臥。太子即呼車匿，徐令彼馬。天使鬼神捧馬足，並接車匿，踰出宮城，遠至貝多樹下，念欲剃髮。天奉剃刀，髮墮，天受而去。即於樹下捨蒿為座，端坐六年，日食一麻一米。經云：天奉美食，不肯受之。天乃化為自然麻米，生其左右者也。具修道品及三脫門降魔成佛。
> The commentary explains: The phrase "abandoning the kingdom and renouncing kingship" refers to the following account from the \*Sutra on the Origin of the Prince\*: When the prince was fourteen years old, he requested to go out for an excursion. The king ordered his attendants and all the officials to accompany him as they left through the city's eastern gate. The god Indra transformed into a sick person—a small body with a swollen belly—leaning against a gate, moaning and panting. The prince asked, "What kind of person is this?" His attendant replied, "A sick person." "What is sickness?" he asked. The answer came: "When the four great elements become imbalanced, causing either heat or cold, when eating and drinking are not regulated, and when resting and rising lack regularity—then one contracts this illness." The prince said, "How painful this is! I too shall have this. How am I any different?" He then turned the carriage around and returned, so troubled he could not eat. When the king asked the reason, the attendants replied, "On the road he saw a sick person, and because of this he is unhappy." The king then increased the number of courtesans by five hundred to entertain him day and night. After a few years, when his spirits had slightly improved, he again requested to go out. The king commanded that throughout the kingdom no sick person was to be by the roadside. The prince rode out through the city's southern gate. Indra transformed into an old man, leaning on a staff, walking with feeble steps. The prince asked, "What kind of person is this?" His attendant replied, "An old person." "What is old age?" he asked. The answer came: "When the years advance and the faculties mature, the body changes and the complexion fades, strength becomes weak and empty, and little life remains—this is called old age." The prince said, "The sun and moon flow onward, the seasons change and the years pass. What joy is there in this?" He turned the carriage around and returned, again so troubled he could not eat. The king increased the courtesans by another five hundred to entertain him. After his spirits had somewhat improved again, he once more requested to go out. The king commanded that throughout the kingdom no old or sick person was to be by the roadside. The prince rode out through the city's western gate. Indra transformed into a dead person, with family members, men and women, wailing as they accompanied the body. The prince asked, "What kind of person is this?" His attendant replied, "A dead person." "What is death?" he asked. The answer came: "When the breath ceases and the spirit departs, one no longer knows anything, is forever separated from relatives, and is long buried in the wilderness—this is called death." The prince said, "How painful! How extreme! Wandering through the five destinies exhausts my spirit." He turned the carriage around and returned, so troubled he could not eat. The king again increased the courtesans by five hundred to entertain him. After a long time, when his spirits had slightly improved, he once more requested to go out. The king commanded that throughout the kingdom no old, sick, or dead person was to be by the roadside. The prince rode out through the city's northern gate. Indra manifested the way of a monastic, holding an alms bowl, walking with bare feet. The prince asked, "What kind of person is this?" His attendant replied, "A monastic." "What is a monastic?" he asked. The answer came: "One who renounces wife and children, upholds precepts and practices non-action, whom sights and sounds cannot defile, whom toil and status cannot bend, who is as unmovable as the earth, and who is free in both life and death—this is called a monastic." The prince said, "Excellent! Only this is the path." He turned the carriage around and returned. He then saw all the courtesans as if they were dried bones, and all the palaces as no different from tombs. He became disgusted with household life and contemplated the path of purity. At the age of nineteen, on the night of the eighth day of the fourth month, a voice from the sky said with hands clasped, "The time has come to leave." The prince said, "But the guards are in the way." The gods caused his wife and all the courtesans to fall into a deep sleep. The prince then called for Channa and quietly had the horse saddled. Heavenly spirits lifted the horse's hooves and also supported Channa, carrying them over the palace walls far away to the foot of a Bodhi tree. Intending to shave his head, a god offered a razor; his hair fell, and the god received it and departed. Right there beneath the tree, he made a seat of grass and sat upright for six years, eating only one hemp seed and one grain of rice each day.The sutra says: When gods offered fine food, he refused to accept it. The gods then transformed it into naturally growing hemp and rice that appeared beside him. He fully cultivated the factors of enlightenment and the three gates of liberation, subdued Mara, and attained Buddhahood.
先與者，先與世法故。
> First to give, because they first give to the worldly ways.
及忘四天下者，忘即捨也，謂捨四大眾及輪王位也。
> And to forget the four directions means to let go, which is to relinquish the four great assemblies and the position of a wheel-turning king.
分庭抗禮者，謂既內外殊途，如主客齊肩，分庭上下，故云抗禮。又若兼解者，如人對拜者是。
> To stand as equals, facing each other from opposite sides, means that while their inner and outer paths differ, they are like host and guest standing shoulder to shoulder, facing each other from across the hall—hence it is called “standing as equals.” Alternatively, if both understand each other, it is like two people bowing to one another.
亦對也者，以師弟未相巨順，二彼相拒，故曰對也。
> This is also called "opposition," because when teacher and disciple are not in harmony, the two parties are in conflict with each other.
疏云：初歷色心等者，大品經云：菩薩得菩提時，為眾生說色趣空，乃至其間廣歷眾多法也。一切種智等之所空，空也；色等，假也；非趣非不趣，中也。廣如後釋。
> The commentary explains: The initial progression through form, mind, and so on—as stated in the Mahāprajñāpāramitā Sūtra: When a bodhisattva attains enlightenment, for the sake of sentient beings, they teach that form leads to emptiness, and so on, extensively covering numerous dharmas in between. All kinds of wisdom and so on are empty—this is emptiness; form and so on are provisional—this is conventional truth; neither leading nor not leading—this is the middle way. A detailed explanation will follow later.
從始至終者，專在般若一部自論始終也。
> From beginning to end, it focuses solely on the Prajñāpāramitā Sutra, discussing its own beginning and end.
偏圓者，偏通前三，圓唯第四，故指玄文也。
> Partial teachings encompass the first three, while complete teachings are solely the fourth; thus, this points to the profound text.
疏云：會天性者，論語云：父母之道，天性也。
> The Commentary explains: "To harmonize with the nature of heaven" means, as the \*Analects\* say, "The way of parents is the nature of heaven."
孤調者，灰身故無身，滅智故無智，唯一解脫故云孤調，名為獨滅。
> The Solitary One is called such because, having abandoned the body, there is no body; having extinguished the intellect, there is no intellect. There is only liberation—thus it is called solitary, named the uniquely extinguished.
豈留多人者，便破慈恩。他云：但是定性，悉皆入滅，並不得度。
> If we cling to the idea that many people are left behind, we undermine the compassionate vow. They say: "Only those with a fixed nature will enter extinction, and none can be saved."
疏云：贖命重寶者，大經扶律顯常。律譬能贖之寶，命等常慧命，久住世間而無有反。故大經云：如人七寶不出外用，名之為藏。善男子！是人所以藏積此物為未來事，所謂糓貴，賊來侵國，值遇惡王，為用贖命，道路澁難，知賊難得，時乃當出。如來秘藏亦復如是，為未來世諸惡比丘畜不淨財，為四眾說如來畢竟入於涅槃，讀誦世典，不敬佛經，為欲滅除如是諸惡，令得遠離邪命利養等云云。
> The commentary explains: "The precious treasure that redeems life" refers to the Mahayana sutras upholding the precepts to reveal the eternal truth. The precepts are likened to a treasure capable of redemption, while "life" is equated to the eternal wisdom-life, enduring in the world without regression. Therefore, the Mahayana sutra states: "It is like a person who possesses the seven treasures but does not use them externally; this is called a treasury. Good man! The reason this person accumulates and stores these treasures is for future events: times of famine, invasion by bandits, encountering a wicked king, using them to redeem one's life, when the roads are treacherous and difficult, or when bandits are hard to find—only then will they be brought out. The secret treasury of the Tathagata is also like this: it is for future ages when evil monks hoard impure wealth, teach the fourfold assembly that the Tathagata has ultimately entered nirvana, recite worldly texts, and show no reverence for the Buddha's sutras. In order to eliminate such evils and enable them to abandon wrong livelihood and material gain, etc."
理同往見者，以迦葉佛出其土猶淨，同於文殊引燈明佛於法華而入涅槃，故云同也。
> The principle of "going together to see" is that just as Kasyapa Buddha emerged from a pure land, similar to how Manjushri guided the Lamp-Light Buddha into Nirvana in the Lotus Sutra, thus it is called "together."
月上，即維摩詰女。無垢施，即闍世王女等。
> The Moon Ascendant is the daughter of Vimalakirti. The Stainless Almsgiver is the daughter of King Ajatashatru, and so on.
良，恒娥上女。賤，即車匿等。畜者，如太子馬，馬名揵陟，亦如龍女也。親，謂內眷屬。疎，即外眷屬。慢，如畢陵。嗔，即身子。
> Good, like the goddess Chang'e, a noble lady. Lowly, like Chandaka and others. Animals, like the prince's horse, named Kanthaka, or like the dragon girl. Close, meaning inner family members. Distant, meaning outer family members. Arrogant, like Pilindavatsa. Angry, like Shariputra.
總明觀心疏云：似盲執燭者，諸聖因緣教相，本迹如燭也。
> The commentary states: Like a blind man holding a candle—the teachings of the various sages, their causes and conditions, and the principles of their original and manifested forms are like the candle.
通至善所者，明下文通大地十，今文且置通惡邊，專從於善所也。
> To reach the realm of ultimate goodness, one must first understand the ten great stages of the earth. For now, let us set aside the path that leads to evil and focus solely on attaining goodness.
忍許者，只是信順三寶可依故。
> Acceptance means having faith and trust in the Three Jewels, knowing they are a reliable refuge.
念謂憶持者，以憶念故，對境能持也。
> Recollection means to remember and retain. Because of recollection, one can retain the meaning when facing an object.
猗於宜反，吳也，大也。又猗者，倚善離惡。
> AhPronounced "yī" in the Wu dialect, meaning "great" or "vast." "Ah" also means to rely on goodness and turn away from evil.
聲聞定慧亦深淺者，通界內外故。
> The wisdom and concentration of the voice-hearers also vary in depth, as they encompass both the mundane and transcendent realms.
乃至未受化者，意云若有一分聲聞根性，一代已來未受小化者，亦為今日行人惡心所攝，皆令改惡從善入於法華也。
> Even those who have not yet been transformed—this means that if there are those with the disposition of hearers who, throughout their lifetime, have not yet received the lesser teachings, they too are included among those whose evil minds are being addressed today. All are to be led to abandon evil, follow goodness, and enter the Lotus Sutra.
次第相生者，以心無並慮，前心起已後心方生故。如色陰居先，餘陰次第二起也。
> Things arise in sequence because the mind cannot consider multiple things at once. Only after the previous thought has arisen can the next one emerge. It is like how the aggregate of form comes first, and the other aggregates follow in order.
非王非數者，若契理已，王不當於王數，故云非也。
> If it aligns with the principle, then a ruler should not be counted among the ranks of rulers, hence it is said to be "not."
須辨同異者，謂須辨四教能觀不同，其如身子將善心所教化人，令惡心成於身子，王所傳引至於法華故。
> We must distinguish what is the same and what is different. This means we must discern the differences in the methods of contemplation among the four teachings. For example, Śāriputra used wholesome mental states to teach others, transforming their unwholesome minds to become like his own. Similarly, the king guided and led them to the Lotus Sutra.
指餘惡者，只是不行諸惡心所，故云心心數法不行也。
> As for the remaining unwholesome states, it simply means that these unwholesome mental factors are not active. Hence, it is said that the mind and mental factors are not in operation.
因心所盡者，塵勞之心是因心所盡之法，若至果時皆名常樂我淨，故云果心無盡也。
> When the mind of causes is exhausted, the mind burdened by worldly dust is the method for exhausting the mind of causes. When it reaches the stage of fruition, it is all called eternal bliss, true self, and purity. Therefore, it is said that the mind of fruition is inexhaustible.
如五陰因果者，為上文舉例也。陰名雖同凡聖永異，佛陰名為四云德，豈同凡下陰耶？
> The five aggregates as cause and effect are given as examples in the preceding text. Although the name "aggregates" is the same, the aggregates of ordinary beings and sages are forever different. The Buddha's aggregates are called the four virtues—how could they be the same as the aggregates of ordinary beings?
至王數者，令通四教，辨於王數能所不同也。
> The King's Teachings are meant to convey the four doctrines, clarifying the distinctions between the king's methods and the abilities of those who receive them.
列菩薩眾能忍成道事者，忍謂忍可，以菩薩尚能捨身為道，況世間違順耶？故云也。
> The assembly of Bodhisattvas who can endure and accomplish the Way. Endurance here means to accept and bear. Since Bodhisattvas are even willing to sacrifice their bodies for the sake of the Way, how much more so should they endure the adversities and favorable conditions of the world? That is the meaning.
不斷者，發心已後，中間菩提心更不間斷。
> Unceasing means that from the moment the mind of enlightenment is first aroused, this bodhicitta never ceases or breaks off thereafter.
不破者，彼不為小乘所壞菩提心故。
> The unbroken one is he whose aspiration for Enlightenment remains unshaken by the lesser path.
應約三教以釋答文者，釋答一切諸佛法下文也。大品通以三教斥小，故成四教也。
> The three teachings are employed to elucidate the response text, which explains the section below "all Buddhadharma." The \*Mahāprajñāpāramitā Sūtra\* universally critiques the lesser vehicle through these three teachings, thus forming the four teachings.
答云：通雖如此者，意云：若通而言之，有菩薩墮四眾中，則菩薩屬四眾接；亦有四眾墮菩薩中，則四眾屬菩薩接。若別而言之，如今經菩薩別列也。
> The answer says: "Although this is the general principle," meaning: If we speak in general terms, there are bodhisattvas who fall within the fourfold assembly, so bodhisattvas belong to the category of the fourfold assembly. Likewise, there are members of the fourfold assembly who fall within the bodhisattva category, so they belong to the bodhisattva assembly. However, if we speak in specific terms, as in this sutra, bodhisattvas are listed separately.
今經列眾之意者，唯在圓妙之眾。
> The reason this sutra lists the assembly is to present only those of perfect and wondrous attainment.
非關至合者，或四眾接菩薩別列菩薩，或有或無即其相也。
> Whether it is the four assemblies or the bodhisattvas, their presence or absence is simply a matter of form.
金光明大小俱無者，彼經初文不列眾，直以慧眼菩薩問起為別序耳。
> The \*Sutra of Golden Light\* has neither a major nor a minor assembly. At the beginning of the sutra, no assembly is listed; it directly begins with the question raised by the Bodhisattva of Wise Eyes, which serves as the distinct introduction.
言通意別者，通於四教菩薩皆求作佛，俱得名菩薩眾，今唯在於開顯之眾，故云意別。
> When we speak of "the words being the same but the intent different," it means that across all four teachings, bodhisattvas all seek to attain Buddhahood and are collectively called the assembly of bodhisattvas. However, here it refers specifically to those within the assembly of the open and revealed teaching; hence, the intent is distinct.
大等三者，謂大多勝三，約於四教則使教教皆具道智用三也。又玄文止觀中廣約四教辨四弘誓願，上求下化四相不同，是故指彼第一卷釋。
> The three aspects of greatness refer to the three qualities of greatness, abundance, and excellence. In relation to the four teachings, each teaching fully embodies the three functions of the Way, wisdom, and practice. Furthermore, in the profound texts of \*Zhiguan\*, the four great vows are extensively explained in terms of the four teachings, distinguishing the four phases of seeking above and transforming below. Therefore, refer to the first volume for detailed explanation.
疏云六度等者，大論廣說其相，今略敘之。初、檀滿相者，釋迦菩薩本作國王，名曰尸毗，得歸命救護陀羅尼，視諸眾生如母愛子。是時天帝知命將終，求佛問疑，遍求不得，却還天宮，愁憂苦惱。時天巧師名毗首羯磨，問天主言：何以愁惱？答言：我求一切智人而不能得。毗首羯磨言：有大菩薩滿足六度，不久成佛。天主偈答：菩薩發大心魚子庵羅華三事因時多成果時甚少。毗首答言：優尸那種六度滿足，不久成佛。帝釋言：當往試之，是菩薩不？汝作鴿，我作鷹，汝便作怖，入王腋下。毗首言：是大菩薩云何以是事惱之？釋云：我亦無惡心，如真金須試。即如所說，變入王腋，舉身戰懼，動目促聲。眾人皆言：是王大仁慈一切宜救護如是鴿小鳥歸之如入舍菩薩相如是作佛必不久。是時鷹在近樹，而語王言：還我鴿來。王言：我前受之。我昔願：若有眾生來歸我者，我皆救護。鷹曰：我亦眾生，何見奪我食？王問：汝須何食？鷹云：我食新肉及以熱血。王云：無不由殺得之，云何殺一與一？思惟心定，而說偈言：
> The commentary states, "Regarding the Six Perfections, etc." The \*Great Treatise\* extensively explains their characteristics, and here they are briefly summarized. First, the perfection of giving: In a past life, the Bodhisattva Śākyamuni was a king named Śibi. He had attained the dhāraṇī of protection for those who take refuge and regarded all beings with the love of a mother for her child. At that time, the god Śakra, knowing his life was about to end, sought a Buddha to resolve his doubts. He searched everywhere but could not find one and returned to his heavenly palace, filled with sorrow and distress. The heavenly artisan Viśvakarman asked the lord of the gods, "Why are you so troubled?" Śakra replied, "I sought the All-Knowing One but could not find him." Viśvakarman said, "There is a great bodhisattva who has perfected the Six Perfections and will soon attain Buddhahood." Śakra responded with a verse: "When a bodhisattva first awakens the great mind, it is like fish eggs or mango blossoms—many arise at the start, but few bear fruit in the end." Viśvakarman replied, "The one of the Uśīra clan has perfected the Six Perfections and will soon become a Buddha." Śakra said, "Let us go and test whether he is truly a bodhisattva. You transform into a dove, and I will become a hawk. Pretend to be terrified and take refuge under the king's arm." Viśvakarman said, "How can we trouble such a great bodhisattva with this?" Śakra replied, "I bear no ill will—it is like testing true gold." As planned, Viśvakarman transformed into a dove and flew under the king's arm, trembling all over, eyes darting, voice urgent. Everyone said, "This king is profoundly compassionate. He should protect all beings. This small dove has sought refuge with him as if entering a safe haven. With such marks of a bodhisattva, he will surely attain Buddhahood soon." At that moment, Śakra, as a hawk perched on a nearby tree, called out to the king, "Return my dove!" The king replied, "I have already taken it under my protection. I vowed long ago that if any being seeks refuge with me, I will protect them." The hawk said, "I too am a living being. Why do you deprive me of my food?" The king asked, "What do you need to eat?" The hawk replied, "I eat fresh meat and warm blood." The king said, "Such food cannot be obtained without killing. How can I kill one to save another?" After deep contemplation, his mind resolved, he spoke this verse:
是我此肉身， 恒受老病死， 不久當臰爛。彼須我當與。 持刀自割股 肉而授與之。
> This body of mine is constantly subject to aging, sickness, and death. Soon it will decay and rot. Since he needs it, I will give it to him. Taking a knife, I cut the flesh from my own thigh and offer it to him.
