---
title: "瓔珞本業經疏 · 釋賢聖學觀品十觀心第九已下"
description: "瓔珞本業經疏由新羅高僧元曉撰述。該疏是對大乘佛教重要經典《菩薩瓔珞本業經》的權威注釋，成書於朝鮮三國時期的新羅。內容深入闡釋了菩薩修行的階位（十住、十行等）與戒律精神，系統解說了從發心到成佛的完整道次第。此疏融合了華嚴思想與元曉獨特的佛學見解，不僅在朝鮮佛教史上影響深遠，亦為漢傳佛教研究《瓔珞本業經》提供了核心文獻，是理解大乘菩薩道實踐體系的重要典籍。"
url: "https://rushiwowen.co/en/r/cmd0nfcbn00dfl8040sdg2xa1"
---

九入法際智所謂四十辨才者。以諸辨才。巧入諸法差別邊際。故言入法際智。四十辨才者。四無礙智有十種故。如十地論云。是四無礙智十種差別。一依自相。二依同相。三行相。四說相。五智相。六無我慢相。七小乘大乘相。八菩薩地相。九如來地相。十作住地相。自相者有四。一生法自相。二差別自相。三想堅固自相。四彼想差別自相。如經。是菩薩用法無礙智。知諸法自相故。以義無礙智。知諸法差別相故。以辭無礙智。知不壞說諸法故。以樂說無礙智。知諸法次第不斷故。同相者有四種。一者一切法同相。二者一切有為同相。三者一切法假名同相。四者假名假名同相。如經。復次以法無礙智。知諸法無體性故。以義無礙智。知諸法生義相故。以辭無礙智。知諸法假名而不斷假名法說故。以隨說無礙智。隨假名不壞無邊法說故。乃至廣說。

> The Wisdom of Penetrating the Dharma Realm through Nine Entries, known as the Forty Eloquences, refers to using various eloquent means to skillfully enter the ultimate distinctions of all dharmas. Hence it is called the Wisdom of Penetrating the Dharma Realm. The Forty Eloquences arise because the Four Unobstructed Wisdoms each have ten aspects. As stated in the Treatise on the Ten Grounds, these Four Unobstructed Wisdoms have ten distinctions: 1. Based on inherent characteristics 2. Based on shared characteristics 3. The aspect of practice 4. The aspect of explanation 5. The aspect of wisdom 6. The aspect free from self-conceit 7. The aspect of Hinayana and Mahayana 8. The aspect of Bodhisattva grounds 9. The aspect of Buddha ground 10. The aspect of abiding in the ground \*\*Inherent characteristics\*\* have four types: 1. Inherent characteristics of arising dharmas 2. Inherent characteristics of distinctions 3. Inherent characteristics of solidified conceptualization 4. Inherent characteristics of differentiating those conceptualizations As the sutra says: "This Bodhisattva uses Dharma Unobstructed Wisdom to know the inherent characteristics of all dharmas. Using Meaning Unobstructed Wisdom, they know the distinguishing characteristics of all dharmas. Using Expression Unobstructed Wisdom, they know how to explain all dharmas without distortion. Using Eloquence Unobstructed Wisdom, they know the uninterrupted sequence of all dharmas." \*\*Shared characteristics\*\* have four types: 1. The shared characteristic of all dharmas 2. The shared characteristic of all conditioned phenomena 3. The shared characteristic of all dharmas as provisional designations 4. The shared characteristic of provisional designations applied to provisional designations As the sutra says: "Furthermore, using Dharma Unobstructed Wisdom, they know all dharmas have no substantial nature. Using Meaning Unobstructed Wisdom, they know the meaning of how all dharmas arise. Using Expression Unobstructed Wisdom, they know all dharmas as provisional designations while continuing to explain the dharma of provisional designations. Using Adaptive Eloquence Unobstructed Wisdom, they adapt to provisional designations while explaining the boundless dharma without distortion." And so it is explained extensively.

次言一切功德行皆成就者。此四十辨才門中。一切德行無不攝故。心習已滅無明亦除者。此地名為心自在地。著心重習已斷滅故。作得住地無明之內。迷心空者亦已除故。一切佛藏者。以諸多羅尼。得諸佛法藏。如彼經言。第九菩薩地。名為得諸佛法藏。能作大法師。得眾義多羅尼。眾法多羅尼。乃至滿足十阿僧祗百千多羅尼門故。一切變通藏者。以得法明自在力故。遍於十方作變作故。如彼經言。是菩薩於不可說不可說世界。遍滿其中。隨心隨根。隨信說法。得法明故。求如來力。滿足佛事。與一切眾生而作依止故。

