解深密經

 No. 676 解深密經，唐玄奘奉詔譯
https://cbetaonline.dila.edu.tw/zh/T0676
藏譯英 Saṃdhi­nirmocana, Unraveling the Intent
https://read.84000.co/translation/toh106.html

序品第一
Prologue
[F.1.b] Homage to all buddhas and bodhisattvas!

如是我聞：一時，薄伽梵住最勝光曜七寶莊嚴，放大光明，普照一切無邊世界，無量方所妙飾間列，周圓無際，其量難測，超過三界所行之處，勝出世間善根所起，最極自在淨識為相。
Thus have I heard at one time. The Blessed One was dwelling in an
unfathomable palace, built with the blazing seven precious substances, 34 that emitted 35 great light rays suffusing countless universes. 36 Each of its rooms was well arranged and its design was infinite. It was the undivided maṇḍala, the domain transcending the three worlds. Arising from the supreme roots of virtue of the one who transcends the world, 37 it was characterized by the perfectly pure cognition of the one who has achieved complete mastery. 38

如來所都，諸大菩薩眾所雲集，無量天、龍、藥叉、健達縛、阿素洛、揭路茶、緊捺洛、牟呼洛伽、人、非人等，常所翼從。
Abode of the Tathāgata where the assembly of innumerable bodhisattvas gathered, it was attended by countless gods, nāgas, [F.2.a] yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, humans, and nonhumans.

廣大法味喜樂所持，作諸眾生一切義利，滅諸煩惱災橫纏垢，遠離眾魔、過諸莊嚴，如來莊嚴之所依處，大念、慧、行以為遊路，大止妙觀以為所乘，大空、無相、無願解脫為所入門，無量功德眾所莊嚴，大寶花王眾所建立大宮殿中。
Supported by the great joy and bliss of savoring the Dharma and designed to accomplish the complete welfare of all beings, it was free of any harm caused by the stains of afflictions and clear of any demon. Surpassing all manifestations, this unfathomable palace was displayed by the sovereign power of the Tathāgata. Mindfulness, intelligence, and realization were its pathway; 39 mental stillness and insight were the vehicle leading to it; the great gates of liberation —emptiness, appearancelessness, and wishlessness —were its entrance. It was set on foundations adorned with an infinite accumulation of excellent qualities, which were like great kings of jeweled lotuses. 40

是薄伽梵最清淨覺，不二現行，趣無相法。住於佛住逮得一切佛平等性，到無障處，不可轉法，所行無礙，其所成立不可思議。
The Blessed One had a perfectly realized mind and was free from dualistic behavior. Absorbed in the Dharma of the nonexistence of defining characteristics, he was residing in the domain of the buddhas. He had attained equality with all buddhas. His realization was unobstructed and his qualities 41 were irreversible. He could not be overcome by objects of experience. 42 His abode was inconceivable. 43

遊於三世平等法性，其身流布一切世界，於一切法智無疑滯，於一切行成就大覺，於諸法智無有疑惑，凡所現身不可分別，一切菩薩正所求智，得佛無二住勝彼岸，不相間雜。如來解脫妙智究竟，證無中邊佛地平等，極於法界，盡虛空性窮未來際。
Perfectly skilled in the sameness of the three times, 44 his five bodies were present in all worlds. His knowledge of all phenomena was free from doubt. He understood all practices. His knowledge of phenomena was without uncertainty. [F.2.b] His body was unimaginable. He possessed the gnosis bodhisattvas vow to accomplish. 45 He had attained the nondual abode of the buddhas, the sublime perfection, the supreme indivisible gnosis of the Tathāgata’s liberation. 46 He had realized the sameness [of all phenomena], the state of a buddha in which there is neither a center nor a periphery, 47 and reached the ultimate within the domain of truth, the point where the sphere of space
ends. 48


與無量大聲聞眾俱，一切調順，皆是佛子，心善解脫，慧善解脫，戒善清淨，趣求法樂；多聞、聞持，其聞積集；善思所思，善說所說，善作所作；
The Blessed One was accompanied by the entire immeasurable assembly of hearers. Children of noble family, they were the heirs of the Buddha. Their minds were liberated, their wisdom was emancipated, and their discipline was completely pure. They happily gathered with those who longed for the Dharma. They had heard much, kept in mind what they had heard, and accumulated [merit from] what they had heard. They excelled in thought, speech, and deeds.

捷慧、速慧、利慧、出慧、勝決擇慧、大慧、廣慧、及無等慧，慧寶成就；具足三明，逮得第一現法樂住；大淨福田，威儀寂靜，無不圓滿；大忍柔和，成就無減，已善奉行如來聖教。
Their wisdom was swift, quick, sharp, emancipating, 49 discerning, 50 vast, extensive, profound, and unequaled. They possessed the jewel of wisdom and the three forms of knowledge. They had attained the supreme state of happiness in this life. The purity of their merit, 51 the excellence of their peaceful conduct, their patience, and their gentleness were vast. 52 They were fully engaged in the teaching of the Tathāgata.

復有無量菩薩摩訶薩，從種種佛土而來集會。皆住大乘，遊大乘法，於諸眾生其心平等，離諸分別及不分別種種分別，摧伏一切眾魔怨敵，遠離一切聲聞、獨覺所有作意，廣大法味喜樂所持，超五怖畏，一向趣入不退轉地，息一切眾生一切苦惱所逼迫地，而現在前。
The Blessed One was also accompanied by all the innumerable bodhisattvas assembled from various buddha realms. Firmly settled and engaged in a vast state, they had gone forth through the Dharma of the Great Vehicle. Impartial toward all beings, they were free from all conceptions, conceptualizations, and fabrications. Victorious over all demons and opposition, they were not involved with the considerations of the hearers and solitary realizers. [F.3.a] Steadfast through the great joy and happiness of savoring the Dharma, they were free from the five great fears. Solely progressing toward the stages from which there is no regression, they had perfectly actualized the stage in which one pacifies the torment of beings.

其名曰：解甚深義密意菩薩摩訶薩、如理請問菩薩摩訶薩、法涌菩薩摩訶薩、善清淨慧菩薩摩訶薩、廣慧菩薩摩訶薩、德本菩薩摩訶薩、勝義生菩薩摩訶薩、觀自在菩薩摩訶薩、慈氏菩薩摩訶薩、曼殊室利菩薩摩訶薩等，而為上首。
Among them were thus the bodhisattva mahāsattvas Gam bhīrārtha-saṃdhi nirmo cana, Vidhi vatpari pṛcchaka, Dharmodgata, Su viśuddha mati, Viśālamati, Guṇākara, Para mārtha samud gata, Āryāva loki teśvara, Maitreya,
and Mañjuśrī.1.

解深密經勝義諦相品第二
爾時，如理請問菩薩摩訶薩，即於佛前問解甚深義密意菩薩言：「最勝子！言一切法無二，一切法無二者，何等一切法？云何為無二？」
CHAPTER 1
1. 1 At that time, the bodhisattva Vidhi vatpari pṛcchaka questioned the bodhisattva Gam bhīrārtha saṃdhi nirmo cana on the ultimate whose defining characteristic is inexpressible and nondual: 53 “O son of the Victorious One, when it is said that all phenomena are nondual, what are these phenomena? In what way are they nondual?”

解甚深義密意菩薩告如理請問菩薩曰：「善男子！一切法者，略有二種：一者、有為；二者、無為。是中有為，非有為非無為；無為，亦非無為非有為。」
Gam bhīrārtha saṃdhi nirmo cana replied, “Noble son, all phenomena, what we refer to as all phenomena, are of just two kinds: conditioned and unconditioned. With respect to these, the conditioned is neither conditioned nor unconditioned. The unconditioned is neither unconditioned nor conditioned.”

如理請問菩薩復問解甚深義密意菩薩言：「最勝子！如何有為，非有為非無為；無為，亦非無為非有為？」
1. 2
Vidhi vatpari pṛcchaka inquired, “O son of the Victorious One, why is the conditioned neither conditioned nor unconditioned and the unconditioned neither unconditioned nor conditioned?”

解甚深義密意菩薩謂如理請問菩薩曰：「善男子！言有為者，乃是本師假施設句。若是本師假施設句，即是遍計所集、言辭所說；若是遍計所集、言辭所說，即是究竟種種遍計言辭所說。不成實故，非是有為。
Gam bhīrārtha saṃdhi nirmo cana answered,“Noble son, the term conditioned is a word, a label used by the Teacher. Words that are labels used by the Teacher are conventional expressions arising from imagination. These conventional expressions arising from imagination are always unreal 54 conventional expressions arising from imagination in its diversity. Therefore, the term conditioned is not the conditioned. [F.3.b]

善男子！言無為者，亦墮言辭。設離有為、無為少有所說，其相亦爾。然非無事而有所說。
Noble son, the term unconditioned is also included within conventions, just as expressions other than conditioned and unconditioned are and will [always] be. One might object that there is, however, no expression in the absence of the object [to which it
refers].

何等為事？謂諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想謂之有為。
What is then this object? It is the complete and perfect awakening to inexpressible [reality] through the sublime gnosis and vision 55 of the noble ones. 56 But in order 57 to lead [others] to the perfect realization of this very inexpressible nature of phenomena, the Teacher labels this object with the term conditioned.

「善男子！言無為者，亦是本師假施設句；若是本師假施設句，即是遍計所集、言辭所說；若是遍計所集、言辭所說，即是究竟種種遍計言辭所說。不成實故，非是無為。
1. 3
“Noble son, the term unconditioned is also a word, a label used by the Teacher. Words that are labels used by the Teacher are conventional expressions arising from imagination. 58 These conventional expressions arising from imagination are always conventional expressions deprived of any actuality that arise from imagination in its diversity. Therefore, the term unconditioned is not the unconditioned.

善男子！言有為者，亦墮言辭。設離無為、有為少有所說，其相亦爾。然非無事而有所說。
Noble son, the term conditioned is also included within conventions, just as expressions other than conditioned and unconditioned are and will [always] be. One might object that there is, however, no expression in the absence of the object [to which it refers].

何等為事？謂諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想謂之無為。」
What is then this object? It is the complete and perfect awakening to inexpressible [reality] through the sublime gnosis and vision of the noble ones. But in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena, the Teacher labels this object with the term unconditioned.”

爾時，如理請問菩薩摩訶薩復問解甚深義密意菩薩摩訶薩言：「最勝子！如何此事彼諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想，或謂有為？或謂無為？」
1. 4
Vidhi vatpari pṛcchaka asked, “O son of the Victorious One, as the noble ones completely and perfectly awaken to inexpressible [reality] through their sublime gnosis and perception, why do they [F.4.a] label this object with the terms conditioned and unconditioned in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena?”

解甚深義密意菩薩謂如理請問菩薩曰：「善男子！如善幻師或彼弟子，住四衢道，積集瓦、礫、草、葉、木等，現作種種幻化事業。所謂：象身、馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身。
Gam bhīrārtha saṃdhi nirmo cana replied, “Noble son, it is like the following example: A magician or his skillful apprentice, finding himself at the juncture of four great roads, assembles grass, leaves, twigs, pebbles, or stones and produces all kinds of magic illusions, such as regiments of elephants, horses, chariots, and soldiers or collections of jewels, pearls, beryl,  seashells, crystal, and coral, as well as an abundance of wealth and grain in
treasuries and granaries.

若諸眾生愚癡、頑鈍、惡慧種類，無所曉知，於瓦、礫、草、葉、木等上諸幻化事，見已聞已，作如是念：『此所見者，實有象身、實有馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身。』
At that time, in the presence of these illusions, those who are naive, slow-witted, or confused, not perceiving the grass, leaves, twigs, pebbles, or stones, see and hear those magical tricks and think that whatever appears exists —that these regiments of elephants, horses,  chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, exist.  

如其所見，如其所聞，堅固執著，隨起言說：『唯此諦實，餘皆愚妄。』彼於後時應更觀察。
Clinging to these magical illusions according to the way they see and hear things and strongly believing in them, they express themselves through conventions, such as ‘This one is true but the other is false.’They still need to examine these illusions.

「若有眾生非愚、非鈍、善慧種類，有所曉知，於瓦、礫、草、葉、木等上諸幻化事，見已聞已，作如是念：『此所見者，無實象身、無實馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身。然有幻狀迷惑眼事。
“Those who are not naive or confused but have wisdom perceive the grass, leaves, twigs, pebbles, or stones. They see and hear those magical tricks and understand that whatever appears does not exist —that these regiments of elephants, horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, do not exist. [F.4.b]

於中發起大象身想，或大象身差別之想，乃至發起種種財、穀、庫藏等想，或彼種類差別之想。』
Yet, they understandthat the conception of an elephant regiment exists since its manifestation as a conception through an expedient 59 exists, as do the manifestations as conceptions of regiments of horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, together with other similar manifestations.

不如所見，不如所聞，堅固執著，隨起言說：『唯此諦實，餘皆愚妄。』為欲表知如是義故，亦於此中隨起言說。彼於後時不須觀察。
So they understand that all those magical illusions, these magic illusions deceiving the eye, exist [in the way magical illusions do]. 60 Thinking in this way, [these wise beings] do not express themselves through conventions, such as ‘This one is true but the other is false,’ on account of clinging to these magical illusions in the way they see and hear things and thus strongly believing in them. 61 However, they do express themselves through conventions in order to convey the true nature 62 [of these illusions to others], although they do not need to further examine these illusions. 63

「如是，若有眾生是愚夫類，是異生類，未得諸聖出世間慧，於一切法離言法性不能了知；彼於一切有為、無為，見已聞已，作如是念：『此所得者，決定實有有為、無為。』如其所見，如其所聞，堅固執著，隨起言說：『唯此諦實，餘皆癡妄。』彼於後時應更觀察。
1. 5
Likewise, some childish or ordinary beings have not attained the transcendent sublime wisdom. They have not understood that the nature of all phenomena is inexpressible. When those beings perceive conditioned and unconditioned phenomena, they believe that whatever appears as a conditioned or unconditioned phenomenon exists, and they express themselves through conventions, such as ‘This one is true but the other is false,’ on account of clinging to these appearances according to the way they see and hear things and thus strongly believing in them. They still need to examine these appearances.