鷹言：須遂道理，令輕重等，勿見欺也。王言：持秤來秤鴿。如言秤之，鴿身轉重，王身轉輕，乃至身盡云云。王以血塗手，攀秤欲上，盡對於鴿。鷹言：何用如此？以鴿還我。王言：喪身無量，今是求易佛道時，肉盡筋斷，故上而墮。乃自責言：汝須堅固，勿得迷悶。眾生墮憂海，鷹須救護之，何為懈怠？尚不及地獄之苦十六分一。我持戒精進，猶患此苦，況地獄中無有智慧者？時諸天讚言：為小鳥能爾。時天地六動，海水揚波，枯木生華，天雨香水，諸佛來讚，必成佛也。鷹語鴿言：是真菩薩云云。帝釋語王言：心不惱耶？王言：我心歡喜，不惱不沒。釋云：誰當信汝？王言：若一心不惱，以求佛道者，我平復如故。語已平復。人天見之，皆大悲喜，歎未曾有：必當作佛，我當供養。
> The hawk said: "Follow the principle, make the weights equal, do not be deceived." The king said: "Bring the scale to weigh the dove." As told, they weighed it. The dove's body grew heavier, the king's body grew lighter, until his body was entirely gone. The king smeared his hand with blood, climbed onto the scale to balance it, matching the dove completely. The hawk said: "Why go to such lengths? Return the dove to me." The king said: "I have lost my body countless times. Now is the time to seek the Buddha's path. Though my flesh is gone and my tendons severed, I will climb and fall." Then he admonished himself: "You must be steadfast, do not become confused or faint. Beings are drowning in a sea of sorrow; the hawk needs to be saved. Why be lax? This suffering is not even one-sixteenth of the torment of hell. I uphold precepts and practice diligently, yet I still suffer this. How much more those in hell who lack wisdom?" At that time, the heavenly beings praised him, saying: "For the sake of a small bird, he can do this." Then the six directions of heaven and earth trembled, ocean waves surged, withered trees bloomed, fragrant rain fell from the sky, and the Buddhas came to praise him, saying he would certainly attain Buddhahood. The hawk said to the dove: "This is a true Bodhisattva." Śakra, lord of the gods, asked the king: "Is your mind not troubled?" The king said: "My mind is joyful, not troubled nor despondent." Śakra said: "Who would believe you?" The king said: "If my single-mindedness is untroubled in seeking the Buddha's path, may my body be restored as before." As soon as he spoke, he was restored. Humans and gods who saw this were greatly moved with compassion and joy, exclaiming it was unprecedented: "He will certainly become a Buddha; we should make offerings to him."
尸滿相者，如須陀摩王。是王精進，常依實語欲入園遊戲。始出城門，有一婆羅門來從我乞云：王是福德人，愍我貧窮。王言：須待我還。適至園中，鹿足鳥王從空飛來捉將王去，須陀摩王淚零如雨。鹿足問言：人生有死，如何啼泣猶如小兒？王言：我不畏死，但恨生來實語。如今乖信，許婆羅門行施，辜負宿心自招欺罪，是故啼耳。鹿足言：還去七日，施竟便來就死。若不來者，我有力取。王還恣心布施，立太子為王，大會人民云云。王說偈言：
> The sign of being surrounded by corpses is like the story of King Sudama. This king was diligent and always upheld truthful speech. Once, as he was about to enter the garden for leisure, just as he left the city gate, a Brahmin came to him begging, saying: "O King, you are a man of great merit, have pity on my poverty." The king replied: "Wait until I return." Just as he reached the garden, the bird-king Kankamukha flew down from the sky, seized the king, and carried him away. King Sudama wept, tears falling like rain. Kankamukha asked: "All living beings must die. Why do you weep like a child?" The king said: "I do not fear death. I only regret that throughout my life I have upheld truthful speech, but now I have broken my word. I promised the Brahmin I would give alms, yet I have betrayed my own longstanding intention and brought upon myself the fault of deception. That is why I weep." Kankamukha said: "Return for seven days. After completing your offering, come back to face death. If you do not return, I have the power to take you by force." The king returned and gave generously in almsgiving. He established his son as the new king, gathered the people for a great assembly, and spoke these verses:
實語第一戒。 實語昇天梯， 實語生人天。亡語入地獄， 我今守實語， 寧失身壽命？
> Truthful speech is the foremost precept. Truthful speech is the ladder to heaven, Truthful speech brings birth among gods and humans. False speech leads to hell, I now uphold truthful speech, How could I forsake it even at the cost of life?
於是發去，至鹿足所，見來歡喜：汝實語人，不失信要，脫竟還來，汝是大人。王廣讚實語，呵責妄語，鹿足聞之，信心清淨云云。
> So he set off and arrived at Deerfoot's place. Deerfoot was overjoyed to see him: "You truly are a man of your word, keeping your promise without fail. You escaped but still returned—you are a noble person." The king praised truthfulness at length and rebuked deceit. Hearing this, Deerfoot's faith became pure and clear.
忍成相者，如羼提仙人在於林間修行忍辱。時訶梨王將諸彩女入園遊戲，飲食訖已王少睡息，諸女採華於其林間，見此仙人供敬禮拜在一面立。爾時仙人為諸女人讚歎慈忍，其言美妙久而忘去。王覺不見拔釰遂蹤，見女在於仙人前立，嫉妬降盛恚目奮釰，而擬仙人：汝作何事？仙言：我修慈忍。王言：我今當以利釰斬汝手足截汝耳鼻，若不嗔者乃知修忍。仙言：任意。王即拔釰斬其手足等而問言：汝心動不？仙言：不也。王言：汝無勢力為我所因，雖云不動誰當信汝？仙言：若我實是修慈忍者，血當為乳。言訖血便成乳。王大驚走，將諸彩女而去。林中龍神為此仙人雨雷電霹𮦷，致王毒害遂不還宮。
> The practice of patience is illustrated by the story of the Immortal of Patience, who cultivated forbearance while living in the forest. Once, King Harī went into a garden with his court ladies to amuse himself. After eating and drinking, the king fell into a light sleep. The ladies went to gather flowers in the woods, where they saw the immortal. They paid their respects and stood to one side. At that time, the immortal began to praise the virtues of kindness and patience to the women. His words were so beautiful that they lingered, forgetting to leave. When the king awoke and did not see them, he drew his sword and followed their trail. He found the women standing before the immortal. Overwhelmed with jealousy and rage, he glared fiercely, brandishing his sword, and challenged the immortal: “What are you doing?” The immortal replied, “I am cultivating kindness and patience.” The king said, “I will now cut off your hands and feet, slice off your ears and nose with this sharp sword. If you do not become angry, then I will know you truly practice patience.” The immortal said, “As you wish.” The king then drew his sword and severed the immortal’s hands and feet, then asked, “Is your mind disturbed?” The immortal answered, “No.” The king said, “You are powerless and in my control. Even if you claim to be unmoved, who would believe you?” The immortal replied, “If I truly cultivate kindness and patience, may my blood turn to milk.” As soon as he spoke, his blood transformed into milk. The king, terrified, fled with his court ladies. The dragon spirits of the forest, angered by the harm done to the immortal, summoned thunder, lightning, and storms upon the king, preventing him from returning to his palace.
精進滿相者，如好施太子求如意珠，得珠墜海，正使筋骨枯盡不懈廢，誓得如意以給眾生，齊其身苦。諸天問之，答曰：生生不休。諸天見此精進，助其杼海，海水減半。諸龍見海水半，恐海乾竭，送珠與之。
> The mark of perfect diligence is like the story of Prince Good-Giver seeking the wish-fulfilling pearl. When the pearl fell into the sea, he vowed not to slacken or give up even if his sinews and bones withered away, determined to obtain the pearl to relieve the suffering of all beings, enduring hardship equal to his own body. The heavenly beings asked him why, and he replied, "Life after life, without cease." Seeing such diligence, the heavenly beings helped him drain the sea, reducing the seawater by half. The dragons, seeing the sea half empty and fearing it would dry up completely, returned the pearl to him.
禪滿相者，如螺髮仙人，名尚闍梨，得第四禪，出入息斷，坐一樹下，兀然不動。鳥見不動，謂之為木，即於仙人髮中生卵。仙人定起，覺其頂上有於鳥卵，即自思惟：我若起行，鳥母永不復來，鳥卵必壞。即入禪至，鳥子飛去，爾乃起行。
> The one whose meditation was full in appearance was like the sage with spiral hair, named Shangjieli, who attained the fourth meditation. His breathing in and out ceased, and he sat motionless under a tree. Seeing him unmoving, a bird took him for a tree and laid eggs in his hair. When the sage emerged from meditation, he felt bird eggs on his head and thought to himself: "If I move now, the mother bird will never return, and the eggs will surely be ruined." So he entered meditation again until the fledglings flew away, and only then did he rise and move on.
般若滿相者，如劬嬪大臣，分閻浮提地以為七分，城邑聚落皆使均者，為息諍故。此明事度，約世俗智云云。
> The perfection of wisdom is like a wise minister who divides the land of Jambudvīpa into seven equal parts, ensuring that cities and villages are fairly distributed, all to put an end to disputes. This illustrates the practice of the perfections through worldly wisdom.
四三必殊者，四教皆有四弘及道，知用三不同，是故皆云一一也。
> Among the four teachings, each has its distinct approach to the Four Great Vows and the Path. Understanding the three different applications, it is said that each one is unique.
善法體相者，心性內外體相也。
> The essence and characteristics of wholesome dharmas are the inner and outer nature and form of the mind.
義當於酪者，此明四教接於五味，菩薩既以別接二蘇、圓接醍醐，即三藏菩薩當乳酪，若在乳時由居內外凡位，轉成酪時仍在方等前鹿苑之末，若據觀轉即當通教。
> If we compare this to the stages of milk transformation, this illustrates how the four teachings correspond to the five flavors. Since the Bodhisattva path uses the Distinct Teaching to connect with the two clarified butters and the Perfect Teaching to connect with the supreme ghee, then the Bodhisattva of the Tripitaka Teaching corresponds to the stage of milk and curdled milk. When at the milk stage, one is still within the ordinary stages, either internal or external. When transforming into curdled milk, one remains at the end of the Deer Park period, just before the Vaipulya teachings. If we consider this from the perspective of contemplation and transformation, it corresponds to the Shared Teaching.
進退者，進即俱在般若，退則生在方等，盈在般若也。
> Advancing and retreating—to advance is to fully abide in Prajñā, to retreat is to be born in the Vaipulya stage, yet fullness lies in Prajñā.
借本迹中意者，凡約教中只應判出四教，不應約五味以論調熟，調熟之言皆在本迹中說。今約教中用者，但是借此助成約教耳。
> Regarding the distinction between the fundamental and the manifested, in the classification of teachings, only the four teachings should be used to differentiate, not the five flavors to discuss the process of maturation and refinement. The concept of maturation and refinement pertains entirely to the discourse on the fundamental and the manifested. The use of this concept within the classification of teachings is merely to assist in clarifying the framework of the teachings.
今皆相指者，為明今經菩薩，故約五味四教及以開等簡之，所以文中在於四種菩薩，今經唯一圓妙，豈有四耶？故云疑網皆除也。
> The reason for pointing out these distinctions now is to clarify the bodhisattva path as presented in this sutra. Therefore, we examine it through the framework of the five flavors and four teachings, as well as the principle of opening and merging. Although the text mentions four types of bodhisattvas, this sutra exclusively reveals the perfect and wondrous teaching—how could there be four separate paths? Thus it is said: "All doubts and entanglements are removed."
疏云如善財入法界者，有人云：准華嚴經，見文殊時無如此事，應是誤。今謂此引舊經，未可云誤。若復於菩提場中見普賢菩薩於如來前坐蓮華上，智慧境界無量無邊，難測難量，一一毛孔出一切世界微塵光明雲、香焰雲、雜華雲等，是一一雲悉遍法界虗空一切世界；又見一一身分、一一毛孔悉有一切佛剎、一切眾生、一切如來出現所轉法輪、一切菩薩所成諸行。
> The commentary says, "Like Sudhana entering the Dharma Realm." Some say: According to the Avataṃsaka Sūtra, when Sudhana saw Mañjuśrī, there was no such event; this must be an error. Now, we consider that this citation is from the older scripture, so it cannot be called an error. Furthermore, in the Bodhimaṇḍa, Sudhana saw Samantabhadra Bodhisattva seated on a lotus flower before the Tathāgata, his wisdom realm immeasurable and boundless, unfathomable and beyond measure. From each pore of his body emerged clouds of light as numerous as the dust motes of all worlds, clouds of fragrance and radiance, clouds of various flowers, and so forth. Each of these clouds pervaded the Dharma Realm, empty space, and all worlds. Moreover, he saw that in every part of his body, in every pore, there were all Buddha lands, all sentient beings, all Tathāgatas manifesting and turning the Dharma wheel, and all Bodhisattvas accomplishing their various practices.
疏云：本隣諸佛者，中間迹耳。
> The commentary states: "Originally adjacent to the Buddhas" refers to the traces in between.
五住對三者，三觀觀三惑，惑即五住也。於一心異心中破，故有次不次也。
> The five abodes correspond to the three. The three contemplations observe the three delusions, and these delusions are the five abodes. Whether they are overcome in one mind or in different minds determines whether the process is sequential or non-sequential.
不涉權下者，三教俱名為權，下之一字，專在三藏菩薩。
> For those not included in the provisional teachings, all three teachings are considered provisional. The term "lower" specifically refers to the Tripitaka teachings of the bodhisattva path.
此明數至因緣者，如聞數解異，即世界聞數生善，破惡入真，即具四悉。
> This explains that the number \[of teachings\] is based on conditions. For example, hearing the number \[of teachings\] leads to different understandings: in worldly terms, hearing the number \[of teachings\] cultivates goodness; in breaking through evil and entering truth, it encompasses the four kinds of benefit.
各有八萬者，以能從所，亦具八萬，良由能所不二故。
> Each has eighty-four thousand, for the subject arises from the object, and thus both possess eighty-four thousand. This is because subject and object are not separate.
六境初四菩提者，以十如文略，且十二因緣境為初也。謂觀十二因緣有四種觀，謂上、中、下、上上也。
> The four stages of enlightenment regarding the six realms begin with the twelve links of dependent origination, as the ten suchnesses are briefly explained. It is said that contemplating the twelve links of dependent origination involves four types of contemplation: lower, middle, higher, and supreme.
必治無明者，無明之言，通於界內外，俱名無明故。
> One must subdue ignorance. The term "ignorance" applies universally, both within and beyond the realms of existence, for it is all called ignorance.
橫得三不退者，至第三祇，一時俱得，故名為橫。故離五障者，大論云：遠離五事，得五功德。五事者：一、三惡趣，二、貧賤家，三、根缺，四、女身，五、喜忘。五功德者：一、常得人天身，二、生富貴家，三、諸根完具，四、恒為男子，五、常識宿命。
> Those who attain the "Three Non-Retrogression" horizontally—all three are obtained simultaneously by the third asamkhyeya kalpa, hence it is called "horizontal." Therefore, those who are free from the five hindrances—as the Great Treatise says: "By distancing oneself from five things, one gains five merits." The five things are: first, the three lower realms; second, a poor and lowly family; third, incomplete faculties; fourth, a female body; fifth, forgetfulness. The five merits are: first, always obtaining a human or heavenly body; second, being born into a wealthy and noble family; third, having all faculties complete; fourth, always being a man; fifth, always remembering past lives.
位義不彰者，具如淨名經中云：雖成佛道轉法輪而入涅槃，不捨菩薩之道，是菩薩行。則是入住之文，亦不始末彰灼明於地位之相，故諸經不彰，其例亦爾。
> The meaning of the stages is not explicitly stated, as seen in the Vimalakirti Sutra, which says: "Though one attains Buddhahood, turns the wheel of Dharma, and enters Nirvana, one does not abandon the path of a Bodhisattva—this is the practice of a Bodhisattva." This passage speaks of entering and abiding in the stages, yet it does not clearly illuminate the signs of the stages from beginning to end. Thus, many sutras do not explicitly state this, and the same applies here.
地前伏惑者，伏於別惑，正當別義，唯識宗地前伏於通惑耳。
> Before reaching the first Bodhisattva stage, one subdues specific afflictions, which aligns with the unique teachings of the Yogācāra school. In this tradition, subduing general afflictions occurs before the first stage.
初後不二者，法華隨喜第五十人為初，華嚴初住為後。後由於初，圓體本一，故云不二。
> The beginning and the end are not two. The fiftieth person who rejoices in the Lotus Sutra is the beginning; the first stage of the Flower Garland Sutra is the end. The end arises from the beginning; the perfect essence is originally one. Thus it is said: not two.
迹居諸經之首者，意云地亦不知諸菩薩迹居何經之首矣。
> The reason it is placed at the beginning of the sutras is to indicate that even the earth does not know where the traces of the bodhisattvas are found at the start of which sutra.
只此一謬者，只是但作一權教歎耳。
> This single misunderstanding arises solely from viewing it as a provisional teaching to be praised.
疏云今取至兩意者，若不得三不退下十三句，皆不成。要由得三不退，方能具三陀羅尼等。是故今師此句兩向釋之。
> The commentary states that the present interpretation aims to encompass both meanings: without attaining the three non-retreats, the thirteen points that follow cannot be fulfilled. It is precisely by achieving the three non-retreats that one can fully possess the three dhāraṇīs and so forth. Therefore, the master here explains this point with a dual orientation.
疏云而德居於初者，只此分文已成不當。何者？既云諸句皆悉歎德，如何下諸句云歎行等耶？
> The commentary states, "The virtue is placed at the beginning." This interpretation alone is already inappropriate. Why? If it is said that all phrases praise virtue, then how can the subsequent phrases be described as praising practice and so forth?
為初為後者，以別圓皆有初後，故用二教初後責之。
> Since both the Distinct and Perfect teachings have a beginning and an end, they are examined in terms of the beginning and end of these two teachings.
本即是體者，體即三德，宗即諸位，始終悉具因果。
> The essence is the fundamental substance, which embodies the three virtues; the core principle encompasses all stages, from beginning to end, complete with both cause and effect.
一者寄本者，以諸菩薩從漸中來至今經故，且寄別十地以歎，即指別地為本。
> First, the "Basis of Attribution" means that because the bodhisattvas have progressed gradually up to the present sutra, it temporarily attributes praise to the distinct ten stages, thus pointing to these distinct stages as the basis.
三者順論者，論依次第故。
> The third is sequential reasoning, which follows a logical order.
七地恐起二乘心者，大品中明菩薩至七地時，若起二乘心則墮二乘地，恐墮此地名為起二乘心。
> At the seventh stage, there is a fear of giving rise to the mind of the two vehicles. In the Mahaprajnaparamita Sutra, it is explained that when a bodhisattva reaches the seventh stage, if they give rise to the mind of the two vehicles, they will fall into the realm of the two vehicles. The fear of falling into this realm is called "giving rise to the mind of the two vehicles."
此是別教。教道者，若依瓔珞初地，念念入法流，心心趣解脫，正當別位。若言十地始入無功用，則成教道之上，復更教道。
> This is the Distinct Teaching. Regarding the teaching path: according to the \*Yingluo Sutra\*, from the first stage onward, each thought enters the flow of Dharma, and each mind-moment moves toward liberation—this precisely corresponds to the Distinct Teaching. If it is said that only from the tenth stage does one enter effortless action, then this becomes a teaching path upon a teaching path.
圓發三智圓明者，此二句對第三地，圓轉等已下八句對八地，配之可見。
> "Perfectly developing the three wisdoms and perfect clarity"—these two lines correspond to the Third Ground. The eight lines that follow, starting with "perfectly turning," correspond to the Eighth Ground. The pairing can be seen accordingly.
疏云：𦦨地者，此具燒、照二義，𦦨如照，炷如燒也。
> The commentary explains: The term "Flame Ground" carries two meanings: burning and illuminating. The flame itself represents illumination, while the wick represents burning.
疏云正智不動等者，明此菩薩正智之體常冥寂光，無有出動，不曾出三界，但以慈薰身，不動真際，徧入五道耳。
> The commentary says, "The correct wisdom remains unmoving, etc." This clarifies that the true nature of this bodhisattva's correct wisdom is constantly immersed in tranquil radiance. It does not emerge or stir; it has never departed from the three realms. Yet, through the fragrance of compassion, it manifests a body. Without moving from the ultimate reality, it universally enters the five paths.
疏云：而今出沒者，若地地皆具十三句名出，但一句對一地為沒。又依圓為出，依別為沒。
> The commentary says: "Now, regarding 'emerging and submerging'—if each of the ten stages possesses all thirteen phrases, this is called 'emerging'; but if only one phrase corresponds to a single stage, this is 'submerging.' Moreover, 'emerging' is based on the perfect teaching, while 'submerging' is based on the distinct teaching."
