釋摩訶衍論卷第一
Treatise on the Mahayana Commentary, Volume 1
龍樹菩薩造
Composed by Bodhisattva Nagarjuna
姚秦三藏筏提摩多奉 詔譯
Translated by the Tripitaka Master Fotitamo of the Later Qin Dynasty, by Imperial Command.
頂禮圓滿覺， 覺所證法藏，
并造論大士， 及諸賢聖眾。
欲開隔檀門， 權顯往向位，
利益諸眾生， 分報師恩故。
I bow to the Perfectly Enlightened One, to the Dharma he realized and preserved, to the great masters who composed the treatises, and to all the noble sages and saints.
Wishing to open the gate of generosity, to skillfully reveal the stages of aspiration, for the benefit of all sentient beings, and to repay, in part, the kindness of my teachers.
論曰：今造此論重釋摩訶衍，為欲顯示自師其體深玄、其窮微妙，未得正證未出邪行，漠漠冥冥，實絕窺𮄛(莫昉反)域，超思惟境故。或為欲令利鈍眾生開頓入門、顯漸進位，趣入甚深所詮理故。或由師亭毒極深重故，小分為報師大恩故。或祕觀察當來眾生，起百千諍壞論宗故。或親聽受阿世耶故。有如是等因緣，所以須造論。
This treatise is composed to provide a renewed interpretation of the Mahayana teachings, aiming to reveal the profound and subtle nature of the Dharma as transmitted by our masters. Its essence is deep and mysterious, its ultimate truth subtle and wondrous. For those who have not yet attained true realization and remain entangled in misguided paths, the Dharma appears vast and obscure, truly beyond the reach of ordinary perception—a realm transcending the limits of thought.
It is also composed to guide beings of sharp and dull capacities alike, opening for them the gate to sudden awakening while clarifying the stages of gradual progress, so they may enter into the profound principles it expounds.
Furthermore, it is born from the profound nurturing of our teachers, offering a small measure of repayment for their great kindness. It also serves to secretly observe future generations, foreseeing the hundreds and thousands of disputes that may arise to undermine the essence of these teachings. And it is composed in response to the sincere aspiration of those who have personally received the teachings.
For these and other reasons, this treatise must be composed.
已說本趣，次說論差別。論有幾數？幾論所攝？摩訶衍論何所攝耶？頌曰：
Having explained the fundamental purpose, we now turn to the distinctions among treatises. How many types of treatises are there? Under which categories are they included? And where does the Mahāyāna Treatise belong? The verse says:
十萬九千部， 總十論所攝，
摩迦羅、跋提、 鄔舍摩、闍他、
筏那提舍論、 阿部帝、跋摩、
呼呵、摩僧那、 鍵婆摩迦攝。
論曰：凡集一代種種諸論，總有十萬九千部焉。如是諸論總十所攝。云何為十？一者摩迦羅論、二者跋提論、三者鄔舍摩論、四者闍他論、五者筏那提舍論、六者阿部帝論、七者跋摩論、八者呼呵論、九者摩僧那論、十者鍵婆論，是名為十。摩訶衍論，如意論攝。馬鳴菩薩所作之論，其數幾有？幾文幾義？摩訶衍論何所攝耶？頌曰：
It is said: In total, the various treatises compiled in that era amount to one hundred and nine thousand works. All these treatises can be encompassed within ten categories. What are these ten? They are: 1. The Makhala Treatise, 2. The Bhadhi Treatise, 3. The Ushama Treatise, 4. The Jata Treatise, 5. The Vanadesha Treatise, 6. The Abhuti Treatise, 7. The Bhama Treatise, 8. The Huhā Treatise, 9. The Masamna Treatise, and 10. The Jambha Treatise. These are the ten categories. The Mahayana Treatise is included within the Ruyi Treatise. How many treatises did Bodhisattva Ashvaghosha compose? How many texts and meanings are there? Under which category is the Mahayana Treatise classified? The verse states:
總有一百部， 九十九種文，
十種義所攝， 斯論寶冊攝。
In total, there are one hundred sections, Ninety-nine types of texts, All encompassed by ten essential meanings— This treatise holds them like a precious treasury.
論曰：馬鳴菩薩所作諸論總一百部，於百部中九十九種花文論攝，餘十種論攝義論攝。斯論寶冊十種攝義論，其名字云何？所其開示同耶異耶？頌曰：
It is said: The Bodhisattva Aśvaghoṣa composed in total one hundred treatises. Among these hundred, ninety-nine belong to the category of "Ornamental Treatises," while the remaining ten belong to the category of "Meaning-Treatises." This precious scripture, the *Śāstra*, is among these ten Meaning-Treatises. What are their names? Do the teachings they reveal agree or differ? The verses state:
遍滿及歸真， 中藏與微妙，
合一并三昧， 清淨、本原論，
玄理、起信論， 建立同一相。
Pervasive and returning to truth, Central essence and subtlety, Unification and meditative absorption, Purity and the theory of origin, Profound principles and the Awakening of Faith, All establish the same single nature.
論曰：云何為十？一者一心遍滿論、二者融俗歸真論、三者法界中藏論、四者祕密微妙論、五者眾命合一論、六者真如三昧論、七者心性清淨論、八者不動本原論、九者甚深玄理論、十者大乘起信論，是名為十。如是十論其數雖別，而建立相同一種焉。
The Treatise states: What are the ten? They are:
1. The Treatise on the Mind Pervading All 2. The Treatise on Merging the Mundane into the True 3. The Treatise on the Treasury Within the Dharma Realm 4. The Treatise on the Secret and Subtle 5. The Treatise on the Oneness of All Life 6. The Treatise on the Samadhi of Suchness 7. The Treatise on the Purity of the Mind's Nature 8. The Treatise on the Unmoving Fundamental Source 9. The Treatise on the Profound and Mysterious Principle 10. The Treatise on Awakening Faith in the Great Vehicle
These are named the ten. Although these ten treatises differ in number, they are established upon the same single principle.
已說論差別，次說藏差別。藏有幾數？幾藏所攝？摩訶衍論何所攝耶？頌曰：
Having explained the distinctions among treatises, we now turn to the distinctions among collections.
How many collections are there? How many collections do they belong to? And to which collection does the Mahāyāna treatises belong?
The verse says:
或五十一藏， 或唯十如經，
總三藏所攝， 論或通或別。
Some scriptures are categorized into fifty-one divisions, Others are simply the ten suchnesses sutra. All are encompassed within the three collections, While treatises may be general or specific.
論曰：五十一者，別因果故、表功德故、引行者故。金剛契經中作如是說：佛告佛子：「我當為汝，無礙言詞宣說開示五十因藏及一果藏。」故或有十藏。云何為十？一者唯立一藏總攝諸法，謂法界法輪藏。圓滿契經中作如是說：一切眾生所有言音，莫非如來法輪聲攝故。二者立二藏總攝諸法，謂聲聞藏及菩薩藏。總持契經中作如是說：法門雖無邊，不出二種藏故。三者立三藏總攝諸法，謂加如來藏。光明契經中作如是說：過於恒沙一切諸佛，唯當宣說聲聞法藏、菩薩法藏、如來法藏，更無餘道故。四者立四藏總攝諸法，謂加補特伽羅藏。道品契經中作如是說：佛子諦聽，為汝解說。仁藏義藏禮藏智藏及與信藏，并聲聞藏及菩薩藏、大覺法藏。所以者何？一切行者漸次轉勝次第之法故。五者立五藏總攝諸法，謂加天藏。天子契經中作如是說：佛告耶論：「不可言說清淨報空，我為大眾廣大宣說淨藏、人藏并二乘藏、一切諸佛大覺法藏故。」六者立六藏總攝諸法，謂加捺落迦藏。怖畏契經中作如是說：我不動坐分別宣說八萬四千捺落迦藏，如前所說五種藏故。七者立七藏總攝諸法，謂加摩羅鳩多耶藏。班母契經中作如是說：我今實言為班母等一億七萬三千大眾，分別宣說五萬一千三百二種鬼神道藏，如前所說六種藏故。八者立八藏總攝諸法，謂加鍵婆陀那跋藏。龍王契經中作如是說：難陀龍王發八千問問於如來，佛開十億傍生道藏，如前所說七種藏故。九者立九藏總攝諸法，謂加器世界藏。世界契經中作如是說：爾時世尊告樹神言：「善哉善哉，如汝所說。若欲聞者，我今為汝分別演說所依止藏，如前所說八種藏故。」十者立十藏總攝諸法，謂加雜亂藏。音聲契經中作如是說：我今開示八種雜藏，如前所說九種藏故。是名為十。如是諸藏總攝十億八千法藏。根本三藏或攝十藏。云何為三？一者素呾㘕藏、二者毘捺耶藏、三者阿毘達磨藏，是名為三。摩訶衍論或諸藏攝，或唯阿毘達磨藏攝，是故頌曰或通或別。通謂總通，別謂簡別。持其行法隨應不失，所以立名曰藏焉也。
The treatise states: The fifty-one categories are established to distinguish cause from effect, to illustrate merits and virtues, and to guide practitioners. The *Diamond Sutra* says: The Buddha told the disciples, "I shall use unimpeded speech to expound and reveal to you the fifty categories of causes and the one category of result." Therefore, there are sometimes ten categories. What are these ten?
First, establishing one category to encompass all teachings, called the "Dharma Realm Dharma Wheel Category." The *Perfect Sutra* says: All sounds and speech of sentient beings are encompassed within the sound of the Tathāgata's Dharma Wheel.
Second, establishing two categories to encompass all teachings: the Śrāvaka Category and the Bodhisattva Category. The *Dhāraṇī Sutra* says: Although the Dharma gates are boundless, they do not go beyond these two categories.
Third, establishing three categories to encompass all teachings: adding the Tathāgata Category. The *Light Sutra* says: All Buddhas, more numerous than the sands of the Ganges, will only expound the Śrāvaka Dharma Category, the Bodhisattva Dharma Category, and the Tathāgata Dharma Category; there is no other path.
Fourth, establishing four categories to encompass all teachings: adding the Pudgala (Person) Category. The *Path Factors Sutra* says: "Disciples, listen attentively, and I shall explain for you: the Category of Benevolence, the Category of Meaning, the Category of Reverence, the Category of Wisdom, and the Category of Faith, along with the Śrāvaka Category, the Bodhisattva Category, and the Great Enlightenment Dharma Category. Why? Because this is the gradual, superior, and sequential Dharma for all practitioners."
Fifth, establishing five categories to encompass all teachings: adding the Deva (Heavenly) Category. The *Son of Heaven Sutra* says: The Buddha told Yelun, "The ineffable pure retribution of emptiness—I shall extensively expound for the great assembly the Pure Category, the Human Category, along with the Two Vehicles Category, and the Great Enlightenment Dharma Category of all Buddhas."
Sixth, establishing six categories to encompass all teachings: adding the Naraka (Hell) Category. The *Fearful Sutra* says: "Seated unmoving, I separately expound the eighty-four thousand Naraka Categories, as well as the aforementioned five categories."
Seventh, establishing seven categories to encompass all teachings: adding the Marakūṭayā (Ghost and Spirit) Category. The *Bān Mǔ Sutra* says: "I now speak truthfully for Bān Mǔ and an assembly of one hundred and seventy-three thousand, separately expounding fifty-one thousand three hundred and two kinds of Ghost and Spirit Path Categories, along with the aforementioned six categories."
Eighth, establishing eight categories to encompass all teachings: adding the Jambudvīpa (Dragon) Category. The *Dragon King Sutra* says: "The Dragon King Nanda posed eight thousand questions to the Tathāgata, and the Buddha opened up one billion Animal Path Categories, along with the aforementioned seven categories."
Ninth, establishing nine categories to encompass all teachings: adding the Inanimate World Category. The *World Sutra* says: At that time, the World-Honored One told the Tree Deity, "Excellent, excellent, as you have said. If you wish to hear, I shall now separately expound for you the Supporting Basis Category, along with the aforementioned eight categories."
Tenth, establishing ten categories to encompass all teachings: adding the Miscellaneous Category. The *Sound Sutra* says: "I now reveal eight kinds of Miscellaneous Categories, along with the aforementioned nine categories." These are called the ten.
Such categories altogether encompass one billion and eighty thousand Dharma categories. The fundamental three categories may encompass the ten categories. What are these three? First, the Sūtra Category; second, the Vinaya Category; third, the Abhidharma Category. These are called the three. The Mahāyāna treatises may be encompassed by all categories, or may be encompassed solely by the Abhidharma Category. Therefore, the verse says: "Sometimes general, sometimes specific." "General" means comprehensively encompassing; "specific" means distinctly differentiating. Upholding the practices and teachings without fail according to circumstances—this is why they are established and called "categories."
已說藏差別，次說經差別。經有幾數？幾經所攝？今摩訶衍論何等經為依？頌曰：
Having explained the distinctions among the Tripitaka, we now turn to the distinctions among the sutras. How many sutras are there? Under which categories are they classified? And upon which sutras does the Mahayana treatises rely? The verse states:
總百洛叉數， 十二部經攝，
修多羅、祇夜、 及毘伽羅那、
伽陀、憂陀那、 并與尼陀那、
阿波陀那經、 伊帝目多伽、
闍陀伽、佛略、 阿浮陀達摩、
優波提舍經， 依或通或別。
The total number of texts, in countless millions, is contained within the twelve divisions of the teachings.
They are: the Discourses, the Verses, the Prophecies, the Versified Teachings, the Inspired Utterances, the Causes and Origins, the Parables, the Past Lives, the Extensive Teachings, the Marvelous Dharmas, the Comparisons, and the Unrequested Discourses.
These are classified according to their general or specific characteristics.
論曰：凡集一代種種諸經有一百億部，如是諸經總十二部攝。云何十二？一者修多羅、二者祇夜、三者毘伽羅那、四者伽陀、五者憂陀那、六者尼陀那、七者阿波陀那、八者伊帝目多伽、九者闍陀伽、十者毘佛略、十一者阿浮陀達摩、十二者優波提舍，是名為十二。摩訶衍論所依本經，或通或別。通謂總通，別謂簡別。摩訶衍論文狹句少甚極微少，何故無量無邊契經之海通為依耶？如婆薩伊伽諾故、如標多羅呾提故，是故無失。別所依經其數幾有？何等名字？眷屬各幾？頌曰：
It is said: All the various scriptures compiled in a single era amount to one hundred billion texts. These scriptures are collectively encompassed within twelve categories. What are these twelve? First, Sūtra; second, Geya; third, Vyākaraṇa; fourth, Gāthā; fifth, Udāna; sixth, Nidāna; seventh, Avadāna; eighth, Itivṛttaka; ninth, Jātaka; tenth, Vaipulya; eleventh, Adbhutadharma; twelfth, Upadeśa. These are called the twelve categories.
The Mahāyāna treatises rely on scriptures that are either general or specific. "General" means broadly inclusive, while "specific" means selectively distinct. The Mahāyāna treatises are concise in wording and exceedingly brief. How can they serve as the foundation for the boundless and limitless ocean of scriptures? Just as a single drop reflects the ocean, and a single banner represents the army, there is no fault in this.