「若有眾生非愚夫類，已見聖諦，已得諸聖出世間慧，於一切法離言法性如實了知；彼於一切有為、無為，見已聞已，作如是念：『此所得者，決定無實有為、無為。然有分別所起行相，猶如幻事迷惑覺慧，於中發起為、無為想，或為、無為差別之想。』不如所見，不如所聞，堅固執著，隨起言說：『唯此諦實，餘皆癡妄。』為欲表知如是義故，亦於此中隨起言說。彼於後時不須觀察。
“With regard to this, some beings who are not childish and have seen the truth have attained the transcendent sublime wisdom. They have understood that the nature of all phenomena is inexpressible. When they perceive conditioned and unconditioned phenomena, they believe that whatever appears as a conditioned or unconditioned phenomenon does not exist. However, with respect to these appearances, they think that the conceptions in terms of conditioned and unconditioned, [F.5.a] the manifestation of conceptions through an expedient in terms of conditioned and unconditioned, the
occurrence of conceptualization, and the phenomenal appearance of conditioned phenomena exist in the way magical illusions do. That which deludes the mind exists [in the way magical illusions do]. 64 Thinking in that way, they do not express themselves
through conventions, such as ‘This one is true but the other is false,’ on account of clinging to these appearances according to the way they see and hear things and thus strongly believing in them. However, they do express themselves through conventions in order to convey the true nature [of these appearances to others], although they do not need to further examine these appearances.

「如是，善男子！彼諸聖者於此事中，以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想，謂之有為，謂之無為。」
“Noble son, the noble ones are thus completely and perfectly awakened to inexpressible [reality] through their sublime gnosis and vision of this object, but in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena, they label this object with the terms conditioned and unconditioned.”

爾時，解甚深義密意菩薩，欲重宣此義而說頌曰：
佛說離言無二義，甚深非愚之所行；愚夫於此癡所惑，樂著二依言戲論。
1. 6
At that time, the bodhisattva Gam bhīrārtha saṃdhi nirmo cana recited these
verses:
“The profound, which is inaccessible to foolish beings,
Inexpressible and nondual, has been taught by the Victorious One.
Yet, fools deluded by ignorance
Take delight in mental elaborations and dwell on duality.

彼或不定或邪定，流轉極長生死苦；復違如是正智論，當生牛羊等類中。
“Deprived of understanding, afflicted by misunderstanding,
They will be reborn as sheep or oxen.
Casting aside the words of the wise,
They will wander in saṃsāra for a great length of time.”
This was the chapter of the bodhisattva Gam bhīrārtha saṃdhi nirmo cana —the first

爾時，法涌菩薩白佛言：「世尊！從此東方過七十二殑伽河沙等世界，有世界，名具大名稱；是中如來，號廣大名稱。我於先日，從彼佛土發來至此。我於彼佛土曾見一處，有七萬七千外道并其師首，同一會坐。
chapter.2. CHAPTER 2
2. 1 Then the bodhisattva Dharmodgata spoke these words: “Blessed One, very long ago in ancient times, beyond as many universes as there are grains of sand in seventy-seven Ganges rivers, I was residing in the world Kīrtimat of the tathāgata Viśālakīrti. There I saw 7,700,000 non-Buddhists, together with their teachers, who had gathered in one place to consider the ultimate defining characteristic of phenomena. 65 [F.5.b]

為思諸法勝義諦相，彼共思議、稱量、觀察、遍推求時，於一切法勝義諦相，竟不能得。唯除種種意解，別異意解，變異意解，互相違背共興諍論，口出矛𥎞，更相𥎞已、刺已、惱已、壞已，各各離散。
Although they had examined, analyzed, investigated, and considered in detail the ultimate defining characteristic of phenomena, they did not understand it. They had changing opinions, lacked certainty, and were slow-witted as well as argumentative.
Insulting one another with harsh words, they became abusive, agitated, unprincipled, and violent.

世尊！我於爾時，竊作是念：『如來出世，甚奇！希有！由出世故，乃於如是超過一切尋思所行勝義諦相，亦有通達，作證可得。』」說是語已。
Then, Blessed One, I thought to myself, ‘This is so sad, and yet, how marvelous, how wonderful are the manifestations of the tathāgatas in the world and, through their manifestations, the realization and actualization of the ultimate whose defining characteristic is beyond all speculation!’ ” 66

爾時，世尊告法涌菩薩曰：「善男子！如是，如是！如汝所說。我於超過一切尋思勝義諦相，現等正覺；現等覺已，為他宣說、顯現、開解、施設、照了。何以故？我說：『勝義是諸聖者內自所證；尋思所行是諸異生展轉所證。』是故，法涌！由此道理，當知勝義超過一切尋思境相。
2. 2 The Blessed One answered to the bodhisattva Dharmodgata: “So it is, Dharmodgata. So it is. I have completely and perfectly awakened to the ultimate characterized as being beyond all speculation. Yet, 67 after I attained complete and perfect awakening, I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings. One might ask why I did this. I have explained that the ultimate is what is cognized by noble beings in a personal and intuitive way, 68 whereas ordinary beings’ knowledge [resulting from interacting] with one another belongs to the domain of speculation. 69 Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation.

復次，法涌！我說：『勝義無相所行；尋思但行有相境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。
Moreover, Dharmodgata, I have explained that the ultimate represents the domain in which there is no phenomenal appearance, 70 whereas speculation is the domain of phenomenal appearance. Therefore, Dharmodgata, you should know in this way through this approach that the [F.6.a] ultimate is what is characterized as transcending all speculation.

復次，法涌！我說：『勝義不可言說，尋思但行言說境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。
Moreover, Dharmodgata, I have explained that the ultimate is inexpressible, whereas speculation is the domain of verbalization. Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation.

復次，法涌！我說：『勝義絕諸表示，尋思但行表示境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。
Moreover, Dharmodgata, I have explained that the ultimate is free from all conventions, whereas speculation is the domain of conventions. Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation.

復次，法涌！我說：『勝義絕諸諍論，尋思但行諍論境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。
 Moreover, Dharmodgata, I have explained that the ultimate is devoid of argumentative disputation, whereas speculation is the domain of argumentative disputation. Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation. 71

「法涌！當知，譬如有人盡其壽量習辛苦味；於蜜、石蜜上妙美味，不能尋思、不能比度、不能信解。
2. 3 “Dharmodgata, it is like this: beings who have only tasted pungent or bitter flavors their entire lives cannot imagine, infer, or appreciate the taste of honey and sugar.

或於長夜由欲貪勝解諸欲熾火所燒然故；於內除滅一切色、聲、香、味、觸相妙遠離樂，不能尋思、不能比度、不能信解。
Those who have indulged in desire and have been burnt by the torment of desire for a long time cannot imagine, infer, or appreciate the inner happiness of the recluse, which is independent from all phenomenal appearances related to form, sound, smell, taste, and contact.

或於長夜由言說勝解，樂著世間綺言說故；於內寂靜聖默然樂，不能尋思、不能比度、不能信解。
Those who have indulged and taken delight in conversations for a long time cannot imagine, infer, or appreciate the inner happiness of the noble beings who remain silent.

或於長夜由見聞覺知表示勝解，樂著世間諸表示故；於永除斷一切表示薩迦耶滅究竟涅槃，不能尋思、不能比度、不能信解。
Those who have indulged and taken delight in conventions for a long time through seeing, hearing, discriminating, and cognizing cannot imagine, infer, or appreciate the cessation of all conventions, the nirvāṇa that is the [F.6.b] extinction of transitory aggregates.

法涌！當知，譬如有人於其長夜由有種種我所、攝受，諍論勝解，樂著世間諸諍論故；於北拘盧洲無我所、無攝受、離諍論，不能尋思、不能比度、不能信解。
Dharmodgata, it is like this: Those who have indulged and taken delight in argumentative disputations for a long time on account of their attachment to the self cannot imagine, infer, or appreciate that there is no attachment to the self and no argumentative disputations in Uttarakuru.

如是，法涌！諸尋思者，於超一切尋思所行勝義諦相，不能尋思、不能比度、不能信解。」
 “Dharmodgata, likewise, those who [have indulged for a long time in] speculation cannot imagine, infer, or appreciate the ultimate whose defining characteristic transcends all speculation.”

爾時，世尊欲重宣此義，而說頌曰：
內證無相之所行，不可言說絕表示，息諸諍論勝義諦，超過一切尋思相。
2. 4 Then, at that moment, the Blessed One spoke these verses:
“It is the domain whose characteristic must be intuitively cognized, Beyond all expressions, apart from all conventions, And free from argumentative disputations — 72 Such is the ultimate whose characteristic transcends all speculation.” 73
This was the chapter of the bodhisattva Dharmodgata —the second chapter.3

爾時，善清淨慧菩薩白佛言：「世尊！甚奇！乃至世尊！善說！如世尊言：『勝義諦相微細甚深，超過諸法一異性相，難可通達。』
CHAPTER 3 3. 1 Then the bodhisattva Su viśuddha mati addressed the Blessed One, “Blessed One, at an earlier time, you spoke these words: ‘The ultimate is subtle and profound. Characterized as transcending what is distinct or indistinct 74 [from conditioned phenomena], it is difficult to understand.’ How wonderful indeed are these words of yours!

世尊！我即於此曾見一處，有眾菩薩等正修行勝解行地，同一會坐，皆共思議勝義諦相與諸行相一異性相。
Blessed One, regarding this point, I once saw many bodhisattvas who, having attained the stage of engagement through aspiration, 75 assembled in one place to discuss in the following way whether conditioned phenomena and the ultimate are distinct or indistinct.

於此會中，一類菩薩作如是言：『勝義諦相與諸行相都無有異。』
Among them, some declared, ‘The defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct.’ 76

一類菩薩復作是言：『非勝義諦相與諸行相都無有異；然勝義諦相異諸行相。』
Others replied, ‘It is not the case that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct, for they are distinct indeed.’ [F.7.a]

有餘菩薩疑惑猶豫，復作是言：『是諸菩薩，誰言諦實？誰言虛妄？誰如理行？誰不如理？』或唱是言：『勝義諦相與諸行相都無有異。』或唱是言：『勝義諦相異諸行相。』
Some others, who were perplexed and lacked certainty, said, ‘Some pretend that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are distinct. Some pretend that they are indistinct. Which bodhisattvas speak the truth? Which speak falsity? Which are mistaken? Which are not?’

世尊！我見彼已竊作是念：『此諸善男子愚癡、頑鈍、不明、不善、不如理行，於勝義諦微細甚深，超過諸行一異性相，不能解了。』」說是語已。
Blessed One, I thought to myself, ‘So, none of these noble sons understands the ultimate whose subtle defining characteristic transcends whether it is distinct or indistinct from conditioned phenomena. These bodhisattvas are truly 77 naive, confused, dull, unskilled, and mistaken.’ ”

爾時，世尊告善清淨慧菩薩曰：「善男子！如是，如是。如汝所說：『彼諸善男子愚癡、頑鈍、不明、不善、不如理行，於勝義諦微細甚深，超過諸行一異性相，不能解了。』
3. 2 The Blessed One replied to the bodhisattva Su viśuddha mati, “So it is, Su- viśuddha mati. So it is. Indeed, none of these noble sons understands the ultimate whose subtle defining characteristic transcends whether it is distinct or indistinct from conditioned phenomena. These [bodhisattvas] are truly naive, confused, dull, unskilled, and mistaken.

何以故？善清淨慧！非於諸行如是行時，名能通達勝義諦相，或於勝義諦而得作證。
Why is this so? Su- viśuddha mati, it is because those who analyze conditioned phenomena in this way neither realize nor actualize the ultimate.

何以故？善清淨慧！若勝義諦相與諸行相都無異者：應於今時一切異生皆已見諦；又諸異生皆應已得無上方便安隱涅槃；或應已證阿耨多羅三藐三菩提。
3. 3 “Why? Su viśuddha mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were indistinct, [even] spiritually immature people —all ordinary beings —would, as a consequence, realize the truth. As mere ordinary beings, 78 [F.7.b] not only would they attain nirvāṇa, the unsurpassable good, 79 but they would also fully and completely awaken to unsurpassable complete and perfect awakening.

若勝義諦相與諸行相一向異者：已見諦者於諸行相應不除遣；若不除遣諸行相者，應於相縛不得解脫；此見諦者於諸相縛不解脫故，於麁重縛亦應不脫；由於二縛不解脫故，已見諦者應不能得無上方便安隱涅槃；或不應證阿耨多羅三藐三菩提。
“If the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were distinct, even those who realize the truth would, as a consequence, not be detached from the phenomenal appearances of conditioned phenomena. Since they would not be detached from the phenomenal appearances of conditioned phenomena, they would also not be liberated from the bondage of phenomenal appearances. If they were not liberated from the bondage of phenomenal appearances, they would not be liberated from the bondage of corruption. If they were not liberated from these two kinds of bondage, those who realize the truth would neither attain nirvāṇa, the unsurpassable good, nor fully and completely awaken to the unsurpassable complete and perfect awakening.