無量以下。重顯上句十無礙智觀。所謂無量法雲雨󴙅及一切眾生者。法雲之義。略有二種。一能受諸佛無量法雨。二能注眾生無量法雨。今約後義以顯法雲。如彼經言。佛子是菩薩住此法雲地。自從願力。起大慈雲。震大法雷音。通明無畏以為電光。大智慧光以為疾風。大福德善根以為原密雲。現種種色身為障色雲。說正法雨。破諸魔怨。於一念間。無量無邊百千萬億那由他世界。皆亦遍覆。注大法甘露善根法雨。滅除眾生隨心所樂無明所起煩惱塵炎。是故此地名為法雲故。二習無明今已盡滅者。色心自在此地轉增。微細二習已盡故。其本無明亦得滅故。受大職位者。如彼經言。菩薩隨順行如是智。得入受位地。即得菩薩名。離垢三昧而現在前。乃至十阿僧祗百千三昧。最後三昧。名一切智智受勝位三昧。而現在前。即有大寶蓮華王出。周圓如十阿僧祗百千三千大千世界。乃至廣說故。神通無量不可具說現同如佛無相用故者。如彼經言。住此菩薩法雲地。於一切界中。從兜率天退。入胎住胎乃至大般涅槃。一切佛事。隨所度眾生。得智自在。乃至百千阿僧祗世界。乃至廣說故。

如是以下第二總結。指華嚴經十地品也。無垢地中。文有三分。先心。次行。後即總結。初名入法界心者。入一法界之初門故。為究竟道之方便故。

次明行中有二。先顯所依定。後明能依行。初中言勇伏定者。能伏佛地所斷障故。從此定入法光三昧。登法界山頂。照諸法界故。次能依行。總標別顯。若依前說三地相配者。此中明所依定。在百劫位。彼言住壽百劫脩千三昧故。別明十中。前之四法在千劫位。彼言住壽千劫學佛威儀乃至神通化導之法故。後之六法。在萬劫位。彼言住壽萬劫。化現成佛。入大寂定。等覺諸佛二諦界外非有非無無心無色因果二習無習。無有遺餘。現同古佛。但有應名。現諸色心。教化眾生。常行中道。大樂無為。而生滅為異故。今前四中第三重習先所行法門者。謂前二門。仰脩佛德。率成為難。所以重習。第四問訊。亦為學佛威儀所攝。五與無明父母別者。不生佛地故今先別。此位猶與無明俱故。六入重玄門者。謂空空門名為重玄。此空空門。唯佛所窮。今得少分。故名為入。七現同如佛現一切形相者。現同古佛。現諸色心故。八二種法身具足者。於因行中得具足故。九無有二習者。因果二習無有餘故。法執為因。人執為果。此二熏習皆斷故。是約最後一念而說。從此已前猶有餘故。十登中道第一義諦山頂者。謂前四門。所顯中道。於此位中得到頂故是故以下第二總結。於中四句。一舉先行。二顯今德。三示前廣說。四結今略說。初中有二。先通舉四十心。後別舉十地身。四十心內之第四十。此是聖位。有二身故。經百千劫以下。今德亦經萬劫。但略舉耳。第三示廣說中。第三禪者。華嚴經中。不現此會。應在彼經大本文也。第四略說。文相可知。

> Next, the practice is explained in two parts. First, the foundational meditation is clarified, then the practices that rely on it are explained. In the first part, the "Courageous Subjugation Samadhi" is mentioned. It is called this because it can subdue the obstructions to be eliminated on the Buddha-ground. From this samadhi, one enters the "Dharma-Light Samadhi," ascends to the summit of the Dharma-Realm Mountain, and illuminates all dharma realms. Next, the practices that rely on it are explained, first with a general outline, then with specific details. If we follow the previous explanation matching the three grounds, the foundational meditation discussed here corresponds to the stage of a hundred kalpas. As stated before: "Dwelling for a hundred kalpas, cultivating a thousand samadhis." Among the ten specific practices explained separately, the first four belong to the stage of a thousand kalpas. As stated: "Dwelling for a thousand kalpas, learning the Buddha's majestic demeanor, up to the methods of spiritual powers and transformative guidance." The latter six practices belong to the stage of ten thousand kalpas. As stated: "Dwelling for ten thousand kalpas, manifesting as a Buddha, entering the Great Quiescent Samadhi, attaining equal enlightenment with all Buddhas, transcending the duality of conventional and ultimate truth—neither existent nor non-existent, without mind or form, with no residual traces of causal or resultant habitual tendencies. Manifesting identically to ancient Buddhas, yet only bearing the name of a response-body, appearing with various forms and minds to teach sentient beings, constantly practicing the Middle Way, in great bliss and non-action, yet differing in terms of arising and ceasing." Now, among the first four practices, the third—"repeatedly practicing previously cultivated dharma-gates"—refers to the first two gates. Looking upward to cultivate the Buddha's virtues is difficult to accomplish completely, hence the need for repeated practice. The fourth—"paying respects"—is also included in learning the Buddha's majestic demeanor. The fifth—"parting from the parents of ignorance"—is distinguished first because one does not give rise to the Buddha-ground. At this stage, one is still accompanied by ignorance. The sixth—"entering the gate of profound mystery"—refers to the gate of emptiness of emptiness, called "profound mystery." This gate of emptiness of emptiness is fully realized only by Buddhas. Here, one attains a small portion, thus it is called "entering." The seventh—"manifesting identically to the Thus-Come One, appearing in all forms"—means manifesting identically to ancient Buddhas, appearing with various forms and minds. The eighth—"perfectly possessing the two kinds of Dharma-body"—means attaining perfection within causal practices. The ninth—"having no two kinds of habitual tendencies"—means there are no residual causal or resultant habitual tendencies. Dharma-attachment is the cause, person-attachment is the result. Both these habitual tendencies are severed. This is spoken with reference to the final thought-moment; before this, there are still remnants. The tenth—"ascending to the summit of the mountain of the Middle Way's Ultimate Truth"—means that the Middle Way revealed in the first four gates is fully attained at this stage, reaching its peak. Therefore, what follows is the second, concluding summary. Within it are four statements: first, presenting the previous practices; second, revealing the present virtues; third, indicating the previous extensive explanations; fourth, concluding the present brief explanation. The first part has two sections: first, a general mention of the forty minds; second, a specific mention of the ten grounds' bodies. The fortieth within the forty minds is the sage stage, which has two bodies. "After passing through hundreds of thousands of kalpas..." refers to the present virtues, also spanning ten thousand kalpas, but mentioned briefly here. In the third section indicating the extensive explanations, "the third dhyāna" refers to the Avataṃsaka Sūtra, where this assembly is not shown. It should be in the main text of that sutra. The fourth section, the brief explanation, is clear in its wording.