疏云初發心住者，華嚴舊譯云：初發心菩薩即是佛，悉與三世諸如來等，亦與三世佛境界等，又與三世佛正法等，得如來一身、無量身、三世諸佛平等智慧，所化眾生皆悉同等，悉能嚴淨一切世界，悉能一切界示現成佛等。
> The commentary states: Regarding the first stage of the mind of awakening, the older translation of the Avataṃsaka Sūtra says: The Bodhisattva who first gives rise to the mind of awakening is already a Buddha. He is equal to all Buddhas of the three times, equal to the realms of all Buddhas of the three times, and equal to the true Dharma of all Buddhas of the three times. He attains the equal Wisdom of the Tathāgata's single body and innumerable bodies, and of all Buddhas of the three times. The beings he transforms are all made equal. He is fully able to adorn and purify all worlds, and fully able to manifest the attainment of Buddhahood throughout all realms.
疏云論其實處者，初住分證三德，名為實處。三德體遍，故云無量無邊也。
> The commentary states that "the true place" refers to the initial stage of abiding, where one partially attains the three virtues, and this is called the true place. The essence of the three virtues pervades everywhere, thus it is said to be immeasurable and boundless.
疏云：初、阿字門者，南岳大師有兩卷釋，一一相接，故表用圓，四十二位，其理不二。
> The commentary states: Regarding the first gate, the character "A," Master Nanyue composed a two-volume explanation. Each part connects seamlessly, thus representing the perfection of function. The forty-two stages are, in principle, not separate.
言字等者，謂菩薩摩衍，所謂字等、語等、諸字入門。云何名字等？如法慧菩薩說十住，十方一切諸佛皆字法慧名字等。云何名語等？十方一切諸佛說十住，與法慧菩薩說等無差名語等，功德亦無差名功德等。復次如功德林菩薩說十行，十方一切諸佛皆字功德林名字等。十方一切諸佛說十行，與功德林菩薩說無二名語等。復次如金剛幢菩薩說十迴向，十方一切諸佛皆字金剛幢名字等。十方一切諸佛說十迴向，與金剛幢菩薩說無二名語等。復次如金剛藏菩薩說十地，十方一切諸佛皆字云金剛藏名字等。十方一切諸佛說十地，與金剛藏菩薩說無二名語等。復字平等，如無垢地諸菩薩，以金剛慧於重玄門平等三昧覺了四十二地，四十二地中住一切地，從夫至妙覺地等無二止，是一如來藏。一切字皆是無字，能入一字、能作一切字，是名字等。發言無二，是名語等。云何名諸字入門？謂菩薩善解一切諸法從初不曾生。何者是？諸無明諸行諸結煩惱，無初念不曾生、無後念不曾滅、無中念不曾有住，故經說一切法不生云云。初住具足四十二地，為眾生差別說，如言不退曰住、利物曰行、悲曰迴向、堪忍曰地、等照曰覺、本淨曰妙，廣如彼釋云云。
> Regarding "equality of names," it refers to the Mahayana practice of bodhisattvas, specifically the equality of names, equality of speech, and the gateway of all letters. What is meant by equality of names? For example, when the bodhisattva Dharmamati (Fahui) expounds the Ten Abodes, all buddhas in the ten directions are also named Dharmamati—this is equality of names. What is meant by equality of speech? When all buddhas in the ten directions expound the Ten Abodes, their speech is no different from that of the bodhisattva Dharmamati—this is equality of speech, and their merit is likewise equal, called equality of merit. Furthermore, just as the bodhisattva Merit Forest (Gongdelin) expounds the Ten Practices, all buddhas in the ten directions are also named Merit Forest—this is equality of names. When all buddhas in the ten directions expound the Ten Practices, their speech is no different from that of the bodhisattva Merit Forest—this is equality of speech. Moreover, just as the bodhisattva Vajra Banner (Jingangchuang) expounds the Ten Dedications, all buddhas in the ten directions are also named Vajra Banner—this is equality of names. When all buddhas in the ten directions expound the Ten Dedications, their speech is no different from that of the bodhisattva Vajra Banner—this is equality of speech. Additionally, just as the bodhisattva Vajra Treasury (Jingangzang) expounds the Ten Grounds, all buddhas in the ten directions are also named Vajra Treasury—this is equality of names. When all buddhas in the ten directions expound the Ten Grounds, their speech is no different from that of the bodhisattva Vajra Treasury—this is equality of speech. Furthermore, there is equality of letters. For example, bodhisattvas in the Immaculate Ground, through the diamond-like wisdom, realize the profound gate of equality-samadhi and awaken to the forty-two grounds. Within these forty-two grounds, they abide in all grounds, from the initial stage to the stage of wondrous enlightenment, without any distinction—this is the single Tathagatagarbha. All letters are ultimately no-letter; they can enter into a single letter and yet manifest all letters—this is called equality of names. Utterances without duality are called equality of speech. What is meant by the gateway of all letters? It means that bodhisattvas skillfully understand that all dharmas have never arisen from the beginning. What are these? All ignorance, formations, fetters, and afflictions have no initial thought that ever arose, no later thought that ever ceased, and no middle thought that ever abided. Therefore, the sutras say that all dharmas are non-arisingand so forth. The first abode fully encompasses the forty-two grounds, but they are expounded differently for the sake of sentient beings. For example, "non-regression" is called abode; "benefiting beings" is called practice; "compassion" is called dedication; "endurance" is called ground; "equal illumination" is called enlightenment; "originally pure" is called wondrous. The detailed explanations are as givenand so forth.
故亡迹者，亡昔權教，今唯在圓，故云本也。
> Therefore, what is called "original" refers to the fact that the provisional teachings of the past have now vanished, and only the complete, perfect teaching remains.
去初而取後者，初即昔三，後即今圓也。
> To abandon the initial and adopt the latter means that the initial refers to the former three teachings, while the latter refers to the perfect teaching of the present.
一者接取妙法者，並初總句故成四句。今家將四種方便偏於十三句上，今橫竪二釋，地地悉具方便故。下三方便如記中具錄。論文次第配諸句竟。
> First, those who receive the wondrous Dharma, along with the initial general statements, form four phrases. Our school applies the four types of skillful means specifically to the thirteen phrases, now interpreting them both horizontally and vertically, as each stage fully possesses skillful means. The three lower skillful means are fully recorded in the commentary. The order of the treatise now matches all the phrases.
論中復有接取事門者，文相同前，故云非要。論示現諸地接取勝明功德，不同二乘功德故，八地無功用智不同下上故。不同下者，下功用行不能動故。不同上者，上無功用行不動自然而行故。於九地中得精進陀羅尼，得具足四無礙自在故。於十地中不退轉法輪，得受佛位如轉輪子故。以得接功德成就者，示現依何處、依何心、依何智、依何境界、依何等能辨故。依何處者，依善知識故。依何心者，我依眾生心教化，畢竟利益一切眾生故。依何智者，依三種智：一、授記密智；二者、諸通智；三者、真實智。依何等境界、依何等能辨者，即三種智接應知。即諸地功用者，為八相九界身化物故。
> Furthermore, the text also addresses the method of guiding and receiving. The wording is similar to what was discussed before, so it is not considered essential to elaborate here. The text demonstrates the superior and clear virtues attained through guidance in various stages, which differ from the virtues of the two vehicles. The effortless wisdom of the eighth stage is distinct from both the lower and higher stages. It differs from the lower stages because the effortful practices of the lower stages cannot move it. It differs from the higher stages because the effortless practices of the higher stages operate naturally without being moved. In the ninth stage, one attains the \*dharani\* of diligence and fully masters the four unimpeded freedoms. In the tenth stage, one attains the irreversible Dharma wheel and receives the Buddha's position, like the son of a wheel-turning king. Those who achieve the virtues of guidance demonstrate on what basis, with what mind, with what wisdom, with what realm, and with what abilities they accomplish this. "On what basis" refers to relying on good spiritual friends. "With what mind" means relying on the minds of sentient beings to teach, ultimately benefiting all beings. "With what wisdom" refers to relying on three types of wisdom: first, the secret wisdom of prediction; second, the wisdom of various supernatural powers; third, the wisdom of ultimate truth. "With what realm" and "with what abilities" are understood in connection with these three types of wisdom. The effortful practices of the various stages are for manifesting the eight signs and the nine realms of bodies to transform beings.
言八地者，更重釋前七地，恐起二乘心文及八地始入無功用者，名此為更一重教道通。且依一家承用者，今家專依瓔珞經以判地位，不依論文。
> The term "Eighth Ground" is explained further to clarify the previous seven grounds, as there is concern that the text might give rise to the mindset of the two vehicles. The Eighth Ground marks the beginning of entering into effortless action, and this is referred to as an additional layer of teaching and practice. For now, following one school's interpretation, our tradition specifically relies on the "Sutra of the Garland of Jewels" to determine the stages of attainment, not on the treatises.
今文二釋至觀者，橫竪義當約教，觀心自當約觀。
> Now, regarding the two explanations in this text up to the section on contemplation, the horizontal and vertical meanings should be interpreted in terms of doctrine, while contemplation of the mind should naturally be interpreted in terms of practice.
言義當者，今唯在圓復寄於別，觀亦如是，今正在圓復寄次第，故云義當也。
> In terms of meaning, this is appropriate. Now, it is only because the perfect teaching is provisionally attached to the separate teaching that contemplation is also like this. At present, it is precisely in the perfect teaching that we provisionally follow a sequential approach. Therefore, it is said that the meaning is appropriate.
百句只是一句者，論中十種示現，一一皆十，即成百句。今觀亦爾，一一具十，旋轉無窮。
> One hundred phrases are ultimately just one phrase. In the commentary, ten types of manifestation are each expanded into ten, forming a hundred phrases. Now, in contemplation, it is the same—each one contains ten, revolving endlessly.
疏云：三、諦理和至僧者，應更云：智與諦和，名供養僧。
> Third, the principle of harmony with truth leading to the Sangha: it should be further explained as: wisdom harmonizing with truth is called making offerings to the Sangha.
疏云空觀入通佛慧等者，圓心具三佛慧故，應約諸句。
> The commentary states, "The contemplation of emptiness leads to the universal wisdom of the Buddha." This is because the perfect mind inherently possesses the threefold wisdom of the Buddha, which should be understood in relation to each of these aspects.
自在說之者，句句互通，圓融旋轉，而復偏通四教，偏圓相顯，施開廢會，橫竪無窮故。
> When one speaks with complete freedom, every sentence connects and flows, perfectly harmonizing and turning like a wheel. It encompasses all four teachings, revealing both the partial and the complete, applying them, opening them, setting them aside, and bringing them together—horizontally and vertically, without end.
或隱者，隱在小等；或真，即出家菩薩；或俗，即在家菩薩，如䟦陀婆和等。
> Some are recluses, living in seclusion in small communities; some are true renunciates, that is, monastic bodhisattvas; and some are lay practitioners, that is, householder bodhisattvas, like Bhadrapāla and others.
或主或伴者，為主導，為伴隨也。
> The leader or the follower—one takes the lead, the other follows along.
不同聲聞顯著者，從漸至頓經歷諸味，事迹次第復不改身，故云顯著也。
> The distinguished ones among the various voice-hearers progressed gradually from the shallow to the profound, experiencing all stages of practice. Their deeds unfolded in sequence, yet their form remained unchanged—thus they are called "distinguished."
疏濡音軟。
> Gentle and soothing, soft and melodious.
疏云：不起法至相者。不起二邊，而行中道之行也。
> The commentary states: "Not giving rise to the dharma of ultimate characteristics" means not giving rise to the two extremes, but instead practicing the Middle Way.
疏云願取妙土者，亦可云寂光為妙土也。
> The commentary states, "One aspires to attain the wondrous land," which can also be interpreted as the Land of Serene Light being the wondrous land.
釜物事廣者，所化眾生皆於十方先成正覺，故云廣也。
> When the vessel is vast, all beings it transforms have already attained perfect enlightenment in the ten directions. This is why it is called "vast."
所化位高者，我之國土皆一生菩薩。
> In the realm where I teach, all beings are Bodhisattvas who attain enlightenment in a single lifetime.
觀音中思益即為人者，生善中最莫過菩提也。
> In the contemplation of Guanyin, the greatest benefit for humanity is the cultivation of goodness, and nothing surpasses the attainment of Enlightenment.
例前擬後者，依前聲聞擬雜眾也。
> The latter case refers to the earlier analogy of the voice-hearers, which is likened to the mixed assembly.
疏云：一切見愛者，動即破也。見愛通界內外，外即同體也。
> The commentary says: All views and attachments are shattered the moment they arise. Views and attachments permeate both within and beyond the realms of existence—beyond, they are of the same essence.
無間趣入者，合字釋也。若分字釋者，無間曰精，趣入為進。
> "Uninterrupted Progress" is the combined explanation of the term. If explained separately, "uninterrupted" means diligence, and "progress" means advancement.
長時無廢者，先合字釋，次分字釋者，長時名不休，無廢名不息。
> "Long time without interruption" means first explaining the combined meaning of the phrase, then explaining each character separately. "Long time" means not stopping; "without interruption" means not ceasing.
疏云：寶掌者，堪能掌護世、出世寶故。
> The name "Precious Palm" signifies the ability to protect and uphold the treasures of both worldly and transcendent realms.
爼敗者，爼也。有本作𭁎字，非。
> Those who are defeated are the ones who are ruined. Some texts use the character "𭁎," but that is incorrect.
疏云：令釋大乘者，是佛令菩薩為人說大乘法也。
> The commentary explains: "Instructing the explanation of the Great Vehicle" means the Buddha instructs the bodhisattvas to expound the Dharma of the Great Vehicle for the benefit of others.
不志二乘者，以二乘人不能說於大乘，所以夢中亦不令至。於珍寶心等者，以世寶顯出世寶。出世寶者，即三德為珍寶也。以自證故，還將此寶以利於他，故云無所貪惜。出世尚爾，況世寶耶？
> Not aspiring to the Two Vehicles is because those of the Two Vehicles cannot teach the Great Vehicle; thus, even in dreams, they are not allowed to approach. As for the phrase "treasure of the mind and so forth," it uses worldly treasures to reveal the treasures beyond the world. The treasures beyond the world are the Three Virtues, regarded as precious jewels. Because of one's own realization, these treasures are then used to benefit others, hence it is said "without any greed or stinginess." If this is true for treasures beyond the world, how much more so for worldly treasures?
故此兩寶必具四悉者，兩寶異即世界，為人講說即為人心，無惜即對治，掌即法身第一義云云。
> Therefore, these two treasures must encompass the Four Siddhantas. The distinction between the two treasures pertains to the Worldly Siddhanta. Teaching them to others relates to the Siddhanta for the Individual. Not withholding them corresponds to the Siddhanta of Counteraction. Holding them in one's hand signifies the Siddhanta of the Supreme Truth, which is the Dharmakaya.
簡法寶濫者，二乘亦證五分法寶德，恐濫大乘三德法寶故。
> Those who simplify the Dharma Jewel: the two vehicles also attain the five-part virtues of the Dharma Jewel, but this risks conflating them with the three virtues of the Mahayana Dharma Jewel.
藥王中三緣者，供養起塔為一，劫盡至救為二，大醫王為三。
> The three connections of the Medicine King are: first, building a stupa in offering; second, saving beings until the end of the kalpa; third, being the Great Healing King.
世尊往昔者，應云：世尊！慈氏往昔云何發此慈心？更撿。
> The Blessed One in the past should be asked: "Blessed One, how did Maitreya in the past give rise to this compassionate mind?" Please check further.
未濟跛㝹者，大論二十六云：因地為鹿所居之處，被野火燒，避火而走，值於水溝，有多少獸不能得度。鹿以身為橋，度諸獸置於彼岸，眾獸踐脊皮穿，餘命無幾。跛㝹最在後至，跛㝹終過，鹿身自陷水而終云云。
> In the land of the Uncrossed, there was a deer whose back was broken. The Great Treatise, chapter twenty-six, records: In that place, which was inhabited by deer, a wildfire broke out. Fleeing the flames, they came upon a deep ravine. Many animals could not cross. The deer used its own body as a bridge, carrying the other animals across to the far bank. The many beasts trampled its back, tearing through its skin, until its life was nearly spent. The last to arrive was a crippled hare. After the hare finally crossed, the deer's body sank into the water and perished.
具名之外者，釋。六、如是下，結文也。
> Sixth, the following text serves as the conclusion.
唯除一人者，經中亦不云千人中除其佛等，但云除一人耳。應是除觀世音菩薩，以觀音是補處故。
> The exception of one person: The sutra does not say "except for the Buddha among the thousand," but simply states "except for one person." This likely refers to the exception of Guanyin Bodhisattva, as Guanyin is the designated successor.
列雜眾疏云：方等經亦列地獄者，如婆藪外道示生殺羊，示報墮獄，領地獄眾聽方等經。為引乘急戒緩，實人聞法得道，戒緩故墮獄，乘急故值佛聞經云云。
> The commentary explains: The Mahayana sutras also mention hell realms. For example, the non-Buddhist teacher Vasu, who taught the killing of sheep, was shown to fall into hell as a result. Yet, he led beings in hell to listen to the Mahayana sutras. This is to guide those who are diligent in the vehicle but lax in precepts. Though they are genuine practitioners who attain the Way through hearing the Dharma, their laxity in precepts causes them to fall into hell. However, their diligence in the vehicle allows them to encounter the Buddha and hear the sutras.
故可見有對如前者，如前聲聞菩薩二乘及欲色二界，是有對可見故。
> Therefore, it is clear that what is visible and obstructive is as described earlier: namely, the two vehicles of the Śrāvaka and Bodhisattva, as well as the realms of desire and form, are visible and obstructive.
臰毛鬼者，即釋上有對中不可見句也。
> The Hairy Ghost is the state of being invisible yet present in the midst of opposition.
疏云果報與形服雜者，後二教界外形服也。
> The commentary states: When the results of karma and the attire are mixed, the latter two teachings refer to the attire outside the boundaries.
疏云：漚和者，出假智也。宗本論云：適化眾生謂眾生，謂之漚和。
> The commentary states: "Skillful means" refers to the wisdom that adapts to worldly conditions. The Fundamental Treatise says: Adapting to transform sentient beings is called skillful means.
傍出十六千等者，下竪首級廣十六由旬，餘八四二次第持鬘等三級，謂下濶上漸漸狹也。
> The lower part of the stupa is sixteen yojanas wide at its base. The remaining three sections—the eight-yojana, four-yojana, and two-yojana levels—are stacked above it, each one narrower than the one below.
四角有四峯者，山頂四峯也。
> The four corners have four peaks, which are the mountain's summit peaks.
疏云高廣三百三十六萬里者，依阿叉末經，由阿叉末菩薩問，佛有此答。
> The commentary states that the height and width are 3,360,000 miles. This is based on the Aksayamati Sutra, in which the bodhisattva Aksayamati asked the Buddha, and the Buddha gave this answer.
疏云：三十三觀門者，以三觀觀三十，故成三十三觀，以中觀為主也。
三光天子疏云：或云是三光者，日、月、星也。星以水精為城，七寶為宮，懸在空中，天風持之，猶如浮雲，隨日運行。其城大者一百二十里，中者八十里，小者四十里。修下下品十善，施燈明等，而生其中。月去地八十四萬里，其城縱廣二千里，白銀、琉璃二寶合成。從初一日，白銀面轉，漸漸向人，至十五日正向，故見圓滿。從十六日已，去琉璃面，漸轉向人，至三十日正向，故名黑月。宮中亦有男女，一日一夜，當人間五十年，壽二百五十歲，身長十里。修中品十善，並施燈明等淨物，故生其中。日去地八十四萬里，以火精為內城，黃金外城，縱廣二千四十里。亦有男女，壽命身量，與月同也。唯日天主，自知遊行，行有三道：秋從中向南，正當於氷山之上，故秋溫而冬寒；春從中向北，正北當於三百三十六萬里蓮華之上，蓮華助日之轉，故春溫而夏熱。大北見近則長，南見遠則短，秋春正中故等。修上品十善，施燈明等，則生其中。
境別智別者，次不次不同也。
> The distinction between realms and wisdom lies in their sequence and non-sequence being different.