「善清淨慧！由於今時非諸異生皆已見諦；非諸異生已能獲得無上方便安隱涅槃；亦非已證阿耨多羅三藐三菩提。是故勝義諦相與諸行相都無異相，不應道理！若於此中作如是言：『勝義諦相與諸行相都無異者。』由此道理，當知一切非如理行，不如正理。
“Su viśuddha mati, ordinary beings do not realize the truth and, 80 as mere ordinary beings, neither do they attain nirvāṇa, the unsurpassable good, nor do they fully and completely awaken to the unsurpassable complete and perfect awakening. For these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct. Regarding this point, you should know through this approach that those who consider the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate to be indistinct are not right but wrong.

「善清淨慧！由於今時非見諦者於諸行相不能除遣，然能除遣；非見諦者於諸相縛不能解脫，然能解脫；非見諦者於麁重縛不能解脫，然能解脫；以於二障能解脫故，亦能獲得無上方便安隱涅槃；或有能證阿耨多羅三藐三菩提。是故勝義諦相與諸行相，一向異相，不應道理！若於此中作如是言：『勝義諦相與諸行相一向異者。』由此道理，當知一切非如理行，不如正理。
“Su viśuddha mati, it is not the case that those who realize the truth are not detached from the phenomenal appearance of conditioned phenomena, for they are indeed detached from it. 81 Neither are they not liberated from the bondage of phenomenal appearance, for they are indeed liberated from it. Nor are they not liberated from the bondage of corruption, for they are indeed liberated from it. Since they are liberated from these two kinds of bondage, [F.8.a] not only do they attain nirvāṇa, the unsurpassable good, but they will also fully and completely awaken to the unsurpassable complete and perfect awakening. 82 For all these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are distinct. Regarding this point, you should know through this approach that those who consider the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate to be distinct are not right but wrong.

「復次，善清淨慧！若勝義諦相與諸行相都無異者，如諸行相墮雜染相，此勝義諦相亦應如是墮雜染相。善清淨慧！若勝義諦相與諸行相一向異者，應非一切行相共相，名勝義諦相。
3. 4 “Moreover, Su viśuddha mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were indistinct, then, just as the defining characteristic of conditioned phenomena is encompassed by the defining characteristic of affliction, so too would the defining characteristic of the ultimate be included in the defining characteristic of affliction. “However, Su viśuddha mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were distinct, then the defining characteristic of the ultimate could not be the universal defining characteristic within all the defining characteristics of conditioned phenomena.

善清淨慧！由於今時勝義諦相非墮雜染相；諸行共相名勝義諦相。是故勝義諦相與諸行相都無異相，不應道理；勝義諦相與諸行相一向異相，不應道理！若於此中作如是言：『勝義諦相與諸行相都無有異；或勝義諦相與諸行相一向異者。』由此道理，當知一切非如理行，不如正理。
“Su viśuddha mati, the defining characteristic of the ultimate is not encompassed by the defining characteristic of affliction, and the defining characteristic of the ultimate is the universal defining characteristic within all the defining characteristics of conditioned phenomena. For these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are either indistinct or distinct. Regarding this point, you should know through this approach that those pretending that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct or distinct are not right but wrong.

「復次，善清淨慧！若勝義諦相與諸行相都無異者，如勝義諦相於諸行相無有差別，一切行相亦應如是無有差別。修觀行者於諸行中，如其所見、如其所聞、如其所覺、如其所知，不應後時更求勝義。若勝義諦相與諸行相一向異者，應非諸行唯無我性、唯無自性之所顯現，是勝義相。又應俱時別相成立，謂雜染相及清淨相。
3. 5 “Moreover, Su viśuddha mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were not distinct, [F.8.b] then, just as the defining characteristic of the ultimate is not specific to any defining characteristic of conditioned phenomena, so too would all defining characteristics of conditioned phenomena not be specific to any conditioned phenomenon, and yogis would also not look for the ultimate beyond whatever they see, hear, distinguish, or know with regard to conditioned phenomena. 83 “However, Su viśuddha mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were distinct, then, the mere selflessness and essencelessness of conditioned phenomena would not be the defining characteristic of the ultimate. The defining characteristic of affliction and the defining characteristic of purity themselves would be simultaneously established as distinct defining characteristics of conditioned phenomena.

「善清淨慧！由於今時一切行相皆有差別，非無差別；修觀行者於諸行中，如其所見、如其所聞、如其所覺、如其所知，復於後時更求勝義。又即諸行唯無我性、唯無自性之所顯現，名勝義相。又非俱時染淨二相別相成立。是故勝義諦相與諸行相都無有異、或一向異，不應道理！若於此中作如是言：『勝義諦相與諸行相都無有異、或一向異者。』由此道理，當知一切非如理行，不如正理。
“Su viśuddha mati, the defining characteristics of conditioned phenomena are specific and not unspecific to conditioned phenomena; yogis do look for the ultimate beyond whatever they see, hear, distinguish, or know with regard to conditioned phenomena; the ultimate is indeed characterized by the mere selflessness and essencelessness of conditioned phenomena; andthe defining characteristic of affliction and the defining characteristic of purity also are not simultaneously established as distinct defining characteristics of conditioned phenomena. For all these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are neither indistinct nor distinct. Regarding this point, you should know through these approaches that those pretending that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct or distinct are not right but wrong.

「善清淨慧！如螺貝上鮮白色性，不易施設與彼螺貝一相異相。如螺貝上鮮白色性；金上黃色亦復如是。如箜篌聲上美妙曲性，不易施設與箜篌聲一相異相。如黑沈上有妙香性，不易施設與彼黑沈一相異相。如胡椒上辛猛利性，不易施設與彼胡椒一相異相。如胡椒上辛猛利性，訶梨淡性亦復如是。如蠧羅綿上有柔軟性，不易施設與蠧羅綿一相異相。如熟酥上所有醍醐，不易施設與彼熟酥一相異相。
3. 6 “Su viśuddha mati, it is like this: It is not easy to decide 84 whether the whiteness of the conch is distinct or indistinct from the defining characteristic of the conch, likewise with the yellowness of gold. It is not easy to decide whether the quality of the sound produced by a vīṇā is [F.9.a] distinct or indistinct from the defining characteristic of sound, likewise with aloe and its fragrance, pepper and its heat, myrobalan and its astringency, cotton and its softness, and clarified butter and butter.

又如一切行上無常性，一切有漏法上苦性，一切法上補特伽羅無我性，不易施設與彼行等一相異相。
Thus it is not easy to decide whether the impermanence of all conditioned phenomena is distinct or indistinct from the defining characteristic of conditioned phenomena, likewise with the suffering of all beings with outflows and the defining characteristic of beings with outflows, as well as the selflessness of all phenomena and the defining characteristic of phenomena.

又如貪上不寂靜相及雜染相，不易施設此與彼貪一相異相。如於貪上，於瞋、癡上，當知亦爾。如是，善清淨慧！勝義諦相不可施設與諸行相一相異相。
“Su viśuddha mati, it is like this: It is not easy to decide whether the defining characteristic of restless desire and the defining characteristic of afflictions are distinct or indistinct from the defining characteristic of desire. You should know it is just like this with anger and delusion too. Likewise, Su viśuddha mati, you should not see anything good 85 in deciding whether the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are distinct or indistinct.

「善清淨慧！我於如是微細、極微細，甚深、極甚深，難通達、極難通達，超過諸法一異性相，勝義諦相現正等覺；現等覺已為他宣說、顯示、開解、施設、照了。」
In this way, Su- viśuddha mati, I have completely and fully awakened to the ultimate that is subtle, extremely subtle, [profound], extremely profound, difficult to understand, extremely difficult to understand, and characterized as transcending being distinct or indistinct from conditioned phenomena. 86 Yet, after I attained complete and perfect awakening, I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and [F.9.b] imparted teachings.” 87

爾時，世尊欲重宣此義，而說頌曰：
行界勝義相，離一異性相；若分別一異，彼非如理行。
3. 7 Then, at that moment, the Blessed One spoke these verses: “The defining characteristics of the domains of conditioned phenomena and of the ultimate Are free from being distinct or indistinct. 88 Those who imagine them to be distinct or indistinct are mistaken.

眾生為相縛，及彼麁重縛；要勤修止觀，爾乃得解脫。
“As beings practice mental stillness and insight, They will be liberated from the bonds of corruption And the bonds of phenomenal appearance.” 89 This was the chapter of the bodhisattva Su viśuddha mati —the third

爾時，世尊告長老善現曰：「善現！汝於有情界中，知幾有情懷增上慢，為增上慢所執持故記別所解？汝於有情界中，知幾有情離增上慢記別所解？」
CHAPTER 4
4. 1 Then the Blessed One spoke these words to Subhūti: “Subhūti, do you know how many beings in the world 90 display their knowledge 91 under the influence of conceit? Do you know how many beings in the world display their knowledge without conceit?”

長老善現白佛言：「世尊！我知有情界中少分有情離增上慢記別所解。世尊！我知有情界中有無量無數不可說有情懷增上慢，為增上慢所執持故記別所解。
Subhūti answered, “Blessed One, according to my knowledge, there are only a few in the world of beings who present their knowledge without conceit, but countless, innumerable, and inexpressible in number are those who do so under its influence.

「世尊！我於一時住阿練若大樹林中，時有眾多苾芻亦於此林依近我住。我見彼諸苾芻於日後分，展轉聚集，依有所得現觀，各說種種相法，記別所解。
Blessed One, at one time I was staying in a hermitage set in a great forest. There were many monks living in the vicinity who had also established themselves there. At sunrise, I saw them gather together. They showed their knowledge and revealed their understanding by taking various aspects of phenomena as referential objects. 92

「於中一類，由得蘊故、得蘊相故、得蘊起故、得蘊盡故、得蘊滅故、得蘊滅作證故，記別所解。如此一類由得蘊故，復有一類由得處故，復有一類得緣起故，當知亦爾。
4. 2 “Some showed their knowledge by taking the five aggregates as referential objects: their phenomenal appearance, their arising, their disintegration, [F.10.a] their cessation, and the acknowledgment of their cessation. In the same way, some showed their knowledge by taking the twelve sense domains as referential objects, some by taking dependent arising as a referential object.

「復有一類由得食故、得食相故、得食起故、得食盡故、得食滅故、得食滅作證故，記別所解。
Some showed their knowledge by taking the four kinds of sustenance as referential objects: their phenomenal appearance, their arising, their disintegration, their cessation, and the acknowledgment of their cessation.

「復有一類由得諦故、得諦相故、得諦遍知故、得諦永斷故、得諦作證故、得諦修習故，記別所解。
4. 3 “Some showed their knowledge by taking the four noble truths as referential objects: their defining characteristic, the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path.

「復有一類由得界故、得界相故、得界種種性故、得界非一性故、得界滅故、得界滅作證故，記別所解。
4. 4 “Some showed their knowledge by taking the eighteen constituents as referential objects: their phenomenal appearance, their varieties, their manifoldness, their cessation, and the actualization of their cessation.

「復有一類由得念住故、得念住相故、得念住能治所治故、得念住修故、得念住未生令生故、得念住生已堅住不忘倍修增廣故，記別所解。如有一類得念住故；復有一類得正斷故；得神足故；得諸根故；得諸力故；得覺支故，當知亦爾。
4. 5 “Some showed their knowledge by taking the four applications of mindfulness as referential objects: their phenomenal appearance, their adverse factors, their antidotes, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. In the same way, some showed their knowledge by taking as referential objects the four correct self-restraints, as well as the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening.

「復有一類得八支聖道故、得八支聖道相故、得八支聖道能治所治故、得八支聖道修故、得八支聖道未生令生故、得八支聖道生已堅住不忘倍修增廣故，記別所解。
Some showed their knowledge by taking as referential objects the eight branches of the noble path: [F.10.b] their phenomenal appearance, the antidotes to their adverse factors, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. 93

「世尊！我見彼已竊作是念：『此諸長老依有所得現觀，各說種種相法，記別所解。當知彼諸長老，一切皆懷增上慢，為增上慢所執持故，於勝義諦遍一切一味相，不能解了。』
4. 6 “Then I thought to myself, ‘These venerable monks displayed their knowledge by revealing their understanding by taking various aspects of phenomena as referential objects, but they have not perceived the ultimate, whose defining characteristic is of a single nature 94 everywhere.’ These venerable persons have conceit and, without doubt, display their knowledge under the influence of conceit. Blessed One, at an earlier time, you spoke these words: ‘The ultimate is subtle, profound, difficult to understand, extremely difficult to understand, and characterized as being of a single nature everywhere.’

是故，世尊！甚奇！乃至世尊！善說！如世尊言：『勝義諦相，微細、最微細，甚深、最甚深，難通達、最難通達，遍一切一味相。』世尊！此聖教中修行苾芻，於勝義諦遍一切一味相尚難通達，況諸外道。」
How wonderful indeed are these very words of yours! Blessed One, if even those who practice your teaching, such as these beings who became monks, find it difficult to understand in this way the ultimate whose defining characteristic is of a single nature everywhere, what need is there to mention how difficult it is for those outsiders who do not follow your teaching?”

爾時，世尊告長老善現曰：「如是，如是。善現！我於微細最微細、甚深最甚深、難通達最難通達，遍一切一味相勝義諦，現正等覺；現等覺已，為他宣說、顯示、開解、施設、照了。何以故？
4. 7 The Blessed One replied, “So it is, Subhūti. So it is. I have completely and fully awakened to the ultimate that, being characterized as being of a single nature everywhere, is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand. Yet, after I attained complete and perfect awakening, [F.11.a] I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings. One might ask why I did this.