妙覺地中亦有三分。先心。次德。第三結明。初中言寂滅心者。寂照慧故。妙覺地下第二顯德。略舉四德。一常德。二智德。三不可思議德。四獨在無二德。初中言妙覺地者。遠離一切雜染之麤。亦離一切無明亦眠故。常住一相者。離諸生滅。無前後異故。第一無極者。無始無終。無中無邊。若縱若橫無窮際故。即由是義。湛若虗空。第二中言一切種智者。總舉如來能照智故。下即別顯。於中有四。一二諦門。二始終門。三雜染因果門。四清淨因果門。初中無生者。達無諦故。有諦始終者。照有諦故。無始為始。無終為終。欲顯照窮。假說始終故。第二中言眾生根本者。謂四住地。有始者。以如來藏為其本故。有終者。二種生死為其末故。至後文處當更分別。第三第四中言一念知者。如來實無前後念異。但此菩薩無常之智。如彼一念頃。佛能遍知故。第三德中言住不可思議者。佛住無上菩提。有五不思議故。如無上依經言。一切如來住無上菩提處。有五種因緣不可思議。何等為五。一者自性。二者處。三者住。四者為一異。五者為利益。云何如來為菩提自性不可思議。即色是如來不可得。離色是如來不可得。受想行識亦如是。四大六根亦如是。即有法是如來不可得。無法亦如是。是名菩提自性不可思議。云何如來為菩提處不可思議。如來在欲界不可思議。離欲界不可思議。色無色界亦如是。六道十方亦如是。是名處不可思議。何者住不可思議。安樂住。如來住不可思議。寂靜住。如來住不可思議。如是有心住。無心住。梵住。如來住不可思議。云何為一異不可思議。三世如來在一處住。何者一處。自性清淨無漏法界。是諸如來。若一若異不可思議。云何為利益事不可思議。如來等一法界智慧神力皆悉平等。住於無漏清淨法界。能為眾生無量利益。是名利益不可思議。復次不可思議有二種。一者不可言說。過語言境界故。二者出一切世。於世間中無譬類故。是名不可思議故。第四德中。言二諦之外獨在無二者。人王經言。超度世諦第一義之外。為第十一地薩云若。覺有非無法然清淨。言世諦者。謂依他性及分別性。有無二諦。此中合為世諦。依他性中分別性無。所顯。真如名第一義諦。如來歸於一心之原。非有非無。非虗非實。非有為非無為。非差別非平等。故言二諦之外。是第三諦無比無對。名無二諦。名無盡諦。故言獨在無二。如華嚴言。由信解力故。知非得無盡諦智故。吾先以下。第三結明。先指廣說。後結略說。