言生子者，境發智，智是子也。
> Words give birth to understanding; understanding arises from circumstances, and this understanding is the offspring.
疏云：增長者，能令眾生增長諸善，滅離諸惡，故云勉離也。
> It is called "encouragement and departure" because it enables sentient beings to increase all good qualities and eliminate all evil deeds.
疏云四王護持佛法者，大經云：善男子！東方雙者，破於無常，獲得於常；乃至北方雙者，破於不淨，而得於淨。此中眾生為雙樹故，護沙羅林，不令外人取其枝葉，斫截破壞。我亦如是，為四法故，令諸弟子護持佛法云云。
> The commentary states: The Four Heavenly Kings protect and uphold the Dharma. The Great Sutra says: Good sons! The twin trees in the east shatter impermanence and attain permanence; and so on, up to the twin trees in the north, which shatter impurity and attain purity. In this context, sentient beings protect the sal grove for the sake of the twin trees, preventing outsiders from taking their branches and leaves, cutting or damaging them. In the same way, for the sake of these four dharmas, I cause my disciples to protect and uphold the Dharma.
不許偏取者，謂二乘菩薩皆不得中各自偏取，須知常即無常、無常即常等。
> Do not cling to one-sided views—this means that both the followers of the Two Vehicles and the Bodhisattvas must not fixate on their own partial perspectives. You should understand that permanence is impermanence, and impermanence is permanence.
若偏取者，則同外人，故云成邪。若全取者，須知枯榮皆非枯非榮。
> If one clings to either extreme, it becomes like the views of outsiders, and thus leads to error. If one embraces the whole, one must understand that both withering and flourishing are neither withering nor flourishing.
若雙執者，不會不二之理，故云須知其理。又復須知一一皆具四德云云。
> If one clings to dualistic views, one cannot comprehend the principle of non-duality. Therefore, it is said that one must understand this principle. Furthermore, one must know that each and every thing inherently possesses the four virtuesand so forth.
疏云：枝幹者，堅實可喻於常。其華柔軟，卷舒自在，喻於我。樂中之最，不過極果，故以果喻樂。以大小葉互相間鋪，無有汙染，故喻於淨。
> The commentary explains: The branches and trunk, being solid and firm, can be likened to permanence. The flowers, soft and pliant, unfolding and closing with ease, symbolize the self. The highest of all joys is none other than the ultimate fruit, thus the fruit represents joy. The large and small leaves interwoven together, free from any stain, symbolize purity.
若從後說者，從圓說也。
> If we speak from the end, we are speaking from the perspective of perfection.
各破愛見者，後二教除同體愛見。
> Each eliminates the afflictions of attachment and views; the latter two teachings further remove the subtle, inherent attachments and views.
疏云：自在即第五者，自化自用而得自在；第六大自在，佗化自用而得自在，對上二天故自在云云。
> The commentary states: "Self-mastery" refers to the fifth heaven, where one attains freedom through self-transformation and self-application. The sixth heaven, "Great Self-mastery," achieves freedom through transformation by others and self-application. Thus, these two heavens are described as having "self-mastery."
三肘半四肘者，肘長尺八，准姬同尺為定。東天丈六，西三丈二，北六丈四，故云倍。倍增如次。南壽一百二十，持下品五戒，得從人至天。東壽二百五十，持中品五戒，得生其中。西壽五百，持上品五戒，得生於彼。北壽千歲，持上上品五戒，得生於彼。
> Three and a half cubits or four cubits—the length of a cubit is one foot eight inches, determined according to the standard of the Ji ruler. In the eastern heavens, the height is sixteen feet; in the western heavens, thirty-two feet; in the northern heavens, sixty-four feet—hence it is said to be doubled. The doubling follows in sequence. In the southern heavens, the lifespan is one hundred twenty years; by upholding the lower-grade five precepts, one may be reborn from the human realm into this heaven. In the eastern heavens, the lifespan is two hundred fifty years; by upholding the middle-grade five precepts, one may be reborn there. In the western heavens, the lifespan is five hundred years; by upholding the higher-grade five precepts, one may be reborn there. In the northern heavens, the lifespan is one thousand years; by upholding the highest-grade five precepts, one may be reborn there.
欲天俱盧舍四分一一增者，依論中二里俱盧舍分四，一分半里。第一為四天王天，身長半里，壽五百歲，一日一夜當人中五十年，去地四萬踰繕那。去忉利天亦爾，下去倍倍，不委書之，謂修中下品十善而生其中。第二忉利天，此云三十三天，身長一里，居須彌頂，壽命千歲，一日一夜當人中百年，修中中品十善得生於彼。第三夜摩天，處於空中，身長一里半，以寶為地，壽二千歲，一日一夜當人中二百年，修中上品十善得生於彼。第四兜率陀天，名為知足，心無放逸，常有一生菩薩於中說法，身長二里，壽四千歲，一日一夜當人中四百歲，修上下品十善得生於彼。第五化樂天，身長二里半，壽八千歲，一日一夜當人中八百年，修上中品十善得生於彼。第六他化自在天，身長三里，壽一萬六千歲，一日一夜當人中一千六百年，修上上品十善得生於彼。
> The first is the Heaven of the Four Heavenly Kings. Their bodies are half a yojana tall, and their lifespan is five hundred years. One day and night there is equal to fifty human years. This heaven is forty thousand yojanas above the earth. The distance to the Heaven of the Thirty-Three is the same. The distances downward double each time, but the details are not recorded here. Beings are reborn there by cultivating the lower-middle grade of the ten wholesome deeds. The second is the Heaven of the Thirty-Three. Their bodies are one yojana tall, and they reside on the summit of Mount Sumeru. Their lifespan is one thousand years. One day and night there is equal to one hundred human years. Beings are reborn there by cultivating the middle-middle grade of the ten wholesome deeds. The third is the Heaven of Yama. It is situated in space, with a ground made of jewels. Their bodies are one and a half yojanas tall, and their lifespan is two thousand years. One day and night there is equal to two hundred human years. Beings are reborn there by cultivating the upper-middle grade of the ten wholesome deeds. The fourth is the Heaven of Contentment. Here, the mind is free from heedlessness. It is always the place where the next Buddha-to-be dwells and teaches the Dharma. Their bodies are two yojanas tall, and their lifespan is four thousand years. One day and night there is equal to four hundred human years. Beings are reborn there by cultivating the lower-upper grade of the ten wholesome deeds. The fifth is the Heaven of Enjoying the Creations of Others. Their bodies are two and a half yojanas tall, and their lifespan is eight thousand years. One day and night there is equal to eight hundred human years. Beings are reborn there by cultivating the middle-upper grade of the ten wholesome deeds. The sixth is the Heaven of Freely Enjoying the Creations of Others. Their bodies are three yojanas tall, and their lifespan is sixteen thousand years. One day and night there is equal to sixteen hundred human years. Beings are reborn there by cultivating the upper-upper grade of the ten wholesome deeds.
色天踰繕那等者，從此向上無女形身，要修禪定兼於十善，不同欲六但修十善，故此去色名為淨色。身長半由旬，即半踰繕那也，壽命半劫，修下品初禪得生於彼。次梵輔天，身長一由旬，壽命一劫，修中品初禪得生於彼。次大梵天，身長一由旬半，壽命一劫半，修上品初禪得生於彼。第二禪有三天：初少光天，身長二由旬，壽命二劫，修下品二禪得生其中。次無量光天，身長四由旬，壽命四劫，修中品二禪得生於彼。三光音天，身長八由旬，壽命八劫，修上品二禪得生於彼。第三禪有三天：初少淨天，身長十六由旬，壽命十六劫，修下品三禪得生於彼。二無量淨天，身長三十二由旬，壽命三十二劫，修中品三禪得生彼。三徧淨天，身長六十四由旬，壽命六十四劫，修上品三禪得生於彼。第四禪有九天：初無雲，亦名無罣礙，身長一百二十五由旬，壽一百二十五劫。望前徧淨天壽一倍增之，合一百二十八。今但云一百二十五，即是減三劫壽也。是故記云：唯無雲減三。減三者，婆娑中有二解：初解云：三禪已下名變易受，四禪名不變易受，亦名捨受。從變易受入，無變易受難，故減三劫之壽。又一解云：火水風灾壞一二三禪已後，世界成時，無雲、福生、廣果三天，即下生彼。若不減三，則世界已成，無人生於下界云云。次福愛，亦名福密，身長二百五十由旬，壽二百五十劫。三廣果，身長五百由旬，壽五百劫。四無想，修無心定，亦身長五百由旬，壽五百劫。此是凡夫外道天。自此之後，名五淨居天，並修薰禪，得生於彼，即那含人依處。初無煩，身長一千由旬，壽一千劫。二無熱，身長二千由旬，壽二千劫。三善見，身長四千由旬，壽四千劫。四善現，身長八千由旬，壽八千劫。五色究竟，身長一萬六千由旬，壽一萬六千劫。
> Regarding the heavens of the Form Realm, beyond this point there are no female forms. To be reborn here, one must practice meditation and cultivate the Ten Virtuous Deeds, unlike the six heavens of the Desire Realm, where only the Ten Virtuous Deeds are required. Therefore, these heavens beyond are called the "Pure Form" heavens. First is the Heaven of the Brahma's Retinue. Beings here are half a yojana tall and live for half a kalpa. They are born there by cultivating the lower grade of the First Dhyāna. Next is the Heaven of the Ministers of Brahma. Beings here are one yojana tall and live for one kalpa. They are born there by cultivating the middle grade of the First Dhyāna. Next is the Heaven of the Great Brahma. Beings here are one and a half yojanas tall and live for one and a half kalpas. They are born there by cultivating the higher grade of the First Dhyāna. The Second Dhyāna has three heavens: First, the Heaven of Limited Light. Beings here are two yojanas tall and live for two kalpas. They are born there by cultivating the lower grade of the Second Dhyāna. Next, the Heaven of Immeasurable Light. Beings here are four yojanas tall and live for four kalpas. They are born there by cultivating the middle grade of the Second Dhyāna. Third, the Heaven of Radiant Sound. Beings here are eight yojanas tall and live for eight kalpas. They are born there by cultivating the higher grade of the Second Dhyāna. The Third Dhyāna has three heavens: First, the Heaven of Limited Purity. Beings here are sixteen yojanas tall and live for sixteen kalpas. They are born there by cultivating the lower grade of the Third Dhyāna. Second, the Heaven of Immeasurable Purity. Beings here are thirty-two yojanas tall and live for thirty-two kalpas. They are born there by cultivating the middle grade of the Third Dhyāna. Third, the Heaven of Universal Purity. Beings here are sixty-four yojanas tall and live for sixty-four kalpas. They are born there by cultivating the higher grade of the Third Dhyāna. The Fourth Dhyāna has nine heavens: First, the Cloudless Heaven, also called the Heaven Without Obstruction. Beings here are one hundred and twenty-five yojanas tall and live for one hundred and twenty-five kalpas. Compared to the lifespan of the previous Heaven of Universal Purity, it should be doubled to one hundred and twenty-eight. The fact that it is stated as one hundred and twenty-five means three kalpas are subtracted. Therefore, it is recorded: "Only the Cloudless Heaven subtracts three." Regarding "subtracts three," the \*Abhidharma\* offers two explanations: The first explanation: The three Dhyānas below are called the realm of changing sensations, while the Fourth Dhyāna is called the realm of unchanging sensation, also known as equanimity. The transition from the realm of changing sensations to the realm of unchanging sensation is difficult, hence the subtraction of three kalpas of lifespan. Another explanation: After the destructions by fire, water, and wind have devastated the first, second, and third Dhyāna realms, when the world is reformed, beings from the Cloudless Heaven, the Heaven of Meritorious Birth, and the Heaven of Great Reward are born into the lower realms. If three kalpas were not subtracted, then when the world is already formed, there would be no beings to be born into the lower realmsand so on. Next is the Heaven of Meritorious Love, also called the Heaven of Meritorious Density. Beings here are two hundred and fifty yojanas tall and live for two hundred and fifty kalpas. Third is the Heaven of Great Reward. Beings here are five hundred yojanas tall and live for five hundred kalpas. Fourth is the Heaven of No-Thought. Beings here cultivate the mindless concentration. They are also five hundred yojanas tall and live for five hundred kalpas. This is the heaven for ordinary beings and non-Buddhists. From here onward are the Five Pure Abodes. Beings are born there by cultivating the perfumed meditation. These are the abodes for Non-Returners. First, the Heaven Without Affliction. Beings here are one thousand yojanas tall and live for one thousand kalpas. Second, the Heaven Without Heat. Beings here are two thousand yojanas tall and live for two thousand kalpas. Third, the Heaven of Good Vision. Beings here are four thousand yojanas tall and live for four thousand kalpas. Fourth, the Heaven of Good Manifestation. Beings here are eight thousand yojanas tall and live for eight thousand kalpas. Fifth, the Heaven of the Summit of Form. Beings here are sixteen thousand yojanas tall and live for sixteen thousand kalpas.
無色有四天： 一空處，雖無形色而有四心，壽二萬劫；二識處，壽四萬劫；三不用處，壽六萬劫；四非非想處，壽八萬劫。
> There are four formless heavens: 1. The Heaven of Boundless Space: Though without form, it possesses four mental states, with a lifespan of twenty thousand kalpas. 2. The Heaven of Boundless Consciousness: Lifespan of forty thousand kalpas. 3. The Heaven of Nothingness: Lifespan of sixty thousand kalpas. 4. The Heaven of Neither Perception Nor Non-Perception: Lifespan of eighty thousand kalpas.
上來並約壞劫火、水、風時，如一火、一水以為一劫，是故經八七火、一七水、一箇風灾。何故爾耶？火至初禪，水至二禪，風至三禪。二禪壞時，初禪必壞；三禪時，初、二必壞。是故劫劫皆壞初禪，為順初禪一劫壽故。又經七火，次一水灾，方壞二禪，為順二禪八劫壽故。又經八七火、一七水，則成六十三劫，方風災始到三禪，為順三禪六十四劫壽故。此等諸天若下聽法，化為人像四空處天，名為難天，不得聞法。
> When discussing the destruction of kalpas by fire, water, and wind, each instance of fire or water is considered one kalpa. Therefore, there are eight cycles of seven fires, one cycle of seven waters, and one wind disaster. Why is this? Fire reaches the First Dhyāna Heaven, water reaches the Second Dhyāna Heaven, and wind reaches the Third Dhyāna Heaven. When the Second Dhyāna is destroyed, the First Dhyāna is inevitably destroyed; when the Third Dhyāna is destroyed, both the First and Second Dhyānas are inevitably destroyed. Thus, in each kalpa, the First Dhyāna is destroyed to align with its lifespan of one kalpa. After seven fires, a water disaster follows, destroying the Second Dhyāna to align with its lifespan of eight kalpas. After eight cycles of seven fires and one cycle of seven waters, totaling sixty-three kalpas, the wind disaster finally reaches the Third Dhyāna, aligning with its lifespan of sixty-four kalpas. When these heavenly beings descend to listen to the Dharma, they take on human forms. The beings of the Four Formless Heavens are called "difficult-to-reach heavens" and cannot hear the Dharma.
色無晝夜殊者，彼無日月但用身光故，故無明暗，則以華開華合表於晝夜，龍眠龍起以表春秋。
> In that realm, there is no distinction between day and night. There is no sun or moon—all beings shine with their own light. Thus, there is no darkness, only the opening and closing of flowers to mark the passing of time, and the sleeping and waking of dragons to signal the change of seasons.
少光上下天者，初禪三天在少光下天也。大梵一全一半，梵輔一全，梵臣一半。若少光已上諸天，如前已列，劫數等可見。
> The Heaven of Lesser Radiance is located above the Heaven of Great Brahma. The Heaven of Great Brahma consists of one whole and one half, the Heaven of Brahma's Ministers consists of one whole, and the Heaven of Brahma's Attendants consists of one half. As for the heavens above the Heaven of Lesser Radiance, they have been listed earlier, and their corresponding kalpa durations can be seen there.
次更重明經論所出色界諸天多少不同，及釋諸天之相。依薩婆多宗，列一十六天。若經部宗，色界有十七天，大梵與梵輔雖同居，而其形量壽命不等，故別立也。依上座部，立十八天，開四禪中別出無想，謂與廣果因果別故。若經部師宗，以無想天與廣果天身壽一等，所以無想接入廣果故。但十七天處後五天，名淨居天，唯聖人居，無生異生雜，故名淨居也。
> Next, we further clarify the differences in the number of heavens in the Form Realm as described in the sutras and treatises, and explain the characteristics of these heavens. According to the Sarvāstivāda school, there are sixteen heavens. In the Sautrāntika school, there are seventeen heavens in the Form Realm. Although Mahābrahmā and Brahmāpurohita reside together, their forms, capacities, and lifespans differ, so they are counted separately. According to the Sthavira school, there are eighteen heavens, distinguishing the Asaṃjñā Heaven from the fourth dhyāna because its causes and effects differ from those of the Vṛhatphala Heaven. In the Sautrāntika school, however, the Asaṃjñā Heaven is considered part of the Vṛhatphala Heaven, as their bodies and lifespans are equal, hence it is included within it. Among these heavens, the last five are called the Pure Abodes, inhabited solely by noble ones, with no mixture of ordinary beings. Therefore, they are called the Pure Abodes.
疏云：九道者，九為所化境，佛為能化主也。
> The commentary states: The nine paths refer to the nine realms of sentient beings, which are the objects of transformation, while the Buddha is the master who carries out the transformation.
疏云：梵者者，雜阿含說：百億梵王。又云：尸棄是初禪梵王。大論云：梵王是千世界主。十地經云：八地菩薩化千世界，九地二千，十地三千。仁王經云：七地初禪王，八地二禪，九地三禪，十地四禪。華嚴云：八地菩薩。毗曇云：四禪無語法也。
> The commentary states: Regarding the term "Brahma," the \*Saṃyuktāgama\* says: "There are billions of Brahma kings." It also says: "Śikhin is the Brahma king of the first dhyāna." The \*Mahāprajñāpāramitā Śāstra\* says: "The Brahma king is the lord of a thousand worlds." The \*Daśabhūmika Sūtra\* says: "An eighth-bhūmi bodhisattva transforms a thousand worlds, a ninth-bhūmi bodhisattva transforms two thousand, and a tenth-bhūmi bodhisattva transforms three thousand." The \*Benevolent King Sūtra\* says: "A seventh-bhūmi bodhisattva is the king of the first dhyāna, an eighth-bhūmi bodhisattva is the king of the second dhyāna, a ninth-bhūmi bodhisattva is the king of the third dhyāna, and a tenth-bhūmi bodhisattva is the king of the fourth dhyāna." The \*Avataṃsaka Sūtra\* says: "An eighth-bhūmi bodhisattva." The \*Abhidharma\* says: "In the fourth dhyāna, there is no speech."