How many specific scriptures are relied upon? What are their names? How many associated texts does each have? The verse states:
總一百契經， 光明大覺等，
初五十各百， 後五十各千。
In total, there are one hundred sutras, including the Great Enlightenment of Light and others. The first fifty each consist of one hundred verses, the last fifty each consist of one thousand verses.
論曰：摩訶衍論別所依經，總有一百。云何為百？一者光明大覺經、二者甚深順理經、三者金剛三昧經、四者諸法無行經、五者樹林說法經、六者無盡一地經、七者清淨如如經、八者自性自體經、九者大乘同性經、十者阿梨耶識經、十一者果圓滿經、十二者虛空等經、十三者三三昧經、十四者一心法經、十五者本性智經、十六者真法界經、十七者攝無量經、十八者最上極經、十九者維摩詰經、二十者楞伽王經、二十一者中實經、二十二者無始經、二十三者十因經、二十四者輪轉經、二十五者慈雲經、二十六者器心經、二十七者無位經、二十八者賢聖經、二十九者隱密經、三十者華嚴經、三十一者大品經、三十二者寂滅經、三十三者聖軌經、三十四者遍緣經、三十五者熏習經、三十六者佛性經、三十七者玄理經、三十八者楞伽經、三十九者本業經、四十者蘊高山經、四十一者歸本經、四十二者真修經、四十三者八德經、四十四者佛慧經、四十五者緣起經、四十六者一體經、四十七者自佛慧經、四十八者大海經、四十九者無相經、五十者遍真如經、五十一者十種如來藏經、五十二者三身本有經、五十三者八識通達緣經、五十四者眾生身等法經、五十五者諸佛無盡藏經、五十六者讚歎不善品經、五十七者諸法同一相經、五十八者一體大悲觀經、五十九者如如本智慧經、六十者塵塵法界剎土經、六十一者輪轉本際經、六十二者法界法輪經、六十三者大智本有經、六十四者平等法界經、六十五者四相常住經、六十六者真如一相經、六十七者流轉不動經、六十八者寂靜涅槃經、六十九者通達音聲經、七十者如來自相經、七十一者夫人經、七十二者法門經、七十三者八喻經、七十四者中在經、七十五者總持經、七十六者不動經、七十七者兩智經、七十八者道智經、七十九者本覺經、八十者大無量經、八十一者自然本果經、八十二者甚深法藏經、八十三者一道清淨經、八十四者十種妄想經、八十五者法門顯了經、八十六者境界圓滿經、八十七者光明實智經、八十八者因果同體經、八十九者心神不空經、九十者真智無生行經、九十一者無礙解脫經、九十二者隨緣增長經、九十三者法性實際經、九十四者廣大虛空經、九十五者本因緣起經、九十六者諸法無為經、九十七者本來清淨經、九十八者修行道地經、九十九者不修具德經、百者摩訶薩雲若經，是名為百。如是百經眷屬，如次初半各百、後半各千。舉經之目屬論之綱，下當隨文開示現說。
The treatise states: The Mahayana Treatise relies upon a total of one hundred sutras. What are these one hundred? They are:
1. The Sutra of the Great Illuminated Awakening 2. The Sutra of Profound Accordance with Principle 3. The Vajra Samadhi Sutra 4. The Sutra of the Non-Activity of All Dharmas 5. The Sutra of Preaching in the Grove 6. The Sutra of the Inexhaustible Single Ground 7. The Sutra of Purity and Suchness 8. The Sutra of Self-Nature and Self-Essence 9. The Sutra of the Common Nature of the Mahayana 10. The Alaya Consciousness Sutra 11. The Sutra of the Perfection of Fruition 12. The Sutra of the Equanimity of Space 13. The Three Samadhis Sutra 14. The One Mind Dharma Sutra 15. The Sutra of Inherent Wisdom 16. The Sutra of the True Dharma Realm 17. The Sutra that Gathers the Immeasurable 18. The Sutra of the Supreme Ultimate 19. The Vimalakirti Sutra 20. The Lanka King Sutra 21. The Sutra of Central Reality 22. The Sutra of Beginninglessness 23. The Sutra of Ten Causes 24. The Sutra of Cyclic Existence 25. The Sutra of the Cloud of Compassion 26. The Sutra of the Vessel and the Mind 27. The Sutra of No Fixed Position 28. The Sutra of Sages and Worthies 29. The Sutra of Hidden Secrets 30. The Avatamsaka Sutra 31. The Great Perfection of Wisdom Sutra 32. The Sutra of Tranquil Extinction 33. The Sutra of the Sage's Path 34. The Sutra of Pervasive Conditions 35. The Sutra of Perfuming and Habituation 36. The Buddha-Nature Sutra 37. The Sutra of Profound Principle 38. The Lankavatara Sutra 39. The Sutra of the Original Vows 40. The Sutra of the Mountain of Aggregates 41. The Sutra of Returning to the Source 42. The Sutra of True Cultivation 43. The Sutra of Eight Virtues 44. The Sutra of Buddha Wisdom 45. The Sutra of Dependent Origination 46. The Sutra of One Essence 47. The Sutra of Self-Buddha Wisdom 48. The Great Ocean Sutra 49. The Sutra of Signlessness 50. The Sutra of Pervading Suchness 51. The Sutra of the Ten Kinds of Tathagatagarbha 52. The Sutra of the Inherent Three Kayas 53. The Sutra on the Conditions for Penetrating the Eight Consciousnesses 54. The Sutra on the Dharma of Sentient Beings' Bodies Being Equal 55. The Sutra of the Inexhaustible Treasury of All Buddhas 56. The Sutra Praising the Chapter on the Unwholesome 57. The Sutra of All Dharmas Having One Mark 58. The Sutra of the Great Compassion Contemplation of One Essence 59. The Sutra of the Original Wisdom of Suchness 60. The Sutra of the Dharma Realm Lands in Every Particle of Dust 61. The Sutra of the Original Limit of Cyclic Existence 62. The Sutra of the Dharma Realm Dharma Wheel 63. The Sutra of Inherent Great Wisdom 64. The Sutra of the Equal Dharma Realm 65. The Sutra of the Four Marks Being Eternal 66. The Sutra of the One Mark of Suchness 67. The Sutra of Flowing Yet Unmoving 68. The Sutra of Tranquil Nirvana 69. The Sutra of Penetrating Sounds 70. The Sutra of the Tathagata's Self-Mark 71. The Lady's Sutra 72. The Dharma Gate Sutra 73. The Eight Similes Sutra 74. The Sutra of Abiding in the Middle 75. The Dharani Sutra 76. The Immovable Sutra 77. The Sutra of the Two Wisdoms 78. The Sutra of the Path Wisdom 79. The Sutra of Original Enlightenment 80. The Great Immeasurable Sutra 81. The Sutra of the Natural Original Fruition 82. The Sutra of the Profound Dharma Treasury 83. The Sutra of the One Path of Purity 84. The Sutra of Ten Kinds of Delusive Thought 85. The Sutra of the Clear Revelation of Dharma Gates 86. The Sutra of the Perfection of Realms 87. The Sutra of Illumination and Real Wisdom 88. The Sutra of Cause and Effect Sharing One Essence 89. The Sutra of the Spirit-Mind Not Being Empty 90. The Sutra of the Practice of True Wisdom's Non-Arising 91. The Sutra of Unobstructed Liberation 92. The Sutra of Growth According to Conditions 93. The Sutra of the Reality of Dharma Nature 94. The Sutra of Vast and Great Space 95. The Sutra of Original Dependent Origination 96. The Sutra of All Dharmas Being Unconditioned 97. The Sutra of Original Purity 98. The Sutra of the Stages of the Path of Practice 99. The Sutra of Possessing Virtue Without Cultivation 100. The Maha Prajna Paramita Sutra
These are named the one hundred. For these one hundred sutras and their affiliated texts, the first half each have one hundred, and the latter half each have one thousand. Lifting the titles of the sutras belongs to the framework of the treatise; what follows will accordingly open and reveal them in the text for present explanation.
已說經差別，次論當造人。契經異說其數幾有？今馬鳴師何所攝耶？頌曰：
Having discussed the differences among the sutras, we now turn to the question of who composed them. How many different accounts are there regarding the composition of the sutras? And to which category does Master Asvaghosa belong? The verse says:
總有六馬鳴， 契經異說故，
然隨機應故， 無有相違失。
There are six different explanations of the "Horse's Neigh" sutra, due to varying scriptural traditions. Yet, as they each respond to different capacities, there is no contradiction among them.
論曰：凡集一代諸契經中種種異文，總有六種。云何為六？一者大乘本法契經中作如是說：無上大覺尊說入涅盤緣，馬鳴菩薩即從坐起，頂禮佛足合掌恭敬，向佛世尊而說偈言：
The Treatise states: In compiling the various scriptures of an era, there are six types of differing texts. What are these six?
First, in the foundational Mahayana sutras, it is said thus: The Supreme Enlightened One explained the conditions for entering Nirvana. Bodhisattva Asvaghosa then rose from his seat, bowed his head at the Buddha's feet, joined his palms respectfully, and addressed the World-Honored Buddha with these verses:
「大慈滿足無上尊， 無邊劫海備萬行，
唯慈悲群生類故， 而佛自言入涅盤，
我及一切諸大眾， 冥冥而亂失心神。
大慈滿足世尊尚， 棄自子等往異界，
況我慈悲未滿足， 隨佛往異界誰謗？」
The Great Compassionate One, perfected and supreme, Through countless kalpas perfected all practices, Yet for the sake of all sentient beings, Declares his own entry into Nirvana. I and all the great assembly, In darkness and confusion, lose our minds. Even the World-Honored One of perfect compassion Abandons his children to go to another realm; How much more so for me, whose compassion is incomplete— Who would blame me for following the Buddha to another realm?
爾時馬鳴說此偈已，覩佛眼睛徐自命終。二者變化功德契經中作如是說：爾時世尊告馬鳴言：「我滅度後三百餘歲，汝當承我加力，以種種方便法利益安樂末代眾生。若我不加力，汝當不能自。」三者摩訶摩耶契經中作如是說：如來滅後六百歲已，九十六種諸外道等邪見競興，毀滅佛法。有一比丘名曰馬鳴，善說法要，降伏一切諸外道輩。四者常德三昧契經中作如是說：佛滅度後八百歲中，有一智人名曰馬鳴，或外道眾或佛家眾，破諸外道建立佛法。五者摩尼清淨契經中作如是說：佛涅盤後一百餘歲，馬鳴大士出現於世，守護正法安立佛幢。六者勝頂王契經中作如是說：如來成道第十七日，有一外道名曰迦羅諾鳩尸摩，變化其身作大龍王，出現八萬六千頭八萬六千舌，一時發起八萬六千相違難問問於如來，如來即作三重答說通彼切難。於是龍王又作十重問問於如來，如來即作百重答說通彼切難。如是問答已，佛告龍王言：「善哉善哉！馬鳴沙門。為護法城故，以破壞相建立佛法。耐也耐也，常如是修、常如是行，勿小遊行，普遍遊行。」於是龍王以其本形捨畜生相，無上尊前頂禮和南，歡喜之貌向佛世尊而說頌言：
At that moment, after reciting this verse, Asvaghosa gazed upon the Buddha's eyes and peacefully passed away.
Second, the Sutra of Transformative Merits states thus: At that time, the World-Honored One addressed Asvaghosa, saying: "Three hundred years after my passing, you shall receive my empowerment and, through various skillful means, bring benefit and peace to beings in the latter age. Without my empowerment, you would not be able to accomplish this yourself."
Third, the Mahamaya Sutra states thus: Six hundred years after the Tathagata's passing, ninety-six kinds of heretics with wrong views will arise in competition, seeking to destroy the Buddha's teaching. There will be a monk named Asvaghosa, skilled in expounding the essential Dharma, who will subdue all these heretics.
Fourth, the Samadhi of Constant Virtue Sutra states thus: Within eight hundred years after the Buddha's passing, there will appear a wise man named Asvaghosa. Whether among heretical groups or the Buddhist community, he will refute all heretics and establish the Buddha's teaching.
Fifth, the Mani Purity Sutra states thus: More than a hundred years after the Buddha's nirvana, the great being Asvaghosa will appear in the world, protecting the true Dharma and erecting the banner of the Buddha.
Sixth, the Supreme King Sutra states thus: On the seventeenth day after the Tathagata's enlightenment, a heretic named Kalanakusima transformed his body into a great dragon king, manifesting eighty-six thousand heads and eighty-six thousand tongues. Simultaneously, he raised eighty-six thousand contradictory and difficult questions to challenge the Tathagata. The Tathagata immediately gave a threefold answer that resolved all his difficulties. Then the dragon king posed tenfold questions to the Tathagata, and the Tathagata gave a hundredfold answer that resolved all his difficulties. After this exchange of questions and answers, the Buddha addressed the dragon king, saying: "Excellent, excellent! Monk Asvaghosa. For the sake of protecting the fortress of the Dharma, you use the appearance of destruction to establish the Buddha's teaching. Persevere, persevere! Always practice thus, always act thus. Do not wander in small ways, but wander universally."
Thereupon, the dragon king returned to his original form, abandoning his beastly appearance. He bowed with his head at the feet of the Unsurpassed Honored One, and with a joyful expression, spoke these verses to the Buddha, the World-Honored One:
「善哉善哉言， 經聽於我耳，
假耶實耶自， 極疑於我心。
我非畜生身， 我非外道眾，
而贊化為生， 變化如是形。
世尊如鏡知， 我沒於是界，
出於餘世界， 如教普遊行。」
"Excellent, excellent words, The sutra has reached my ears, Yet whether false or true, My heart is filled with deep doubt.
I am not an animal form, Nor am I among the followers of other paths, Yet I praise the transformation of birth, And this shape that changes so.
The World-Honored One knows as clearly as a mirror, That I have entered this realm, And emerged from another world, Wandering freely as taught."
爾時馬鳴說此偈已，如入禪定入於寂室。是名為六。如是諸經各各別說，隨機現應無相違過。馬鳴菩薩當何位人？何城誕生？何因馬鳴？頌曰：
At that moment, after reciting this verse, Ma Ming entered a state of deep meditation and withdrew into a quiet chamber. This marks the sixth stage. In this way, the various sutras each explain differently, adapting to the capacity of the listeners without contradiction. Who was the Bodhisattva Ma Ming? In which city was he born? And why was he called "Horse Neighing"? The verse says:
本大光明佛， 因不動位中，
西天竺出現， 從過去立名。
The Great Light Buddha, From the unmoving ground, Appeared in Western India, Named from the past.