善現！我已顯示於一切蘊中清淨所緣，是勝義諦。我已顯示於一切處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支中清淨所緣，是勝義諦。此清淨所緣於一切蘊中，是一味相、無別異相；如於蘊中，如是於一切處中，乃至一切道支中，是一味相、無別異相。是故，善現！由此道理，當知勝義諦是遍一切一味相。
4. 8 “Subhūti, it is because I teach that the ultimate is the referential object conducive to purification 95 within the aggregates, as well as within the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and, Subhūti, the eightfold path. This referential object conducive to purification within the aggregates is of a single nature everywhere and itsdefining characteristic is not different from theirs. It is just the same from the sense domains up to the eightfold path: the referential object conducive to purification within these various referential objects is of a single nature everywhere and its defining characteristic is not different from theirs. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate. 96

「復次，善現！修觀行苾芻，通達一蘊真如勝義法無我性已，更不尋求各別餘蘊、諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支真如勝義法無我性。唯即隨此真如勝義無二智為依止，故於遍一切一味相勝義諦，審察趣證。是故，善現！由此道理，當知勝義諦是遍一切一味相。
4. 9 “Moreover, Subhūti, once renunciants who practice yoga have realized in reference to a single aggregate the selflessness of phenomena, which is the ultimate reality, 97 they do not look for this ultimate reality, this selflessness, individually within the other aggregates or in the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path. Instead, they rely upon the nondual gnosis 98 that is in accordance with true reality. Through this alone, 99 [F.11.b] they infallibly ascertain and realize the ultimate, characterized as being of a single nature everywhere. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.

「復次，善現！如彼諸蘊展轉異相，如彼諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支，展轉異相。若一切法真如勝義法無我性亦異相者，是則真如勝義法無我性亦應有因，從因所生。若從因生應是有為，若是有為應非勝義，若非勝義應更尋求餘勝義諦。
4. 10 “Moreover, Subhūti, if ultimate reality itself, the selflessness of phenomena, had a defining characteristic distinct [from the defining characteristics of phenomena] in the way the aggregates, the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path have defining characteristics distinct from one another, then, on account of this, ultimate reality itself, the selflessness of phenomena, would have causes and arise from causes. If it arose from causes, it would be conditioned. If it were the conditioned, it would not be the ultimate. If it were not the ultimate, one would need to look for some other ultimate.

善現！由此真如勝義法無我性，不名有因，非因所生，亦非有為，是勝義諦，得此勝義更不尋求餘勝義諦。唯有常常時、恒恒時，如來出世、若不出世，諸法法性安立，法界安住。是故，善現！由此道理，當知勝義諦是遍一切一味相。
Subhūti, this ultimate, the selflessness of phenomena, does not arise from causes. It is not conditioned. Neither is it the case that it is not the ultimate. One must [therefore] not look for an ultimate other than that ultimate. Thus, whether tathāgatas manifest or not, because it is the case that it permanently and immutably abides within phenomena, only this nature of phenomena, this constituent abiding in phenomena, is constant. 100 Subhūti, for all these reasons, you should know through this approach that the ultimate is characterized as being of a single nature everywhere.

「善現！譬如種種非一品類異相色中，虛空無相、無分別、無變異、遍一切一味相。如是，異性、異相一切法中，勝義諦遍一切一味相，當知亦然。」
4. 11 “Subhūti, it is like this: although there are many varieties of forms with distinct defining characteristics within space, since space itself is free from phenomenal appearances, [F.12.a] devoid of conceptions, and without change, its defining characteristic is of a single nature everywhere. Likewise,Subhūti, you should know that the ultimate is characterized as being of a single nature everywhere, within all phenomena whose characteristics are distinct from one another.”

爾時，世尊欲重宣此義，而說頌曰：
此遍一切一味相，勝義諸佛說無異；
若有於中異分別，彼定愚癡依上慢。
4. 12 Then, at that moment, the Blessed One spoke these verses: “As proclaimed by the buddhas, This ultimate is not distinct from phenomena, And its defining characteristic is everywhere of a single nature. Those who imagine it to be distinct from phenomena Are conceited and deluded.”
This was the chapter of Subhūti —the fourth chapter. defining5.

心意識相品第三
爾時，廣慧菩薩摩訶薩白佛言：「世尊！如世尊說：『於心意識祕密善巧菩薩。』於心意識祕密善巧菩薩者，齊何名為於心意識祕密善巧菩薩？如來齊何施設彼為於心意識祕密善巧菩薩？」說是語已。
CHAPTER 5 5. 1
Then, the bodhisattva Viśālamati asked the Blessed One, “Blessed One, when bodhisattvas who are skilled in the secrets of mind, thought, and cognition are called ‘skilled in the secrets of mind, thought, and cognition,’ what does it mean? 101 When they are designated in this way, what does it refer to?”

爾時，世尊告廣慧菩薩摩訶薩曰：「善哉，善哉！廣慧！汝今乃能請問如來如是深義；汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等；為令獲得義利安樂，故發斯問。汝應諦聽，吾當為汝說心意識祕密之義。
The Blessed One answered, “Viśālamati, you are asking this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of all beings, including gods and humans. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Viśālamati. I will explain to you in which way bodhisattvas are skilled in the secrets of mind, thought, and cognition.

「廣慧當知，於六趣生死彼彼有情，墮彼彼有情眾中，或在卵生、或在胎生、或在濕生、或在化生，身分生起，於中最初一切種子心識成熟、展轉、和合、增長、廣大。依二執受：一者、有色諸根及所依執受；二者、相名分別言說戲論習氣執受。有色界中具二執受，無色界中不具二種。
5. 2 “Viśālamati, when such and such beings are reborn and manifest 102 in this saṃsāra comprised of six destinies, in any class of beings or state of birth, be it egg-born, 103 generated, womb-born, moisture-born, [F.12.b] or spontaneously there is first a twofold appropriation: the appropriation of the physical sense faculties together with their supports, and the appropriation of mental imprints producing the elaboration of conventional expressions with regard to phenomenal appearances, names, and conceptualizations. In dependence upon this twofold appropriation, the mind containing all the seeds matures, merges [with the embryo], grows, increases, and expands. 104 This twofold appropriation occurs in the realm of form but it does not appear in the realm of the formless. 105

「廣慧！此識亦名阿陀那識。何以故？由此識於身隨逐執持故。亦名阿賴耶識。何以故？由此識於身攝受、藏隱、同安危義故。亦名為心。何以故？由此識色聲香味觸等積集滋長故。
5. 3 “Viśālamati, this cognition is also called ‘appropriating cognition’ because it grasps and appropriates the body. It is also called ‘subliminal cognition,’ because it dwells and lies hidden in this body, sharing a common destiny. It is also called ‘mind,’ because it is accumulated 106 and developed by visual forms, sounds, smells, flavors, tangible objects, and phenomena. 107

「廣慧！阿陀那識為依止、為建立故，六識身轉，謂眼識、耳、鼻、舌、身、意識。此中有識：眼及色為緣生眼識，與眼識俱隨行，同時、同境，有分別意識轉。有識：耳、鼻、舌、身，及聲、香、味、觸為緣，生耳、鼻、舌、身識，與耳、鼻、舌、身識俱隨行，同時、同境，有分別意識轉。廣慧！若於爾時一眼識轉，即於此時唯有一分別意識，與眼識同所行轉。若於爾時二、三、四、五諸識身轉，即於此時唯有一分別意識，與五識身同所行轉。
5. 4 “Viśālamati, taking this appropriating cognition as support and basis, the six kinds of cognition, 108 that is, visual, auditive, olfactory, gustatory, tactile, and mental cognitions, arise. Among these, a visual cognition arises on the basis of the eye, which is connected with a visual cognition and a visual form. Simultaneously and in conformity with this visual cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object. [Likewise,] Viśālamati, an auditive, olfactory, gustatory, or tactile cognition arises on the basis of a sense faculty connected to a cognition, such as the ear, nose, tongue, or body, and a sound, smell, flavor, or tangible object. Simultaneously and in conformity with this auditive, olfactory, gustatory, or tactile cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object. If only one visual cognition arises at one time, [F.13.a] then only one mental cognition that conceptualizes the object arises simultaneously, having the same object. If two, three, four, or five cognitions arise simultaneously, then also in that case, having the same object as the group of five cognitions, only one mental cognition that conceptualizes this object arises simultaneously. 109

「廣慧！譬如大瀑水流，若有一浪生緣現前，唯一浪轉；若二、若多浪生緣現前，有多浪轉。然此瀑水自類恒流無斷無盡。又如善淨鏡面，若有一影生緣現前，唯一影起；若二、若多影生緣現前，有多影起。非此鏡面轉變為影，亦無受用滅盡可得。
5. 5 “Viśālamati, it is like this: If the conditions for the arising of a single wave in a large stream of water are present, then only one wave arises. 110 If the conditions for the arising of two or many waves are present, then two or many waves arise. 111 However, the river [itself] neither stops as a stream of water nor becomes exhausted. If the conditions for the arising of a single reflection in a perfectly polished mirror are present, then only one reflection arises. 112 If the conditions for the arising of two or many reflections are present, then two or many reflections arise. 113 However, the mirror neither transforms itself into the object corresponding to the reflection nor manifests reflections by being in close contact [with the reflected objects]. 114

「如是，廣慧！由似瀑流阿陀那識為依止、為建立故，若於爾時有一眼識生緣現前，即於此時一眼識轉；若於爾時乃至有五識身生緣現前，即於此時五識身轉。
 Viśālamati, similarly, taking this appropriating cognition as support and basis, as in the examples of the river and the mirror, if the conditions for the arising of one visual cognition are present, then only one visual cognition arises. If the conditions for the simultaneous arising of up to five cognitions are present, then up to five cognitions simultaneously arise.

「廣慧！如是菩薩雖由法住智為依止、為建立故，於心意識祕密善巧。然諸如來不齊於此，施設彼為於心意識一切祕密善巧菩薩。
5. 6 “Viśālamati, taking in this way the knowledge 115 of this doctrine as a support and basis, bodhisattvas are skilled in the secrets of mind, thought, and cognition. Yet, when the Tathāgata designates [F.13.b] the bodhisattvas as skilled in the secrets of mind, thought, and cognition, they are not designated as completely skilled merely on account of this.

廣慧！若諸菩薩於內各別：如實不見阿陀那、不見阿陀那識；不見阿賴耶、不見阿賴耶識；不見積集、不見心；不見眼色及眼識；不見耳聲及耳識；不見鼻香及鼻識；不見舌味及舌識；不見身觸及身識；不見意法及意識；是名勝義善巧菩薩；如來施設彼為勝義善巧菩薩。
Viśālamati, I call bodhisattvas ‘skilled in the ultimate’ as soon as 116 they, by themselves and in their own experience, 117 neither perceive the appropriation nor the appropriating cognition but [instead perceive] in accordance with the truth; as soon as they neither perceive the subliminal nor the subliminal cognition;neither the accumulated nor the mind; 118 neither the eye, nor the form, nor the visual cognition; neither the ear, nor the sound, nor the auditive cognition; neither the nose, nor the smell, nor the olfactory cognition; neither the tongue, nor the flavor, nor the gustatory cognition; and neither the body, nor the tangible object, nor the tactile cognition. Viśālamati, I call bodhisattvas ‘skilled in the ultimate’ as soon as they, by themselves and in their own experience, neither perceive thought, nor phenomena, nor mental cognition but instead perceive in accordance with the truth. Viśālamati, the Tathāgata designates as skilled in the secrets of mind, thought, and cognition the bodhisattvas who are skilled in the ultimate.

廣慧！齊此名為於心意識一切祕密善巧菩薩；如來齊此施設彼為於心意識一切祕密善巧菩薩。」
Viśālamati, for this reason, bodhisattvas are skilled in the secrets of mind, thought, and cognition. Also, when the Tathāgata designates them as such, it is for this reason.”

爾時，世尊欲重宣此義，而說頌曰：
阿陀那識甚深細，一切種子如瀑流，
我於凡愚不開演，恐彼分別執為我。
5. 7 Then, at that moment, the Blessed One spoke these verses: “Profound and subtle is the appropriating cognition. Containing all the seeds, it flows like a stream of water. I did not teach it to the immature, Lest they would imagine it to be a self.” 119
This was the chapter of Viśālamati —[F.14.a] the fifth chapter.

一切法相品第四
爾時，德本菩薩摩訶薩白佛言：「世尊！如世尊說：『於諸法相善巧菩薩。』於諸法相善巧菩薩者，齊何名為於諸法相善巧菩薩？如來齊何施設彼，為於諸法相善巧菩薩？」說是語已。
CHAPTER 6
6. 1 Then, the bodhisattva Guṇākara asked the Blessed One, “Blessed One, when bodhisattvas who are skilled in the defining characteristics of phenomena are called ‘skilled in the defining characteristics of phenomena,’ what does it mean? Moreover, when the Tathāgata designates them as such, what does it refer to?”

爾時，世尊告德本菩薩曰：「善哉！德本！汝今乃能請問如來如是深義；汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等；為令獲得義利安樂故，發斯問。汝應諦聽，吾當為汝說諸法相。
6. 2 The Blessed One replied to the bodhisattva Guṇākara, “Guṇākara, for the benefit and happiness of many beings, out of compassion for the world, for the welfare, benefit, and happiness of all beings, including gods and humans, you are asking this. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Guṇākara, I will explain to you in which way bodhisattvas are skilled in the defining characteristics of phenomena.