> Within the Stage of Wonderful Enlightenment, there are also three parts. First, the mind. Next, the virtues. Third, a concluding clarification. In the first part, the term "mind of tranquil extinction" refers to the wisdom of tranquil illumination. The second section under the Stage of Wonderful Enlightenment reveals the virtues, briefly listing four: 1. The virtue of permanence. 2. The virtue of wisdom. 3. The virtue of inconceivability. 4. The virtue of solitary, non-dual existence. In the first of these, the term "Stage of Wonderful Enlightenment" means it is far removed from all coarse impurities and also free from all ignorance and slumber. "Abiding eternally in a single mark" means being free from all arising and ceasing, without distinction of before and after. "The foremost, without limit" means having no beginning, no end, no middle, and no boundaries. Whether viewed vertically or horizontally, it is without limit. Precisely because of this meaning, it is serene like empty space. In the second virtue, the term "wisdom of all modes" is a general reference to the Tathagata's illuminating wisdom. What follows specifically reveals it, containing four aspects: 1. The gate of the Two Truths. 2. The gate of beginning and end. 3. The gate of impure cause and effect. 4. The gate of pure cause and effect. In the first gate, "non-arising" means penetrating the truth of non-existence. "The beginning and end of the truth of existence" means illuminating the truth of existence. With "non-beginning as the beginning" and "non-end as the end," it is to show that illumination is exhaustive; thus, "beginning" and "end" are provisionally posited. In the second gate, "the root of sentient beings" refers to the four abodes. "Having a beginning" is because the Tathagatagarbha is its basis. "Having an end" is because the two kinds of birth and death are its terminus. This will be further distinguished later in the text. In the third and fourth gates, "knowing in a single thought" means the Tathagata truly has no distinction of prior and subsequent thoughts. However, the impermanent wisdom of this bodhisattva, like that single instant of thought, can be fully known by the Buddha. In the third virtue, "abiding in the inconceivable" means the Buddha abides in unsurpassed enlightenment, which has five inconceivable aspects. As stated in the \*Anuttarāśraya Sūtra\*: "All Tathagatas abiding in the place of unsurpassed enlightenment have five causes and conditions that are inconceivable. What are the five? 1. Nature. 2. Place. 3. Abode. 4. Oneness and difference. 5. Benefit. How is the Tathagata's enlightenment-nature inconceivable? Precisely form is the Tathagata—this cannot be apprehended. Apart from form is the Tathagata—this cannot be apprehended. The same applies to feeling, perception, formations, and consciousness. The same applies to the four great elements and the six sense faculties. Precisely existent dharmas are the Tathagata—this cannot be apprehended. Non-existent dharmas are also like this. This is called the inconceivable nature of enlightenment. How is the Tathagata's enlightenment-place inconceivable? The Tathagata being within the desire realm is inconceivable. The Tathagata apart from the desire realm is inconceivable. The same applies to the form realm and the formless realm. The same applies to the six destinies and the ten directions. This is called the inconceivable place. What is the inconceivable abode? The abode of bliss—the Tathagata's abode is inconceivable. The abode of tranquility—the Tathagata's abode is inconceivable. Likewise, the abode with mind, the abode without mind, the divine abode—the Tathagata's abode is inconceivable. How is oneness and difference inconceivable? The Tathagatas of the three times abide in one place. What is that one place? The inherently pure, undefiled dharmadhātu. Whether these Tathagatas are one or different is inconceivable. How is the matter of benefit inconceivable? The Tathagatas are equal in the wisdom and spiritual power of the one dharmadhātu, all entirely equal. Abiding in the undefiled, pure dharmadhātu, they can bring immeasurable benefit to sentient beings. This is called the inconceivable benefit." Furthermore, the inconceivable is of two kinds: 1. Inexpressible, because it transcends the realm of language. 2. Transcending all worlds, because within the world there is nothing to compare it to. Therefore, it is called inconceivable. In the fourth virtue, "solitary, non-dual, beyond the Two Truths" means, as the \*Sovereign King Sūtra\* states: "Transcending worldly truth and ultimate meaning, for the eleventh ground, the wisdom of the Tathagata (Sarvajña-jñāna) awakens to existence that is not non-existence, yet is pure." "Worldly truth" refers to dependent nature and discriminative nature. The two truths of existence and non-existence are here combined as worldly truth. Within dependent nature, the non-existence of discriminative nature is revealed. The true suchness is called the truth of ultimate meaning. The Tathagata returns to the source of the one mind. It is neither existent nor non-existent, neither empty nor real, neither conditioned nor unconditioned, neither differentiated nor equal. Therefore, it is said to be "beyond the Two Truths." This is the third truth, incomparable and without counterpart. It is called the non-dual truth, the inexhaustible truth. Therefore, it is said to be "solitary and non-dual." As the \*Avataṃsaka Sūtra\* says: "Through the power of faith and understanding, one knows it, not yet having attained the wisdom of the inexhaustible truth." "As I previously stated below" begins the third part, the concluding clarification. First, it points to the extensive explanation, then concludes with the brief summary.

上來第一正明行德。此下第二諸門分別。於中有二。先問。後答。問中言後一地者。謂如來地。法性身者。以依法性而生實智。故從所依名為法性。下文言實智法身。即此身也。

> First, the main section clarifies the practice and virtues. Next, the second section provides detailed explanations through various aspects. This part is divided into two: first, the question; second, the answer. In the question, the phrase "the final stage" refers to the stage of a Buddha. The term "Dharma-nature body" means that true wisdom arises based on the Dharma-nature. Thus, it is named "Dharma-nature" from what it depends on. Later, the text mentions "the body of true wisdom and Dharma-nature"—this is the same body.

答中有六。一出世界門。二世間果門。三能治門。四所治門。五二生門。六二業門。初中有三。先顯二身。次顯二土。第三重顯身土。初中有二。總標。別解。義如前說。文相可知。二土中文有三。謂標釋結。釋中有二。先兼顯凡夫土。後正明聖人士。此中有二。先菩薩士。後如來土。是故以下第三結也。初地一念以下第三重顯甚深。於中有三。一者二身甚深。二者法身甚深。三者因果甚深。初中有二。先明難量。後顯假說。假說中言初地百身千身萬身等者。二地千身三地萬身等。有縛有解者。其攝報果限在百數。故言有縛。其願智果出數量外。故言有解。又望未斷故言有縛。望其已斷故言有解。其法身處以下第二法身甚深。於中有二。先明理智無見。後顯量智有見。亦可得言以下第三因果甚深。於中有三。先明假說。有因有果。三賢為因。妙覺為果故。次明因果絕言化道假說。汝應以下第三結勸。