論曰：馬鳴菩薩，若剋其本大光明佛，若論其因第八地內住位菩薩。西天竺誕生，盧伽為父、瞿那為母，同生利益。過去世中有一大王名曰輪陀，有千白鳥皆悉好聲，若鳥出聲大王增德，若不出聲大王損德。如是諸鳥若見白馬即出其聲，若不見時常不出聲。爾時大王遍求白馬終日不得，作如是言：「若外道眾此鳥鳴者，都破佛教，獨尊獨信。若佛弟子此鳥鳴者，都破外道教，獨尊獨信。」爾時菩薩用神通力，現千白馬鳴千白鳥，紹隆正法令不斷絕，是故世尊名曰馬鳴。
The Treatise states: Bodhisattva Asvaghosa, if we trace his ultimate origin, he is the Great Light Buddha; if we speak of his causal stage, he is a Bodhisattva abiding at the Eighth Ground. He was born in Western India, with Luga as his father and Guna as his mother, both bringing benefit through his birth.
In a past age, there was a great king named Runda, who possessed a thousand white birds, all with beautiful voices. When the birds sang, the king's virtue increased; when they did not sing, his virtue diminished. These birds would sing only when they saw a white horse; otherwise, they remained silent. At that time, the king searched everywhere for a white horse but could not find one. He then declared: "If these birds sing for the followers of other paths, I will completely overthrow the Buddha's teaching and honor and trust only them. If they sing for the Buddha's disciples, I will completely overthrow the teachings of other paths and honor and trust only them."
At that time, the Bodhisattva employed his spiritual power, manifesting a thousand white horses to make the thousand white birds sing, thereby upholding the true Dharma and ensuring it would not be cut off. For this reason, the World-Honored One named him Asvaghosa (Horse-Neigh).
已說人別相，次唱本作釋。
Having explained the distinct characteristics of individuals, we now proceed to the original composition and its interpretation.
本曰：
Huineng said:
歸命盡十方， 最勝業遍智，
色無礙自在， 救世大悲者。
I take refuge in the One whose perfect wisdom pervades all realms, Whose form is boundless and free, the great compassionate Savior of the world.
論曰：此一頌中則有二門。云何為二？一者總攝一切眾命門、二者歸向圓滿大覺門。
The Treatise says: This single verse contains two gateways. What are they? The first is the gateway that encompasses all living beings, and the second is the gateway that leads to complete, perfect enlightenment.
總攝門者，通攝一切十方界中所有眾生眾命根故，如本命盡十方故。
The All-Encompassing Gate gathers all living beings and life-roots throughout the ten directions, just as the fundamental life pervades the entire universe.
歸向門者，用如是眾命歸契於滿足大慈悲人故，如本歸最勝業遍智色無礙自在救世大悲者故。論師舉幾德讚歎大覺尊？各其相云何？頌曰：
The Gate of Taking Refuge means using such a multitude of lives to take refuge in and pledge to the one who is perfectly endowed with great compassion. It is as originally stated: taking refuge in the most supreme, the all-knowing, the one whose form is unobstructed and free, the great compassionate savior of the world. How many virtues did the Master praise the Great Awakened One with? And what are their characteristics? The verse says:
總八萬四千， 四十八種德，
最勝等各十， 智無礙各四，
及八萬四千， 色相差別故，
功德雖無量， 終不出此數。
Eighty-four thousand in total, Forty-eight kinds of virtues, The most supreme and others, each tenfold, Four kinds of unobstructed wisdom each, And eighty-four thousand Distinctions in form and appearance. Though merits and virtues are boundless, Ultimately, they do not exceed this number.
論曰：馬鳴菩薩總舉八萬四千四十八種功德，奉仰讚歎無上大覺。佛果滿位中功德淨品雖有無量無邊，而終不出此數量，是故馬鳴總相讚歎。云何為八萬四千功德？色相差別故成八萬四千。云何為四十？最勝業遍各十種，故成四十數。云何為八？智及無礙各有四種，故成八種。云何為十最？一者超過最，遠離二乘地故；二者出離最，永離三界域故；三者對治最，頓斷四住地故；四者厭患最，已過五蘊聚落故；五者離愛最，永別六道岐故；六者威德最，退七惡軍故；七者兵眾最，皆盡八邪林故；八者智慧劍最，決斷九結絆故；九者解脫最，斷除十纏繩故；十者勇猛最，摧伏九十六種諸外道故。是名為十最，於契經中十種第一。云何為十勝？一者力勝，具足十力故；二者無畏勝，具足四無畏故；三者不共勝，具足十八不共法故；四者道品勝，具足三十七道品故；五者變化勝，具足百千種變化故；六者言音勝，具足八十八梵音故；七者端嚴勝，具足三十二種丈夫相故；八者吉祥勝，隨作境界處出生增長功德善根故；九者難得勝，於三界中獨尊一故；十者住處勝，所居宮殿以九萬八千微妙圓滿而所莊嚴故。是名為十勝，於契經中十種殊勝。云何為十業？一者自然業，所作自在故；二者平等業，教化利益無差別故；三者相應業，隨機出現故；四者具足業，圓滿福智二資糧故；五者無盡業，無邊際故；六者同生業，隨趣受生故；七者無著業，遠離塵累如蓮華故；八者依止業，作歸依處如大地故；九者無厭業，攝生無窮如大海故；十者通達業，無有障礙如虛空故。是名為十業，於契經中十種作用。云何為十遍？一者根遍，佛諸色根各各一一根周遍法界故；二者識遍，佛諸心識無所不達故；三者境界遍，圓智所緣無分界故；四者壽命遍，不可思議故；五者眷屬遍，不可測量故；六者功德遍，一一功德等虛空界故；七者慈悲遍，無簡擇故；八者言說遍，佛言音聲無所不至故；九者證遍，無所不窮故；十者無等遍，無與等故。是名為十遍，於契經中十種周遍。云何為四智？一者光明無盡藏智，能出生十億一千智慧門故；二者一味一相智，通達恒沙一切諸法無差別故；三者大悲無邊智，隨起一化遍滿一切十方世界故；四者無為寂滅智，遠離一切起動作業故。是名為四智，於契經中四種圓滿智。云何為四無礙？一者法無礙，了知諸法實相實性故；二者義無礙，了知諸法共差別相及生滅相故；三者辭無礙，不壞假名而說實相故；四者樂說無礙，發無邊言說契經海次第不斷絕故。是名為四無礙，於契經中四種解脫智。自在之言皆通於上，故不別釋。色相名義如大總持中廣顯說。已說覺寶，次說法僧。
The treatise states: Bodhisattva Aśvaghoṣa comprehensively listed eighty-four thousand and forty-eight kinds of virtues, reverently praising and extolling the unsurpassed great enlightenment. Although the pure qualities within the complete state of Buddhahood are immeasurable and boundless, they ultimately do not exceed this number. Therefore, Aśvaghoṣa praised them in their general aspect.
What are the eighty-four thousand virtues? They arise from the distinctions of form and appearance, thus forming eighty-four thousand.
What are the forty? Each of the supreme activities and pervasions has ten kinds, thus forming the number forty.
What are the eight? Wisdom and unhindered knowledge each have four kinds, thus forming eight kinds.
What are the ten supremacies? 1. **The supremacy of surpassing**: Because it transcends the stages of the two vehicles. 2. **The supremacy of liberation**: Because it permanently leaves the realms of the three worlds. 3. **The supremacy of counteraction**: Because it simultaneously severs the four dwelling grounds. 4. **The supremacy of revulsion**: Because it has passed beyond the gathering of the five aggregates. 5. **The supremacy of detachment**: Because it permanently parts from the six paths of existence. 6. **The supremacy of majestic power**: Because it repels the seven armies of evil. 7. **The supremacy of the host**: Because it exhausts the eight forests of wrong views. 8. **The supremacy of the wisdom sword**: Because it decisively cuts the nine bonds. 9. **The supremacy of liberation**: Because it severs the ten fetters. 10. **The supremacy of valor**: Because it subdues the ninety-six kinds of non-Buddhist paths.
These are called the ten supremacies, the ten kinds of foremost qualities in the sutras.
What are the ten excellences? 1. **The excellence of power**: Because it possesses the ten powers. 2. **The excellence of fearlessness**: Because it possesses the four fearlessnesses. 3. **The excellence of the unshared**: Because it possesses the eighteen unshared qualities of a Buddha. 4. **The excellence of the path factors**: Because it possesses the thirty-seven factors of enlightenment. 5. **The excellence of transformation**: Because it possesses hundreds of thousands of kinds of transformations. 6. **The excellence of speech**: Because it possesses the eighty-eight Brahma sounds. 7. **The excellence of majestic appearance**: Because it possesses the thirty-two marks of a great being. 8. **The excellence of auspiciousness**: Because wherever it manifests, it gives rise to and increases virtuous roots and merit. 9. **The excellence of rarity**: Because it is uniquely honored within the three worlds. 10. **The excellence of abode**: Because its palace is adorned with ninety-eight thousand subtle and perfect qualities.
These are called the ten excellences, the ten kinds of supreme qualities in the sutras.
What are the ten activities? 1. **The spontaneous activity**: Because its actions are completely free. 2. **The impartial activity**: Because it teaches and benefits without discrimination. 3. **The responsive activity**: Because it appears in accordance with beings' capacities. 4. **The complete activity**: Because it perfectly fulfills the two provisions of merit and wisdom. 5. **The inexhaustible activity**: Because it is boundless. 6. **The co-born activity**: Because it takes birth according to the destinies of beings. 7. **The unattached activity**: Because it is free from worldly defilements, like a lotus flower. 8. **The supportive activity**: Because it serves as a refuge, like the great earth. 9. **The tireless activity**: Because it gathers and saves beings endlessly, like the great ocean. 10. **The all-pervading activity**: Because it is unobstructed, like space.
These are called the ten activities, the ten kinds of functions in the sutras.
What are the ten pervasions? 1. **The pervasion of the faculties**: Because each of the Buddha's sense faculties individually pervades the entire Dharma realm. 2. **The pervasion of consciousness**: Because the Buddha's consciousnesses reach everywhere without obstruction. 3. **The pervasion of objects**: Because the object of the Buddha's perfect wisdom has no boundaries. 4. **The pervasion of lifespan**: Because it is inconceivable. 5. **The pervasion of the retinue**: Because it is immeasurable. 6. **The pervasion of virtues**: Because each virtue is equal to the realm of space. 7. **The pervasion of compassion**: Because it makes no distinctions. 8. **The pervasion of speech**: Because the Buddha's voice reaches everywhere. 9. **The pervasion of realization**: Because it exhaustively comprehends all things. 10. **The pervasion of non-equality**: Because nothing is equal to it.
These are called the ten pervasions, the ten kinds of all-pervasiveness in the sutras.
What are the four wisdoms? 1. **The wisdom of the inexhaustible treasury of light**: Because it can give rise to one billion one hundred and ten million gates of wisdom. 2. **The wisdom of one taste and one mark**: Because it comprehends that all phenomena, as numerous as the sands of the Ganges, are without distinction. 3. **The wisdom of boundless great compassion**: Because with a single manifestation, it fills all worlds in the ten directions. 4. **The wisdom of the unconditioned and quiescent extinction**: Because it is free from all arising, action, and effort.
These are called the four wisdoms, the four kinds of perfect wisdom in the sutras.
What are the four unhindered knowledges? 1. **Unhindered knowledge of the Dharma**: Because it fully understands the true nature and reality of all phenomena. 2. **Unhindered knowledge of meaning**: Because it fully understands the shared and distinct characteristics of all phenomena, as well as their arising and ceasing. 3. **Unhindered knowledge of expression**: Because it expounds the true nature without destroying conventional designations. 4. **Unhindered knowledge of eloquence**: Because it gives rise to boundless discourse, an uninterrupted sequence like the ocean of sutras.
These are called the four unhindered knowledges, the four kinds of liberating wisdom in the sutras.
The term "mastery" applies to all the above categories, so it is not explained separately. The names and meanings related to form and appearance are extensively explained in the Great Dhāraṇī.
Having explained the Jewel of the Buddha, next we explain the Dharma and the Sangha.
本曰：
Huineng replied:
及彼身體相， 法性真如海，
無量功德藏， 如實修行等。
And that body's true form, The ocean of Dharma-nature and Suchness, The treasury of immeasurable merits, And the practice of truth in accord with reality.
論曰：此一頌中復有二門。云何為二？一者體攝一切眾身門、二者總達法藏僧伽門。體攝門者，盡攝一切無量眾生生滅流轉無常身故，如本彼身體相故。總達門者，以如是眾身總達於諸甚深法藏一切如實修行者故，如本及法性真如海無量功德藏如實修行故。等言總通和南之意。論師依幾法僧而和南耶？其相云何？頌曰：
The Treatise states: This single verse contains two further aspects. What are these two? First, the aspect of embracing all sentient beings' bodies; second, the aspect of fully penetrating the Dharma treasury and the Sangha. The aspect of embracing means it completely encompasses all the bodies of countless sentient beings, which are subject to birth, death, and the impermanence of cyclic existence—as the original text says, "the form and characteristics of their bodies." The aspect of fully penetrating means that through these bodies of sentient beings, one fully penetrates all the profound Dharma treasuries and all those who practice truthfully—as the original text says, "and the Dharma-nature, the true suchness ocean, the treasury of immeasurable virtues, and those who practice truthfully." The word "and so forth" generally conveys the meaning of paying homage. To how many aspects of the Dharma and Sangha does the treatise master pay homage? What are their characteristics? The verse says:
總歸於十四， 僧十法四故，
或兼上下故， 有多類僧眾。
All in all, they are grouped into fourteen types, for there are ten monastic rules and four categories. Sometimes, these are combined with higher or lower distinctions, giving rise to many kinds of monastic communities.
論曰：馬鳴菩薩總歸依於十四德處，十僧四法各差別故。云何為十僧？十地差別故。云何為四法？教、理、行、果各差別故。法謂教法，所謂隨順機根一切契經之海。性真如謂理法，於一切法體性平等，離虛妄之假、絕執著之實故。海謂果法，於妙覺果萬德圓滿無有窮盡，如大海故。無量功德藏謂行法，六度萬行淨品眷屬不可思議，超過數量故。如謂十種真如。實修行謂十種正智。證真如理，於真實智建立僧名。理智和通能所一味平等，平等無諍論故。何故取命標十方耶？為欲顯示所攝命根廣大圓滿無邊際故。何故取身標其相耶？為欲顯示四相所亂一切眾生皆悉攝取，欲令獲得金剛常住不動身故。何故八聖唯不歸自身命，乃通取一切無量眾生所有身命歸於三寶？由明了知一切眾生平等平等，唯一真如無有別異，眾生身命及我身命一味一相不相離故，是故頌言等，等言極甚深。何故攝取一切眾生無量身命，歸於三寶成和南相？由十方三世一切諸佛皆悉歡喜，十方三世一切諸菩薩皆悉讚歎，十方三世一切諸法藏常恒流布不斷絕故。馬鳴菩薩證不動地，下地功德悉已滿足。何故下位諸僧皆悉和南？由能歸人皆非同於自得位故。若自歸依，唯應和南不動地滿并上二地。若爾，何故不取地前？非無歸人，故不別舉，以上兼下影顯示故。法雲地菩薩能歸人時當依何僧？於妙覺地有真實僧，故無過失。若爾，何故不別舉耶？以下兼上影顯示故。是故頌曰或兼上下，故有多類僧眾。
The Treatise states: The Bodhisattva Aśvaghoṣa comprehensively takes refuge in the fourteen fields of virtue, due to the distinct categories of the ten Sangha and the four Dharmas. What are the ten Sangha? They are distinguished by the ten stages. What are the four Dharmas? They are the Dharma of teaching, principle, practice, and fruition, each distinct.