謂諸法相略有三種，何等為三？一者、遍計所執相；二者、依他起相；三者、圓成實相。
6. 3 “Guṇākara, the defining characteristics of phenomena are three. What are these three? They are the imaginary defining characteristic, the other- dependent defining characteristic, and the actual defining characteristic. 120

云何諸法遍計所執相？謂一切法名假安立自性差別，乃至為令隨起言說。
6. 4 “Guṇākara, what is the imaginary defining characteristic [of phenomena]? It is what is nominally and conventionally posited 121 as the essence or the distinctive [characteristic] of phenomena, even just 122 in order to designate 123 [them]. 124

云何諸法依他起相？謂一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊。
6. 5 “Guṇākara, what is the other-dependent defining characteristic [of phenomena]? It is the dependent arising of phenomena. It is like this: ‘When this is, that arises; because this arises, that arises.’ It is also from ‘[in dependence upon ignorance as a condition,] conditioning mental factors [arise]’ up to ‘thus, the whole great mass of suffering comes to be.’ [F.14.b]

云何諸法圓成實相？謂一切法平等真如。於此真如，諸菩薩眾勇猛精進為因緣故，如理作意，無倒思惟為因緣故，乃能通達。於此通達，漸漸修集，乃至無上正等菩提方證圓滿。
6. 6 “Guṇākara, what is the actual 125 defining characteristic [of phenomena]? It is their true reality, namely, the unsurpassable complete and perfect awakening that is finally attained by bodhisattvas as they realize this [true reality] through their diligence and correct application of mind and then become perfectly familiar with the realization of this [true reality]. 126

「善男子！如眩瞖人眼中所有眩瞖過患，遍計所執相當知亦爾。如眩瞖人眩瞖眾相：或髮毛、輪、蜂蠅、巨勝，或復青、黃、赤、白等相差別現前；依他起相當知亦爾。如淨眼人遠離眼中眩瞖過患，即此淨眼本性所行無亂境界；圓成實相當知亦爾。
6. 7 “Guṇākara, it is like this: you should consider the imaginary defining characteristic to be just like 127 the falsity of the visual aberrations [perceived] by someone suffering from the timira visual disorder. “Guṇākara, it is like this: you should consider the other-dependent defining characteristic to be just like the phenomenal appearances manifesting to this very person suffering from the timira disease, such as [actually nonexistent] hairs, flies, sesame seeds, [or patches of] blue, yellow, red, or white [in their visual field]. “Guṇākara, it is like this: you should consider the actual defining characteristic to be just like the original and unerring visual object seen by the same person when their vision is healthy and free from the visual aberrations resulting from the timira disease.

「善男子！譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青、末尼寶像；由邪執取帝青、大青、末尼寶故，惑亂有情。若與赤染色合，則似琥珀末尼寶像；由邪執取琥珀末尼寶故，惑亂有情。若與綠染色合，則似末羅羯多末尼寶像；由邪執取末羅羯多末尼寶故，惑亂有情。若與黃染色合，則似金像；由邪執取真金像故，惑亂有情。
6. 8 “Guṇākara, it is like this: when a pure crystal is in contact with something blue, it appears to be a sapphire. Because people perceive it by mistake as a sapphire, they are deceived by it. When this pure crystal is in contact with something red, green, or yellow, it appears to be a ruby, an emerald, [F.15.a] or gold. Because people perceive it by mistake as a ruby, an emerald, or gold, they are deceived by it.

「如是，德本！如彼清淨頗胝迦上，所有染色相應；依他起相上，遍計所執相言說習氣，當知亦爾。如彼清淨頗胝迦上，所有帝青、大青、琥珀、末羅羯多、金等邪執；依他起相上遍計所執相執，當知亦爾。如彼清淨頗胝迦寶；依他起相，當知亦爾。如彼清淨頗胝迦上，所有帝青、大青、琥珀、末羅羯多、真金等相，於常常時，於恒恒時，無有真實、無自性性，即依他起相上，由遍計所執相，於常常時、於恒恒時，無有真實、無自性性；圓成實相，當知亦爾。
6. 9 “Guṇākara, it is like this: You should consider the mental imprint of conventions in terms of an imaginary defining characteristic 128 upon the other-dependent defining characteristic to be just like the contact of colors with a pure crystal. Thus, you should consider the perception of an imaginary defining characteristic [superimposed] on the other-dependent defining characteristic to be just like the mistaken perception of a sapphire, ruby, emerald, or gold [superimposed] on the pure crystal. Guṇākara, it is like this: You should consider the other-dependent defining characteristic to be just like this pure crystal itself. Thus, you should consider the actual defining characteristic as the permanent and immutable lack of any actuality or essence in the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic, 129 just as there is permanently and immutably no actuality or essence in the defining characteristic of a sapphire, ruby, emerald, or gold [superimposed] on a pure crystal.

「復次，德本！相名相應以為緣故，遍計所執相而可了知；依他起相上，遍計所執相執以為緣故，依他起相而可了知；依他起相上，遍計所執相無執以為緣故，圓成實相而可了知。
6. 10 Thus, Guṇākara, bodhisattvas distinctly perceive 130 the imaginary defining characteristic on the basis of names denoting phenomenal appearances. 131 They distinctly perceive the other-dependent defining characteristic on the basis of the erroneous conception 132 superimposes] an imaginary defining characteristic 134 dependent defining characteristic. 133 [that on the other- They distinctly perceive the actualdefining characteristic on the basis of the nonexistence of any erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic.

「善男子！若諸菩薩能於諸法依他起相上，如實了知遍計所執相，即能如實了知一切無相之法；
6. 11 “Guṇākara, when bodhisattvas distinctly perceive the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic of phenomena exactly as it is, they distinctly perceive the phenomena devoid of any defining characteristic exactly as they are. [F.15.b]

若諸菩薩如實了知依他起相，即能如實了知一切雜染相法；
Guṇākara, when bodhisattvas distinctly perceive the other-dependent defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by affliction exactly as they are.

若諸菩薩如實了知圓成實相，即能如實了知一切清淨相法。
Guṇākara, when bodhisattvas distinctly perceive the actual defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by purification exactly as they are.

「善男子！若諸菩薩能於依他起相上，如實了知無相之法，即能斷滅雜染相法；若能斷滅雜染相法，即能證得清淨相法。
Guṇākara, when bodhisattvas distinctly perceive the phenomena devoid of a defining characteristic [superimposed] on the other-dependent defining characteristic exactly as they are, they abandon the phenomena characterized by affliction. Once they have abandoned the phenomena characterized by affliction, they will obtain the phenomena characterized by purification.  

「如是，德本！由諸菩薩如實了知遍計所執相、依他起相、圓成實相故；如實了知諸無相法、雜染相法、清淨相法；
Guṇākara, since bodhisattvas distinctly perceive in this way the imaginary, other-dependent, and actual defining characteristics of phenomena exactly as they are, they distinctly perceive the phenomena devoid of a defining characteristic, those characterized by affliction, and those characterized by purification exactly as they are. 135

如實了知無相法故，斷滅一切雜染相法，斷滅一切染相法故，證得一切清淨相法。
Having distinctly perceived the phenomena devoid of a defining characteristic exactly as they are, they abandon the phenomena characterized by affliction. Once they have abandoned the phenomena characterized by affliction, they will obtain the phenomena characterized by purification.

齊此名為於諸法相善巧菩薩；如來齊此施設彼為於諸法相善巧菩薩。」
For all these reasons, bodhisattvas are skilled in the defining characteristics of phenomena. Moreover, when the Tathāgata designates the bodhisattvas as ‘skilled in the defining characteristics of phenomena,’ it is for these reasons.”

爾時，世尊欲重宣此義，而說頌曰：
若不了知無相法，雜染相法不能斷；不斷雜染相法故，壞證微妙淨相法。
6. 12 Then, at that moment, the Blessed One spoke these verses: “Once the phenomena devoid of defining characteristics have been distinctly perceived, The phenomena characterized by affliction will be abandoned. [F.16.a] Once the phenomena characterized by affliction have been abandoned, The phenomena characterized by purification will be obtained.

不觀諸行眾過失，放逸過失害眾生；懈怠住法動法中，無有失壞可憐愍。
 “Careless beings, overcome by wrongdoing and indulging in laziness, Do not realize the imperfection of conditioned phenomena. Falling apart in the midst of fleeting phenomena, They deserve 136 compassion.”
This was the chapter of Guṇākara —the sixth chapter.

解深密經無自性相品第五
爾時，勝義生菩薩摩訶薩白佛言：「世尊！我曾獨在靜處，心生如是尋思：『世尊以無量門曾說：「諸蘊所有自相，生相、滅相，永斷、遍知。」如說諸蘊，諸處、緣起、諸食亦爾。
7. CHAPTER 7
7. 1 At that time, the bodhisattva Para mārtha samud gata asked the Blessed One, “Blessed One, when I was alone in a secluded place, I had the following thought: ‘The Blessed One also spoke in many ways of the defining characteristic specific to the five aggregates, mentioning the defining characteristic of 137 comprehension. their arising, disintegration, abandonment, and In the same way, he spoke of the twelve sense domains, dependent arising, and the four kinds of sustenance.

以無量門曾說：「諸諦所有自相，遍知、永斷、作證、修習。」
The Blessed One also spoke in many ways of the defining characteristic of the four noble truths, mentioning the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path.

以無量門曾說：「諸界所有自相、種種界性、非一界性、永斷、遍知。」
The Blessed One also spoke in many ways of the defining characteristic specific to the eighteen constituents, mentioning their varieties, manifoldness, abandonment, and comprehension.

以無量門曾說：「念住所有自相、能治、所治、及以修習，未生令生、生已堅住，不忘、倍修、增長、廣大。」如說念住、正斷、神足、根、力、覺支，亦復如是。
The Blessed One also spoke in many ways of the defining characteristic specific to the four applications of mindfulness, mentioning their adverse factors, antidotes, practice, their arising from being non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. Similarly, he also spoke in many ways of the defining characteristic specific to the four correct self- restraints, the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening. [F.16.b]

以無量門曾說：「八支聖道所有自相、能治、所治、及以修習，未生令生、生已堅住，不忘、倍修、增長、廣大。」』
The Blessed One also spoke in many ways of the defining characteristic specific to the eight branches of the path, mentioning their adverse factors, antidotes, and practices, their arising from being non-arisen and remaining after they arose, and their maintaining, resuming, or increasing.’

世尊復說：『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。』未審世尊依何密意作如是說：『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。』我今請問如來斯義，惟願如來哀愍解釋，說一切法皆無自性、無生、無滅、本來寂靜、自性涅槃所有密意。」
 “When the Blessed One further said, ‘All phenomena are without an essence, 138 unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ what was the underlying intent of the Blessed One? I would like to ask the Blessed One about this point: what wasthe Blessed One thinking when he said, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa’?”

爾時，世尊告勝義生菩薩曰：「善哉，善哉！勝義生！汝所尋思，甚為如理。善哉，善哉！善男子！汝今乃能請問如來如是深義，汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等，為令獲得義利安樂故，發斯問。汝應諦聽，吾當為汝解釋所說『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃所有密意。』
7. 2 The Blessed One replied to the bodhisattva Para mārtha samud gata, “Para- mārtha samud gata, this reflection of yours arose virtuously and appropriately. It is excellent indeed. You are asking this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of all beings, including gods and humans. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Para mārtha samud gata. I will explain to you what my underlying intent was when I declared, ‘All phenomena are without an essence, unborn, unceasing, [F.17.a] primordially in the state of peace, and naturally in the state of nirvāṇa.’ 139

「勝義生！當知我依三種無自性性密意，說言一切諸法皆無自性，所謂相無自性性、生無自性性、勝義無自性性。
7. 3 “Para mārtha samud gata, the essencelessness of all phenomena has three aspects. Having in mind essencelessness regarding defining characteristics, essencelessness regarding arising, and essencelessness regarding the ultimate, I thus taught what is called the essencelessness of all phenomena.

「善男子！云何諸法相無自性性？謂諸法遍計所執相。何以故？此由假名安立為相，非由自相安立為相，是故說名相無自性性。
7. 4 “Para mārtha samud gata, what is the essencelessness of all phenomena with regard to defining characteristics? It is the imaginary defining characteristic [of phenomena]. Why? Because as much as this defining characteristic is nominally and conventionally posited, it is not posited 140 on the basis of an essence or a distinctive [characteristic]. 141 Therefore, it is called the essencelessness of all phenomena with regard to defining characteristics.

「云何諸法生無自性性？謂諸法依他起相。何以故？此由依他緣力故有，非自然有，是故說名生無自性性。
7. 5 “Para mārtha samud gata, what is the essencelessness of all phenomena with regard to arising? It is the other-dependent defining characteristic of phenomena. Why? Because this is [the defining characteristic] arising on account of causes other [than itself] and not by itself. Therefore, it is called essencelessness with regard to arising.

「云何諸法勝義無自性性？謂諸法由生無自性性故，說名無自性性；即緣生法，亦名勝義無自性性。何以故？於諸法中，若是清淨所緣境界，我顯示彼以為勝義無自性性，依他起相非是清淨所緣境界，是故亦說名為勝義無自性性。
7. 6 “Para mārtha samud gata, what is the essencelessness of all phenomena with regard to the ultimate? Phenomena arising in dependence upon causes, which lack an essence on account of lacking an essence in terms of arising and also lack an essence on account of lacking an ultimate essence. Why? Because, Para mārtha samud gata, I showed that the referential object conducive to purification within phenomena is the ultimate, but the other- dependent defining characteristic is not the referential object conducive to purification. Therefore, this essencelessness is called essencelessness with regard to the ultimate.