> There are six points in the answer. First, the gate of emerging from the world. Second, the gate of worldly results. Third, the gate of what can be remedied. Fourth, the gate of what is to be remedied. Fifth, the gate of two births. Sixth, the gate of two karmas. Within the first point, there are three parts. First, revealing the two bodies. Next, revealing the two lands. Third, re-revealing the bodies and lands. Within the first part, there are two sections: a general outline and a detailed explanation. The meaning is as previously explained, and the text is clear. Within the section on the two lands, there are three parts: labeling, explaining, and concluding. The explanation has two parts: first, briefly revealing the land of ordinary beings, and then properly clarifying the land of sages. Within this, there are two parts: first, the land of bodhisattvas, and then the land of the Tathāgata. Therefore, from "Therefore" onward is the third part, the conclusion. From "the first stage, a single thought" onward is the third part, re-revealing the profound depth. Within this, there are three aspects: first, the profound depth of the two bodies; second, the profound depth of the Dharma body; third, the profound depth of cause and effect. Within the first aspect, there are two parts: first, clarifying that it is immeasurable, and then revealing that it is provisionally spoken. In the provisional explanation, when it says "the first stage has a hundred bodies, a thousand bodies, ten thousand bodies, etc.," it means the second stage has a thousand bodies, the third stage has ten thousand bodies, etc. "There is bondage, there is liberation" means that the karmic retribution result is limited to the number of a hundred, so it is called "there is bondage." The result of vow-wisdom transcends numbers and limits, so it is called "there is liberation." Also, from the perspective of what has not yet been severed, it is called "there is bondage"; from the perspective of what has already been severed, it is called "there is liberation." From "the place of the Dharma body" onward is the second aspect, the profound depth of the Dharma body. Within this, there are two parts: first, clarifying that principle-wisdom cannot be seen, and then revealing that measuring-wisdom can be seen. From "it can also be said" onward is the third aspect, the profound depth of cause and effect. Within this, there are three parts: first, clarifying the provisional explanation—there is cause and there is result. The three worthies are the cause, and wonderful enlightenment is the result. Next, clarifying that cause and effect transcend words, and the teaching path is provisionally spoken. From "you should" onward is the third part, the concluding exhortation.

第二世間果中有二。謂牒釋結。第二釋中有十五階。前四階中皆有五句。一莊嚴。二王位。三眷屬。四受教處。五教化處。後十一中唯有四句。初階中銅寶瓔珞者。喻十住行莊嚴其身故。銅輪王者。受王位時銅輪來應故。有福子者。王有百子。皆有福德故。生一佛土受佛教行者。一時得生一佛世界故。教二天下者。於二天下而作王故。下下五句准此應知。第三中言入十方佛國中者。一時得生十佛世界故。歡喜地中四天王者。華嚴經說多作閻浮王者。此是佛成道處。為欲建立佛法故生。今此中言四天王者。上下階降當此處故。是故二文皆有道理。諸餘異說准此應知。千寶瓔珞以下二地。萬寶瓔珞以下三地。乃至等覺三界王者。亦化無色界眾生故。生在非想非非想處故。如十住斷結經言。佛言與汝說無色定。四大造色所謂為色。彼無此色乃謂無色。夫色有五乃成四大。唯無形色故謂無色。痛色行色識色非是凡夫五通所覩。唯有如來阿維顏菩薩乃見彼色。不退菩薩。執權方便。往遊有想天上。與彼微識說微妙法。妙覺中言法界王者。通化無邊法界眾生故。佛子以下第三總結。動止俱遊者。外相寶輪隨王俱行故。常隨其身者。內行瓔珞常隨二身故。

> Within the second worldly result, there are two aspects: the enumeration and the conclusion. The second explanation contains fifteen stages. In the first four stages, each has five components: first, adornment; second, royal status; third, retinue; fourth, the place of receiving teachings; fifth, the place of teaching others. In the remaining eleven stages, there are only four components. In the initial stage, "copper jeweled necklaces" symbolize the practices of the Ten Abodes that adorn the body. "Copper Wheel King" refers to the arrival of the copper wheel when one attains royal status. "Blessed sons" means the king has a hundred sons, all endowed with merit. "Being born in one Buddha-land and practicing the Buddha's teachings" indicates being born in a single Buddha-world at one time. "Teaching two continents" means ruling over two continents. The following five components should be understood accordingly. In the third stage, "entering the lands of ten-direction Buddhas" means being born in ten Buddha-worlds at one time. "Four Heavenly Kings in the Joyful Ground" is mentioned in the Avataṃsaka Sūtra, where it is said that many become kings of Jambudvīpa. This is where the Buddha attained enlightenment, and one is born there to establish the Buddha's teachings. Here, "Four Heavenly Kings" refers to the hierarchical order corresponding to this stage. Therefore, both texts have their rationale. Other differing interpretations should be understood accordingly. "Thousand jeweled necklaces" and below refer to the second ground, "ten-thousand jeweled necklaces" and below refer to the third ground, and so on up to the "King of the Three Realms in the Stage of Equal Enlightenment," who also teaches beings in the formless realm, as they are born in the realm of neither perception nor non-perception. As stated in the Ten Abodes Sūtra: The Buddha said, "I will explain the formless concentration. The four elements create what is called form. Since they lack this form, it is called formless. Form has five aspects, which constitute the four elements. Only formless form is called formless. Sensation, form, volition, and consciousness are not perceived by the five ordinary supernatural powers. Only the Tathāgata, the Avīci Bodhisattva, can see that form. The non-regressing Bodhisattva, employing skillful means, travels to the heaven of perception and teaches subtle Dharma to those with subtle consciousness." In the Wonderful Enlightenment stage, "Dharma Realm King" refers to teaching beings throughout the boundless Dharma realm. "Sons of the Buddha" and below form the third concluding summary. "Moving and resting together" means the external jeweled wheel accompanies the king wherever he goes. "Always following his body" means the internal practice of the jeweled necklace always accompanies both his physical and spiritual forms.