The Dharma refers to the teaching Dharma, namely the ocean of all sutras that accord with the capacities and roots of beings. The true suchness of nature refers to the principle Dharma, being equal in the essence of all dharmas, free from the falsehood of emptiness and severed from the reality of attachment. The ocean refers to the fruition Dharma, where at the stage of wonderful enlightenment, all virtues are perfectly complete without exhaustion, like the great sea. The treasury of immeasurable merit refers to the practice Dharma, where the six perfections and myriad pure practices, along with their retinue, are inconceivable and surpass all quantification.
"Suchness" refers to the ten kinds of true suchness. "True practice" refers to the ten kinds of correct wisdom. Realizing the principle of true suchness, the name "Sangha" is established based on true wisdom. Principle and wisdom harmonize and penetrate, subject and object become one flavor, equal and non-contentious.
Why is life taken to signify the ten directions? To reveal that the life-root encompassed is vast, perfect, and boundless. Why is the body taken to signify its characteristics? To reveal that all beings, disturbed by the four characteristics, are entirely gathered in, enabling them to attain the indestructible, permanent, and immovable body.
Why do the eight noble ones exclusively refrain from taking refuge in their own body and life, but instead universally take all immeasurable beings' bodies and lives as refuge in the Three Jewels? Because they clearly know that all beings are utterly equal, with only one true suchness without distinction. The bodies and lives of beings and my own body and life are of one flavor and one characteristic, inseparable. Therefore, the verse says "equal," and the word "equal" is extremely profound.
Why are the immeasurable bodies and lives of all beings gathered and taken as refuge in the Three Jewels, forming the gesture of homage? Because all Buddhas of the ten directions and three times rejoice, all Bodhisattvas of the ten directions and three times praise, and all Dharma treasuries of the ten directions and three times constantly flow and spread without interruption.
The Bodhisattva Aśvaghoṣa attained the Immovable Stage, having completely fulfilled the merits of the lower stages. Why do all Sangha of the lower stages pay homage? Because those capable of taking refuge are not the same as those who have attained the stage themselves. If taking refuge oneself, one should only pay homage to the fulfilled Immovable Stage and the two stages above. If so, why are the stages before the grounds not included? It is not that there are no people taking refuge; therefore, they are not separately listed, as the higher includes the lower, indicated by implication.
When a Bodhisattva of the Dharma Cloud Stage is the one taking refuge, upon which Sangha should they rely? There is a true Sangha at the stage of wonderful enlightenment, so there is no fault. If so, why is it not separately listed? Because the lower includes the higher, indicated by implication. Therefore, the verse says: "Sometimes including both higher and lower, thus there are many categories of the Sangha assembly."
已說法僧，次說本趣。
Having explained the Dharma and the Sangha, we now turn to the original purpose.
本曰：
Ben said:
為欲令眾生， 除疑捨邪執，
起大乘正信， 佛種不斷故。
To help all beings cast off doubt and abandon wrong views, To awaken true faith in the Great Vehicle, so the seed of Buddhahood may never cease.
論曰：此一頌中則有二門。云何為二？一者斷絕障縛門、二者連續解脫門。斷絕門中有四差別。云何為四？一者決定信心門，為令一切無量眾生，斷除疑惑心、發起堅固信，決定於甚深大乘正道故。二者遠離捨心門，為令一切無量眾生，遠離厭捨心、增長欲樂意，精進於甚深大乘正道故。三者對治邪論門，為令對治九十六種諸大外道、九萬三千眷屬外道，四種大魔、三萬二千眷屬魔眾，斷除一億四萬六千種諸世論，趣入於大乘甚深正道故。四者除遣執著門，為令一切無量異生及諸二乘一切菩薩，斷除五種人見、證得五種對治，斷除二種法執、證得二種對治，迴向於甚深大乘正道故。如本為欲令眾生除疑捨邪執，起大乘正信故。連續門中有三差別。云何為三？一者不斷大覺門，為令集成萬行之因，莊嚴大覺之果，無上法王不斷絕故。二者不斷法藏門，為令出現勝妙梵響，宣說一切契經之海，八萬四千法藏不斷絕故。三者不斷僧伽門，為令修地前地上之大道，建立真如法界之宮殿，住正後二僧而不斷絕故，如本佛種不斷故故。頌眾生言分際云何？為欲對治何等斷故，建立三寶不斷耶？頌曰：
**Discussion:** This single verse contains two main sections. What are they? First, the section on severing hindrances and fetters. Second, the section on continuing the lineage of liberation.
Within the section on severing, there are four distinct aspects. What are they? 1. **The Aspect of Unwavering Faith:** Its purpose is to enable all immeasurable beings to cut off doubt, give rise to firm faith, and become resolute on the profound, correct path of the Great Vehicle. 2. **The Aspect of Abandoning Discouragement:** Its purpose is to enable all immeasurable beings to abandon the mind of weariness and aversion, increase the mind of joyful aspiration, and strive diligently on the profound, correct path of the Great Vehicle. 3. **The Aspect of Countering Wrong Views:** Its purpose is to counter the ninety-six major non-Buddhist schools and their ninety-three thousand affiliated followers, the four great demons and their thirty-two thousand demonic hosts, to cut off the one hundred and forty-six thousand kinds of worldly theories, and to enter the profound, correct path of the Great Vehicle. 4. **The Aspect of Removing Attachments:** Its purpose is to enable all immeasurable ordinary beings, all followers of the Two Vehicles, and all Bodhisattvas to cut off the five kinds of personal views and realize the five kinds of antidotes, to cut off the two kinds of dharma-clinging and realize the two kinds of antidotes, and to dedicate themselves towards the profound, correct path of the Great Vehicle. As the root text says: "In order to cause beings to remove doubt, abandon wrong attachments, and give rise to correct faith in the Great Vehicle."
Within the section on continuing, there are three distinct aspects. What are they? 1. **The Aspect of the Unbroken Buddha:** Its purpose is to ensure that the cause which gathers all practices adorns the fruit of Great Enlightenment, and that the Supreme Dharma King remains unbroken. 2. **The Aspect of the Unbroken Dharma Treasury:** Its purpose is to ensure the emergence of sublime, pure teachings, proclaiming the ocean of all scriptures, and that the eighty-four thousand treasuries of Dharma remain unbroken. 3. **The Aspect of the Unbroken Sangha:** Its purpose is to ensure the cultivation of the great path, both before and after attaining the stages, to establish the palace of the true Dharma Realm, and that the true and subsequent Sangha remain unbroken. As the root text says: "Therefore, the Buddha-seed is unbroken."
Regarding the verse's mention of "beings," what is its scope? To counteract what kind of severance are the Three Jewels established as unbroken? The verse says:
通攝三聚人， 未得圓滿故，
對四種斷故， 建立三不斷。
To encompass all three types of beings, since they have not yet attained perfection, and to address the four kinds of cessation, three kinds of unceasing are established.
論曰：馬鳴菩薩通緣三聚而為境界。所以者何？由未證得圓滿果故。然三聚門有其三種。云何為三？一者十信前名為邪定聚，不能信業果報等故。三賢及十聖名為正定聚，決定安立不退位故。十種信心名為不定聚，或進或退未決定故。二者十信前并十信心名為邪定聚，皆無善根故。無上大覺果名為正定聚，已滿足故。三賢及十聖名為不定聚，皆未究竟故。三者十信前名為邪定聚，無樂求心故。十聖名為正定聚，已得真證故。十信三賢名為不定聚，未得正證故。是名為三。馬鳴菩薩須彼初門，為欲對治四種斷故，建立三寶不斷之義。云何為四？一者疑惑斷，由猶豫心不能決定，斷三寶種故；二者厭捨斷，由愛有心不能樂法，斷三寶種故；三者見邪斷，由妄想心不能正見，斷三寶種故；四者定執斷，由實有心不能離著，斷三寶種故。是名為四斷。已說本趣，次開總體。
The Treatise states: The Bodhisattva Aśvaghoṣa comprehensively took the three categories as his sphere of contemplation. Why is this? Because he had not yet attained the perfect fruition. Now, there are three ways of classifying these three categories. What are the three?
First: Those before the Ten Faiths are called the group of wrong certainty, because they cannot believe in karma and its results. The Three Virtuous Stages and the Ten Holy Stages are called the group of right certainty, because they are firmly established in irreversible positions. The Ten Kinds of Faithful Minds are called the group of indefinite certainty, because they may advance or regress, not yet being settled.
Second: Those before the Ten Faiths and the Ten Faithful Minds together are called the group of wrong certainty, because they all lack wholesome roots. The unsurpassed, great enlightenment fruition is called the group of right certainty, because it is already complete. The Three Virtuous Stages and the Ten Holy Stages are called the group of indefinite certainty, because they are not yet ultimate.
Third: Those before the Ten Faiths are called the group of wrong certainty, because they lack a mind that delights in seeking. The Ten Holy Stages are called the group of right certainty, because they have already attained true realization. The Ten Faiths and the Three Virtuous Stages are called the group of indefinite certainty, because they have not yet attained correct realization. These are called the three.
The Bodhisattva Aśvaghoṣa required that first classification in order to counteract four kinds of severance, thereby establishing the principle of the unbroken continuity of the Three Jewels. What are the four?
First: The severance of doubt, which severs the seed of the Three Jewels due to a hesitant mind that cannot decide. Second: The severance of aversion and abandonment, which severs the seed of the Three Jewels due to a mind attached to existence that cannot delight in the Dharma. Third: The severance of wrong views, which severs the seed of the Three Jewels due to a deluded mind that cannot see correctly. Fourth: The severance of fixed attachment, which severs the seed of the Three Jewels due to a mind that grasps at reality and cannot relinquish clinging. These are called the four severances.
Having explained the original intent, we next open the general framework.
本曰：有法能起摩訶衍信根，是故應說。
The Buddha said: There is a teaching that can give rise to the root of faith in the Great Vehicle, and therefore it should be explained.
論曰：此文中有二門。云何為二？一者能入門、二者所入門。能入門者，於所詮理善趣入故。所入門者，善為彼法作依止故。有法者，總標十六能入門法。能起信根者，總標門法作業之相。摩訶衍者，總標十六所入法體并及不二摩訶衍體。信決定進心，根生長行法，若為入理無超此二，故曰信根。復次信謂十信，根謂從初發心住乃至法雲地。所以者何？初信無根隨緣進退，譬如班多伽伊摩華故。後信轉勝堅固不動，譬如鍵鳩阿彌禮樹故。信根有幾義？各其相云何？頌曰：
The Treatise states: Within this text, there are two categories. What are these two? First, the means of entry; second, the object of entry. The means of entry refers to skillfully penetrating the principle that is to be explained. The object of entry refers to skillfully serving as the foundation for that Dharma.
"These Dharmas" generally indicates the sixteen Dharmas that serve as the means of entry. "Able to give rise to the root of faith" generally indicates the function and characteristic of these means of entry.
"Mahāyāna" generally indicates the essence of the sixteen Dharmas that are the object of entry, along with the essence of the non-dual Mahāyāna.
The resolute mind of faith and the root that grows the practice of Dharma—for entering the principle, nothing surpasses these two. Therefore, it is called the "root of faith."
Furthermore, "faith" refers to the ten stages of faith, and "root" refers to the stages from the initial abiding of the arising mind up to the Dharma Cloud Ground. Why is this? The initial faith has no root and advances or retreats according to conditions, like the Bandhukā flower. Later faith becomes increasingly superior, firm, and unmoving, like the Keyūra-amṛta tree.
How many meanings does the "root of faith" have? What are their respective characteristics? The verse says:
各有十種義， 澄淨下轉等。
Each has ten meanings, such as clarity and downward turning.
論曰：信有十種義。云何為十？一者澄淨義，能令心性清淨明白故；二者決定義，能令心性淳至堅固故；三者歡喜義，能令斷除諸憂惱故；四者無厭義，能令斷除懈怠心故；五者隨喜義，於他勝行發起同心故；六者尊重義，於諸有德不輕賤故；七者隨順義，隨所見聞不逆違故；八者讚歎義，隨彼勝行至心稱歎故；九者不壞義，在專一心不忘失故；十者愛樂義，能令成就慈悲心故。是名為十。根有十種義。云何為十？一者下轉義，能除憍慢故；二者隱密義，能詮甚深理故；三者出生義，生長種種諸功德故；四者堅固義，皆悉攝持不闕失故；五者相續義，轉轉增長無斷絕故；六者出離義，地地轉勝漸漸遠離故；七者集成義，修集種種道品法故；八者茂榮義，以諸行德而所莊嚴甚可愛樂故；九者具足義，等覺位中圓滿因行故；十者高勝義，於妙覺果最勝廣大無能超過故。是名為十。能入所入種種差別，立義分中自當顯說。
The Treatise states: Faith has ten meanings. What are these ten?
First, the meaning of clarity and purity, for it can make the mind's nature pure and lucid. Second, the meaning of decisiveness, for it can make the mind's nature genuine, thorough, and firm. Third, the meaning of joy, for it can sever all worries and distress. Fourth, the meaning of never tiring, for it can eliminate a lazy, negligent mind. Fifth, the meaning of rejoicing in others' merits, for it can give rise to a mind that shares in the virtuous deeds of others. Sixth, the meaning of respect, for it does not look down upon or belittle those who possess virtue. Seventh, the meaning of compliance, for it does not oppose or contradict what is seen and heard. Eighth, the meaning of praise, for it sincerely commends and extols the superior conduct of others. Ninth, the meaning of indestructibility, for it abides in focused, single-mindedness without forgetfulness. Tenth, the meaning of delight and love, for it can accomplish a mind of compassion and loving-kindness. These are called the ten.
Roots have ten meanings. What are these ten?
First, the meaning of turning downward, for it can eliminate arrogance and conceit. Second, the meaning of being hidden and profound, for it can express the very deep principle. Third, the meaning of giving birth, for it gives rise to and nurtures all kinds of virtuous qualities. Fourth, the meaning of solidity, for it completely upholds and retains them without lack or loss. Fifth, the meaning of continuity, for it successively increases without interruption. Sixth, the meaning of liberation, for from stage to stage it transforms and becomes superior, gradually moving far away [from defilements]. Seventh, the meaning of accumulation and completion, for it cultivates and gathers all the factors of the path. Eighth, the meaning of flourishing and glory, for it is adorned with all virtuous practices and is most delightful. Ninth, the meaning of fulfillment, for in the stage of Equal Enlightenment, it perfects the causal practices. Tenth, the meaning of supreme excellence, for regarding the wonderful fruit of Enlightenment, it is the most supreme, vast, and unsurpassable. These are called the ten.