疏云：初禪梵眾者，大梵之眾也。梵輔者，輔侍梵王。大梵者，廣善所生，故名為梵。此梵天即大，故名大梵。得中間定，最初而生，最後而沒，威德等勝等勝，故名大梵。少光者，於二禪中光最少故。無量光者，光明增故。光音者，亦云極光淨，光明勝前，偏照自他也。少淨者，意地受樂，故名為淨，於三禪中淨最少故。無量淨者，此淨轉勝。徧淨者，淨周普故。第四禪八天：一、無雲，地無密雲。二、福生，異生勝福，方可往生。三、廣果，色界異生中最勝故。四、無煩，煩謂煩雜，於無雜中最初故。五、無熱，已得雜修上中品善，能伏上中品障，意樂調柔，離諸熱惱。六、善現，已得上品雜修禪定，果位易彰，故名善現。七、善見，已得上勝雜修靜慮，定障至微，見理清徹，故名善見。八、色究竟，於色天中無有處過於此者故。
> The commentary states: "The 'Brahma Multitude' of the First Dhyāna refers to the assembly of the Great Brahma. The 'Brahma Ministers' are those who assist and serve the Brahma King. The 'Great Brahma' is so named because he is born from vast goodness. This Brahma Heaven is great, hence called Great Brahma. He attains the intermediate concentration, is the first to be born and the last to perish, his majestic virtue is superior and supreme, therefore he is called Great Brahma. " 'Minor Radiance' is so named because within the Second Dhyāna, its light is the least. 'Infinite Radiance' is because its radiance increases. 'Radiant Sound,' also called 'Utmost Radiance Purity,' has radiance surpassing the previous ones, illuminating both oneself and others. " 'Minor Purity' refers to the bliss experienced in the mental ground, hence called 'purity'; within the Third Dhyāna, it is the least pure. 'Infinite Purity' means this purity becomes increasingly superior. 'Pervasive Purity' is because the purity is all-encompassing. "The Fourth Dhyāna has eight heavens: 1. Cloudless: The ground has no dense clouds. 2. Born of Merit: Only beings with exceptional, superior merit can be reborn there. 3. Vast Result: The most supreme among sentient beings in the Form Realm. 4. Free from Distress: 'Distress' refers to afflictions and complications; it is the first among those free from such complications. 5. Free from Heat: Having attained the middle and upper grades of mixed cultivation of wholesome qualities, able to subdue the middle and upper grades of hindrances, with a mind inclined toward gentleness, free from all heated vexations. 6. Excellent Manifestation: Having attained the upper grade of mixed cultivation of meditative concentration, the fruition stage is easily revealed, hence the name. 7. Excellent Vision: Having attained the superior and supreme mixed cultivation of serenity, meditative hindrances are extremely subtle, insight into truth is clear and penetrating, hence the name. 8. Summit of Form: Within the heavens of the Form Realm, there is no place surpassing this one."
疏云免二死之熱沙者，勝鬘經云：何謂二死？一、分段生死，二、不思議變易生死。分段死者，為眾生；變易死者，謂阿羅漢及辟支佛、大力菩薩。即通指方便、實報二土菩薩。
> The commentary states, "To escape the scorching sands of the two deaths." The \*Śrīmālādevī Sūtra\* says: What are the two deaths? The first is the death of the conditioned body, and the second is the inconceivable death of transformation. The death of the conditioned body refers to ordinary beings. The death of transformation refers to arhats, pratyekabuddhas, and great bodhisattvas. This generally indicates bodhisattvas in the two realms of expedient means and ultimate reality.
如舞戲者，被動不安，名為舞戲。
> Like a dancer, moved and unsettled, is called a dance.
非本心者，迦葉！本在於小而不測本故。
> Kashyapa, that which is not the original mind is like a small stream that cannot fathom the source.
十寶山者，廣如華嚴：一、雪山王；二、香山王；三、軻梨羅山王；四、仙聖山王；五、由乾陀山王；六、馬耳山王；七、尼民山王；八、斫迦羅山王；九、宿慧山王；十、須彌山王云云。
> The Ten Jewel Mountains, as vast as described in the Avatamsaka Sutra, are: 1. The King of Snow Mountains 2. The King of Fragrant Mountains 3. The King of Khadiraka Mountains 4. The King of Sage Mountains 5. The King of Yugandhara Mountains 6. The King of Horse-Ear Mountains 7. The King of Nimindhara Mountains 8. The King of Cakravāda Mountains 9. The King of Wisdom-Accumulation Mountains 10. The King of Sumeru Mountains
理應法身記者，即授妙覺佛記也。八相記在於初住已上，由屬於權故云在迹。
> The prophecy for the Dharma Body refers to the conferring of the wondrous enlightenment Buddha prophecy. The prophecy of the eight phases is established from the initial abode upward, and because it belongs to the provisional teaching, it is said to be within the traces.
疏云：採華者，西國不用，但用恒已華為酵耳。
> The commentary explains: In the Western Regions, they do not use yeast; instead, they use the flowers of the \*heng yi\* plant as a fermenting agent.
疏云：質諒者，道行般若經云：此神諂曲，為立此名，令其歸信。
> The Commentary explains: "Zhi Liang" is mentioned in the \*Daoxing Prajñāpāramitā Sūtra\*, where it is said: "This deity is deceitful and cunning, so this name was given to make it turn to faith."
疏云：五處被縛者，臰爛死狗，穿腹破胸，裹魔王頭，以死狗頭蓋魔頂上，狗口虫膿流出，隨魔額汗流下入鼻口，死狗前脚抱魔額，死狗後脚抱魔頸，臰蛇繞頸編胸，以為瓔珞，繞臂至手，似如環釧，死人繞腰，死猪繫脚，以喻被外道愛惑縛。
> The commentary states: "Bound in five places" refers to a rotting, dead dog—its belly pierced, its chest torn open—wrapped around the demon king's head, with the dead dog's head covering the demon's crown. Maggots and pus flow from the dog's mouth, dripping down the demon's sweating forehead into his nose and mouth. The dead dog's front paws clutch the demon's forehead, its hind paws grip his neck. A putrid snake coils around his neck and winds across his chest, forming a garland; it wraps around his arms down to his hands, like bracelets and armlets. A corpse encircles his waist; a dead pig is tied to his feet. This serves as a metaphor for being bound by the delusions and attachments of external paths.
疏云五惡物者，如上以喻為見惑，縛破二縛，死離二惑也。
> The commentary says: The five evil things are as explained above, using the metaphor to represent the delusion of views. They bind and break the two bonds, and through death, one is freed from the two delusions.
五性宗者，一人天種性，設勤行精進，但以人天果報而成熟之，由無本無漏種子，及煩惱所知二障，俱不可害。二定性聲聞，三定性緣覺，此二有生空慧種子，煩惱障可害。四不定種性，從漸至大。五菩薩種性，煩惱所知二俱可害也。
> The Five Natures School categorizes beings into five types: First, the Human and Heavenly Nature. Even if individuals of this type diligently practice, they can only achieve the rewards of human or heavenly rebirth. They lack the innate seed of liberation and cannot overcome the two hindrances of afflictions and ignorance. Second, the Fixed Nature of the Hearer (Śrāvaka). Third, the Fixed Nature of the Solitary Realizer (Pratyekabuddha). These two types possess the seed of wisdom that realizes the emptiness of self, allowing them to overcome the hindrance of afflictions. Fourth, the Indefinite Nature. These beings gradually progress toward the Great Vehicle. Fifth, the Bodhisattva Nature. These beings can overcome both the hindrances of afflictions and ignorance.
五住為二死作因者，出正法念。
> The five abodes serve as the cause for the two kinds of death—this is taught in the \*Sutra of Right Mindfulness\*.
或是非情者有情，詫非情而入胎故。
> Or, it is the non-sentient that becomes the sentient, for it is the non-sentient that enters the womb.
疏云觀天女、天園林等者，羅睺身醜，常樂來著天女及園林等。人中有供養沙門及孝養父母，有福資於天，是故天女等能上空而雨刀等。
> The commentary explains: "Observing the celestial maidens and heavenly gardens" refers to Rahu, whose form is ugly, yet he often delights in approaching the celestial maidens and gardens. In the human realm, there are those who support monks and honor their parents, accumulating merit that extends to the heavens. Therefore, the celestial maidens and others are able to ascend into the sky and rain down swords and the like.
兼胎藏者，昔全濕生無有胎藏，今濕氣入身成胎，故云兼也。
> Some beings in the past were entirely born from moisture, without any womb. Now, moisture enters the body and forms a womb, so it is said to be "combined."
疏云：勝群輩者，屬藏教也。次大身下，通教也。次大滿下，別也。次如意下，圓教，即當約教也。睒失冉反，暫視也慴之涉反，伏亦服。
> The commentary states: "Surpassing the multitude" pertains to the Tripitaka Teaching. Next, "great body" and what follows pertain to the Shared Teaching. Next, "great fulfillment" and what follows pertain to the Distinct Teaching. Next, "wish-fulfilling" and what follows pertain to the Perfect Teaching, which corresponds to the classification by teaching. "Shan"Pronounced shi-ran, meaning a brief glance. "She"Pronounced zhi-she, meaning to subdue or submit.
疏云：不可動者，有大力故不可動，有大福故不可動。
> The commentary explains: "Immovable" means that because of great power, one cannot be moved; because of great merit, one cannot be moved.
疏云：肉裂火起者，嗔盛火起。
> The commentary explains: When the flesh splits and fire arises, it is because intense anger gives rise to this fire.
疏云：普超經云阿闍世從文殊懺悔者，涅槃經云從佛懺悔，是則普超從伴，涅槃從主也。
> The Commentary explains: The Sutra of Universal Transcendence states that Ajatashatru repented before Manjushri, while the Nirvana Sutra says he repented before the Buddha. Thus, in the Sutra of Universal Transcendence, he repented to a companion, while in the Nirvana Sutra, he repented to the master.
令住法界者，分住空觀耳，故云聞已得柔順忍也。
> Those who dwell in the Dharma Realm are established in the contemplation of emptiness. Therefore, it is said that upon hearing this, they attain the patient acceptance of gentleness.
家兄耆婆者，是頻婆娑羅王庶妻子。耆域是無畏太子，即頻婆娑羅王孫，母名大示女。
> My elder brother Jivaka was the son of King Bimbisara by a concubine. Jivaka was Prince Abhaya, the grandson of King Bimbisara, and his mother was named Mahāśrī.
引楞伽者，楞伽第三云：殺無明父，害貪愛母，斷隨眠怨，壞陰和合，斷七識身。此逆即順圓觀心也。
> The \*Laṅkāvatāra Sūtra\* states in its third chapter: "Slay the father of ignorance, destroy the mother of craving, sever the foe of latent tendencies, dismantle the union of the aggregates, and cut off the seven consciousnesses." This reversal is precisely the harmonious and complete contemplation of the mind.
疏云：見佛有權實者，藏權衍實，又權實不同也。
> The commentary states: Seeing the Buddha involves skillful means and ultimate truth. The Tripitaka teaches skillful means, while the Mahayana reveals the ultimate truth, and these two differ in nature.
疏云：依涅槃一句者，戒緩乘急一也。
> The commentary states: "Relying on the phrase 'Nirvana' refers to the first category: lax in precepts but diligent in practice."
疏云：加修禪定者，欲界四空天亦須著加修禪定之言，如麤細住等，即其事也。
> The commentary states: "Those who cultivate meditation." This statement must also apply to the Four Formless Heavens of the Desire Realm, such as the stages of coarse and subtle abiding, which are the actual practices involved.
大小至漸頓者。謂漸中密得頓益，頓中密得漸益故。
> From the small to the gradual and sudden—this means that within the gradual, one may secretly gain sudden benefits, and within the sudden, one may secretly gain gradual benefits.
值佛時處者，部會之處也。現在得道為促，未來當得為奢。揣心者，誡勸行人當自揣度，揣量心行於三品戒乘為與何品相應。若上品相應，只於序中已獲證信之分。若不爾者，於經何益？
> When the Buddha was present, the assembly gathered. Attaining the Way now is considered swift; attaining it in the future is considered distant. "Examine your heart" is an exhortation to practitioners: you must examine and measure your own mind and conduct to see which of the three grades of precepts and vehicles it aligns with. If it corresponds to the highest grade, you have already attained the faith of realization within the prologue. If not, what benefit does the sutra hold for you?
壞慚正宗者，意云於序有分，至正宗時於三品乘戒，為從何品開悟而獲記莂？此意專令戒乘俱急，故以人身見佛聞法而取開悟。借使八部身聞，終不如人天之身受道。
> The phrase "breaking the correct principle of shame" means that in the preface there is a division: when it comes to the correct principle, among the three grades of vehicles and precepts, from which grade does one awaken and receive the prediction? This meaning specifically urges that both precepts and vehicles must be diligently upheld, so that through a human body one may see the Buddha, hear the Dharma, and attain awakening. Even if beings from the eight classes hear it, it is ultimately not as effective as humans or heavenly beings receiving the teaching through their own bodies.
從此第三卷別序釋此別序，應知無量義與法華前經及以法華有同有異。何者？先經亦是從一出多，昔未顯說；至無量義，佛自彰灼云從一出多，故此不同。與法華異者，無量但云從一出多，未語收多歸一，此異復同。何者？即一家之無量、無量家之一法，無別途，故復一也。
> Now, the third volume begins with a separate preface. To explain this separate preface, one should understand that the \*Innumerable Meanings Sutra\* shares both similarities and differences with the \*Lotus Sutra\* and the sutras that precede it. How so? The earlier sutras also expound the principle of "from one, many arise," yet they had not explicitly revealed it. In the \*Innumerable Meanings Sutra\*, the Buddha himself clearly declares that "from one, many arise," which distinguishes it from the earlier teachings. As for its difference from the \*Lotus Sutra\*: the \*Innumerable Meanings Sutra\* only speaks of "from one, many arise," without yet stating the principle of "gathering the many back into one." This is where they differ, yet they also share a common ground. Why? Because the innumerable meanings are none other than the one Dharma of the single teaching, and the one Dharma is none other than the innumerable meanings of that teaching. They are not separate paths—thus, they are ultimately one.
初云望通得名者，自望今經通序得別名也。若前通序，即以教相對而辨通別，故前文云：通序通諸教，別序別一經。
> Initially, the term "general introduction" is derived from the fact that it is a general preface applicable to all sutras. If we consider the earlier general introduction, it distinguishes between general and specific in relation to the teachings. Therefore, the previous text states: the general introduction applies to all teachings, while the specific introduction pertains to a single sutra.
又若從如來最後下，述如來遺屬意，則令一切經初皆安五義，故云唯通。
> Moreover, if we follow the final teachings of the Tathagata and convey his intended legacy, then all sutras should begin by establishing five essential meanings. This is why it is said to be universally applicable.
別序唯別者，經經皆爾，各自表報事，殊云唯別。
> Each scripture has its own unique preface, as every text follows this pattern, each one specifically indicating its own purpose and context, hence it is called "distinctively separate."
從若如來滅後下，明結集之家順於化儀，先小後大今昔相對以明二序，故云來至今經也。
> From the time after the Buddha's passing, it is explained that the compilers followed the methods of teaching, first presenting the lesser teachings and then the greater, contrasting past and present to clarify the two sequences. Therefore, it is said, "coming down to the present scripture."
若直就下，傍就昔經以論通別也。
> If we directly address the present, while also drawing upon the ancient sutras to discuss the general and specific aspects.
通序文通等者，此即文義俱通五時，及以部內教多少也。
> The phrase "通序文通等者" refers to the comprehensive understanding of both the text and its meaning across the five periods, as well as the varying scope of teachings within each section.
亦有義通等者，其義雖通，意別在別，別在彈斥、淘汰等，故別。序文別等，准通可見。
> There are also cases where the meaning is generally applicable, yet the specific intent lies elsewhere. The distinction lies in the acts of refuting and purifying, and thus they are treated separately. As for the distinct prefaces and such, one can understand them by analogy with the general principle.
亦有義別下，其義雖別而意則通，通諸部諸教。何者？如方等中正明不思議解脫，文中意在以大斥小故、以圓斥偏，通說四教專明彈斥故。餘味例然。
> There is also a distinction in meaning below. Although the meanings differ, the underlying intent is interconnected, linking all the teachings and doctrines. How so? For instance, in the Mahāyāna teachings, the true focus is on the inconceivable liberation. The underlying intent in the text is to use the profound to critique the shallow and to employ the complete to expose the partial. Therefore, it broadly discusses the four teachings, specifically emphasizing critique and correction. The same principle applies to other interpretations.
又亦可通序下，約文通義別以釋。
> Furthermore, it can also be understood by proceeding from the general preface to the specific text, using the context to clarify the meaning.
別，序文。別下，約文別義通以釋。
> Separate, the preface. Below the separate section, explain by matching the text to its distinct meaning for a general understanding.
入定至合者。無量為開義。處者，合也。
> When one enters deep meditation and attains union, the boundless is revealed. "Place" here means union.
疑念乃雙緣者，過謂無量義經座席，現即餘五瑞，謂緣過疑今而異於昔，緣今疑昔而異於今。又於昔復曾都此瑞，與今大異故。
> Doubt arises from two connections: the past, which refers to the assembly of the Sutra of Immeasurable Meanings, and the present, which refers to the remaining five auspicious signs. This means that doubt about the past arises because it differs from the present, and doubt about the present arises because it differs from the past. Moreover, in the past, such auspicious signs were also present, yet they were vastly different from those of today.
猶預於當者，不知如來定起為作何事？
> Those who hesitate in the moment do not know what the Tathagata, having attained enlightenment, will accomplish.
眾初圍繞者，謂指圍繞已欲說無量義前，名為爾時。斥其消文者，斥其翻覆生起消文也。
> The phrase "at that time" refers to the moment when the assembly had gathered around, just before the Buddha was about to expound the Immeasurable Meanings. It is used here to refute those who engage in endless, convoluted interpretations of the text.
表四一當同者，序中表報如來，定起四一，四皆一故，故云同也。
> Table 41 is called "the same" because, in the preface, it expresses the response to the Tathagata, establishing the four as one. Since all four are one, it is called "the same."
理一是第一義者，以利人聞名即得體故居第二，鈍人至四方能見理故至第四，良有以也。
> Principle is the highest truth, so it comes first. Those who benefit others and are known for it attain realization, thus they come second. Those of dull capacity must go through all four directions to see the principle, so they come fourth. This arrangement is indeed well-founded.
答問不引三同者，借使昔日是妙德答問，亦無三同可引。
> If it were Miaode answering the questions, there would be no threefold agreement to cite.
由是聞法表一乘人者，此指聞無量義經，表成今經一乘人也。
> Therefore, those who hear the Dharma and reveal themselves as the One Vehicle people—this refers to those who heard the \*Immeasurable Meanings Sutra\* and thereby reveal themselves as the One Vehicle people in this sutra.
況復能知定理者，時眾雖見如來入定，不測如來入定緣義處之理。言等者，等取雨華等。
> Moreover, how could they know the underlying principle? Although the assembly at that time saw the Tathagata enter meditation, they could not comprehend the reason and meaning behind the Tathagata's entry into meditation. The phrase "and so on" refers to the scattering of flowers and other such acts.
尚未名一者，三即是一，方名為一；三外之一，故未名一。
> When the three are not yet named as one, the three themselves are one, and only then can it be called one. If the one exists outside of the three, it cannot yet be called one.
預辨能開者，開權之圓，以為能為開，非帶偏之圓矣。
> The ability to reveal what can be revealed lies in the perfect teaching that opens the provisional. This is the capacity to reveal, not a partial or biased perfection.
五味四味者，第五為能開，四味為所開。又四名施權，第五名開權，故云也。
> The five flavors and the four flavors: the fifth flavor is what opens, the four flavors are what are opened. Furthermore, the four are called the provisional teachings, and the fifth is called the opening of the provisional, hence the explanation.
以皆表一者，謂空、假、中皆一故。
> All three express oneness, for emptiness, provisional existence, and the middle way are all one.
簡餘三儀者，此明住義。又今意明圍繞只是前後，故不須第二釋。
> As for the remaining three aspects, this clarifies the meaning of dwelling. Furthermore, the present intention is to clarify that surrounding simply means before and after; therefore, a second explanation is unnecessary.
天龍等四者，更加人鬼為四也。
> The four categories of heavenly beings, dragons, and so forth, plus humans and ghosts, make up the four kinds of beings.
梵魔等四者，加婆羅門沙門為四也。梵即色眾，魔即欲眾也。
> The four categories are: Brahma, Mara, Brahmin, and Shramana. Brahma refers to the realm of form, while Mara represents the realm of desire.