復有諸法圓成實相，亦名勝義無自性性。何以故？一切諸法法無我性名為勝義，亦得名為無自性性，是一切法勝義諦故，無自性性之所顯故。由此因緣，名為勝義無自性性。
“Moreover, Para mārtha samud gata, the actual defining characteristic of phenomena should also be referred to as essencelessness with regard to the ultimate. Why? Because, Para mārtha samud gata, the selflessness ofphenomena is called the essencelessness of phenomena, which is the [F.17.b] ultimate, but the ultimate is characterized by 142 the essencelessness of all phenomena. Therefore, it is called essencelessness with regard to the ultimate. 143

「善男子！譬如空花，相無自性性，當知亦爾。譬如幻像，生無自性性，當知亦爾；一分勝義無自性性，當知亦爾。譬如虛空，惟是眾色無性所顯，遍一切處；一分勝義無自性性，當知亦爾，法無我性之所顯故，遍一切故。
7. 7 “Para mārtha samud gata, it is like this: consider essencelessness with regard to defining characteristics to be exactly like a [nonexistent] sky flower; consider essencelessness with regard to arising, as well as essencelessness with regard to the ultimate in one of its aspects, to be exactly like a magic illusion; 144 consider essencelessness with regard to the ultimate in its other aspect, which consists in the selflessness of phenomena and pervades everything, to be exactly like space, which consists in the essencelessness of form and pervades everything. 145

「善男子！我依如是三種無自性性，密意說言：『一切諸法皆無自性。』
7. 8 “Para mārtha samud gata, with this threefold essencelessness in mind, I taught what is called the essencelessness of all phenomena.

「勝義生！當知，我依相無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
Para mārtha samud- gata, having in mind essencelessness with regard to defining characteristics, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’

何以故？若法自相都無所有，則無有生；若無有生，則無有滅；若無生無滅，則本來寂靜；若本來寂靜，則自性涅槃。於中都無少分所有更可令其般涅槃故。
Why? Because, Para mārtha samud gata, what lacks a specific defining characteristic is unborn. What is unborn is unceasing. What is unborn and unceasing is primordially in the state of peace. What is primordially in the state of peace is naturally in the state of nirvāṇa. For what is naturally in the state of nirvāṇa, there is nothing in the slightest that passes into the state of nirvāṇa.

是故我依相無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
Therefore, having in mind essencelessness with regard to defining characteristics, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’

「善男子！我亦依法無我性所顯勝義無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
7. 9 “Para mārtha samud gata, having in mind essencelessness with regard to the ultimate, [F.18.a] which is characterized by selflessness, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’

何以故？法無我性所顯勝義無自性性，於常常時、於恒恒時，諸法法性、安住、無為。一切雜染不相應故，於常常時、於恒恒時，諸法法性安住故無為，由無為故無生無滅；一切雜染不相應故，本來寂靜、自性涅槃。
Why? Because essencelessness with regard to the ultimate, which is characterized by selflessness, indeed abides permanently and immutably. As the nature of phenomena, it is unconditioned and free from all afflictions. What permanently and immutably abides as the very nature of phenomena, being unconditioned, is unborn and unceasing due to being unconditioned. Because it is free from all afflictions, it is primordially in the state of peace and naturally in the state of nirvāṇa. 146

是故我依法無我性所顯勝義無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
 Therefore, having in mind essencelessness with regard to the ultimate, which is characterized by selflessness, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’

「復次，勝義生！非由有情界中諸有情類，別觀遍計所執自性為自性故，亦非由彼別觀依他起自性及圓成實自性為自性故，我立三種無自性性；然由有情於依他起自性及圓成實自性上，增益遍計所執自性故，我立三種無自性性。
7. 10 “Para mārtha samud gata, I did not designate three kinds of essencelessness because those in the world of beings consider that the imaginary essence and the other-dependent essence, as well as the actual essence, are different by nature. 147 Rather, I did so because they superimpose an imaginary essence on the other-dependent essence and the actual essence and because they designate the other-dependent essence and the actual essence as the defining characteristics of an imaginary essence.

「由遍計所執自性相故，彼諸有情於依他起自性及圓成實自性中，隨起言說。如如隨起言說如是如是，由言說熏習心故、由言說隨覺故、由言說隨眠故，於依他起自性及圓成實自性中，執著遍計所執自性相。
While they designate them in this way, their minds, 148 which are saturated with designations, 149 predisposed become confined to such designations and toward them. On this basis, they wrongly conceive the other- dependent essence and the actual essence as the defining characteristics of an imaginary essence. [F.18.b]

「如如執著如是如是，於依他起自性及圓成實自性上，執著遍計所執自性；由是因緣，生當來世依他起自性；
Wrongly conceiving them in this way, with their wrong conception of the other-dependent essence as the defining characteristic of an imaginary essence acting as a cause and condition, they will give rise in the future to an other-dependent essence. 150

由此因緣，或為煩惱雜染所染、或為業雜染所染、或為生雜染所染，於生死中長時馳騁、長時流轉，無有休息，或在那落迦、或在傍生、或在餓鬼、或在天上、或在阿素洛、或在人中，受諸苦惱。
As a result of this, they will be afflicted by the afflictions of defilements, karma, and birth. Because they will not pass beyond saṃsāra, they will transmigrate and wander among hell beings, animals, hungry ghosts, gods, demigods, and humans for a very long time.

「復次，勝義生！若諸有情從本已來，未種善根，未清淨障，未成熟相續，未多修勝解，未能積集福德、智慧二種資糧。我為彼故，依生無自性性宣說諸法。
7. 11 “Among these beings, Para mārtha samud gata, some do not produce roots of virtue from the very beginning. They do not clear obstructions or bring their mental continuums to maturity. Their confidence in my teaching is limited and they have not accomplished the accumulations of merit and gnosis. I impart to those beings the teaching on essencelessness with regard to arising.

彼聞是已，能於一切緣生行中，隨分解了無常、無恒，是不安隱變壞法已，於一切行，心生怖畏，深起厭患；心生怖畏，深厭患已，遮止諸惡，於諸惡法能不造作，於諸善法能勤修習。
Once they have heard this teaching, they understand that conditioned phenomena arising in dependence on causes are of an impermanent, unstable, and unreliable nature. They develop aversion and repulsion towards conditioned phenomena. Once they have done this, they turn away from wrongdoing. Not committing any wrongdoing, they establish themselves in virtue. With this as a cause, they produce the roots of virtue that were yet to be produced. They clear obstructions that were yet to be cleared.

習善因故，未種善根能種善根，未清淨障能令清淨，未熟相續能令成熟。由此因緣，多修勝解，亦多積集福德、智慧二種資糧。
They bring their mental continuums, which were not yet mature, to maturity. As a result, their confidence in my teaching becomes vast, and they will accomplish the accumulations of merit and gnosis.

「彼雖如是種諸善根，乃至積集福德、智慧二種資糧；然於生無自性性中，未能如實了知相無自性性及二種勝義無自性性。
7. 12 “Although such beings have produced in this way roots of virtue up to the accomplishment of the accumulation of merit and gnosis, they [F.19.a] do not understand essencelessness with regard to arising just as it is, as the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate in its two aspects.

於一切行未能正厭、未正離欲，未正解脫，未遍解脫煩惱雜染、未遍解脫諸業雜染、未遍解脫諸生雜染。
For this reason, they will not be completely repulsed by all conditioned phenomena, completely free from desire, or completely liberated. They will not becompletely liberated from all the afflictions of defilements, karma, and birth.

如來為彼更說法要，謂相無自性性及勝義無自性性。為欲令其於一切行能正厭故、正離欲故、正解脫故，超過一切煩惱雜染故、超過一切業雜染故、超過一切生雜染故。
It is therefore for them that the Tathāgata imparts the teaching on the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate. He does so in order to make them feel repulsion towards all conditioned phenomena, as well as to free them from desire, to completely liberate them, and to take them perfectly 151 beyond the afflictions of defilements, karma, and birth.

「彼聞如是所說法已，於生無自性性中，能正信解相無自性性及勝義無自性性，簡擇思惟，如實通達；
7. 13 “Once they have heard this teaching, they do not wrongly conceive the other-dependent essence as the defining characteristic of an imaginary essence. As a result, they accept the essencelessness with regard to arising as the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate in its two aspects. They discern and understand it exactly as it is.

於依他起自性中，能不執著遍計所執自性相。由言說不熏習智故、由言說不隨覺智故、由言說離隨眠智故，能滅依他起相；於現法中智力所持，能永斷滅當來世因。
It is like this: Their minds, 152 which are no longer saturated with designations, are not confined to these designations or predisposed toward them. As a result, by attaining the powers of wisdom in this life and perfectly cutting off the continuity [of the aggregates] into a future existence, they will put an end to the other-dependent defining characteristic.

由此因緣，於一切行能正厭患、能正離欲、能正解脫，能遍解脫煩惱、業、生三種雜染。
On this basis, they will be completely repulsed by all conditioned phenomena, completely free from desire, and completely liberated. [F.19.b] They will be completely liberated from all the afflictions of defilements, karma, and birth.

「復次，勝義生！諸聲聞乘種性有情，亦由此道此行迹故，證得無上安隱涅槃。諸獨覺乘種性有情、諸如來乘種性有情，亦由此道此行迹故，證得無上安隱涅槃。
7. 14 “Moreover, Para mārtha samud gata, even those belonging to the lineage of the hearers’ vehicle attain nirvāṇa, the unsurpassable happiness, through this very path and journey, 153 as do those belonging to the lineage of the solitary realizers’ vehicle and the lineage of the tathāgatas.

一切聲聞、獨覺、菩薩，皆共此一妙清淨道，皆同此一究竟清淨，更無第二。我依此故，密意說言：『唯有一乘。』
This is why it is the single path of purification for hearers, solitary realizers, and bodhisattvas. Since there is only a single purification, there is no other. Therefore, with this in mind, I taught the Single Vehicle.

非於一切有情界中，無有種種有情種性，或鈍根性、或中根性、或利根性有情差別。
Yet, it is not the case that those in the world of beings are not of various types corresponding to their capacities, be they weak, average, or sharp in accordance with their nature.

「善男子！若一向趣寂聲聞種性補特伽羅，雖蒙諸佛施設種種勇猛加行方便化導，終不能令當坐道場證得阿耨多羅三藐三菩提。
7. 15 “Para mārtha samud gata, even if they were to exert themselves as all buddhas did, 154 individuals belonging to the hearers’ lineage with the state of peace as their sole journey could not reach the heart of awakening and attain the unsurpassable, complete and perfect awakening.

何以故？由彼本來唯有下劣種性故、一向慈悲薄弱故、一向怖畏眾苦故。由彼一向慈悲薄弱，是故一向棄背利益諸眾生事；由彼一向怖畏眾苦，是故一向棄背發起諸行所作。我終不說一向棄背利益眾生事者、一向棄背發起諸行所作者，當坐道場，能得阿耨多羅三藐三菩提，是故說彼名為一向趣寂聲聞。
Why? Because, having limited compassion and a great fear of suffering, they belong to a lineage that is by nature inferior. Thus, having limited compassion, they avoid striving for beings’ welfare. Being afraid of suffering, they stay clear from the conditioning process of the mental factors. 155 However, I did not teach that avoiding striving for beings’ welfare and staying clear from theconditioning process of the mental factors was the unsurpassable, complete and perfect awakening. Therefore, these individuals are called those who have the state of peace as their sole journey.

若迴向菩提聲聞種性補特伽羅，我亦異門說為菩薩。何以故？彼既解脫煩惱障已，若蒙諸佛等覺悟時，於所知障，其心亦可當得解脫。由彼最初為自利益，修行加行脫煩惱障，是故如來施設彼為聲聞種性。
7. 16 “I taught that hearers who evolve toward awakening belong to the [F.20.a] category of bodhisattvas because, liberated from the obscuration of defilements and inspired by the tathāgatas, they liberate their minds from the obscuration of cognitive objects. It is [only] because they first liberated themselves from the obscuration of defilements for their own sake that the Tathāgata designated them as the lineage of hearers.

「復次，勝義生！如是於我善說善制法毘奈耶，最極清淨意樂所說善教法中，諸有情類意解種種差別可得。善男子！如來但依如是三種無自性性，由深密意，於所宣說不了義經，以隱密相說諸法要，謂一切法皆無自性、無生、無滅、本來寂靜、自性涅槃。
7. 17 “Thus, Para mārtha samud gata, there are beings with various degrees of confidence in my Dharma and my Vinaya, which are well proclaimed, well imparted, pure in their intention, and well communicated. In this teaching, Para mārtha samud gata, the Tathāgata, having in mind the three kinds of essencelessness, teaches through a discourse of provisional meaning: ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’

「於是經中，若諸有情已種上品善根、已清淨諸障、已成熟相續、已多修勝解，已能積集上品福德、智慧資糧，彼若聽聞如是法已，於我甚深密意言說，如實解了，於如是法，深生信解，於如是義，以無倒慧，如實通達。
7. 18 “Among such beings, Para mārtha samud gata, some have produced roots of virtue, purified their obscurations, and brought their mental continuum to maturity. They have much confidence in my teaching and have accomplished the accumulations of merit and gnosis. Once they have heard my teaching, they understand my explanations in accordance with my underlying intent exactly as it is. Moreover, they recognize that this teaching is the truth. 156 Through their wisdom, they realize its meaning exactly as it is.