The various distinctions of what can enter and what is entered will be clearly explained in the section on establishing the meaning.
已說總體，次明建立。
Having explained the overall framework, we now turn to the specifics of its establishment.
本曰：
Huineng said:
說有五分。云何為五？一者因緣分、二者立義分、三者解釋分、四者修行信心分、五者勸修利益分。
It is said to have five parts. What are these five? First, the section on causes and conditions; second, the section on establishing the meaning; third, the section on explanation; fourth, the section on cultivating faith in practice; and fifth, the section on encouraging practice and its benefits.
論曰：何故次第如是？教法出現法如是故。此義云何？為欲顯示上味妙藥當由所對疾障出現，能化教法定由所治機根發起，疾前無藥、機先無教故。初立因緣分，為欲顯示如意寶珠雖唯是一，而為一切諸寶根本。摩訶衍法雖唯是一，而為恒沙法門體性，重威大龍乃所受用，利根智者乃所領解故。第二立立義分，為欲顯示摩尼寶藏雖備無量萬寶而開千重門，群龍所了知；大乘本法雖圓無邊千義而別釋散說，鈍根所分明故。第三立解釋分，為欲顯示雖眼耳中見聞寶雨之妙術，思心中解知無盡之圓德，而出現舌威不競入門開通往向不近隔檀。得如意寶藏無由蹬臺宮，雖口語中誦持教義之尊辭，思心中觀察廣略之深理而勤加行添於勝進，方於金剛不起堅固信，得法界寶藏而無由契玄理故。第四立修行信心分，雖開廣略之法示進入之門，而怯弱眾生聞廣說法門不堪進修，行鈍根眾生聞略說法門不能解故生厭離心。如是等眾類，若值勸請緣漸漸進修，備百行因至萬德果。若不得勸策緣，彌彌遠退，將恒沙煩惱而及於無性。馬鳴菩薩見是利故，顯示利益勸請修行，是故後立勸修利益分。有何因緣不增不減唯立五分？頌曰：
The treatise states: Why is the sequence arranged in this way? Because the Dharma's manifestation follows this natural principle. What does this mean? It is to show that the supreme, wondrous medicine appears in response to the specific illness it treats; the teaching that transforms beings arises based on the capacities and roots of those to be guided. Before the illness, there is no medicine; before the capacity, there is no teaching. Therefore, the first section establishes the "Causes and Conditions," to show that although the wish-fulfilling jewel is but one, it is the basis for all treasures. Though the Mahayana Dharma is but one, it is the essence of Dharma-gates as numerous as the Ganges' sands, fully comprehended only by great dragons of profound virtue and by sharp-witted, wise individuals.
The second section establishes the "Presentation of Meaning," to show that although the treasury of mani jewels contains countless treasures, it opens a thousand gates, understood by hosts of dragons. Though the fundamental Dharma of the Great Vehicle is complete with boundless meanings in the thousands, they are explained separately and diffusely, making them clear to those of duller faculties.
The third section establishes the "Detailed Explanation," to show that although one may see and hear the wondrous art of the jewel-rain with eyes and ears, and understand the perfect virtue of the inexhaustible with the thinking mind, without the power of the tongue to eloquently enter the gate, open the path, and approach closely, one cannot ascend to the palace terrace to obtain the wish-fulfilling treasure. Though one may recite and uphold the honored words of the teaching's meaning with the mouth, and contemplate the profound principles of the extensive and concise with the thinking mind, without diligently applying practice to enhance progress, one cannot generate unshakable faith like vajra, and thus has no means to realize the profound principle and obtain the treasury of the Dharma Realm.
The fourth section establishes the "Practice and Faith," because although the extensive and concise Dharma is revealed and the gate of entry is shown, timid and weak beings, hearing the extensive teaching, cannot bear to cultivate it; beings of dull faculties, hearing the concise teaching, cannot understand it and thus give rise to a mind of weariness and aversion. For such types of beings, if they encounter conditions that encourage and urge them, they gradually advance in practice, complete the causes of a hundred practices, and reach the fruit of ten thousand virtues. If they do not obtain conditions that exhort and spur them on, they retreat farther and farther, bound by afflictions as numerous as the Ganges' sands, even to the point of lacking nature. Bodhisattva Ashvaghosha, seeing this benefit, reveals the advantages and encourages the practice. Therefore, the final section establishes the "Exhortation to Practice and Its Benefits."
For what reason is it neither increased nor decreased, but established in just five sections? A verse states:
攝彼大 總地， 五十法門故，
是故不增減， 唯建立五分。
To encompass the vast and comprehensive teachings, with fifty Dharma methods, Therefore, without adding or subtracting, only five divisions are established.
論曰：馬鳴菩薩十萬嗢拕南大總地論中，總立五十門判釋諸教理。今此論中五分法門各攝彼十門，是故不增減唯立五分。所謂彼論建立所化圓滿等十門，因緣分所攝。百六十摩訶衍等十門，立義分所攝。安立隨順決擇等十門，解釋分所攝。修習決定趣入等十門，修行分所攝。勸請呵責引導等十門，勸修分所攝。
It is stated: In the *Great Comprehensive Treatise on the Stages*, Bodhisattva Aśvaghoṣa established fifty categories to classify and explain the principles of the teachings. In this treatise, each of the five sections encompasses ten of those categories, so the number is neither increased nor decreased, and only five sections are established. Specifically, the ten categories in that treatise, such as establishing the perfection of those to be guided, are included in the section on causes and conditions. The ten categories, such as the one hundred and sixty Mahāyāna teachings, are included in the section on establishing the meaning. The ten categories, such as arranging, following, and determining, are included in the section on explanation. The ten categories, such as practicing, deciding, and entering, are included in the section on cultivation. The ten categories, such as encouraging, admonishing, and guiding, are included in the section on exhortation to practice.
已說建立門，次說唱章判說門。
Having explained the establishment of the teaching, we now proceed to discuss the classification and explanation of its chapters.
本曰：初說因緣分。問曰：有何因緣而造此論？答曰：是因緣有八種。云何為八？一者因緣總相，所謂為令眾生離一切苦、得究竟樂，非求世間名利恭敬故。二者為欲解釋如來根本之義，令諸眾生正解不謬故。三者為令善根成就眾生於摩訶衍法堪任不退信心故。四者為令善根微少眾生修習信心故。五者為示方便消惡業障，善護其心，遠離癡慢出邪網故。六者為示修習止觀，對治凡夫二乘心過故。七者為示專念方便生於佛前，必定不退信心故。八者為示利益勸修行故。有如是等因緣，所以造論。
The text says: First, explaining the reasons for composing this treatise.
Question: For what reasons was this treatise composed?
Answer: There are eight reasons. What are they?
First, the general reason: It is to enable sentient beings to leave behind all suffering and attain ultimate happiness, not for the sake of seeking worldly fame, profit, or respect.
Second, it is to explain the fundamental meaning of the Tathagata, so that sentient beings may have correct understanding without error.
Third, it is to enable sentient beings with mature virtuous roots to develop unwavering faith in the Mahayana teachings.
Fourth, it is to enable sentient beings with few virtuous roots to cultivate faith.
Fifth, it is to show skillful means for eliminating karmic obstacles of evil, properly guarding their minds, and freeing themselves from ignorance, arrogance, and wrong views.
Sixth, it is to show the practice of calming and insight to counteract the faults of ordinary people and those of the two vehicles.
Seventh, it is to show the skillful means of single-minded recollection, enabling one to be reborn before the Buddha and attain unwavering faith.
Eighth, it is to show the benefits and encourage practice.
For these and other reasons, this treatise was composed.
論曰：是八因緣中，初一為立義分作正因緣，次二為解釋分作正因緣，次四為修行信心分作正因緣，後一為勸修利益分作正因緣。初一因緣中即有四門，後七因緣中各具三門。云何為四？一者能化教法出興門、二者所化眾生分際門、三者出興作業善巧門、四者除遣諍論誹謗門。云何為三？謂前三門。今當舉相隨次別釋。因緣總相者，總舉能化教法出興門，謂為八種根本總體作正因緣，故言因緣，總為二十四種分離別相作正因緣，故言因緣相。三十二種總別法相，立義分中自當顯說。為令眾生者，總舉所化眾生分際門，謂攝邪定聚十億八萬六千種眾生，不定聚三十種眾生，正定聚一百二十種眾生故。離一切苦得究竟樂者，總舉出興作業善巧門，謂緣三聚而為境界。宣說開示妙法要者，欲令一切無量眾生，遠離生滅無常之苦，獲得根本總相之樂故。非求世間名利恭敬故者，總舉除遣諍論誹謗門，謂愚眾生作如是疑：馬鳴菩薩居位不動地未及法雲地，而緣上地諸菩薩等為其所化之境界者，唯顯自殊勝、為求名利等，有其虛言無有實義。豈下地菩薩應得教化上地菩薩？是故馬鳴為遣如是不信疑故，自通而言：我久遠劫成正覺訖，而助教化利益群生，為滿本願故權示藍修位，非謂欲求名利等故作如是說。已說初因緣。第二因緣言解釋如來根本之義者，總舉能化教法出興門，謂是因緣能為顯示正義、對治邪執作正因緣故，言如來根本之義。所以者何？十方三世一切如來，無有一佛不為根本一心二門七種對治成正覺故。令諸眾生者，總舉所化眾生分際門，謂攝十億八萬六千種邪定聚眾生故。正解不謬故者，總舉出興作業善巧門，謂緣邪定聚狂亂眾生而為境界，宣說開演顯示正義、對治邪執甚深法者，正恒沙之謬邪解，摧塵數之逆亂見，斷除其闡提不信障，而為令趣入於十信大道故。已說第二因緣。第三因緣為分別發趣道相作正因緣，是名為能化教法出興門，謂三種發心。善根成就眾生者，總舉所化眾生分際門，謂攝上品十信、三品十解、三品十行、三品十向、三品十地諸眾生故。於摩訶衍法堪任不退信心故者，總舉出興作業善巧門，謂緣二聚眾生而為境界，宣說開示三發心者，為令超過自分獲得勝進故。已說第三因緣。第四因緣為修行信心分四種信心四種修行作正因緣，是名為能化教法出興門。善根微少眾生者，總舉所化眾生分際門，謂攝得十信位前五心中品眾生故。已得前五故，非都無善根，名言微少。未得後五，故不能具足，不名成就。修習信心故者，總舉出興作業善巧門，謂為能令成就後五信心故。已說第四因緣。第五因緣為修行信心分進門之終。復次若人雖修行信心，乃至得免諸障、善根增長故作正因緣，是名為能化教法出興門。此中眾生攝得十信位初心下品眾生故，是名為所化眾生分際門。消惡業障等者，總舉出興作業善巧門，謂示禮拜懺悔等方便，而為消除種種業障海故。已說第五因緣。第六因緣言修習止觀者，總舉能化教法出興門，謂為修行信心分修行止觀門作正因緣故。凡夫二乘者，總舉所化眾生分際門，謂攝得十信位二心下品眾生，邪定聚攝一切二乘故。對治心過者，總舉出興作業善巧門，謂以兩輪通為對治凡夫二乘見執過失故。已說第六因緣。第七因緣為修行信心分之終。復次眾生初學是法，乃至畢竟得生住正定聚故作正因緣，是名為能化教法出興門。此中眾生攝得十信位前四心、更不能勝進下品眾生，謂住是世界信心成就極怖畏故，是名為所化眾生分際門。必定不退信心故者，總舉出興作業善巧門，謂以勝緣力而為安立正定聚故。已說第七因緣。第八因緣為勸修利益分作正因緣，是名為能化教法出興門。此中眾生攝十億八萬六千種邪定聚諸眾生故，是名為所化眾生分際門。為示利益勸修行故者，總舉出興作業善巧門，謂為欲令宣說功德增長欲樂，顯示過患覺悟厭離故。已說第八因緣。一切諸教法皆盡於立義分，一切諸所化之機皆盡於初因緣分。何故開三分而別釋，立七因緣而散說耶？為欲顯示利鈍廣略總別不同故。何故二乘人重取於四處？為欲顯示二乘眾生下劣狹小，發菩提心向無上道甚極切難，超過於餘類眾生故。何故所餘邪定眾生唯取於三處？為欲顯示所餘眾生形於二乘輕其過失故。何故不定人別取三品耶？為欲顯示不定眾生微薄暗鈍，發決定心向無上道甚極切難，超過於正定眾生故。何故正定人不別三品通總攝耶？為欲顯示正定眾生形於不定輕其過失故。有何因緣不增不減唯立八種？何故次第如是？頌曰：
The Treatise states: Among these eight causes and conditions, the first one serves as the direct cause and condition for establishing the meaning section. The next two serve as the direct cause and condition for the explanation section. The following four serve as the direct cause and condition for the section on cultivating faith and practice. The final one serves as the direct cause and condition for the section on encouraging practice and its benefits. Within the first cause and condition, there are four aspects. Each of the subsequent seven causes and conditions contains three aspects. What are the four? They are: 1) the aspect of the teaching Dharma arising to transform beings, 2) the aspect of the categories of beings to be transformed, 3) the aspect of the skillful means in the arising and activity, and 4) the aspect of dispelling disputes and slander. What are the three? They are the first three aspects mentioned above. Now, we shall explain them in order according to their characteristics.
The general characteristic of the causes and conditions refers to the overall presentation of the aspect of the teaching Dharma arising to transform beings. This means it serves as the direct cause and condition for the eight fundamental, comprehensive principles. Therefore, it is called 'causes and conditions.' Collectively, it serves as the direct cause and condition for the twenty-four distinct, differentiated characteristics. Therefore, it is called the 'characteristics of causes and conditions.' The thirty-two characteristics of the general and the specific will be clearly explained within the section on establishing the meaning.
"To enable sentient beings" refers to the overall presentation of the aspect of the categories of beings to be transformed. This means it encompasses the beings of the group of fixed wrong views, numbering one billion eighty-six thousand kinds; the beings of the group of the indeterminate, numbering thirty kinds; and the beings of the group of fixed right views, numbering one hundred twenty kinds.
"To leave all suffering and attain ultimate happiness" refers to the overall presentation of the aspect of the skillful means in the arising and activity. This means it takes the three groups as its object.
"To proclaim and reveal the essential, wonderful Dharma" is because one wishes to enable all immeasurable sentient beings to leave behind the suffering of birth, death, and impermanence, and to attain the happiness of the fundamental, general principle.
"Not seeking worldly fame, profit, or reverence" refers to the overall presentation of the aspect of dispelling disputes and slander. This is because foolish beings harbor such doubts: 'The Bodhisattva Ashvaghosha resides at the stage of the Immovable (the eighth Bodhisattva stage) and has not yet reached the stage of Dharma Cloud (the tenth stage). Yet, he takes the Bodhisattvas of the higher stages as the object of his transformation. This merely shows off his own superiority, seeking fame and profit, etc. His words are empty and without real meaning. How could a Bodhisattva of a lower stage be fit to teach and transform Bodhisattvas of higher stages?' Therefore, to dispel such disbelief and doubt, Ashvaghosha explains himself, saying: 'I attained perfect enlightenment countless eons ago. I assist in teaching and transforming, benefiting the multitude of beings. To fulfill my original vow, I provisionally manifest at the stage of a blue-robed cultivator. It is not that I seek fame, profit, etc., and therefore speak like this.' The first cause and condition has been explained.