不判凡聖者，引入凡位名為凡，入聖位名為聖，即四眾義足也。逆者，嚴王、調達等。順者，即諸弟子等。權實者，示同權同實，亦四眾義足。故此十雙，一一皆對昔教，與今辨異，以問古人。昔教凡聖，與今凡聖何別？說即發起，嘿即影響。又說即三周得記，如身子領解。嘿即嘿念領解，如樓那等。
> To not distinguish between ordinary beings and sages is to say: when one is in the state of an ordinary being, they are called ordinary; when one enters the state of a sage, they are called a sage. This fulfills the meaning of the four assemblies. The rebellious ones are like King Yama and Devadatta. The compliant ones are like the various disciples. As for skillful means and ultimate truth, they are shown to be both skillful means and ultimate truth, which also fulfills the meaning of the four assemblies. Therefore, these ten pairs are each contrasted with the teachings of the past, distinguishing them from the present, to question the ancients. How do the ordinary beings and sages of the past teachings differ from those of the present? Speaking is to initiate, while silence is to respond. Moreover, speaking corresponds to receiving predictions in the three cycles, as with Śāriputra’s understanding. Silence corresponds to silent contemplation and understanding, as with Raṇḍa and others.
今昔者，今四眾異昔四眾。
> The assembly of today is different from the assembly of old.
微著者，結緣為微，當機得記為著。又鹿苑為微，法華為著。又法華中微謂彈指合掌等，無非佛因，爾前未開，故不同也。
> Subtle and distinct: forming a connection is subtle, receiving the prediction is distinct. Also, the Deer Park teachings are subtle, the Lotus Sutra is distinct. Furthermore, within the Lotus Sutra, subtle refers to actions like snapping fingers or joining palms—all are causes for Buddhahood. Before this, they were not revealed, hence the difference.
共別者，藏通大小共別，圓獨菩薩法為別。又別唯在法華前，三教皆名共也。
> The distinction between what is "shared" and what is "distinct" lies in this: The teachings of the Tripitaka, the Common Teaching, and the Mahayana and Hinayana paths are shared, while the Perfect Teaching is exclusively the distinct teaching of the bodhisattvas. Moreover, this distinct teaching exists only before the Lotus Sutra, while the other three teachings are all considered shared.
兼獨者，獨即三藏，又獨即法華，獨顯一圓，故此十雙，九屬迹後，一屬本也。
> The "Solitary" refers to the Tripitaka teachings, and also refers to the Lotus Sutra. It uniquely reveals the perfect teaching. Therefore, among these ten pairs, nine belong to the trace teachings, and one belongs to the fundamental teaching.
故外、小等四 對內等四，則外等四俱有其名而無其義。何者？外人亦有常、樂等名而無其義；小即三藏等，亦有真如、實相、常住、涅槃之名而無其體；權即三教，雖當時被物而不至極，故名為權也。
> Therefore, when we compare the four external teachings with the four internal ones, the external four have the names but not the true meaning. Why? Because outsiders also speak of permanence and bliss, but lack the true meaning; the lesser teachings, such as the Tripitaka, also mention terms like True Suchness, Reality, Permanence, and Nirvana, but lack their true essence; the expedient teachings, which include the three provisional teachings, although they temporarily benefit beings, do not lead to the ultimate, and thus are called expedient.
人王者，即闍王眾。導機既發者，當機眾也。
> The king of men refers to the assembly of kings and lords. Those whose capacity is awakened are the assembly of suitable vessels.
影響扶疎者，影響釋迦，扶疎當機。
> The influence is extensive; the influence is of Shakyamuni, and this extensive influence is precisely what is timely and appropriate.
應物施設者，應更云施已後開來，至今經權巧方極。
> In response to phenomena, one should further say: after giving, open the way for what is to come; until now, the skillful means have reached their ultimate expression.
可生等者，已生者令成，成即入住，未生者發起令生也。
> For those who can be born, help those already born to mature; for those who have matured, help them abide; for those not yet born, inspire them to arise.
用以釋名者，擊揚之言，正是發起之體，依體立名故。
> The term "striking and raising" is used to explain the name, as it precisely expresses the essence of initiation. The name is established based on this essence.
先四字正釋者，擊、揚、發、動四也。
> First, the four-character formal explanation: strike, raise, emit, and move.
次四字者，成辦利益四也。
> These four characters represent the four kinds of benefit that are accomplished.
又割之令開下，四、 又約四悉重釋發起眾也。
> Again, it is divided and opened below. Fourth, again, based on the Four Siddhāntas, the assembly that initiates is explained in detail.
義兼能所者，只發起二字兼於能所。何者？發起於他俱屬於能，所發所起俱屬於所，故云割之等。化功歸已，為進自行，即自也。令他至極，即化他也。
> The phrase "combining both the agent and the object" refers to the two words "initiate" and "arise," which encompass both the agent and the object. Why? Because "initiating" and "arising" in relation to others belong to the agent, while what is initiated and what arises belong to the object. Hence, it is said, "cutting them equally." Transforming merits for oneself is for advancing one's own practice, which pertains to oneself. Enabling others to reach the ultimate goal pertains to transforming others.
發時眾之一善者，今時眾當獲一乘之妙善也。
> When one person in the assembly awakens, all present today shall attain the wondrous goodness of the One Vehicle.
動稟益者，如身子三業領解，即其相也。
> When one's actions bring benefit, it is like Shariputra's understanding through body, speech, and mind—this is its manifestation.
至起應地者，樹不至地，象子不飽，機亦如之。若非法身大士扣如來法身之地，從法起應，焉能令機至於極耶？
> When the response arises from the ground, the tree does not reach the earth, the elephant calf is not satisfied, and the opportunity is likewise. If it were not for the great beings of the Dharma body striking the ground of the Tathagata's Dharma body, how could the opportunity be brought to its utmost from the arising of the Dharma?
中機可發者，中機二字釋當，可發二字釋機，俱屬於所，則是契中機情故。
> The term "middle capacity" is aptly explained by the words "middle capacity," while "can be awakened" clarifies the meaning of "capacity." Both aspects pertain to the object of teaching, thus they correspond to the disposition of those with middle capacity.
擊動事遂者，成於當機，方名遂耳。
> When an action is set in motion and achieves its aim, it is only considered truly accomplished when the right opportunity is met.
疏云：隱其圓極者，古佛隱極，法身菩薩隱圓也。
> The commentary states: "Concealing the ultimate perfection" means that the ancient Buddhas conceal the ultimate, while Dharma-body Bodhisattvas conceal the perfection.
顯德者，為顯法王尊高，令眾欽渴故。
> Manifesting virtue is to reveal the Dharma King's supreme dignity, so that all beings may revere and yearn for it.
冥扶者，雖無為作，而亦以同體大悲，冥助法王，密通化道故。
> Though they act without visible effort, they silently assist the Dharma King through their innate, boundless compassion, subtly connecting with and supporting the work of transformation.
影響之儀者，儀謂儀式，未有影響之用，故但云儀也。
> The term "ceremonial influence" refers to the ritual or ceremony itself. Since it does not yet involve the practical application of influence, it is simply called "ceremony."
俱有權實者，權者，引實也。
> Both provisional and ultimate teachings exist; the provisional guides one toward the ultimate.
助理者，一句圓常之法，內薰三德之理也。
> The single phrase of the perfect and eternal Dharma inwardly nurtures the principle of the three virtues.
助當者，助於當來修得三因開發之緣也。
> To assist is to help create the conditions for the development of the three causes of future cultivation.
通取六根五品者，此即克體簡於當機，猶未具足真位三德，是故住前通名結緣耳。又亦可五品為結緣，六根為當機。又隨喜已上為當機，五千及一句一偈為結緣故。
> When we speak of "attaining the six roots and the five stages," this refers to the process of refining the practitioner's capacity and gradually progressing, yet it still falls short of fully embodying the three virtues of the true stage. Therefore, before reaching that abode, it is generally called "forming a connection." Alternatively, the five stages can be seen as "forming a connection," while the six roots represent "being a suitable vessel." Furthermore, from the stage of "rejoicing in faith" onward, one is considered a suitable vessel, whereas those who hear just a single phrase or verse, or the five thousand who turned away, are said to have merely formed a connection.
得度至通別者，別則初住，通則通於隨喜已上。
> Attaining the stage of penetration and distinction: distinction refers to the first abode, while penetration applies from the stage of rejoicing onward.
結緣位別者，別在一句一偈及五千也。
> Those who form a connection with the Dharma do so through a single verse, a single line, or even the entire five thousand words.
若新入者者，專取破一品無明人為當機，若超斷二三品等，則名影響也。
> For those newly entering the path, the primary focus should be on breaking through the first level of ignorance. If one surpasses and cuts off the second or third level, it is considered a secondary effect.
人以為揩者，治其無揩之惡，故云也。
> People think that by wiping away, they are cleansing the stain of having nothing to wipe away—that is why it is said.
增進至為動者。前三教人須破權執，方名為動。
> To advance, one must first become a person of action. For those of the first three teachings, it is essential to break free from attachment to expedient means before they can truly be called people of action.
但不別而別者，圓理本融，但隨入者不等，得四門名。
> But without differentiation, there is differentiation: the principle of the perfect teaching is inherently harmonious, yet because those who enter it are not the same, it gives rise to the names of the four gates.
以觀轉至增者，以初轉故名增，又始終漸進為增也。
> When observing leads to increase, it is called "increase" because of the initial transformation. Moreover, gradual progress from beginning to end is also considered increase.
寄觀以論本迹者，觀色身迹也，見法身本也。
> To discuss the fundamental and the manifested through observation: observing the physical form is to perceive the manifested, while seeing the Dharma body is to perceive the fundamental.
疏云皆是供養者，恐人但云一身業供養，故云皆是。
> The commentary explains that "all are offerings" is stated because there is a concern that people might think only bodily actions constitute offerings, hence it clarifies "all are."
疏云：說七言偈者。
> The commentary states: It is a seven-character verse.
謂：
> It is said:
大哉大悟大聖主， 無垢無染無所著，天人象馬調御師， 道風得香薰一切。
> Great, great awakened, great holy Lord, Unstained, undefiled, unattached, Tamer of gods, humans, elephants, and horses, Whose way and virtue perfume all.
等數紙偈。
> And several sheets of verses.
科簡諸位不同者，初住已上諸位，供養不同。
> The offerings differ for each of the stages, beginning from the First Abode and above.
言通事別者，通於無量義，別在今經故。
> Words may convey a single meaning, yet their principles extend to boundless truths; the specific application is found in this sutra.
意具斯二者，若以始終專注，則意業未休；若以意隨身口，則無量中三業俱畢也。
> When the mind possesses these two qualities, if one focuses on them continuously, the mental activity does not cease; if the mind follows the body and speech, then the three activities—body, speech, and mind—are all completed within the boundless realm.
疏云為諸菩薩說大乘經等者，無量義經云：大莊嚴菩薩與八萬菩薩同聲白佛言：世尊！菩薩摩訶薩欲得疾成阿耨多羅三藐三菩提，當修何行？何等法門？佛告諸菩薩言：善男子！有一法門名無量義，能令菩薩疾得菩提。從此為說無量義經云云。
太淺者，亦無表報，故成淺也。
> If it is too shallow, there will be no visible reward, and thus it remains shallow.
非唯覩光者，六瑞皆令眾喜，豈獨光耶？
> It was not only the light that brought joy to all; all six auspicious signs did so. How could it be only the light?
一多相即者，開權顯實，即多而一故。又能即一而多，始終相即故。
> One is many, many are one. This reveals the skillful means to show the true reality: because the many are one, and also because the one is many, from beginning to end they are inseparable.
共顯一致者，顯於不二因果，故云正在因果。
> The phrase "perfectly aligned manifestation" reveals the non-dual nature of cause and effect, which is why it is said to be precisely within cause and effect.
華表真因者，約位位斷惑邊，名為真因。
> The True Cause of the Noble Path is called the "true cause" in terms of progressively severing delusions at each stage.
地兼分果者，名唯在究竟初住分得，故云兼也。
> The term "also obtains" refers to the fact that one only fully attains this share of the fruit at the ultimate initial abode, hence it is called "also obtains."
說且顯露從多者，專從無量義以為所表，故云指一說多為今經序，若從密意與定不殊故。
> It is said that the surface meaning reveals multiplicity, focusing on the boundless meanings it expresses. Therefore, it is explained that pointing to one while speaking of many serves as the preface to this sutra. If understood from its hidden meaning, it is no different from the ultimate truth.
疏云：瑞只是相者，既云瑞只是相，亦應云今瑞如本瑞，今相如本相也。
> The commentary states: "Auspicious signs are merely appearances." Since it says that auspicious signs are merely appearances, it should also be said that the present auspicious signs are like the original auspicious signs, and the present appearances are like the original appearances.
定時乃密意從處者，時機未堪，秘而不說，故云密也。
> The timing is a matter of profound meaning, arising from the situation. When the moment is not yet ripe, it is kept secret and not spoken—thus it is called "profound."
疏云：密報為端者，冥在佛壞，以表於正，故云密也。
> The hidden report serves as the beginning: it secretly resides within the Buddha's destruction to signify what is true and upright, thus it is called "hidden."
義同。幽者，玄亦深遠也，亦妙也。
> The meaning is the same. "Profound" refers to what is mysterious and far-reaching, and also to what is wondrous.
而擡掣者，昔日偏小，大機未發，猶如淪墮，故令以瑞而擡掣之。
> In the past, when the capacities of beings were limited and their potential for the great path had not yet awakened, they were like those who had fallen and were lost. Therefore, the Buddha used auspicious signs to uplift and guide them.
令欽渴等者，四、悉結成也。
> Fourth, the summary and conclusion.
廣則無量者，若論皆妙，則一色一香無非是妙，若心若境無非經王，故云也。
> When we speak of its vastness being immeasurable, if we consider that all things are wondrous, then every color and every fragrance is nothing but wondrous. Whether it is the mind or the external world, all are the supreme teaching. Thus it is said.
乃成處中者，只是六瑞，皆表妙表中矣。
> These six auspicious signs all represent the profound meaning within the subtle.
入定表行者，入定是行，以依理故。
> Entering meditation is the practice, for it relies on principle.
地動表神通妙者，神通即果上勝用感應，專約稱機，故有多分之別。
> When the earth trembles, it manifests the wondrous function of spiritual power. This spiritual power is the supreme function and responsive resonance attained through fruition. It is specifically tailored to accord with the capacities of beings, thus giving rise to various distinctions.
況香風至開合者，合則在雨華瑞中。
> When the fragrant breeze arrives, the flowers open and close; when they close, they are among the falling blossoms of auspicious rain.
多番釋之者，下偈中三行經對般若等五番解釋也。
> Repeatedly explaining it, the following three lines of the sutra correspond to five rounds of explanation regarding Prajna and so forth.
是則大事等者，此下諸大，但是通途結束出六瑞，表報奇特，不須別去以配十妙。
> This passage, "the great events are thus equal," refers to the various "great" signs that follow. They are simply a general conclusion, presenting the six auspicious signs to illustrate the extraordinary nature of the reward, without needing to separately align them with the ten wonders.
經云說大乘經等者，問：此唱異名，與下文殊引燈明佛現相序亦云無量義，有何別耶？答：彼顯此密。何者？今雖唱於異名，即入此定，時機未測，故成密也。彼即彰灼，引同釋疑，故不同也。又大乘經者，十二門論以六義釋大：一、出二乘之上故；二、諸佛最大，是乘能至故；三、諸佛大人之所乘故；四、能滅大苦與大樂故；五、觀音、彌勒等之所乘故；六、能盡諸法邊底故。
> The scripture says, "preaching the Great Vehicle sutra," etc. Question: How does this mention of an alternative name differ from the passage below where Mañjuśrī cites the Lamp-Bright Buddha's manifestation and also speaks of the Immeasurable Meanings? Answer: The latter is explicit, while the former is implicit. Why? Although an alternative name is mentioned here, it is within the context of entering this samādhi, and the timing and capacity of the audience are not yet discernible, so it remains implicit. The latter is clearly revealed, citing similarities to resolve doubts, and thus differs. Furthermore, regarding the "Great Vehicle sutra," the \*Twelve Gates Treatise\* explains "great" with six meanings: First, it surpasses the Two Vehicles; second, the Buddhas are the greatest, and this vehicle can reach them; third, it is what the great beings, the Buddhas, ride; fourth, it can extinguish great suffering and bestow great bliss; fifth, it is what bodhisattvas like Guanyin and Maitreya ride; sixth, it can exhaust the boundaries and depths of all phenomena.
三明菩薩所依者，亦云三明因人所依，四明果人所護。
> The Three Illuminations are what the bodhisattvas rely upon; they are also called the Three Illuminations relied upon by those on the path of cause, while the Four Illuminations are guarded by those who have attained the fruit.
淨嚴行者，定慧莊嚴，故云行也。
> Pure and Solemn Practitioner: The practice is called "practice" because it is adorned with concentration and wisdom.
數有大小者，但單三祇，由約少數屬於藏也。大乘無量阿僧祇為一阿僧祇等。
> The numbers have their small and large measures. The "three great kalpas" refer to the smaller count, which belongs to the teachings of the Lesser Vehicle. In the Great Vehicle, an "immeasurable asaṃkhyeya" is considered one asaṃkhyeya, and so on.
故須別釋至序文者，將於善戒經為開顯釋以為序表也。
> Therefore, it is necessary to provide a separate explanation up to the preface, which will serve as an introduction to the Sutra of Good Precepts, clarifying and revealing its meaning as a preface.
疏云指者，不來秦地者，嘉祥云：今以五義證此無量義經，證是法華前無量義經說：一、處同，王城、鷲山所說；二、眾數同，萬二千聲聞、八萬菩薩；三、時節同，二經皆云：我成道來四十餘年，說此法。四、義同，雖未彰言明，開三顯一，而指趣密開一乘。五、翻經人中，天竺沙門云：是法華前說。
> The commentary states: The reason it did not reach the land of Qin is explained by Master Jiaxiang, who now provides five arguments to verify that this \*Infinite Meanings Sutra\* is the one spoken before the \*Lotus Sutra\*. First, the location is the same—both were taught in the royal city and on Vulture Peak. Second, the assembly is the same—twelve thousand voice-hearers and eighty thousand bodhisattvas. Third, the time is the same—both sutras state: "Since I attained enlightenment over forty years ago, I have taught this Dharma." Fourth, the meaning is the same—although it does not explicitly declare the opening of the three vehicles and revealing the one, its intent subtly opens the one vehicle. Fifth, among the translators, an Indian monk said: "This was spoken before the \*Lotus Sutra\*."
三者、妄破古師者，古人實無云大品是法華經序，何故防他伏難，即引大品非法華序耶？則成妄破也。
> Third, falsely refuting ancient masters. The ancients never actually said that the Great Wisdom Sutra serves as a preface to the Lotus Sutra. So why, in anticipating a potential objection, would one then cite the Great Wisdom Sutra as not being a preface to the Lotus Sutra? This becomes a false refutation.
每臨講肆者，名僧傳云：基公欽竺道生講，善於法華。雖有二判，無以取決。餘如記云。注無量義已上文是武當山，均州屬南山道。
> Whenever he attended a lecture, the \*Mingseng Zhuan\* records: Master Ji admired the lectures of Zhu Daosheng, who was skilled in the Lotus Sutra. Although there were two interpretations, he could not decide between them. The rest is as recorded. The commentary on the \*Infinite Meaning Sutra\* and the text above were from Wudang Mountain, in Junzhou, belonging to the Southern Mountain region.
略從子者，慧表是略從子也。國破之日，為晉軍河澹之所得。數歲，聰點澹之字曰螟蛉，養為假子。俄放出家。後勤苦求道，南北遊。尋以齊建元三年，放寄藪遠去嶺南，於廣州如記。表乃致請，淹經一句，僅句一經，僅得一本，仍還均北。齊入武當，以永明三年頂戴出山，見投弘通。奉覿真文，忻敬兼誠，詠歌不足，遂後注解。正以空為無量，義基覽經，便謂解與經校合矣。
> Hui Biao was the nephew of Seng Lue. When their kingdom fell, he was captured by He Danzhi, a general of the Jin army. After a few years, Danzhi, who was childless, adopted him as a foster son. Soon after, he was released to become a monk. Later, he diligently sought the Dharma, traveling extensively across the north and south. In the third year of the Jianyuan era of the Qi dynasty, he ventured far into the Lingnan region and settled in Guangzhou. There, Hui Biao earnestly requested scriptures. After spending over ten days, he managed to obtain a single copy and returned north to Junzhou. Later, he entered the Wudang Mountains, and in the third year of the Yongming era, he emerged carrying the scriptures on his head, dedicating himself to spreading the teachings. Upon encountering the true texts, he was filled with reverence and joy. Feeling that mere recitation was insufficient, he later composed commentaries. He regarded emptiness as boundless, and based on his study of the scriptures, he believed his interpretations aligned perfectly with the sutras.