依此通達善修習故，速疾能證最極究竟；亦於我所深生淨信，知是如來、應、正等覺於一切法現正等覺。
 By also engaging in the practice of this realization, they will very quickly attain the ultimate state. They will develop faith in these teachings, and think, ‘Amazing! The Blessed One is completely and perfectly awakened. Through him, one becomes perfectly awakened with respect to all phenomena.’

「若諸有情，已種上品善根、已清淨諸障、已成熟相續、已多修勝解，未能積集上品福德、智慧資糧。其性質直，是質直類，雖無力能思擇廢立，而不安住自見取中。
 7. 19 “Among such beings, some have not produced roots of virtue, purified their obscurations, and brought their mental continuums to maturity. Their confidence in my teaching is limited and [F.20.b] they have not accomplished the accumulations of merit and gnosis. They are honest and sincere. Unable to evaluate and refute 157 [others’ views], they do not consider their own as supreme.

彼若聽聞如是法已，於我甚深祕密言說，雖無力能如實解了，然於此法能生勝解，發清淨信，信此經典，是如來說，是其甚深，顯現甚深，空性相應，難見難悟，不可尋思，非諸尋思所行境界、微細詳審聰明智者之所解了。
Once they have heard my teaching, although they do not understand my explanations in accordance with my underlying intent exactly as it is, they still develop confidence and faith in these teachings: ‘The Tathāgata’s discourse is profound and has the appearance of profundity. [Because] emptiness is the topic of this discourse, it is difficult to perceive and difficult to understand. Being beyond judgment, it does not belong to the domain of speculation. It can [only] be known by intelligent scholars well versed in the subtle.’ 158

於此經典所說義中，自輕而住，作如是言：『諸佛菩提為最甚深，諸法法性亦最甚深，唯佛如來能善了達，非是我等所能解了。諸佛如來，為彼種種勝解有情，轉正法教；諸佛如來無邊智見，我等智見猶如牛跡。』
They think, ‘We do not understand themeaning of this sūtra and these teachings that were taught by the Blessed One. Profound is the awakening of the Buddha and the nature of phenomena. Only the Tathāgata understands them. We, however, do not. The Dharma taught by the tathāgatas arises according to the various inclinations of beings. Their gnosis 159 and perception are infinite, whereas ours are merely like the [shallow] hoofprints left by a cow.’

於此經典，雖能恭敬，為他宣說，書寫護持，披閱，流布，殷重供養，受誦溫習；然猶未能以其修相發起加行，是故於我甚深密意所說言辭，不能通達。由此因緣，彼諸有情，亦能增長福德、智慧二種資糧，於彼相續未成熟者，亦能成熟。
 Filled with devotion for these discourses, they also write them down. Having written them down, they also keep them in mind, read them, propagate them, venerate them, expound them, recite them, and chant them aloud. However, because they do not understand these profound teachings in accordance with my underlying intent, they are unable to engage themselves in the various aspects of practice. As a consequence of this, they will further develop their accumulation of merit and gnosis, and those whose mental continuums are still immature will bring them to maturity.
 
「若諸有情，廣說乃至未能積集上品福德、智慧資糧，性非質直，非質直類，雖有力能思擇廢立，而復安住自見取中。
7. 20 “Other beings have not perfectly completed these stages up to the great accumulation of merit and gnosis. [F.21.a] They are dishonest and insincere. Capable of evaluating and refuting [others’ views], they consider their own as supreme.

彼若聽聞如是法已，於我甚深密意言說不能如實解了。於如是法雖生信解，然於其義隨言執著，謂一切法決定皆無自性，決定不生不滅，決定本來寂靜，決定自性涅槃。
Once they have heard my teaching, they do not understand my profound explanations in accordance with my underlying intent exactly as it is. Although they have confidence in this teaching, they wrongly conceive it according to its literal meaning: ‘All phenomena are only without an essence, only unborn, only unceasing, only primordially in the state of peace, and only naturally in the state of nirvāṇa.’

由此因緣，於一切法獲得無見及無相見。由得無見無相見故，撥一切相皆是無相，誹撥諸法遍計所執相、依他起相、圓成實相。
 As a consequence of this, they acquire the view that all phenomena are inexistent and the view that they are without defining characteristics. Then, once they have acquired these views, they negate all phenomena by [negating] all defining characteristics, thereby negating the imaginary defining characteristic as well as the other- dependent and actual defining characteristics.
 
何以故？由有依他起相及圓成實相故，遍計所執相方可施設；若於依他起相及圓成實相見為無相，彼亦誹撥遍計所執相，是故說彼誹撥三相。
Why is it said that they negate all three defining characteristics? Because, Para mārtha samud gata, if the other-dependent and actual defining characteristics are accepted, then the imaginary defining characteristic also will be distinctly perceived. Now, those who consider the other-dependent and actual defining characteristics as inexistent have already negated the imaginary defining characteristic. This is why they are called those who negate all three defining characteristics.

雖於我法起於法想，而非義中起於義想；由於我法起法想故，及非義中起義想故，於是法中持為是法，於非義中持為是義。彼雖於法起信解故，福德增長；然於非義起執著故，退失智慧；智慧退故，退失廣大無量善法。
They consider my teaching to be the truth while considering some nonsense to be its meaning. Those who consider my teaching to be the truth while considering some nonsense to be its meaning cling to my teaching as the truth while at the same time clinging to some nonsense as its meaning. Since they have confidence in my teaching, they will progress by developing virtuous qualities. However, because they wrongly conceive some nonsenseto be the meaning of my teaching, they will stray from wisdom. Straying from wisdom, [F.21.b] they will stray from the vast and immeasurable virtuous qualities.

「復有有情，從他聽聞，謂法為法，非義為義，若隨其見，彼即於法起於法想，於非義中起於義想，執法為法、非義為義。由此因緣，當知同彼退失善法。
7. 21 “Others hear from those beings that my teaching is the truth while some nonsense is its meaning. Then, delighted by this view, they accept that my teaching is the truth and some nonsense is its meaning. Thus, they wrongly conceive my teaching as the truth with some nonsense as its meaning. As a consequence of this, you should know that they will likewise stray from virtuous qualities.

若有有情不隨其見，從彼欻聞一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，便生恐怖，生恐怖已，作如是言：『此非佛語，是魔所說。』作此解已，於是經典，誹謗、毀罵。
7. 22 “Others who take no delight in this view are overcome by fear and anxiety when they hear that all phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa. They then say, ‘These are not the words of the Buddha but the words of Māra!’ Thinking in this way, they reject this discourse, disparage it, denigrate it, and criticize it.

由此因緣，獲大衰損，觸大業障。由是緣故，我說若有於一切相起無相見，於非義中宣說為義，是起廣大業障方便；由彼陷墜無量眾生，令其獲得大業障故。
As a consequence of this, they will obtain the great misfortune as well as the great karmic obscuration [of rejecting the truth]. 160 This is precisely why I said, ‘Those who mislead the multitude of beings into obtaining the great karmic obscuration, who consider all defining characteristics as inexistent and teach some nonsense as the meaning of my teaching, are burdened with great karmic obscuration [of rejecting the truth].

「善男子！若諸有情，未種善根、未清淨障、未熟相續、無多勝解，未集福德、智慧資糧。性非質直，非質直類，雖有力能思擇廢立，而常安住自見取中。
7. 23 “Para mārtha samud gata, among such beings, some have not produced roots of virtue, purified their obscurations, and brought their mental continuum to maturity. Their confidence in my teaching is limited, and they have not accomplished the accumulations of merit and gnosis. They are dishonest and insincere. Although they are unable to evaluate and refute [others’ views], they consider their own as supreme.

彼若聽聞如是法已，不能如實解我甚深密意言說，亦於此法不生信解，於是法中起非法想，於是義中起非義想。
When they hear my teaching, they neither understand my explanations in accordance with my underlying intent exactly as it is, nor do they develop confidence in this teaching.

於是法中執為非法，於是義中執為非義，唱如是言：『此非佛語，是魔所說。』作此解已，於是經典，誹謗毀罵，撥為虛偽，以無量門，毀滅摧伏如是經典，於諸信解此經典者起怨家想。
They accept that my teaching is not the truth and its meaning is some nonsense. They say, ‘These are not the words of the Buddha [F.22.a] but the words of Māra!’ Thinking in this way, they reject this discourse, disparage it, denigrate it, criticize it, and distort [its meaning]. In many ways, they apply themselves to discarding, undermining, and subverting this discourse, considering as enemies those who are devoted to it.

彼先為諸業障所障，由此因緣，復為如是業障所障，如是業障，初易施設，乃至齊於百千俱胝那庾多劫，無有出期。
From the very beginning, they are affected by the karmic obscuration [of rejecting the truth]. As a consequence of this, they also cause [others] to be obscured by this karmic obscuration. Although it is easy to determine the beginning of this karmic obscuration, it is difficult to know how many myriad eons it will last.

「善男子！如是於我善說善制法、毘奈耶，最極清淨意樂所說善教法中，有如是等諸有情類意解種種差別可得。」
“Thus, Para mārtha samud gata, those are the various degrees of confidence in my Dharma and my Vinaya, 161 which are well proclaimed, well imparted, pure in their intention, and well communicated.”

爾時，世尊欲重宣此義，而說頌曰：
一切諸法皆無性，無生無滅本來寂，諸法自性恒涅槃。誰有智言無密意？
7. 24 Then, at that moment, the Blessed One spoke these verses: “All phenomena are without an essence, unborn, Unceasing, primordially in the state of peace, And naturally in the state of nirvāṇa. What wise person would say this without an underlying intent?

相生勝義無自性，如是我皆已顯示；若不知佛此密意，失壞正道不能往！
“I have spoken of essencelessness With regard to defining characteristics, arising, and the ultimate. No wise person who understands my underlying intent Will travel the path leading to corruption.

依諸淨道清淨者，惟依此一無第二，故於其中立一乘，非有情性無差別。
“There is only one path of purification for all beings, As there is only one purification, not two. This is why, even if there are various lineages of beings, I proclaimed the Single Vehicle.

眾生界中無量生，惟度一身趣寂滅，大悲勇猛證涅槃，不捨眾生甚難得！
“In the world of beings, innumerable are The solitary beings who attain nirvāṇa, While rare are those who have attained nirvāṇa And possess the energy and compassion to not turn away from beings. [F.22.b]

微妙難思無漏界，於中解脫等無差，一切義成離惑苦，二種異說謂常樂。」
“Subtle, inconceivable, and undifferentiated Is the uncontaminated domain of those who are liberated. Nondual and inexpressible, blissful and immutable, It is the accomplishment of all [intentions], the release from all suffering and defilements.”

爾時，勝義生菩薩復白佛言：「世尊！諸佛如來密意語言，甚奇！希有！乃至微妙最微妙！甚深最甚深！難通達最難通達！
7. 25 Then, the bodhisattva Para mārtha samud gata said to the Blessed One, “Blessed One, the speech expounding the underlying intent of the buddhas is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand. How marvelous, how wonderful it is!

「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為色蘊，或自性相、或差別相；假名安立為色蘊生、為色蘊滅，及為色蘊永斷、遍知，或自性相、或差別相，是名遍計所執相。
“This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, 162 is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, 163 for example as the aggregate of form, its arising, its cessation, its abandonment, or the comprehension of this aggregate. What is posited in this way is the imaginary definingcharacteristic.

世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。
For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena. The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other- dependent defining characteristic.

世尊依此施設諸法生無自性性，及一分勝義無自性性。
For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.

如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。
 “This is how I understand the meaning of the words spoken by the Blessed One: this very phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is devoid of any actuality or essence as that which has an imaginary defining characteristic. 164 [F.23.a] On account of this, this essencelessness or selflessness of phenomena, true reality, the referential object conducive to purification, is the actual defining characteristic.
 
世尊依此施設一分勝義無自性性。
For this reason, Blessed One, you referred to the essencelessness of phenomena with regard to the ultimate in its other aspect.
 
 如於色蘊，如是，於餘蘊皆應廣說；如於諸蘊如是，於十二處，一一處中皆應廣說；於十二有支，一一支中皆應廣說；於四種食，一一食中皆應廣說；於六界、十八界，一一界中皆應廣說。
“One should proceed in exactly the same way with the remaining aggregates as well as with each of the twelve sense domains, the twelve factors of conditioned existence, the four kinds of sustenance, and the six and eighteen constituents.

「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為苦諦、苦諦遍知，或自性相、或差別相，是名遍計所執相。
7. 26 “This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, for example as the noble truth of suffering or the comprehension of suffering. For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena.

世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。
The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other-dependent defining characteristic.

世尊依此施設諸法生無自性性，及一分勝義無自性性。
For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.


如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。
“This is how I understand the meaning of the words spoken by the Blessed One: This very phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is devoid of any actuality or essence as that which has an imaginary defining characteristic. 165 [F.23.b] On account of this, this essencelessness or selflessness of phenomena, true reality, the referential object conducive to purification, is the actual defining characteristic.

世尊依此施設一分勝義無自性性。如於苦諦如是，於餘諦皆應廣說。如於聖諦如是，於諸念住、正斷、神足、根、力、覺支、道支中，一一皆應廣說。
For this reason, Blessed One, you referred to the essencelessness of phenomena with regard to the ultimate in its other aspect.“As with the noble truth of suffering, one should proceed in exactly the same way with the other truths. As with the truths, so one should proceed in exactly the same way with each of the applications of mindfulness, the self- restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the branches of the path.