The second cause and condition states, "to explain the fundamental meaning of the Tathagata." This refers to the overall presentation of the aspect of the teaching Dharma arising to transform beings. This cause and condition serves as the direct cause and condition for revealing the correct meaning and countering erroneous attachments. Therefore, it speaks of "the fundamental meaning of the Tathagata." Why is this? Among all Tathagatas in the ten directions and three times, there is not a single Buddha who did not attain perfect enlightenment based on the fundamental One Mind, the Two Aspects, and the seven kinds of counteractions.
"To enable sentient beings" refers to the overall presentation of the aspect of the categories of beings to be transformed. This means it encompasses the one billion eighty-six thousand kinds of beings belonging to the group of fixed wrong views.
"To have correct understanding without error" refers to the overall presentation of the aspect of the skillful means in the arising and activity. This means it takes the deluded and confused beings of the group of fixed wrong views as its object. By proclaiming, expounding, and revealing the correct meaning, and countering erroneous attachments through the profound Dharma, it corrects the erroneous and perverse understandings as numerous as the sands of the Ganges, destroys the rebellious and confused views as numerous as dust motes, severs the obstacle of the icchantika's disbelief, and thereby enables them to enter the great path of the Ten Faiths. The second cause and condition has been explained.
The third cause and condition serves as the direct cause and condition for differentiating the characteristics of setting forth on the path. This is called the aspect of the teaching Dharma arising to transform beings, referring to the three kinds of arousing the mind.
"Beings whose virtuous roots are accomplished" refers to the overall presentation of the aspect of the categories of beings to be transformed. This means it encompasses beings of the upper grade of the Ten Faiths, the three grades of the Ten Abidings, the three grades of the Ten Practices, the three grades of the Ten Dedications, and the three grades of the Ten Grounds.
"To be capable of possessing unwavering faith in the Mahayana Dharma" refers to the overall presentation of the aspect of the skillful means in the arising and activity. This means it takes the beings of the two groups as its object. By proclaiming and revealing the three kinds of arousing the mind, it enables them to surpass their own level and attain superior advancement. The third cause and condition has been explained.
The fourth cause and condition serves as the direct cause and condition for the section on cultivating faith and practice, regarding the four kinds of faith and the four kinds of practice. This is called the aspect of the teaching Dharma arising to transform beings.
"Beings whose virtuous roots are few and slight" refers to the overall presentation of the aspect of the categories of beings to be transformed. This means it encompasses beings of the middle grade who have attained the first five minds within the stage of the Ten Faiths. Having attained the first five, they are not entirely without virtuous roots; hence, it is said to be 'few and slight.' Not having attained the latter five, they are not yet complete and are not called 'accomplished.'
"To cultivate faith" refers to the overall presentation of the aspect of the skillful means in the arising and activity. This is to enable them to accomplish the latter five kinds of faith. The fourth cause and condition has been explained.
The fifth cause and condition pertains to the conclusion of the entrance gate within the section on cultivating faith and practice. Furthermore, it serves as the direct cause and condition for enabling people, even though they cultivate faith, to ultimately avoid all obstacles and have their virtuous roots increase. This is called the aspect of the teaching Dharma arising to transform beings. Here, the beings encompassed are those of the lower grade at the initial mind of the Ten Faiths stage. This is called the aspect of the categories of beings to be transformed.
"To dissolve evil karmic obstacles, etc." refers to the overall presentation of the aspect of the skillful means in the arising and activity. This means it shows expedient means such as bowing and repentance to eliminate the ocean of various karmic obstacles. The fifth cause and condition has been explained.
The sixth cause and condition states, "to cultivate cessation and contemplation." This refers to the overall presentation of the aspect of the teaching Dharma arising to transform beings. It serves as the direct cause and condition for the gate of cultivating cessation and contemplation within the section on cultivating faith and practice.
"Ordinary people and the Two Vehicles" refers to the overall presentation of the aspect of the categories of beings to be transformed. This means it encompasses beings of the lower grade at the second mind of the Ten Faiths stage, and all those of the Two Vehicles included within the group of fixed wrong views.
"To counter mental faults" refers to the overall presentation of the aspect of the skillful means in the arising and activity. This means it uses the two wheels (cessation and contemplation) universally to counter the faults of the views and attachments of ordinary people and the Two Vehicles. The sixth cause and condition has been explained.
The seventh cause and condition pertains to the conclusion of the section on cultivating faith and practice. Furthermore, it serves as the direct cause and condition for enabling sentient beings who initially study this Dharma to ultimately attain birth and abide in the group of fixed right views. This is called the aspect of the teaching Dharma arising to transform beings. Here, the beings encompassed are those of the lower grade who have attained the first four minds of the Ten Faiths stage but cannot advance further. They are said to abide in the achievement of worldly faith, being in a state of great fear. This is called the aspect of the categories of beings to be transformed.
"To possess unwavering faith with certainty" refers to the overall presentation of the aspect of the skillful means in the arising and activity. This means it uses the power of superior conditions to establish them in the group of fixed right views. The seventh cause and condition has been explained.
The eighth cause and condition serves as the direct cause and condition for the section on encouraging practice and its benefits. This is called the aspect of the teaching Dharma arising to transform beings. Here, the beings encompassed are the one billion eighty-six thousand kinds of beings belonging to the group of fixed wrong views. This is called the aspect of the categories of beings to be transformed.
"To show the benefits and encourage practice" refers to the overall presentation of the aspect of the skillful means in the arising and activity. This is to cause them to proclaim the merits, increase their desire and joy, reveal the faults, and awaken them to renunciation. The eighth cause and condition has been explained.
All teaching Dharmas are fully contained within the section on establishing the meaning. All categories of beings to be transformed are fully contained within the first cause and condition. Why then are three sections opened and explained separately, and seven causes and conditions established and explained in a scattered manner? It is to reveal the differences between the sharp and dull, the broad and brief, the general and specific.
Why are the people of the Two Vehicles taken up again in four places? It is to show that the beings of the Two Vehicles are inferior, narrow, and small, and that arousing the Bodhi Mind and turning toward the unsurpassed Way is extremely difficult for them, surpassing other categories of beings.
Why are the remaining beings of fixed wrong views taken up in only three places? It is to show that the remaining beings, compared to the Two Vehicles, have lighter faults.
Why are the people of the indeterminate group separately taken up in three grades? It is to show that the beings of the indeterminate group are weak, faint, and dull, and that developing a resolute mind toward the unsurpassed Way is extremely difficult for them, surpassing the beings of fixed right views.
Why are the people of fixed right views not separately graded into three but collectively encompassed? It is to show that the beings of fixed right views, compared to the indeterminate group, have lighter faults.
For what reason are there neither more nor fewer, but exactly eight established? And why is the sequence like this? A verse states:
總攝大總地， 八十因緣故，
修行轉勝法， 次第如是故。
The great ground encompasses all, For eighty reasons it is so. Cultivating the supreme Dharma, This is the order of progression.
論曰：馬鳴菩薩十萬嗢陀南大總地論中，總立八十因緣，以為論緣由。今此論中八種因緣，各攝彼論十種因緣，故不增減唯立八種。由是義故，言如是等，等字總攝彼八十故。因緣次第行法法爾故，謂除闡提不信障得十信心，除著我障得十住心，除畏苦障得十行心，除捨離障得十向心，斷異生性等十種障證歡喜等十種地故。
The Treatise states: In the "Mahāyānaśāstra" of the Bodhisattva Aśvaghoṣa, comprising one hundred thousand verses, eighty causes and conditions are established as the basis for the treatise. In this treatise, each of the eight causes and conditions encompasses ten from that earlier work, thus the number remains unchanged at eight. For this reason, the phrase "and so forth" collectively includes those eighty causes and conditions. The sequence of causes and conditions follows the natural order of the Dharma: by removing the obstacle of disbelief among icchantikas, one attains the ten minds of faith; by removing the obstacle of self-attachment, one attains the ten minds of abiding; by removing the obstacle of fearing suffering, one attains the ten minds of practice; by removing the obstacle of abandonment, one attains the ten minds of dedication; and by severing the ten obstacles such as the nature of ordinary beings, one realizes the ten stages beginning with the stage of joy.
已說八因緣，次說四種根。
Having explained the eight causes, next we will discuss the four types of roots.
本曰：問曰：修多羅中具有此法，何須重說？答曰：修多羅中雖有此法，以眾生根行不等、受解緣別，所謂如來在世時眾生利根，能說之人色心業勝，圓音一演異類等解，則不須論。若如來滅後，或有眾生能以自力廣聞而取解者，或有眾生亦以自力少聞而多解者，或有眾生無自心力因於廣論而得解者，自有眾生復以廣論文多為煩、心樂總持少文而攝多義能取解者，如是此論為欲總攝如來廣大深法無邊義故，應說此論。
The question was raised: "The sutras already contain these teachings. Why is there a need to restate them?"
The answer is: Although the sutras do contain these teachings, the capacities and dispositions of sentient beings are not uniform, and the conditions under which they receive and understand the teachings differ. In the time of the Tathagata, sentient beings were of sharp faculties. The teachers possessed superior physical, mental, and karmic qualities. The Buddha's perfect voice, with a single utterance, was understood equally by beings of different kinds. In such circumstances, a treatise was not necessary.
However, after the Tathagata's parinirvana, there are some beings who, relying on their own strength, can listen extensively and thereby attain understanding. There are others who, also relying on their own strength, can listen to little but understand much. There are yet others who lack their own inner strength but can attain understanding through extensive treatises. Furthermore, there are beings for whom extensive treatises are too verbose and troublesome; their minds delight in concise summaries—in few words that encompass much meaning—and through these they can attain understanding.
For these reasons, in order to comprehensively gather the vast, profound, and boundless meaning of the Tathagata's teachings, this treatise should be expounded.
論曰：此文中有二門。云何為二？一者所說無異難問門、二者舉時分位決疑門。問曰修多羅中具有此法何須重說者，則是難問門，謂光明大覺等一百契經中，開示一切無量法藏，隨機根量攝取利益無所闕失。中士何用煩造此論，重傳彼法更無加顯力。今造此論重說彼法者，頗不求稱讚等事耶？畢竟尊信不盡其理，是名為所說無異難問門。答曰修多羅中雖有此法以眾生根行不等受解緣別者，總舉決疑門，所謂馬鳴自通而言，三世諸佛一切教理，自然常住一味平等，無有移轉無有起滅。是故雖題榜差別翰牘不同，而其教法唯是一味唯是平等，或不分或不別。然而眾生根性差別利鈍不等，心行差別廣略不同，既所化之機異，能化之人不能自同，令受教法名字各別，令解文義因緣各別。謂或有眾生依佛伽陀修梨毘羅而得解者，或有眾生依菩薩遮陀尸修梨毘羅方得解者，故為是人當須造論。復次如來在世時所化清淨，能化圓滿八萬四千種色相、四種心遍智、十種作業、十種殊勝、六十八梵圓、八十八妙音，無有前後一時敷演，無量無邊種種異類。或有眾生見佛妙色而得解者，或有眾生思惟佛心品而得解者，或有眾生觀察如來十業十勝而得解者，或有眾生聽聞佛梵圓妙音而得解者，如是平等明了通達則不須論。若佛滅後，所化雜亂、能化少闕，經論機異廣略根別。根謂四種根，機謂三乘機。云何為四？一者廣自力根、二者略自力根、三者廣無力依他根、四者略無力依他根。如是四種根性中，初二是修多羅眾，後二是優婆提耶眾。何故因緣門中所化圓滿，根性門中所化微少？為欲顯示清淨僧那阿世耶無有邊際故，為欲顯示受教實行眾生之類有其分際故。以何因緣出興兩重廣略教法？其相云何？頌曰：
**Discussion:** This text contains two sections. What are these two? First, the "Questioning Section on No Difference in What is Taught," and second, the "Section Resolving Doubts by Stating Time and Circumstance."
**Question:** Since the sutras already contain this Dharma, why is there a need to restate it? This is the "Questioning Section." It means that in the "Great Enlightenment of Light" and the other hundred sutras, all immeasurable Dharma treasuries are revealed. They benefit beings according to their capacities and inclinations, leaving nothing out. Why then would a middling person need to trouble himself to compose this treatise, merely re-transmitting that Dharma without adding any new illuminating power? Now, in composing this treatise and restating that Dharma, is it not perhaps for the sake of seeking praise and such? Ultimately, if one reverently believes but does not exhaustively grasp the principle, this is called the "Questioning Section on No Difference in What is Taught."
**Answer:** Although the sutras contain this Dharma, because the roots and practices of beings are not equal, and the conditions for receiving understanding differ—this is the "General Section Resolving Doubts." As the Bodhisattva Ashvaghosha himself explains: "The teachings and principles of all Buddhas of the three times are naturally eternal, of one single flavor, equal, without shifting, without arising or ceasing." Therefore, although the titles and scriptures may differ, their teaching Dharma is of one single flavor, entirely equal, without division or distinction.
However, the roots and natures of beings differ; their sharpness and dullness are not equal. Their mental activities differ; their scope, whether broad or concise, is not the same. Since the capacities to be guided differ, those who guide cannot be uniform. They cause the names of the teachings received to be distinct and the conditions for understanding the text and meaning to be separate.
For instance, there are beings who attain understanding by relying on the Buddha's Gathas and the Vibhasha, and there are beings who attain understanding only by relying on the Bodhisattva's Shastras and the Vibhasha. Therefore, for such people, treatises must be composed.
Furthermore, when the Tathagata was in the world, those to be guided were pure, and the guide was perfect. With eighty-four thousand kinds of excellent marks, the four kinds of all-pervading wisdom of mind, the ten kinds of activities, the ten kinds of supremacy, the sixty-eight Brahma circles, and the eighty-eight wonderful sounds—he expounded simultaneously, without sequence, immeasurable and boundless teachings for various different kinds of beings. Some beings attained understanding by seeing the Buddha's wonderful form. Some attained understanding by contemplating the Buddha's mental qualities. Some attained understanding by observing the Tathagata's ten activities and ten supremacies. Some attained understanding by hearing the Buddha's Brahma circles and wonderful sounds. In such cases of equal, clear, and thorough comprehension, a treatise is not needed.
After the Buddha's parinirvana, those to be guided became mixed and disordered, and the guides became deficient. Sutras and treatises differ in scope and the capacities they address. "Capacity" refers to the four kinds of roots. "Scope" refers to the three vehicles' capacities.
What are the four? First, the root of broad self-power. Second, the root of concise self-power. Third, the root of broad other-power reliance (lacking self-power). Fourth, the root of concise other-power reliance (lacking self-power). Among these four kinds of root natures, the first two are the assembly of Sutra followers. The latter two are the assembly of Upadesha (treatise) followers.