疏：宋者，家總六十年。宋者，惠表至齊，年可七十已下耳。
> Commentary: The Song dynasty lasted a total of sixty years. As for the monk Song, his virtuous reputation reached the Qi dynasty, and his age was likely under seventy.
疏云：破三與一者，破三車與一大車也。
> The commentary explains: "Destroying the three and the one" refers to destroying the three carts and the one great cart.
可成此二者，法華無二無三，及破三與一序耳。
> One can accomplish these two things: the Lotus Sutra teaches there is no duality or trinity, and it overturns the sequence of three and one.
為無二三等序者，等取破三與一也。
> When there is no distinction of one, two, three, and so forth, it equally negates both the three and the one.
先破初句者，無二無三句，
> To break the first phrase is to break the second and third phrases as well.
破其次句者，破三與一為異句也。
> To refute the second statement is to refute the claim that the three are distinct from the one.
前破語存略者，前立中但云破三與一，即其文也。
> Earlier, the refutation of the statement was briefly addressed. In the previous argument, it was simply stated that the refutation pertains to the three and the one, which is the essence of the text.
雙牒兩難者，疏云：破二破三，即第二難；無二無三，即初難。既其破二破三，則無二無三但成於正，而無其序失。又前從若言萬善下，難云：序、正不異，則成但有於序，而無其正。次從若言破二下，但有於正，而無於序。
> The "double dilemma" refers to the commentary's explanation: "refuting the two and refuting the three" corresponds to the second difficulty; "no two and no three" corresponds to the first difficulty. Since it refutes the two and refutes the three, then "no two and no three" only establishes the main teaching, while the sequence is lost. Furthermore, from the earlier passage starting with "If it is said that all virtues..." the difficulty is: if the sequence and the main teaching are not distinct, then there is only the sequence, and the main teaching is absent. Next, from "If it is said that refuting the two..." there is only the main teaching, and the sequence is absent.
若以低頭舉手者，此防光宅伏難云：我今萬善者，但是低頭舉手等善名為萬善，非二三等善耶？故今難云：二三勝善尚無，況低頭等劣善而不破矣。
> If we consider even the simple acts of bowing one’s head or raising a hand—this is to address the objection raised by Guangzhai, who might argue: "The myriad good deeds I speak of refer only to minor acts such as bowing one’s head or raising a hand. Are they not considered among the two or three superior kinds of goodness?" Therefore, the present refutation states: Even the two or three superior kinds of goodness are not established—how much less can minor acts like bowing the head or raising a hand withstand scrutiny?
殊又表同者，無量是即一實家之無量，方得為序，一即無量家之一作序，故云也。
> Furthermore, the principle of unity in diversity means that the infinite is the infinite of the one true reality, which is what makes it orderly. The one is the one of the infinite, which establishes order. This is what is meant.
此二既然者，此二之外，更有解者，亦不出此。
> Since these two are established, any other interpretations beyond them will not go beyond this scope.
疏云法華論列十七等者，論消經中說：大乘經名無量義，教菩薩法，佛所護念之。如來欲說法時至成就為諸菩薩說大乘經，名無量義，乃至法門等。此大乘修多羅有十七種名，顯示甚深功德：一、名無量義，二、名最勝，三、名方廣，四、名教菩薩法，五、名佛所護念，乃至十六、名妙法蓮華，十七、名法門。如玄文第七廣釋十七名。
> The Commentary explains: The \*Treatise on the Lotus Sutra\* lists seventeen titles, and the Treatise clarifies the meaning of the sutra passage which states: "The Mahayana sutra is called the \*Infinite Meanings\*, the teaching for bodhisattvas, protected and upheld by the Buddha." When the Tathagata was about to expound the Dharma, the time had come, and he achieved the purpose of teaching the Mahayana sutra for the bodhisattvas, called the \*Infinite Meanings\*, and so on, including the Dharma-gate. This Mahayana sutra has seventeen names, revealing its profound merits: first, it is called \*Infinite Meanings\*; second, \*Supreme\*; third, \*Vast and Extensive\*; fourth, \*Teaching for Bodhisattvas\*; fifth, \*Protected and Upheld by the Buddha\*; and so on up to the sixteenth, \*Wonderful Dharma Lotus Flower\*; and the seventeenth, \*Dharma-gate\*. As explained in detail in the seventh chapter of the \*Profound Meaning\*.
重牒其名者，只是異名，由序中唱，故得序名。此之異名，當體屬正，故云義兼於正也。
> Repeating the name in this way is merely an alternative designation. It is introduced in the preface, hence it is called the "preface name." This alternative designation inherently pertains to the main text, which is why it is said that its meaning also relates to the main text.
兩兼者，亦此異名無量具兩兼義，在序中唱則得序名，只此異名全屬於正，故云雙得。
> The term "dual inclusion" also refers to these numerous alternative names, all of which carry the meaning of being twofold. When they are proclaimed in the introduction, they take on the name of the introduction. Yet, these alternative names fully belong to the main text. Therefore, it is said that both are attained.
無量至意耳者，但是重敘出無量意耳。
> The phrase "Boundless Intention Ear" is simply a reiteration of the concept of Boundless Intention.
疏云三道即三乘者，若准玄文所釋，三乘唯在因位，故與四果義別云云。
> The commentary explains that the three paths correspond to the three vehicles. According to the profound text, the three vehicles pertain only to the stage of practice, thus differing in meaning from the four fruits.
菩薩名通者，通四教菩薩也。
> The term "Bodhisattva" is used broadly to refer to the Bodhisattvas of all four teachings.
生於兼一者，生於華嚴兼帶之圓也。
> Born from the One is to be born from the perfect, all-encompassing unity of the Huayan teaching.
雖舉能生者，即能生為所生，專從所生為序；即所生為能生，專指能生為正故，故云也。
> Although the producer is mentioned, it is the producer that becomes the produced, so the focus shifts to the produced as the sequence. Then, the produced becomes the producer, and the focus shifts to the producer as the main point. That is why it is said so.
何殊生等者，等取觀師。
> How is this different from those who are born? It also includes those who observe the masters.
及昔一圓者，方等般若中圓也。
> The perfect circle of the past is the complete circle within the Prajñāpāramitā.
還成雙失者，單存所生與昔三教不別，單存能生與昔一圓不別，若為今序正必須能所相即，是故各存序正不顯，故成雙失。
> If we only preserve what is produced, it would be no different from the three teachings of the past. If we only preserve what produces, it would be no different from the single perfection of the past. For the present sequence and the main teaching to be correct, the producer and the produced must be inseparable. Therefore, if we keep them separate, the sequence and the main teaching will not be clearly revealed, resulting in a dual failure.
今家能所相從者，明今家能生從所生，則指所生為序。若所生從於能生，則取能生為正。是故相即二義俱成矣。
> In our current interpretation, the relationship between the "generating" and the "generated" is understood as follows: If the generating arises from the generated, then the generated is considered the preface. If the generated arises from the generating, then the generating is taken as the main text. Thus, the mutual implication of both meanings is fully established.
因無量義序異者，正為明於無量義為法華作序，須異諸經故也。
> The reason for the unique preface to the "Innumerable Meanings" is precisely to clarify that the "Innumerable Meanings" serves as an introduction to the Lotus Sutra, and therefore it must differ from the prefaces of other sutras.
絕四至深淺者。通於四教，若望圓極，前三展轉，以後破前，故云比之。是則前未離非，故云深淺也。
> The four extremes of depth and shallowness refer to their connection with the four teachings. When compared to the ultimate perfection, the first three teachings are relative, each later one dismantling the former. This is why they are said to be compared. Thus, the earlier ones are not yet free from error, which is why they are spoken of as deep or shallow.
所接成處者，一一身皆具四土四德，能照之智屬報，所照之境屬法，身為能依，常寂為所以，德成故其土必成，故云所接成也。
> Each body inherently contains the Four Lands and Four Virtues. The illuminating wisdom belongs to the reward body, while the illuminated realm belongs to the Dharma body. The body serves as the foundation, and eternal tranquility is its essence. When virtues are perfected, the land is inevitably perfected—this is why it is called "the perfected realm."
所安立者，所依極故，名為安立。
> What is established is called "establishment" because it is based on an ultimate foundation.
爾前理合身常等者，將普賢觀望法華無量義，俱名爾前也。
> Previously, the teachings concerning the constant and equal Dharma-body refer to viewing the Lotus Sutra and the Immeasurable Meanings Sutra from the perspective of Samantabhadra, both of which are called "pre-Lotus" teachings.
悉皆有結者，菩薩戒結華嚴，仁王結般若，像法決疑結方等，遺教結涅槃，故云如玄文也。
> All these teachings have their connections: the Bodhisattva precepts connect to the Flower Adornment Sutra, the Benevolent Kings Sutra connects to the Perfection of Wisdom, the Resolving Doubts in the Semblance Dharma Age connects to the Vaipulya teachings, and the Bequeathed Teaching Sutra connects to the Nirvana Sutra. Therefore, it is as explained in the profound texts.
序中能生已明常者，他難意者，所生容有當與無常，能生一向是常，與正何別？是故專以能生為難。
> In the preface, the capacity to generate has already been clarified as being eternal. The difficulty raised by others is that what is generated may sometimes be eternal and sometimes impermanent, but the capacity to generate is always eternal. How does this differ from the correct view? Therefore, the focus of the difficulty lies specifically on the capacity to generate.
淨名宗體者，不思議佛國因果為宗，真性解脫為體也。
> The essence of the Vimalakirti tradition takes the inconceivable realm of the Buddha as its principle, with liberation through true nature as its foundation.
以空假顯中者，謂觀眾生品明一空一切空，空即中也。佛道品明一假一切假，假即中也。
> Using emptiness and provisional existence to reveal the Middle Way means: In the chapter on observing living beings, it is explained that when one thing is empty, all things are empty—emptiness itself is the Middle Way. In the chapter on the Buddha Way, it is explained that when one thing is provisionally existent, all things are provisionally existent—provisional existence itself is the Middle Way.
復宗明常者，如常擎大眾還詣華羅園，至如來所印定成經等。
> To restore the original and clarify the enduring truth, it is like when Chang Qing led the assembly back to Hualuo Garden, arriving before the Tathagata to have the teachings verified and established as scripture.
從極理說者，部中圓極無非是常，部中兼帶有常無常，故玄文云華嚴兼等。今經則以圓常極理名常，故云五時自分也。
> From the ultimate principle perspective, the perfect teachings within the doctrinal classification are all unchanging, while the teachings that combine different approaches contain both the unchanging and the changing. Therefore, the profound texts state that the \*Avatamsaka Sutra\* combines various teachings. In this sutra, the perfect and unchanging ultimate principle is called "unchanging," hence it is said that the five periods are distinguished by their own nature.
常外無餘者，序中未會則成能外有法，正中會所歸能，故知能外無法故也。
> If there is nothing beyond the constant, then in the preface, if not yet realized, it becomes possible for there to be existence beyond the dharma. In the main text, realizing that to which one returns is the ability, thus it is known that there is no dharma beyond the ability.
俱序並正者，明說定二文俱加義處，處即屬正，無量屬序，二文咸爾，故云並也。
> Both the preface and the main text are correct, meaning that the two sections—the preface and the main teaching—are both appropriately placed. The main teaching belongs to the core content, while the preface is extensive. Both sections are arranged in this way, hence they are said to be "both correct."
今從經所表邊者，今從以序表正而說，故云今從經所表邊。
> Now, from the perspective of what the sutra reveals, we begin by using the preface to clarify the main teaching. Therefore, it is said: "Now, from the perspective of what the sutra reveals."
復以義處歎之者，兼於異名也。
> Moreover, praising it through its essential meaning also encompasses its various other names.
約法者，約能生法也。
> The Dharma that is spoken of is the Dharma that gives rise to all things.
一、護念言者，若護念無量義則成於序，若護念義處則成正，故云也。
> First, regarding "protecting and upholding the words": if one protects and upholds the boundless meaning, it becomes the introduction; if one protects and upholds the meaning itself, it becomes the main teaching. This is what is meant.
以未說故護者，猶機未堪故且護也。
> The protector has not yet spoken because the vessel is not yet ready, so for now, it is kept safe.
未暢故念者，出世本意唯說一乘則暢佛懷，時機未堪但念欲說，故云未暢也。
> The reason it says "not yet fully expressed" is because the Buddha's original intent in appearing in this world was solely to teach the One Vehicle, which would have fully revealed his deepest aspiration. However, the capacity of beings at that time was not yet ready, so he only contemplated teaching it. That is why it is called "not yet fully expressed."
彼如出水者，無量義也。此即法華也。
> Like water emerging from the ground, its meaning is boundless. This is the Lotus Sutra.
理則可見者，只是說無量義經已入無量義定，為今經序，其理可見耳。
> The principle that can be discerned here is simply that the \*Infinite Meanings Sutra\* has already entered the state of infinite meanings, serving as an introduction to the present sutra—this reasoning is evident.
各有力用者，說時有定用，定時有智用，故云也。
> Each has its specific function: when speaking, there is the function of concentration; when in concentration, there is the function of wisdom. This is what is meant.
且覆別從通者，別則法華三昧，通謂無量義處，雖云義處亦不明，故云也。
> Furthermore, we distinguish between the specific and the general. The specific refers to the Lotus Samadhi, while the general refers to the realm of immeasurable meanings. Although it is called the realm of meanings, it is not clearly defined, hence this explanation.
問：今佛何不准大通者，問意者，彼亦說法華、此亦說法華，彼有王子、此佛亦爾，二處說法有子既齊，此佛何不說後入定與羅云結緣耶？答意者，結緣與通化儀同，但佛在世與滅後雖殊，而云通化理亦無妨，亦為結緣通化時異，故此說後而不入定矣。
> Question: Why does the Buddha not allow the Great Penetrating One to ask? The intent of the question is: that one also preached the Lotus Sutra, and this one also preaches the Lotus Sutra; that one had princes, and this Buddha is likewise. Since the two places of teaching and the presence of disciples are equal, why does this Buddha not speak of later entering samadhi to form a connection with Rahula? Answer: Forming connections and the method of universal transformation are the same. Although there is a difference between the Buddha being present in the world and after his parinirvana, it is not contradictory to speak of universal transformation in principle. Also, the timing for forming connections and universal transformation differs; therefore, this teaching speaks of the later without entering samadhi.
二定並得為序者，入無量義定為義處定作序，入義處定為說法華作序。又入無量義定已說無量義經，入義處定已即說法華經，所以二定俱得為序。
> Both meditative states can serve as a preface: entering the Samadhi of Immeasurable Meaning prepares the ground for the Samadhi of the Place of Meaning, which in turn serves as a preface to the teaching of the Lotus Sutra. Moreover, after entering the Samadhi of Immeasurable Meaning, the Immeasurable Meanings Sutra is expounded; after entering the Samadhi of the Place of Meaning, the Lotus Sutra is then taught. Therefore, both meditative states can equally serve as a preface.
先以色心至表之者。此即義處。色心不動，為說法作序。
> First, by using form and mind to reach the surface—this is the realm of meaning. When form and mind are unmoving, it serves as a preface to the teaching.
相同時異者，今經入定與大通入定其相不殊，此在說前彼在說後，故云時異也。
> The same but at different times: In this sutra, entering meditation is no different from the great penetration entering meditation. This one occurs before the teaching, that one after the teaching, thus it is said to be a difference in time.
如雲母者，出高僧傳。
> As for the "Cloud Mother," it is mentioned in the \*Biographies of Eminent Monks\*.
而無理顯之者，只但云比丘等四，有何道理能顯得發起等名體相別耶？
> If there is no clear principle to reveal it, and we merely speak of the four groups such as bhikkhus, what reasoning can there be to distinctly reveal the names, entities, and characteristics of arising and so forth?
四果不實者，須陀洹等四也。
> The Four Fruits of the Path are not ultimately real—these refer to the four stages: Stream-enterer and the others.
具引瓔珞者，彼經六輪譬別教六位，初之四輪與今文同，五以摩尼輪譬等覺，六以水精輪譬妙覺，今用彼譬譬固位也。今明因位不論等妙。
> The text that mentions the jeweled necklace uses its six wheels as an analogy for the six stages of the distinct teaching. The first four wheels correspond exactly to the stages described here. The fifth wheel, the mani jewel wheel, represents the stage of equal enlightenment. The sixth wheel, the crystal wheel, represents the stage of wondrous enlightenment. Here, we are using this analogy to illustrate the stage of firm abiding. Our current discussion focuses on the causal stages and does not address the stages of equal or wondrous enlightenment.
三十三天者，開十住、十行、十向為三十，十地合為一，等覺為一，此三十二以譬臣，妙覺譬君，若臣若君同服第一義天無生甘露，故云三十三天也。
> The Thirty-Three Heavens represent the thirty stages of the Ten Abodes, Ten Practices, and Ten Dedications. The Ten Grounds are combined into one, and the Stage of Equal Enlightenment is another. These thirty-two stages are likened to ministers, while the Stage of Wonderful Enlightenment is likened to the sovereign. Whether ministers or sovereign, all partake of the supreme truth of the unconditioned, the nectar of immortality. Thus, it is called the Thirty-Three Heavens.
如十四般若者，亦云十四忍，忍因智果，若從果立名，應沒等覺，存於妙覺，居極果故。
> The Fourteen Prajñā are also called the Fourteen Forbearances. Forbearance is the cause, wisdom is the fruit. If named from the perspective of the fruit, the Stage of Equal Enlightenment should be omitted, while the Stage of Wondrous Enlightenment is retained, as it occupies the ultimate fruit.
但高下不同者，別聖位在初地為高，圓在初住為下，賢亦准此。
> However, the difference in their levels lies in this: the Distinct Teaching's sage stage begins at the First Ground, which is considered higher, while the Perfect Teaching's begins at the First Abode, which is considered lower. The same principle applies to the worthy stages.
住是賢位者，別十住是賢，於圓為聖稱，故名賢聖句。圓行向是聖，於別是賢，故云聖賢句。別十地是聖，於圓又聖，故云聖聖句。又別十信是賢，圓信又賢，故云賢賢句。又若不相望立句者，圓十信為賢，五品為賢賢，四十一位為聖，妙覺為聖聖。別教三十心為賢，十地為聖，妙覺為聖聖，十信為賢賢。若作兩句，圓教住前為賢，登住已上為聖。別教地前為賢，登地已上為聖。故云當教名定。
> Those who abide in this virtuous stage are considered virtuous in the Distinct Teaching, but in the Perfect Teaching they are called sages; thus, it is termed the "virtuous-sage phrase." The practice and aspiration of the Perfect Teaching are sages, but in the Distinct Teaching they are virtuous; thus, it is called the "sage-virtuous phrase." The ten stages of the Distinct Teaching are sages, and in the Perfect Teaching they are also sages; thus, it is called the "sage-sage phrase." Furthermore, the ten faiths of the Distinct Teaching are virtuous, and the faith of the Perfect Teaching is also virtuous; thus, it is called the "virtuous-virtuous phrase." Moreover, if we do not compare them to establish phrases: In the Perfect Teaching, the ten faiths are virtuous, the five grades are virtuous-virtuous, the forty-one stages are sages, and the wondrous enlightenment is sage-sage. In the Distinct Teaching, the thirty minds are virtuous, the ten stages are sages, the wondrous enlightenment is sage-sage, and the ten faiths are virtuous-virtuous. If we establish two phrases: In the Perfect Teaching, before abiding is virtuous, and from the stage of abiding upward is sage. In the Distinct Teaching, before the stages is virtuous, and from the stage of the grounds upward is sage. Thus, it is said that the names are fixed within each teaching.