第三能治門中有二。別明。總顯。言三賢菩薩伏三界煩惱麤業道麤者。已伏三界分別起惑。亦伏惡道不善業故。相續果亦起麤者。八難之果亦不起故。是見道喜忍伏三道業道者。斷三惡道業種子故。而未能離根本無明。故名為伏。上地諸伏皆作是說也。初地障有二無明中。第二惡道業無明也。離忍伏人中業道者。微細犯戒種種業行人道多起故。名人中業。第二地障有二之中。第二種種業行無明也。明忍伏六天業道者。六欲天中五欲分別。障第三地勝定行故。此下諸障思數相應通名業故。第三地障有二之中。第一欲貪愚癡也。炎忍伏諸見業道者。於諸教法如言取義。障第四地道品行故。第四地障有二之中。第二微妙淨法愛因無明也。勝忍伏疑見業道者。為入生死。為入涅槃。如是猶預。故名疑見。第五地障有二之中。第一一意欲入涅槃。一意欲入生死思惟無明也。現忍伏因果道者。分別十二因緣行相。第六地障有二之中。第一行法相續顯現無明也。無生忍伏果業道者。分別果法剎那三相。七地二中。第一微細諸相或現不現無明也。不動忍伏色因業道光忍伏心因業道者。著色著心現行分別。望可熏種。說名因故。永不現行。故名為伏。八九二地有二之中。皆取第二無明障也。寂滅忍伏心色二習業道無垢忍伏道果習者。第十地中能斷二著之熏習故。無垢地中能捨二著之麤重故。依彼現因及與熏習所生麤重。相續不斷。故說麤重名為彼果。就實而言。一一地中皆斷三種。但為顯其能治轉深。故說先因次習後果。又麤重有二種。若煩惱品麤重。種子斷時亦隨斷滅。若異熟品麤重。是彼種類而微薄者。種子滅後相續不絕。故言習先已滅而果不敗亡。今捨此故為伏習果也。是故以下第二總明。總作三位以明伏斷。三賢唯伏未能見故。十一地中。亦伏亦斷。未拔根本故。已斷種子。故妙覺忍中。唯斷非伏。根本無明已永盡故。法界中一切無明者。異熟識中所起無明。於中生得佛地頓斷。故言頓斷。於中委悉後文當說。