Why is it that in the section on conditions, those to be guided are perfect, while in the section on root natures, those to be guided are few? It is to reveal that the pure Samgha's aspiration has no limits, and to reveal that among the kinds of beings who receive the teachings and practice, there are distinctions.
For what reason did the two-fold teaching of broad and concise arise? What is its characteristic? The verse says:
本願繫屬故， 出興此法門，
楞伽王契經， 分明顯說故。
Because of the connection to the original vow, This Dharma gate has been revealed. The Lankavatara Sutra clearly states this, Making it evident and easy to understand.
論曰：繫屬因緣之力故，出興兩重甚深法門。所以者何？於契經中明顯說故，所謂楞伽王契經中作如是說：爾時世尊告文殊師利言：「我念過去無量劫海，於五百世忍辱仙人，在山林中專心修行少欲知足四聖眾種清淨之法。於時有一大蛇從山頂下，來詣我所，聞我所誦，則投其體禮拜懺悔。投體已訖，以頭攢地區區作文而說偈言：
The Treatise states: By the power of dependent connections, two profound Dharma gates arise and manifest. Why is this so? Because it is clearly explained in the sutras. As it is said in the *Lankavatara Sutra*:
At that time, the World-Honored One addressed Mañjuśrī, saying: "I recall countless kalpas in the past, during five hundred lifetimes as the Patient Ascetic, dwelling in mountain forests, devoted to practice, content with little, and cultivating the pure Dharma of the Four Noble Assemblies. At that time, a great serpent descended from the mountain peak and came to where I was. Hearing my recitation, it prostrated its body, bowed in reverence, and repented. After prostrating, it bowed its head to the ground, earnestly composing verses, saying:
「『我過去世， 忍辱仙人， 住於此山，
六時行道。 而一時瞋， 因緣力故，
今得蛇身， 常受大苦。 若命終後，
得人同分， 我當弟子， 隨汝修行。
汝所讀誦， 常我所誦， 是故我今，
發大慚愧。』
"In a past life, I was the Patient Immortal, dwelling in this mountain, practicing the path in six periods. But in one moment of anger, due to the power of karma, I now have this serpent's body, enduring great suffering. When this life ends, if I gain a human form, I will become your disciple and follow your practice. The teachings you recite are what I once recited; thus, I now feel deep shame."
「說是偈已即便命終，後得人身則我弟子。爾時互相發願繫屬，謂作如是願：『我若證無上道，宣說九十落叉廣說修多羅，利益意樂廣大眾生。宣說十落叉略說修多羅，利益意樂總持眾生。』即我弟子作如是願：『我當師滅後造作九十部廣說優婆薩提耶，利益意樂廣大眾生。造作十部略說優婆薩提耶，利益意樂總持眾生。』以此因緣，我今宣說諸契經海。以此因緣故，我滅度後我弟子現造作論教。」
After reciting this verse, he passed away, and in his next life he was reborn as my disciple. At that time, we made vows to each other, pledging in this way: "If I attain supreme enlightenment, I will expound ninety lakhs of extensive sutras to benefit beings with vast aspirations. I will also expound ten lakhs of concise sutras to benefit beings with focused aspirations." And my disciple made this vow: "After my teacher's passing, I will compose ninety extensive treatises to benefit beings with vast aspirations, and ten concise treatises to benefit beings with focused aspirations." Because of this cause, I now expound the ocean of sutras. And because of this cause, after my passing, my disciple will compose the treatises and teachings.
已說因緣分，次說立義分。立義分中法門名字，其數幾有？其相云何？頌曰：
Having explained the causes and conditions, next I will present the establishment of principles.
Within the establishment of principles, how many are the names of the Dharma gates, and what are their characteristics? A verse says:
有三十三種， 十六所入法，
十六能入門， 及不二別故。
There are thirty-three types, Sixteen methods of entering, Sixteen gates of entry, And one that is beyond duality.
論曰：立義分中法門名數，總有三十三種差別。云何為三十三差別？所謂十六所入本法，十六能入門，及不二摩訶衍各差別故。何故摩訶衍成十六種？根本摩訶衍中開八種故，一心法界三大義中各開二種故。何故能入門成十六種？一心法界及三大義各二種故，或各開二種門故。是名為本數。
The Treatise states: In the section on establishing the meaning, the names and categories of the Dharma gates amount to thirty-three distinctions. What are these thirty-three distinctions? They are the sixteen fundamental Dharmas to be entered, the sixteen gates of entry, and the non-dual Mahayana—each distinct. Why does Mahayana become sixteen? Because within the fundamental Mahayana, eight are distinguished; within the one mind-dharma realm and the three great meanings, each is further distinguished into two. Why do the gates of entry become sixteen? Because the one mind-dharma realm and the three great meanings each have two, or each are distinguished into two gates. This is called the fundamental number.
已說法數，次當別釋。
Having explained the general categories of teachings, I will now proceed to explain them in detail.
本曰：摩訶衍者總，說有二種。云何為二？一者法、二者義。所言法者，謂眾生心，是心則攝一切世間法出世間法。依於此心顯示摩訶衍義。何以故？是心真如相，即示摩訶衍體故；是心生滅因緣相，能示摩訶衍自體相用故。所言義者即有三種。云何為三？一者體大，謂一切法真如平等不增不減故；二者相大，謂如來藏具足無量性功德故；三者用大，謂能生一切世間出世間善因果故，一切諸佛本所乘故，一切菩薩皆乘此法到如來地故。
The Great Vehicle, in its totality, is spoken of as having two aspects. What are these two? The first is the Dharma, and the second is its meaning.
What is meant by the Dharma? It is the mind of sentient beings. This mind encompasses all worldly phenomena and all phenomena beyond the world. It is based on this mind that the meaning of the Great Vehicle is revealed. Why is this? Because the true suchness aspect of this mind reveals the essence of the Great Vehicle; and the aspect of this mind arising and ceasing due to causes and conditions reveals the inherent essence, characteristics, and functions of the Great Vehicle.
As for the meaning, it is of three kinds. What are these three?
First, the greatness of essence: This means that in the true suchness of all phenomena, there is absolute equality—neither increase nor decrease.
Second, the greatness of characteristics: This means the Tathāgata-garbha is fully endowed with immeasurable inherent virtuous qualities.
Third, the greatness of function: This means it can generate all wholesome causes and effects, both worldly and beyond the world. It is the vehicle upon which all Buddhas of the past traveled; it is the Dharma by which all Bodhisattvas journey to the state of a Tathāgata.
論曰：此文中有三門。云何為三？一者所入根本總體門、二者能依趣入別相門、三者通達軌則不動門。初二種門有其兩重，住思應觀。摩訶衍者總者，即是所入根本總體門。即是根本摩訶衍中有八差別。云何為八？一者一體一心摩訶衍、二者三自一心摩訶衍、三者無量無邊諸法差別不增不減體大摩訶衍、四者寂靜無雜一味平等不增不減體大摩訶衍、五者如來藏功德相大摩訶衍、六者具足性功德相大摩訶衍、七者能生一切世間因果用大摩訶衍、八者能生一切出世間善因果用大摩訶衍。是名為八。如是八種摩訶衍法，皆從能入建立其名，謂以一體一心而為其門所趣入故，名為一體一心摩訶衍。乃至以能生一切出世間善因果用大而為其門所趣入故，名為能生一切出世間善因果用大摩訶衍。譬如轉輪聖王，謂如輪王隨其輪相建立名字。摩訶衍法亦復如是，隨其門相建立名故。大覺契經中作如是說：佛告文殊師利言：「諦聽諦聽，善思念之，我當為汝分別開說八種身法。何等為八？一者一體趣入身法、二者三自趣入身法、三者諸法差別不增不減體大趣入身法、四者純淨一相無雜不增不減體大趣入身法、五者如來藏功德顯了大趣入身法、六者圓滿性功德顯了大趣入身法、七者出生世間因果自在無礙大趣入身法、八者出生出世間妙因果自在無礙大趣入身法，是名為八。」乃至廣說。馬鳴菩薩正攝彼文，是故說言摩訶衍者總。此中總言，於兩處中是總體故，所謂望上及下臨故。大總地論中開八十門，廣釋根本摩訶衍法，今各攝十成一種故，唯立八法。由何義故有八應知？能入別相有八種故，所入總體有八應知。能入所入八種法相，勝劣廣狹其相云何？頌曰：
The Treatise says: This text contains three sections. What are they? First, the Section on the Fundamental Essence That Is Entered. Second, the Section on the Distinct Characteristics of the Means of Entry. Third, the Section on the Unchanging Principles of Realization. The first two sections each have two layers, which should be contemplated with settled mind.
The term "Mahayana" in its totality refers to the Section on the Fundamental Essence That Is Entered. Within this fundamental Mahayana, there are eight distinctions. What are the eight? 1. The Mahayana of the One Essence and One Mind. 2. The Mahayana of the Three Natures and One Mind. 3. The Mahayana of the Essence-Vastness, which is the undiminishing, un-increasing totality of the boundless, limitless distinctions among all phenomena. 4. The Mahayana of the Essence-Vastness, which is the undiminishing, un-increasing, pure, unmixed, single-flavored equality. 5. The Mahayana of the Characteristic-Vastness, which is the treasury of the Tathagata's qualities. 6. The Mahayana of the Characteristic-Vastness, which is the complete inherent qualities. 7. The Mahayana of the Function-Vastness, which generates all worldly causes and effects. 8. The Mahayana of the Function-Vastness, which generates all wholesome causes and effects leading beyond the world. These are the eight.
These eight types of Mahayana teachings are all named based on the means of entry. That is, because one enters through the gate of the One Essence and One Mind, it is called the Mahayana of the One Essence and One Mind. And so on, up to: because one enters through the gate of the Function-Vastness which generates all wholesome causes and effects leading beyond the world, it is called the Mahayana of the Function-Vastness which generates all wholesome causes and effects leading beyond the world. It is like a Wheel-Turning Sage King, whose name is established according to the characteristics of his wheel. The Mahayana teachings are also like this; their names are established according to the characteristics of their gates.
The Sutra of Great Enlightenment states thus: The Buddha addressed Manjushri, saying: "Listen carefully, listen carefully, and reflect well upon it. I shall now explain and elucidate for you the eight types of Dharma pertaining to the Body. What are the eight? 1. The Dharma of the Body entered through the gate of the One Essence. 2. The Dharma of the Body entered through the gate of the Three Natures. 3. The Dharma of the Body entered through the gate of the Essence-Vastness, the undiminishing, un-increasing totality of the distinctions among all phenomena. 4. The Dharma of the Body entered through the gate of the Essence-Vastness, the undiminishing, un-increasing, pure, unmixed, single-flavored equality. 5. The Dharma of the Body entered through the gate of the Characteristic-Vastness, which is the clear manifestation of the qualities of the Tathagata's treasury. 6. The Dharma of the Body entered through the gate of the Characteristic-Vastness, which is the clear manifestation of the complete inherent qualities. 7. The Dharma of the Body entered through the gate of the Function-Vastness, which is the unimpeded mastery in producing worldly causes and effects. 8. The Dharma of the Body entered through the gate of the Function-Vastness, which is the unimpeded mastery in producing sublime causes and effects leading beyond the world. These are the eight." And so on, extensively explained.
Bodhisattva Ashvaghosha correctly incorporates that text, therefore it is said: "Mahayana" in its totality. Here, the word "totality" refers to the fundamental essence in two respects: namely, looking upward and encompassing what is below. The *Great Comprehensive Treatise on the Grounds* opens eighty gates to extensively explain the fundamental Mahayana Dharma. Here, each group of ten is condensed into one, thus only eight teachings are established.
For what reason should it be known that there are eight? Because there are eight distinct types of means of entry, it should be understood that the fundamental essence that is entered has eight aspects. As for the characteristics of these eight aspects of the means of entry and the essence entered—their superiority/inferiority and breadth/narrowness—what are they like? A verse says:
平等平等一， 皆無有別異，
各攝諸法故， 然終不雜亂。
All are equal, one and the same, Without distinction or difference. Each encompasses all things, Yet never falls into confusion.
論曰：如是能所十六法相，遍滿遍滿平等平等，一味一相皆無差別。所以者何？各攝諸法畢竟盡故。若爾，本末及與總別皆悉渾同，應雜亂耶？終其本末不相雜亂，其總別門初後不無，然各各別皆悉等量，故曰平等，非謂一法故稱平等。已說初重。第二重四種法中各具三門。云何為三？一者本法所依決定門、二者根本攝末分際門、三者建立二種摩訶衍門。所言法者，謂眾生心者，即是本法所依決定門，今當須嗢拕南頌總持顯說。其相云何？頌曰：
The treatise states: In this way, the sixteen aspects of subject and object are all-pervasive, equal, uniform, and without distinction. Why is this? Because each encompasses all phenomena to their ultimate extent. If so, would the fundamental and the derivative, the general and the specific, all merge into one, resulting in chaos? Ultimately, the fundamental and the derivative do not intermingle chaotically; the categories of general and specific retain their distinctions from beginning to end. Yet, each is fully equivalent in measure, hence called "equal"—not because they become a single entity, but because they are equally comprehensive. This concludes the first level.
The second level consists of four types of dharmas, each containing three aspects. What are these three? First, the aspect of the fundamental dharma as the determined basis; second, the aspect of the fundamental encompassing the derivative with clear boundaries; third, the aspect of establishing the two types of Mahayana. The so-called "dharma" refers to the mind of sentient beings—this is the aspect of the fundamental dharma as the determined basis. Now, let us use a summary verse to reveal and explain this comprehensively. How is it described? The verse says:
眾謂四衍眾， 生謂四種生，
是一法界藏， 遍於彼八處。
The assembly is the four kinds of practitioners, Birth is the four modes of existence, This is the treasury of the one Dharma-realm, Pervading all those eight places.
論曰：眾有四種。云何為四？一者一切如來眾、二者一切菩薩眾、三者一切聲聞眾、四者一切緣覺眾，是名為四眾。生有四種。云何為四？一者卵生、二者胎生、三者濕生、四者化生，是名為四生。過數故眾，受生故生。是一法界心，彼八處中周遍圓滿，不可分析不可離散，唯是一體唯是一相。以四種眾攝諸聖盡，以四種生攝諸凡盡，馬鳴論師為顯一心廣大圓滿，名為眾生。順理契經中作如是說：爾時世尊放大光明顯神力已，告佛子言：「諦聽諦聽，善思念之，我當為汝分別解說一法界藏。善男子！一法界藏者，所謂遍於諸如來眾、諸菩薩眾、諸聲聞眾、諸緣覺眾及諸異生，無所不通、無所不至、無所不當，是故名為一法界藏。」今攝此文故名眾生。馬鳴菩薩六萬嗢拕南本藏論中，開十種門別釋散說，今略攝故唯言眾生。已說本法所依決定門。是心即攝一切世間法出世間法者，即是根本攝末分際門。其相云何？頌曰：
It is said: There are four kinds of assemblies. What are these four? First, the assembly of all Tathāgatas; second, the assembly of all Bodhisattvas; third, the assembly of all Śrāvakas; fourth, the assembly of all Pratyekabuddhas. These are called the four assemblies.