疏云破三藏三乘者，破藏成通，故今非之，悉不當也。
> The commentary states that by dismantling the Three Baskets and the Three Vehicles, one breaks down the collections to reveal the universal path. Therefore, the present refutation shows that all such distinctions are ultimately inadequate.
疏云通教約法，三人因果同者，初觀般若，後證般若也。
> The Commentary explains that in the Common Teaching, in terms of the dharma, the cause and effect for the three types of practitioners is the same: they first contemplate prajñā (wisdom) and later realize prajñā.
疏云別教至因時等者。別教初心，即知一切眾生悉本有法身，後有般若、解脫之性在法身上，而不相融，故名為橫。先修空，次修假，向後方中，故名縱也。
> The commentary states: "In the Separate Teaching, up to the stage of the cause, etc." This means that from the very beginning of the Separate Teaching, one knows that all sentient beings fundamentally possess the Dharma-body. Later, the qualities of wisdom and liberation are present within the Dharma-body, but they are not yet integrated with one another. This is why it is called "horizontal." First, one cultivates emptiness; next, one cultivates the provisional; only afterward does one turn toward the Middle Way. This is why it is called "vertical."
疏：果時者。至初地時，三德分證，得不相冥，故成橫矣。先得法身，次得般若，後證解脫，是名縱。又自行竪，化他橫，以順物機，隨宜而說耳。
> Commentary: The "fruit stage" refers to the moment of reaching the first bodhisattva ground. At this point, the three virtues are partially realized, and their non-obscuration is attained, thus forming the "horizontal" aspect. First, one attains the Dharma Body; next, one attains Prajñā (wisdom); and finally, one realizes liberation. This is called the "vertical" aspect. Furthermore, one's own practice is vertical, while benefiting others is horizontal, adapting to the capacities of beings and teaching according to what is appropriate.
初文似約教等者，一者文不次第，二者約教因緣文不彰顯，故云皆似也。菩薩生時上天下人所見異名世界，餘三可知。
> The initial text appears to loosely follow the teachings, for two reasons: first, the sequence is not orderly; second, the teachings on causes and conditions are not clearly expressed. Hence, it is said to be "seemingly" so. When a bodhisattva is born, the heavens above and the people below perceive different names and worlds. The remaining three can be understood accordingly.
未破大無明者，對小明大，且以破見思為小無明也。
> Those who have not yet broken through the great ignorance perceive the small as great, and consider the overcoming of views and thoughts to be the small ignorance.
又無明盤者，一以三惑俱破為盤，二以無明微細為盤。
> Furthermore, regarding the term "obscuration of ignorance," it is explained in two ways: first, as the simultaneous eradication of the three delusions; second, as the subtlety of ignorance itself.
後六者，欠上生都率及下閻浮提。
> The last six are those who are reborn in the Tusita Heaven above or in Jambudvīpa below.
成道轉法輪者，今文是轉法華輪也。
> The one who attained enlightenment and turned the wheel of Dharma—this text now turns the Lotus Sutra's wheel.
位之功用者，由入地住方能八相，故知八相是此位之功用。
> The function of this stage is that upon entering the ground and abiding, one can manifest the eight phases. Thus, it is understood that the eight phases are the function of this stage.
勸行釋中初句者，文云觀行動者，動六根是也。
> The first line of the exhortation to practice in the commentary says: "Observe the one who acts." This refers to the movement of the six sense faculties.
次約六根為表者，從東涌下也。
> The second part, which outlines the six sense faculties as the outer aspect, refers to the descent from the eastern surge.
疏云：餘方涌沒者，南涌北沒，南方赤主心，心主舌，北方黑主腎，腎主耳，表舌根功德生，而耳煩惱互滅，翻對可知。中央涌四邊沒，中黃主脾，脾主身，四邊主識，識徧諸根，表身根功德生，意根煩惱互滅，翻對可知。
> The commentary says: "When the water wells up in some directions and subsides in others" refers to the south welling up and the north subsiding. The south corresponds to the color red, which governs the heart; the heart governs the tongue. The north corresponds to the color black, which governs the kidneys; the kidneys govern the ears. This symbolizes the arising of the virtue of the tongue faculty and the mutual cessation of the afflictions of the ear faculty. The reverse correspondence can be understood accordingly. When the water wells up in the center and subsides on the four sides, the center corresponds to the color yellow, which governs the spleen; the spleen governs the body. The four sides correspond to consciousness, which pervades all faculties. This symbolizes the arising of the virtue of the body faculty and the mutual cessation of the afflictions of the mental faculty. The reverse correspondence can be understood accordingly.
六根亦似三形者，鼻舌身三實。三聲者，眼耳意虗也。故俱舍云：三根離中品知，謂眼耳意根境，不至三相違知。鼻舌身三與眼等相違，至境方知故。
> The six sense faculties can also be compared to two groups of three. The nose, tongue, and body are substantial. The three that are subtle are the eye, ear, and mind. Therefore, the \*Abhidharmakośa\* says: "Three faculties perceive at a distance—the eye, ear, and mind—because their objects do not need to make contact. The nose, tongue, and body are the opposite of these three; they perceive only when the object comes into direct contact."
一根各有根識境三者，以一根各具等遍等三動，但不得離於三動以對根識境三品，只是通表淨十八界耳。
> Each of the six sense faculties possesses its own object, consciousness, and sphere. Each faculty inherently contains the three movements of equality, pervasiveness, and so on. Yet, these movements cannot be separated from the three categories of object, consciousness, and sphere. They simply serve to universally express the purity of the eighteen realms.
並闕心境等者，只是闕於思議及不思議境及十乘觀法耳。具如止觀不思議十乘觀法觀陰界入文也。
> The phrase "lacking both mind and realm" refers specifically to the absence of both conceptual and non-conceptual realms, as well as the tenfold contemplative methods. This is fully explained in the section on contemplating the aggregates, sense fields, and sense bases through the tenfold contemplative methods of non-conceptual samatha-vipassana in the "Great Calming and Contemplation."
只一地而已者，一無明地也。
> It is just one single ground: the ground of ignorance.
疏云：感於勝應者，中道妙應，名為勝應。何者？以法妙應妙，亦由機妙，故感妙不同。通教勝應，及以舍那，此之感應，顯露彰灼，由在正宗，今仍屬密也。
> The commentary states: "To be moved by the supreme response" refers to the wondrous response of the Middle Way, which is called the supreme response. Why? Because the Dharma is wondrous and responds wondrously, and it is also due to the wondrous capacity of beings, thus the response to their movement differs in wondrousness. The supreme response of the Shared Teaching, as well as that of Vairocana, these kinds of responses are clear, evident, and manifest, as they belong to the orthodox tradition. Yet here, they are still considered esoteric.
經云：優婆塞，此飜近事男；優婆夷，此翻近事女；夜叉，此飜捷疾鬼，亦云勇健；摩睺羅伽，此云腹行神。
> The sutra states: Upasaka, this translates to "lay male disciple"; Upasika, this translates to "lay female disciple"; Yaksa, this translates to "swift demon," also called "mighty and brave"; Mahoraga, this means "belly-crawling deity."
何疑不釋者，如來定起機感，始成大疑方釋也。
> If any doubt remains unresolved, it is only when the Tathagata's determined mind arises and resonates with the opportunity that great doubt is ultimately resolved.
疏：豪中表俱空者，其豪內空，毫表清淨，不受塵垢，為外空耳。
> Commentary: "Both the interior and exterior of the hair-tip are empty" means that the interior of the hair-tip is empty, and the exterior is pure, untainted by dust or defilement—this is the emptiness of the external.
四皆此經者，通序文通諸教，是故四悉多分三悉屬昔，今別序不通於昔，是故四悉唯在今經。
> This scripture, in its general preface, connects with all teachings. Therefore, among the four universal principles, three mostly belong to the past. Now, this specific preface does not connect with the past; thus, the four universal principles are found only in this present scripture.
表意者，望於涅槃猶屬現在等。
> Those who cling to concepts still regard Nirvana as something to be grasped in the present.
准諸文說者，以放光不同諸部文說也。
> According to the textual accounts, the \*Fangguang\* differs from the scriptures of other schools.
一者、不制者，他云：佛常光但能照大千，若作意制則得過此也。
> First, the Unrestricted Light: It is said that the Buddha's constant radiance naturally illuminates only the great thousandfold world system, yet when he consciously directs it, it can extend beyond this.
別在初住者，通具六，即別在分真也。
> Do not dwell in the initial stage; fully embody the six perfections, which is the true mark of differentiation.
故其文勢亦含長短者，若就此土，應作三節明其長短：一、極短，從爾時佛放眉間白豪相光；次長，從照東方萬八千土，靡不周徧；次更長，從下至阿鼻地獄，上至阿迦尼吒天。
> Therefore, the structure of the text also contains sections of varying lengths. If we consider this in our context, we can divide it into three sections to clarify their lengths: First, the shortest section, from "At that time, the Buddha emitted a white light from between his eyebrows." Next, the longer section, from "It illuminated eighteen thousand lands in the east, leaving none uncovered." Then, the longest section, from "Below, it reached the Avīci Hell, and above, it extended to the Akaniṣṭha Heaven."
記中云終至周偏者，從更長說也。
> The record states "ultimately reaching all-pervasiveness," which is spoken from the perspective of an even longer time.
疏中從照東方下，屬他土文，他土准此。又他土若進，此土須退也。
> In the commentary, starting from "illuminating the east," the text refers to the lands of other Buddhas. The same principle applies to those other lands. Moreover, if other lands are described as advancing, this land must be described as receding.
被物未顯者，來至法華，方名顯耳。
> What was hidden by worldly things is revealed only upon reaching the Lotus Sutra.
始末由之者，明六道蒙光之時，雖未得其顯益，還由諸佛之始，得至於終，而獲開悟，故得與聖同對。又應知他土六瑞，人之與法俱通，始自華嚴，終至般若，須兼無量義，以無量義是六瑞之始，六瑞即是今同也。當同之義，起塔表涅槃之終，經文自顯，所以說法一瑞，須通至已今二同故也。
> From beginning to end, they are guided by this light. This clarifies that when the beings of the six realms are bathed in the Buddha's radiance, although they have not yet received its manifest benefits, they still rely on the Buddha's initial vow. From the start, they are led to the final goal, and thus attain awakening. Therefore, they are able to stand together with the sages. Furthermore, it should be understood that the six auspicious signs in other lands encompass both people and teachings. Beginning with the \*Flower Garland Sutra\* and ending with the \*Perfection of Wisdom\*, one must also include the \*Immeasurable Meanings Sutra\*, for the \*Immeasurable Meanings\* is the origin of the six signs, and the six signs are what is shared in the present. The meaning of this shared connection is revealed by the building of the stupa, which signifies the final nirvana. The scripture itself makes this clear. Therefore, the single auspicious sign of the teaching must extend to encompass both the past and present shared connections.
七識住者：一、身異想異，四州、六欲天是。二、身異想一，初禪梵王住六十劫，王身長天子一倍。想一者，梵王先作念思惟言：何處有情眾生來生我此同分中？即自念言：二禪諸天應生此中。彼天亦念：我應生初禪。梵王云：由我念故，天子生我同分。天子亦念云：由梵王念，我生彼同分。三、身一想異者，二禪身量等。想異者，新生天子始從初禪來，而作生此，見火燒初禪，怖念云：火來！火來！舊住天子云：火仙！火仙！勿苦惱。但至梵天盡，其火即滅。四、身想俱一，三禪同一樂故。無色下，三皆依空識無所有處等住，雖無麤色，以定果為色也。不取非想者，以識昧劣故。不取四禪者，以凡聖共居故。不取無想者，純外道居故。
> The Seven Abodes of Consciousness are: 1. \*\*Different Body, Different Perception\*\* – This refers to the Four Continents and the Six Desire Heavens. 2. \*\*Different Body, Same Perception\*\* – This is exemplified by the Brahma King of the First Dhyāna, who abides for sixty kalpas. The king's body is twice the size of the heavenly beings. "Same perception" means: first, the Brahma King thinks, "From where will sentient beings come to be reborn in my realm?" He then reflects, "The beings from the Second Dhyāna will be reborn here." Those heavenly beings also think, "I will be reborn in the First Dhyāna." The Brahma King says, "Because of my thought, the heavenly beings are born in my realm." The heavenly beings also think, "Because of the Brahma King's thought, I am born in his realm." 3. \*\*Same Body, Different Perception\*\* – In the Second Dhyāna, the bodies are equal in size. "Different perception" means: newly born heavenly beings, having just come from the First Dhyāna, see fire consuming the First Dhyāna and fearfully think, "Fire is coming! Fire is coming!" The long-abiding heavenly beings say, "Fire sage! Fire sage! Do not be distressed. When it reaches the end of the Brahma Heaven, the fire will extinguish itself." 4. \*\*Same Body, Same Perception\*\* – In the Third Dhyāna, all experience the same bliss. Below the Formless Realm, the three \[higher abodes\] are based on abiding in the spheres of: - Infinite Space - Infinite Consciousness - Nothingness Although there is no coarse form here, the form produced by meditative attainment serves as their basis. The Non-Perception abode is not included because consciousness there is dull and weak. The Fourth Dhyāna is not included because it is shared by ordinary beings and saints. The No-Thought abode is not included because it is purely inhabited by non-Buddhists.
疏云若此土六瑞至自覺等者，表覩瑞之後，方聞正說，已自破惑，名為自覺。覺他者，表諸菩薩聞法華已，能於他土流通益物。是故光照他土，而預表之。
> The commentary states: The six auspicious signs in this land, up to "self-awakening" and so on, signify that after witnessing these auspicious signs, one then hears the true teaching, and having already broken through delusion, this is called self-awakening. As for awakening others, it signifies that after the bodhisattvas hear the Lotus Sutra, they are able to propagate it in other lands to benefit beings. Therefore, the light shines upon other lands, prefiguring this.
當同仍隱者，前四味為己，無量義為今，法華、涅槃俱為當，以法華相未彰故云隱也。
> The same principle applies to the remaining hidden teachings. The first four flavors were for the past, the Immeasurable Meanings is for the present, while the Lotus Sutra and Nirvana Sutra are both for the future. The Lotus Sutra is called "hidden" because its true form had not yet been revealed.
都無所作者，非謂全不成於化儀，但以化儀理合先密後顯，若光中已見則眾疑不生，疑念不生如來定起，亦無所說被物須教，若無教者化儀不成，故云也。
> "Nothing to be done" does not mean that the Buddha's skillful means of teaching were not accomplished at all. Rather, it refers to the principle that the teaching should progress from the subtle to the evident. If the light of wisdom is already seen, then doubts among beings do not arise. When doubts do not arise, the Tathāgata's intention is naturally fulfilled, and there is also nothing that needs to be said. Yet, beings must be taught; if there were no teaching, the skillful means of guidance could not be accomplished. This is what is meant.
其壽若何者，意云若於光中亦見他土地涌菩薩之悉釋迦所化，此土時眾亦疑，不知釋迦壽命幾何，故云也。
> What does "how long is his lifespan" mean? It means that if, within the light, one also sees the bodhisattvas emerging from other lands—all of whom were taught by Śākyamuni—then the beings of this world might also wonder: "How long is Śākyamuni’s lifespan?" That is the meaning here.
略知定後之相者，雖知說法華，未知記小，故云略也。
> Those who have a slight understanding of the signs after meditation, though they know how to expound the Lotus Sutra, are unaware of the predictions for the lesser vehicle, thus it is called "slight."
而釋契別理者，只是契中道理耳。
> To understand this principle separately is merely to grasp the reasoning within the principle itself.
疏云：非頓而頓者，實相之理不當頓漸，頓漸約化儀也。
> The commentary states: "What is not sudden yet is called sudden" means the principle of true reality itself is not inherently categorized as sudden or gradual. The terms "sudden" and "gradual" are used in relation to the expedient methods of teaching.
疏云：五百比丘各說身因者，大經云：五百比丘問舍利弗：大德！佛說身因，何者是耶？舍利弗言：汝等亦名得正解脫，自應知之。何緣方乃作如是問？有比丘言：大德！我未獲得正解脫時，謂無明即是身因。作是觀時，得阿羅漢。復有說言：我未獲得正解脫時，謂行，或云識，或云名色，或云六入、觸、受、愛、取、有、飲食、五欲即是身因。作是觀時，得阿羅漢。爾時五百比丘各各自說己所解已，共往佛所，各以所解向佛說之。舍利弗白佛言：世尊！如是諸人，誰是正說？誰不正說？佛言：一一比丘無，且非正說。然其自是藏教有門之人。
> The commentary states: "Five hundred bhikkhus each spoke about the cause of the body." The Great Sutra says: Five hundred bhikkhus asked Shariputra, "Venerable One! The Buddha speaks of the cause of the body. What exactly is it?" Shariputra replied, "You are also called those who have attained true liberation. You should know this yourselves. Why do you ask such a question now?" One bhikkhu said, "Venerable One! Before I attained true liberation, I considered ignorance to be the cause of the body. When I contemplated this, I attained Arhatship." Another said, "Before I attained true liberation, I considered volitional formations, or consciousness, or name-and-form, or the six sense bases, contact, feeling, craving, grasping, becoming, food and drink, or the five desires to be the cause of the body. When I contemplated this, I attained Arhatship." At that time, the five hundred bhikkhus each spoke of their own understanding. Then they went together to the Buddha, and each presented their understanding to him. Shariputra addressed the Buddha, saying, "World-Honored One! Among these people, whose explanation is correct, and whose is not?" The Buddha said, "Not a single bhikkhu's explanation is entirely correct. However, they are all practitioners of the teachings within the Tripitaka."
今且從顯者，從鹿苑顯露未轉邊耳。
> For now, we begin with what is apparent—the initial teachings at the Deer Park, before the turning of the wheel.
仍舊乃成種種者，仍初三藏有門，故得種種之名。通中幻化是一，更無種種之別。
> Since the early Tripitaka teachings emphasize the "gate of existence," they give rise to the concept of "various distinctions." However, in the Middle Way, all phenomena are like illusions—unified and without such distinctions.
問：行一者，此問意者，經文但云種種想貌行菩薩道即行一，與經種種信解復何別耶？答：如記覩外識內故。
> Question: Regarding "the practice of oneness"—the intent of this question is: The scripture only says that "with various forms and appearances, practicing the bodhisattva path" is the practice of oneness. How does this differ from the scripture's mention of "various faiths and understandings"? Answer: It is like observing the external to recognize the internal.
名不同者，謂三教弘願不同也。
> The difference in names arises from the distinct great vows upheld by the three teachings.
大術在於世尊者，以神力故，令於大眾一時於橫見竪。
> The Great Sage in the world, through his divine power, caused the entire assembly to perceive both the horizontal and the vertical in a single moment.
事殊理絕者者，純說小者名為事殊，純說大者為理絕，既大小不同，則非光照之限。今光照皆為表同，施化不同，是故不照也。
> When the teachings are entirely distinct and the principles completely separate, a teaching that speaks only of the lesser vehicle is called "distinct in its affairs," while one that speaks only of the greater vehicle is called "separate in its principles." Since the lesser and greater are not the same, they fall outside the scope of this illumination. Now, this illumination is intended to reveal unity, yet the methods of teaching differ. Therefore, it does not illuminate them.
遠近者，見萬八千為遠，此土為近也。
> Distance is relative: seeing eighteen thousand worlds away as far, and this land as near.
過未亦何隔者，遠近俱見，則知一土之中皆見三世，則法華前為過、法華為現、涅槃為末，始則華嚴、末則涅槃也。
> The past and future are not separate; whether near or far, they are all seen. Thus, in a single land, all three times are perceived: the Lotus Sutra belongs to the past, the Lotus Sutra is the present, and the Nirvana Sutra is the future. The beginning is the Flower Garland Sutra, and the end is the Nirvana Sutra.
加今見者，有由佛加也。
> Now, those who see this do so by the grace of the Buddha.
凡聖一等者，謂凡聖所見無二耳。
> Ordinary beings and sages are equal—this means what they perceive is not two.
## 法華天台文句輔正記卷第二
> The Lotus Sutra Tiantai Commentary with Supplementary Corrections, Volume 2