> \*\*The Third Gate of Mastery: Two Aspects\*\* There are two parts: specific explanation and general summary. \*\*Specific Explanation\*\* 1. \*\*The Three Worthy Bodhisattvas subdue the coarse karmic paths of the three realms.\*\* They have already subdued the afflictions arising from discrimination within the three realms, and also subdued the unwholesome karmas leading to the evil destinies. The coarse resultant continuations also cease—thus the karmic fruits of the eight difficulties do not arise. 2. \*\*The Joyful Endurance of the Path of Seeing subdues the three evil karmic paths.\*\* This is because it severs the seeds of karma leading to the three evil destinies. However, it is still unable to transcend fundamental ignorance; therefore it is called “subduing.” All higher stages of subduing are explained in this manner. 3. \*\*The first ground’s hindrance has two kinds of ignorance; the second is the ignorance of evil-destiny karma.\*\* 4. \*\*The Endurance of Departure subdues the karmic path of the human realm.\*\* Because subtle violations of precepts and various karmic activities frequently arise in the human path, it is called “human-realm karma.” The second ground’s hindrance has two kinds; the second is the ignorance of various karmic activities. 5. \*\*The Endurance of Illumination subdues the karmic path of the six heavens.\*\* In the six desire heavens, discrimination regarding the five desires obstructs the superior meditative conduct of the third ground. The hindrances below this, being associated with mental formations, are collectively termed “karma.” The third ground’s hindrance has two kinds; the first is the ignorance of desire and greed. 6. \*\*The Blazing Endurance subdues the karmic path of false views.\*\* Grasping the meaning literally according to the words of the teachings obstructs the conduct of the path on the fourth ground. The fourth ground’s hindrance has two kinds; the second is the ignorance that is the cause of attachment to subtle pure dharmas. 7. \*\*The Superior Endurance subdues the karmic path of doubt-views.\*\* Hesitation over whether to enter saṃsāra or enter nirvāṇa is called “doubt-view.” The fifth ground’s hindrance has two kinds; the first is the ignorance of thinking, with one intention wishing to enter nirvāṇa and another wishing to enter saṃsāra. 8. \*\*The Manifest Endurance subdues the path of cause and effect.\*\* It discriminates the characteristics of the twelve links of dependent origination. The sixth ground’s hindrance has two kinds; the first is the ignorance of the manifest continuity of dharmas. 9. \*\*The Non-arising Endurance subdues the karmic path of fruition.\*\* It discriminates the three momentary characteristics of resultant dharmas. The seventh ground’s two hindrances: the first is the ignorance of subtle characteristics sometimes appearing and sometimes not appearing. 10. \*\*The Immovable Endurance subdues the karmic path with form as cause; the Radiant Endurance subdues the karmic path with mind as cause.\*\* Discrimination manifesting as attachment to form and attachment to mind is called “cause” with respect to the seeds that can be perfumed. Because they never manifest again, it is called “subduing.” The eighth and ninth grounds each have two hindrances; both take the second as the ignorance hindrance. 11. \*\*The Extinction Endurance subdues the karmic path of the habits of mind and form; the Stainless Endurance subdues the habits of the path and its fruit.\*\* On the tenth ground, one is able to sever the perfuming habits of the two attachments. On the Stainless Ground, one is able to abandon the coarseness of the two attachments. Based on those manifest causes and the coarseness produced by perfuming, continuity is unbroken; therefore that coarseness is called their fruit. In reality, each ground severs three kinds, but to show the increasing depth of mastery, it is explained as first cause, then habit, then fruit. Moreover, coarseness has two kinds: - If it is the coarseness of the affliction category, when the seeds are severed, it is also extinguished. - If it is the coarseness of the maturation category, which is of that kind but more subtle, after the seeds are extinguished the continuity does not cease. Therefore it is said: “The habits have already been extinguished, yet the fruit does not perish.” Now, abandoning this is called “subduing the habitual fruit.” \*\*General Summary\*\* Below, the second part gives a general explanation, summarizing into three stages to clarify subduing and severing: 1. \*\*The Three Worthies only subdue; they cannot yet see.\*\* 2. \*\*Within the eleven grounds, there is both subduing and severing.\*\* Because the root is not yet uprooted, but the seeds have already been severed. 3. \*\*In the Marvelous Enlightenment Endurance, there is only severing, not subduing.\*\* Because fundamental ignorance has been permanently exhausted. \*\*All ignorance within the Dharma-realm\*\* refers to ignorance arising in the ripening consciousness. Upon attaining Buddhahood, it is abruptly severed; therefore it is called “abrupt severing.” The details of this will be explained later in the text.

此下第四所治愚門。在文有二。先因。後果。因愚之中別明總結。別中先明根本無明。不了一切法迷法界而起三界業果者。不了一切法即是一法界。如起信論云。不達一法界故。心不相應。忽然念起。名為無明故。次顯技末。於中言戒盜見者。即是戒取。計邪因故。果盜見者。即是見取。計邪果故。謂於生死計樂淨等。又有足上故名果見。如是二種名盜見者。邪取之義名為盜故。疑見者。推求道理猶預分別。是慧分別。故名為見。猶預之慧以為疑故。為顯是義。故言七見。見一切處求故見。言六著者。開貪為三。障出離道最勝因故。淫欲名欲。餘名貪愛。著現前境名貪。願戀過去。希求未來。總名為愛。又於欲界外門所起名貪。色無色界內門所起名愛。於法界中一切時起者。謂如說。十三熏習。異熟識中恒流不絕故。所以是識名法界者。能持三界諸法種子故。界是持義及因義故。佛子以下第二總結。一切煩惱以十三為本者。隨煩惱中大中及小。皆以十三為根本故。無明住地。與此十三而作本故。是以已下次明果愚。於中有三。總標。別釋。後明相攝。別釋中言見著二業者。見著二惑所發業故。如是惑業。迷異熟識之所攝持。諸色欲心所起之報分。為欲界。若離淫欲。但迷色心所起之報分。為色界。若離色愛。但迷定心所起之報。為無色界故。是故以下相攝分齊。於中有二。先明相攝。後顯不攝。初中言不出法界者。皆為異熟識所攝故。第二中言唯佛一人出法界外者。唯佛能離異熟識故。來入法界藏者。以應化身入於三界故。人王經中名三界藏。彼言一切眾生煩惱。不生。出三界藏。一切眾生果報二十二根。不出三界。諸佛應化法身。亦不出三界。三界外無眾生。佛何所化。是故我言三界外別有一眾生界藏者。外道大有經中說。非七佛之所說。此義具如一道章說。