There are four kinds of birth. What are these four? First, birth from an egg; second, birth from a womb; third, birth from moisture; fourth, birth by transformation. These are called the four births.
Because they are beyond counting, they are called assemblies; because they undergo birth, they are called births. This one Dharma-realm mind is perfectly pervasive and complete within these eight categories, indivisible and inseparable, being only one substance and only one characteristic. The four assemblies encompass all sages; the four births encompass all ordinary beings. The teacher Aśvaghoṣa, in order to reveal the vastness and perfection of the One Mind, named it "sentient beings."
In accordance with the scriptures, it is said thus: At that time, the World-Honored One, having emitted a great radiance and displayed his spiritual power, addressed the sons of the Buddha, saying: "Listen attentively, listen attentively, and reflect well upon it. I shall now explain and elucidate for you the treasury of the One Dharma-realm. Good sons! The treasury of the One Dharma-realm is that which pervades all assemblies of Tathāgatas, all assemblies of Bodhisattvas, all assemblies of Śrāvakas, all assemblies of Pratyekabuddhas, and all ordinary beings. It is that which nothing does not penetrate, nothing does not reach, and nothing does not correspond to. Therefore, it is called the treasury of the One Dharma-realm."
Now, by gathering this meaning, it is called "sentient beings." In the original treasury treatise of the Bodhisattva Aśvaghoṣa, consisting of sixty thousand uddānas, it is explained separately through the opening of ten gates. Here, for the sake of brevity, it is simply called "sentient beings."
Thus has been explained the gate of determining the basis of this Dharma.
That this mind encompasses all worldly dharmas and transcendental dharmas is the gate of the fundamental encompassing the peripheral, marking their boundary.
What is its characteristic? The verse says:
是一法界心， 總攝二種門，
名攝世出世， 作法界名法。
It is the single mind of the Dharma Realm, Which encompasses two gates in total: Called "embracing worldly and transcendent," It establishes the Dharma Realm's name as the Dharma.
論曰：一法界心總攝一切生滅門法，是故名為攝世間法；總攝一切真如門法，是故名攝出世間法。皆作法界，故名為法。自體契經中作如是說：廣大神王即攝一切種種無明、一切種種染法、一切種種淨白品法。又攝一切清淨法、一切無礙法、一切解脫法、一切絕離法、一切滿足法、一切寂靜法。而廣大神王非世間法非出世間法。今攝此文，故名為攝。馬鳴菩薩八萬嗢拕南歸宗論中，開二十門分明顯說，此中略故如是而已。已說根本攝末分際門。依於此心顯示摩訶衍義等者，即是建立二種摩訶衍門。其相云何？頌曰：
The Treatise states: The One Dharma-Realm Mind encompasses all phenomena of the conditioned world, thus it is called "that which embraces worldly phenomena." It encompasses all phenomena of the unconditioned reality, thus it is called "that which embraces transcendent phenomena." Since all are established within the Dharma-Realm, they are called "Dharma." The Sutra of Essential Nature expresses it thus: The Great Divine King embraces all kinds of ignorance, all kinds of defiled phenomena, all kinds of pure and wholesome phenomena. It also embraces all pure phenomena, all unobstructed phenomena, all liberated phenomena, all utterly transcendent phenomena, all perfected phenomena, all tranquil phenomena. Yet the Great Divine King is neither worldly nor transcendent. Now, embracing this teaching, it is called "embracing." In the *Mahāyāna Compendium of Eighty Thousand Verses* by Bodhisattva Aśvaghoṣa, it is clearly explained through twenty categories. Here, for the sake of brevity, it is stated thus.
Having explained the fundamental principle of embracing all phenomena, what follows is the demonstration of the meaning of the Great Vehicle based on this mind—that is, the establishment of the two gates of the Great Vehicle. What are their characteristics? The verse says:
總標二種門， 言依於此心，
總標二本法， 顯示摩訶衍。
The teaching presents two gateways in brief, Words are based on this mind, The two fundamental principles are outlined, Revealing the Great Vehicle.
論曰：總標能入二種門故，言依於此心。總標所入二種法故，言顯示摩訶衍義。云何為二門？一者心真如門、二者心生滅門。云何為二本法？一者一體摩訶衍、二者自體自相自用摩訶衍。如是所入二種本法，或從能入建立其名，所謂以真如體而為其門所趣入故，名言為體。以自相本覺心而為其門所趣入故，名言為自。由能入門二種別故，所入本法有二應知。何以故者，即請問辭，謂由何義依於此心句中具二種門，顯示摩訶衍義句中具二種本法者焉。答曰：作一法界心真如門，即顯示一體摩訶衍法。作一法界心生滅門，能示自體自相自用摩訶衍法。由此義故，當知各具二門二法。大覺契經中作如是說：復次文殊師利，有二種法，甚深微妙不可思議。何等為二？一者體相平等摩訶衍、二者自相自然摩訶衍。若欲證得是二種法，當行二門。何等為二？一者無斷無縛門、二者有斷有縛門。乃至廣說。今攝此文，作如是說。大總地中開八種門分明散說。已說建立二種摩訶衍門。三大義中各略初二門立後一門，馬鳴菩薩本趣意樂舉後攝初中，故如是而已。復次比來次第分明顯了故，以上二頌本流應至於此。一者體大者，總標所入二種本法。云何為二？一者無量無邊諸法差別不增不減摩訶衍、二者寂靜無雜一味平等不增不減摩訶衍。謂一切法真如平等不增不減故者，總標能入二種別門。云何為二？所謂如本法名，門亦爾故。二者相大者，總標所入二種本法。云何為二？一者如來藏功德摩訶衍、二者具足性功德摩訶衍。所謂如來藏具足無量性功德故者，總標能入二種別門。云何為二？所謂如本法名，門亦爾故。三者用大者，總標所入二種本法。云何為二？一者能生一切世間因果摩訶衍、二者能生一切出世間善因果摩訶衍。謂能生一切世間出世間善因果故者，總標能入二種別門。云何為二？所謂如本法名，門亦爾故。三種大義別別分釋，如總地論本地品中分明顯說。何故不二摩訶衍法無因緣耶？是法極妙、甚深獨尊，離機根故。何故離機根？無機根故。何須建立？非建立故。是摩訶衍法諸佛所得耶？能得於諸佛，諸佛得不故，菩薩二乘一切異生亦復如是，性德圓滿海是焉。所以者何？離機根故、離教說故。何故八種本法從因緣起？應於機故、順於說故。何故應機？有機根故。如是八種本法諸佛所得耶？諸佛所得。於諸佛得不故，菩薩二乘一切異生亦復如是，修行種因海是焉。所以者何？有機根故、有教說故。何故依真如門所趣入之摩訶衍法唯立體名，依生滅門所趣入之摩訶衍法立自名耶？真如門中無他相故，生滅門中有他相故。他謂一切不善品法，自謂一切清淨品法。若所對治他無，能對治自無，故唯言體不說自焉。若所對治他有，能對治自有，故名言自不唯體焉。復次為欲顯示一法界體平等平等無有其私，無量性德自然本有非得他力故。復次隨宜安立，無有定故。何故別說門中，一心別為一？三大總為一，而等同各詮二摩訶衍，三大義合，方應得詮二摩訶衍。大義之名通於三種，故總為一義，無別意趣。今所開示十六法門，勝劣廣狹其相云何？頌曰：
The Treatise states: To generally indicate the two gates through which one can enter, it says, "Based on this mind." To generally indicate the two Dharmas into which one enters, it says, "It reveals the meaning of Mahayana." What are the two gates? The first is the gate of the mind's Suchness; the second is the gate of the mind's arising and ceasing. What are the two fundamental Dharmas? The first is the Mahayana of the single essence; the second is the Mahayana of the self-essence, self-characteristics, and self-function. These two fundamental Dharmas to be entered are sometimes named based on the gates of entry. That is to say, because the essence of Suchness serves as the gate through which one enters, it is called the "essence." Because the self-characteristic of the originally enlightened mind serves as the gate through which one enters, it is called the "self." Due to the distinction between the two gates of entry, one should understand that there are two Dharmas to be entered. The phrase "Why is this?" is the question, asking: For what reason does the phrase "based on this mind" contain two gates, and the phrase "reveals the meaning of Mahayana" contain two fundamental Dharmas? The answer is: By establishing the gate of the mind's Suchness within the one Dharma-realm, it reveals the Mahayana Dharma of the single essence. By establishing the gate of the mind's arising and ceasing within the one Dharma-realm, it can reveal the Mahayana Dharma of the self-essence, self-characteristics, and self-function. For this reason, one should know that each contains two gates and two Dharmas. In the Great Enlightenment Sutra, it is said thus: Furthermore, Manjushri, there are two Dharmas that are extremely profound, subtle, and inconceivable. What are the two? The first is the Mahayana of the equality of essence and characteristics; the second is the Mahayana of the natural self-characteristics. If one wishes to realize these two Dharmas, one should practice two gates. What are the two? The first is the gate of no cessation and no bondage; the second is the gate of cessation and bondage. And so on, extensively explained. Now, summarizing this text, it is said thus. Within the great general ground, eight gates are opened and explained distinctly. Having explained the establishment of the two Mahayana gates, within the three great meanings, the first two gates are briefly stated in each, and the final gate is established. The original intention and purpose of Bodhisattva Ashvaghosha is to present the latter to encompass the former, and that is all. Furthermore, because the sequence thus far has been clearly and distinctly explained, the two preceding verses should flow to this point.
First, the Greatness of Essence generally indicates the two fundamental Dharmas to be entered. What are the two? The first is the Mahayana of the innumerable, boundless distinctions of all Dharmas, neither increasing nor decreasing; the second is the Mahayana of tranquil, unmixed, single-flavored equality, neither increasing nor decreasing. The statement "because the Suchness of all Dharmas is equal, neither increasing nor decreasing" generally indicates the two distinct gates of entry. What are the two? It is said that just as the names of the fundamental Dharmas are, so are the gates.
Second, the Greatness of Characteristics generally indicates the two fundamental Dharmas to be entered. What are the two? The first is the Mahayana of the Tathagatagarbha's merits; the second is the Mahayana of the complete nature's merits. The statement "because the Tathagatagarbha is complete with innumerable merits of nature" generally indicates the two distinct gates of entry. What are the two? It is said that just as the names of the fundamental Dharmas are, so are the gates.
Third, the Greatness of Function generally indicates the two fundamental Dharmas to be entered. What are the two? The first is the Mahayana capable of producing all worldly causes and effects; the second is the Mahayana capable of producing all supramundane wholesome causes and effects. The statement "because it can produce all wholesome causes and effects, both worldly and supramundane" generally indicates the two distinct gates of entry. What are the two? It is said that just as the names of the fundamental Dharmas are, so are the gates.
The three great meanings are explained separately and distinctly, as clearly stated in the "Fundamental Ground" chapter of the General Ground Treatise. Why does the non-dual Mahayana Dharma have no causes and conditions? This Dharma is extremely wondrous, profoundly deep, uniquely supreme, and transcends capacities and faculties. Why does it transcend capacities and faculties? Because there are no capacities or faculties. What need is there to establish it? Because it is not established. Is this Mahayana Dharma attained by the Buddhas? It can attain the Buddhas; the Buddhas do not attain it. The same applies to Bodhisattvas, the Two Vehicles, and all ordinary beings. It is the ocean of the perfectly complete nature's virtues. Why is this? Because it transcends capacities and faculties and transcends doctrinal teachings. Why do the eight fundamental Dharmas arise from causes and conditions? Because they correspond to capacities and accord with teachings. Why do they correspond to capacities? Because there are capacities and faculties. Are these eight fundamental Dharmas attained by the Buddhas? They are attained by the Buddhas. The Buddhas do not attain them? The same applies to Bodhisattvas, the Two Vehicles, and all ordinary beings. It is the ocean of cultivating various causes. Why is this? Because there are capacities and faculties and there are doctrinal teachings.
Why is the Mahayana Dharma entered through the Suchness gate only named "essence," while the Mahayana Dharma entered through the arising and ceasing gate is named "self"? Because within the Suchness gate, there are no characteristics of "other"; within the arising and ceasing gate, there are characteristics of "other." "Other" refers to all unwholesome dharmas; "self" refers to all pure dharmas. If the object to be counteracted, "other," does not exist, then the counteracting agent, "self," does not exist; therefore, only "essence" is spoken of, not "self." If the object to be counteracted, "other," exists, then the counteracting agent, "self," exists; therefore, it is named "self," not merely "essence." Furthermore, to reveal that the essence of the one Dharma-realm is equal and equal, without partiality, and that the innumerable virtues of nature are naturally inherent, not acquired through external force. Furthermore, it is provisionally established as appropriate, without fixed determination.
Why, in the separate explanation of the gates, is the one mind separately counted as one, while the three greatnesses are collectively counted as one, yet each equally explains two Mahayanas? Because the three greatnesses combined should together explain the two Mahayanas. The name "great meaning" applies to all three, so they are collectively one meaning, without separate intent.
Now, regarding the sixteen Dharma gates being revealed, what are their characteristics in terms of superiority/inferiority and breadth/narrowness? The verse says:
平等平等一， 皆無有別異，
各攝諸法故， 然終不雜亂。
All things are equal and one, No distinctions exist among them. Each encompasses all phenomena, Yet never becomes confused or disordered.
論曰：能入所入十六法門，圓滿圓滿平等平等，周遍法界無有差別。所以者何？各攝諸法畢竟盡故，然終不雜本末能所。已說總別二門。一切諸佛本所乘故，一切菩薩皆乘此法到如來地故者，即是通達軌則不動門。謂微塵數過去諸佛、微塵數現在諸佛、微塵數未來諸佛，皆悉乘此三十二種甚深安車，達於清淨無上地故。十方三世一切菩薩亦復如是。此中菩薩言，通取三聚一切眾生。所以者何？無有眾生而不通達如來地故。
The Treatise states: The sixteen dharma gates of the one who enters and that which is entered are perfectly complete and equal, pervading the entire dharma realm without distinction. Why is this so? Because each one encompasses all dharmas to their ultimate exhaustion, yet never confuses the fundamental and the manifested, the subject and the object. The general and specific gates have now been explained.
All buddhas originally rode upon this vehicle; all bodhisattvas ride upon this dharma to reach the tathāgata stage—this is the gate of unchanging, all-penetrating principles. This means that past buddhas as numerous as dust motes, present buddhas as numerous as dust motes, and future buddhas as numerous as dust motes all ride upon these thirty-two profound peace-chariots to arrive at the pure, unsurpassed ground. So too are all bodhisattvas throughout the ten directions and three times. Here, the term "bodhisattva" includes all beings of the three assemblies. Why is this? Because there is no being who does not ultimately reach the tathāgata stage.
釋摩訶衍論卷第一
Treatise on the Mahayana Commentary, Volume 1