此下第五明二生門。於中有二。別明。總結。別中有二。先明業生。後顯變生。業生之內亦有二別。三賢位中伏麤無明。離於繫業。而有細愛用。不繫業故。善為緣子者。報因種子為增上緣故。愛為潤業者。以現行愛潤業種子故。故名息用而不斷愛用者。息繫業用故。異前凡夫。愛用潤業故。異後聖人也。次言十一人亦伏法界中三界業果者。總舉聖位。初地乃至七地三界果俱伏盡無餘八地乃盡者。明此位中理以業生。用願智力自在生故。故不起愛以為潤業。乃至七地愛。最後身復不更受。故言無餘。八地不受。故言乃盡也。從此以上示現作佛。此下第二顯變化生。謂從八地以上四地。不受三界業種子報。故言無子愛三界之報。以三界煩惱皆伏盡故。法執無明未能伏盡。故言唯有無明習在。以是法執無明力故。發無漏業。受變易報。而其三界熏習種子。乃至金剛。相續不絕。是故說為不出三界。又其淨土依止妙色。雖是無漏法處所攝。而皆依止於異熟識。是故不名為淨土也。以大願力故變化生者。謂於穢土王宮受生。及與六道受種種生。皆是變化不由業生故。以是故我昔以下總結。天中說者。第六天中說是義故。業生者。七地已還故。變生者。八地已上故。

> The following fifth section clarifies the two gates of birth. It contains two parts: a detailed explanation and a summary. Within the detailed explanation, there are two sections: first, explaining birth through karma, and later, revealing birth through transformation. Within birth through karma, there are also two distinctions: In the three virtuous stages, coarse ignorance is subdued, and one is freed from binding karma. However, subtle attachment remains, as one still engages with non-binding karma. Thus, good deeds serve as the "seed" — the karmic cause as the supporting condition. Attachment moistens karma — present attachment nourishes karmic seeds. This is why it is said that the function ceases but attachment does not cease — the function of binding karma ceases, differing from ordinary beings, yet attachment still moistens karma, differing from sages. Next, it is said that the eleven stages also subdue the karmic results of the three realms within the Dharma Realm — this generally refers to the stages of sages. From the first ground up to the seventh ground, the results of the three realms are completely subdued without remainder. By the eighth ground, they are fully exhausted — indicating that in these stages, birth through karma is based on principle. Through the power of vow and wisdom, one is born freely, thus not giving rise to attachment to moisten karma. Even up to the seventh ground, attachment in the final body is no longer received, hence "without remainder." By the eighth ground, it is not received, hence "fully exhausted." From here upward, one manifests as a Buddha. The following second section reveals birth through transformation. This refers to from the eighth ground upward through the four grounds — one no longer receives the karmic seed results of the three realms, hence "without the seed of attachment to the rewards of the three realms." Because the afflictions of the three realms are all subdued and exhausted, yet the ignorance of dharma attachment is not fully subdued, it is said that "only the habit of ignorance remains." Due to the power of this ignorance of dharma attachment, one generates non-outflow karma and receives the reward of transformation. However, the karmic seeds influenced by the three realms continue uninterrupted even up to the vajra-like stage. Therefore, it is said that one does not leave the three realms. Moreover, the pure lands rely on subtle forms; although they belong to the realm of non-outflow dharmas, they still depend on the ripening consciousness. Hence, they are not called pure lands. Birth through transformation due to great vow power refers to taking birth in impure lands such as royal palaces or undergoing various births in the six realms — all are transformations, not births through karma. Therefore, the summary below begins with "Thus, I in the past..." The phrase "spoken in the heavens" refers to this meaning being taught in the sixth heaven. Birth through karma applies up to the seventh ground. Birth through transformation applies from the eighth ground upward.

此下第六明二業門。於中有二。別明。總結。初慧業中言無相無生智者。忘分別相及依他生故。心心緣法性者。證實性故。而生無照者。以離能取所取分別故。伏斷等業亦是慧業。但前已顯。故今不說耳。智出有諦中有為無漏等者。依正體智出後得智。於中俱有慈悲等德。上弘佛道。下化眾生。所以通名為功德業。從初聖以下。重顯功德業。以變易故。畢故不造新者。功德轉增前變後易。故於生死有漏之業。但能畢故而不造新也。變化生一切者。七地以下雖有業生。而亦兼有變化生故。

> Now, the sixth section clarifies the two types of karma. Within this, there are two parts: a detailed explanation and a summary. First, regarding the karma of wisdom, "the wisdom of no appearance and no arising" means forgetting the marks of discrimination and the dependent arising. "The mind and mental states are directed toward the nature of reality" refers to realizing the true nature. "Yet arising without illumination" means being free from the discrimination of subject and object. The karma of subduing and severing is also part of the wisdom karma, but since it has already been explained earlier, it is not mentioned here. In "wisdom transcends the truth of existence, such as conditioned and unconditioned," it relies on the fundamental wisdom to transcend subsequent wisdom. Within this, both contain virtues such as compassion and loving-kindness. Above, it expands the Buddha's path; below, it transforms sentient beings. Therefore, it is collectively called the karma of merit. From the initial stage of sainthood onward, the karma of merit is further clarified. Because it undergoes transformation, "ending the old and not creating the new" means that merit continuously increases, transforming the former and replacing it with the latter. Thus, regarding the karma of samsara and defilements, it only ends the old and does not create the new. "Transformation gives rise to all" means that even below the seventh stage, although there is karmic birth, it is also accompanied by transformational birth.