「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為正定，及為正定能治所治，若正修未生令生，生已堅住不忘，倍修增長廣大，或自性相、或差別相，是名遍計所執相。
7. 27 “This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, for example as correct concentration, 166 its adverse factors and antidotes, its practice, its arising from being non-arisen, its remaining after it arose, and its maintaining, resuming, increasing, or expanding.

世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。
For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena. The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other-dependent defining characteristic.

世尊依此施設諸法生無自性性，及一分勝義無自性性。
For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.

如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。
“This is how I [F.24.a] understand the meaning of the words spoken by the Blessed One: This very phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is devoid of any actuality or essence as that which has an imaginary defining characteristic. On account of this, this essencelessness or selflessness of phenomena, true reality, the referential object conducive to purification, is the actual defining characteristic.

世尊依此施設諸法一分勝義無自性性。
For this reason, Blessed One, you referred to the essencelessness of phenomena with regard to the ultimate in its other aspect.

「世尊！譬如毘濕縛藥，一切散藥、仙藥方中，皆應安處。如是，世尊！依此諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，無自性性了義言教，遍於一切不了義經，皆應安處。
7. 28 “Blessed One, thus it is said, for example, that dried ginger should be added to all medicinal powders and elixirs. Likewise, this teaching of definitive meaning expounded by 167 the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ 168 should also be added to all the discourses of provisional meaning. 169

「世尊！如彩畫地，遍於一切彩畫事業皆同一味，或青、或黃、或赤、或白，復能顯發彩畫事業。如是，世尊！依此諸法皆無自性廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，皆同一味，復能顯發彼諸經中所不了義。
“Blessed One, it is like this: for example, the canvas for a painting, whether blue, yellow, red, or white, is identical for all painted figures and thus perfectly clarifies their contours. Likewise, this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in thestate of peace, and naturally in the state of nirvāṇa,’ is identical in all discourses of provisional meaning and thus perfectly clarifies their interpretable intent.

「世尊！譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。如是，世尊！依此諸法皆無自性，廣說乃至自性涅槃，無自性性了義言教，置於一切不了義經，生勝歡喜。
“Blessed One, it is like this: for example, adding clarified butter to all sorts of stews, meat dishes, and porridge is delicious. Likewise, it is delightful to add to all discourses of provisional meaning this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’ [F.24.b]

「世尊！譬如虛空遍一切處，皆同一味，不障一切所作事業。如是，世尊！依此諸法皆無自性廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，皆同一味，不障一切聲聞、獨覺及諸大乘所修事業。」說是語已。
“Blessed One, it is like this: for example, space is identical everywhere and, [being empty and free from all obstruction,] does not hinder any endeavor. Likewise, this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ is identical in all discourses of provisional meaning and does not hinder any endeavor in the course of the hearers’, solitary realizers’, or bodhisattvas’ vehicle.”

爾時，世尊歎勝義生菩薩曰：「善哉，善哉！善男子！汝今乃能善解如來所說甚深密意言義；復於此義善作譬喻，所謂世間毘濕縛藥，雜彩畫地，熟酥，虛空。勝義生！如是，如是！更無有異！如是，如是！汝應受持。」
7. 29 Following these words, the Blessed One complimented the bodhisattva Para mārtha samud gata: “Excellent, Para mārtha samud gata, this is excellent! You have understood my explanation in accordance with the Tathāgata’s underlying intent. Your examples of the dried ginger, painting, clarified butter, and space perfectly illustrated its point. Para mārtha samud gata, so it is, and not otherwise. Therefore, keep in mind this teaching in this way.”

爾時勝義生菩薩復白佛言：「世尊！初於一時在婆羅痆斯仙人墮處，施鹿林中，惟為發趣聲聞乘者，以四諦相轉正法輪。雖是甚奇、甚為希有，一切世間諸天、人等，先無有能如法轉者。而於彼時所轉法輪，有上、有容，是未了義，是諸諍論安足處所。
7. 30 Then, the bodhisattva Para mārtha samud gata spoke again to the Blessed One: “In the deer park of Ṛṣivadana in Vārāṇasī, the Blessed One first set in motion the wonderful wheel of Dharma by teaching the four noble truths to those who were engaged in the hearers’ vehicle. Not a single god or human in the world had previously ever turned such a wheel of Dharma. However, this turning of the Dharma wheel by the Blessed One was surpassable and adapted to the circumstances. Being of provisional meaning, 170 it became a topic of dispute.

「世尊！在昔第二時中，惟為發趣修大乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，以隱密相轉正法輪。雖更甚奇、甚為希有，而於彼時所轉法輪，亦是有上、有所容受，猶未了義，是諸諍論安足處所。
Then, for those who were engaged in the Great Vehicle, [F.25.a] you turned the second, even more wonderful, wheel of Dharma in the form of a teaching on emptiness: ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’ However, this turning of the Dharma wheel by the Blessed One was surpassable and adapted to the circumstances. Being of provisional meaning, it became a topic of dispute.

「世尊！於今第三時中，普為發趣一切乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃、無自性性，以顯了相轉正法輪。第一甚奇、最為希有。于今世尊所轉法輪無上無容，是真了義，非諸諍論安足處所。
Then, for those who were engaged in all vehicles, 171 you turned the third wonderful Dharma wheel of excellent discernment in reference to the statement, ‘All phenomena are without anessence, unborn, unceasing, primordially in the state of peace, and by nature in the state of nirvāṇa.’ 172 This turning of the Dharma wheel by the Blessed One was unsurpassable and not limited to the circumstances.

「世尊！若善男子或善女人，於此如來依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，所說甚深了義言教，聞已信解、書寫、護持、供養、流布、受誦、修習、如理思惟，以其修相發起加行，生幾所福？」說是語已。
7. 31 “Blessed One, when sons or daughters of noble family have heard the teaching of definitive meaning taught by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ they develop devotion for this teaching and commission its transcription into writing. Once it has been put into writing, they keep it in mind, read it, venerate it, propagate it, expound it, chant it aloud, contemplate it, and apply it in their practice. As they do so, how much merit will they produce?”

爾時，世尊告勝義生菩薩曰：「勝義生！是善男子或善女人，其所生福無量無數難可喻知，吾今為汝略說少分。如爪上土比大地土，百分不及一，千分不及一，百千分不及一，數算、計喻、鄔波尼殺曇分亦不及一。或如牛跡中水比四大海水，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。如是，於諸不了義經，聞已信解、廣說乃至以其修相發起加行所獲功德，比此所說了義經教，聞已信解所集功德，廣說乃至以其修相發起加行所集功德，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。」說是語已。
7. 32 The Blessed One answered, “Para mārtha samud gata, these sons and daughters of noble family will produce immeasurable and [F.25.b] incalculable merit. Although it is difficult to illustrate this with examples, I will briefly explain it to you. Para mārtha samud gata, it is like this: Compared to the amount of earth, the amount of dirt at the tip of a fingernail does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison. Compared to the amount of water contained in the four great oceans, the amount of water contained in the hoofprint of an ox does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison. Likewise, Para mārtha samud gata, compared to the amount of merit accumulated by developing confidence in my teaching of definitive meaning up to applying it in one’s practice, the amount of merit accumulated by developing confidence in my teaching of provisional meaning . . . up to applying it in one’s practice does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison.”

爾時，勝義生菩薩復白佛言：「世尊！於是解深密法門中，當何名此教？我當云何奉持？」
7. 33 The bodhisattva Para mārtha samud gata inquired, “Blessed One, what is the name of this teaching as a Dharma discourse that unravels the Tathāgata’s intent? 173 How should I keep it in mind?” 174

佛告勝義生菩薩曰：「善男子！此名勝義了義之教；於此勝義了義之教，汝當奉持。」
The Blessed One answered: “Para mārtha samud gata, this is a teaching of definitive meaning on the ultimate. Therefore, keep it in mind as The Teaching of Definitive Meaning on the Ultimate.”

說此勝義了義教時，於大會中，有六百千眾生發阿耨多羅三藐三菩提心；三百千聲聞遠塵離垢，於諸法中得法眼淨；一百五十千聲聞永盡諸漏心得解脫；七十五千菩薩得無生法忍。
As the Blessed One expounded this teaching of definitive meaning on the ultimate, six hundred thousand beings produced the mind directed at the unsurpassable, complete and perfect awakening; 175 three hundred thousand hearers purified the Dharma eye from impurities and contaminations; onehundred and fifty hearers who were without attachment liberated their minds from all outflows; and seventy-five thousand bodhisattvas attained the acceptance that phenomena are non-arisen. [F.26.a]
This was the chapter of the bodhisattva Para mārtha samud gata —the seventh chapter.

分別瑜伽品第六
爾時慈氏菩薩摩訶薩白佛言：「世尊！菩薩何依何住，於大乘中修奢摩他、毘鉢舍那？」
8. CHAPTER 8
8. 1 Then, the bodhisattva Maitreya asked a question to the Blessed One, “Blessed One, when bodhisattvas practice mental stillness and insight in the Great Vehicle, what is their support and basis?”

佛告慈氏菩薩曰：「善男子！當知菩薩法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住，於大乘中修奢摩他、毘鉢舍那。」
The Blessed One answered, “Maitreya, their support and basis are the discourses teaching Dharma and the constant aspiration to attain the unsurpassable, complete and perfect awakening.

慈氏菩薩復白佛言：「如世尊說四種所緣境事：一者、有分別影像所緣境事；二者、無分別影像所緣境事；三者、事邊際所緣境事；四者、所作成辦所緣境事。
8. 2 “The Blessed One taught that four things are the referential objects of mental stillness and insight: the image with conceptualization; the image without conceptualization; the point where phenomena end; and the accomplishment of the goal.”

於此四中，幾是奢摩他所緣境事？幾是毘鉢舍那所緣境事？幾是俱所緣境事？」佛告慈氏菩薩曰：「善男子！一是奢摩他所緣境事，謂無分別影像；一是毘鉢舍那所緣境事，謂有分別影像；二是俱所緣境事，謂事邊際、所作成辦。」
“Blessed One, how many referential objects of mental stillness are there?” “There is [only] one, namely, the image without conceptualization.” “How many are the referential objects of insight?” “There is only one, namely, the image with conceptualization.” “How many are the referential objects of both combined?” “There are two, namely, the point where phenomena end and the accomplishment of the goal.”

慈氏菩薩復白佛言：「世尊！云何菩薩依是四種奢摩他、毘鉢舍那所緣境事，能求奢摩他、能善毘鉢舍那？」
8. 3 “Blessed One, once bodhisattvas have taken as a support and basis these four things that are the referential objects of mental stillness and insight, how do they dedicate themselves to mental stillness? How do they become skilled in the practice of insight?”

佛告慈氏菩薩曰：「善男子！如我為諸菩薩所說法假安立，所謂契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。
“Maitreya, I have given to the bodhisattvas discourses teaching Dharma in the following twelve collections of teachings: sūtras, discourses in prose and verse, prophecies, poetic discourses, aphorisms, discourses for specific beings, narratives, parables, discourses on previous lives, extensive discourses, teachings on miracles, and instructions. [F.26.b]

菩薩於此善聽、善受、言善通利、意善尋思、見善通達，即於如所善思惟法，獨處空閑作意思惟。復即於此能思惟心，內心相續，作意思惟。如是正行多安住故，起身輕安及心輕安，是名奢摩他。
 Once bodhisattvas have properly heard these explanations, once they have memorized them well, recited them, examined them, and understood them by means of discernment, they remain alone in seclusion and settlethemselves in a state of inner absorption. Then, they direct their attention in that (1) they direct their attention toward the teachings they have properly contemplated 176 and (2) continuously direct their attention inwardly toward the mind that is directing attention. As they repeatedly engage themselves in this way, their bodies and minds become flexible. The occurrence of this physical and mental flexibility is what is called mental stillness. This is how bodhisattvas dedicate themselves to mental stillness.
 
如是菩薩，能求奢摩他。彼由獲得身心輕安為所依故，即於如所善思惟法，內三摩地所行影像，觀察勝解捨離心相。即於如是三摩地影像所知義中，能正思擇、最極思擇，周遍尋思、周遍伺察，若忍、若樂、若慧、若見、若觀，是名毘鉢舍那。如是菩薩，能善毘鉢舍那。」
8. 4 “Once they have obtained 177 this physical and mental flexibility, they settle in this very state and abandon some aspects of mind [corresponding to mental stillness]. 178 Then, they apply themselves to analyzing the image that is the object of their concentration according to the teachings they have properly contemplated. Differentiating, discerning, considering, and examining in this way the cognitive aspects of the image that is the object of their concentration, accepting and wishing to do so, and distinguishing, scrutinizing, and investigating [this discerning mind in the same way] is what is called [the practice of] insight. This is how bodhisattvas are skilled in insight.”

慈氏菩薩復白佛言：「世尊！若諸菩薩緣心為境，內思惟心，乃至未得身心輕安，所有作意，當名何等？」
8. 5 “Blessed One, when bodhisattvas direct their attention inwardly toward the mind that takes the mind as its referential object but have not yet attained physical and mental flexibility, what do you call their practice of directing attention?”

佛告慈氏菩薩曰：「善男子！非奢摩他作意，是隨順奢摩他勝解相應作意。」
 “Maitreya, this is not yet mental stillness. So you should refer to it as a practice aspiring to mental stillness.”
 
「世尊！若諸菩薩乃至未得身心輕安，於如所思所有諸法內三摩地所緣影像作意思惟，如是作意，當名何等？」
 “Blessed One, when bodhisattvas direct their attention toward the image that is the object of their concentration according to the teachings they have properly contemplated, but they have not yet attained physical and mental flexibility, what do you call their practice of [F.27.a] directing attention?”
 
「善男子！非毘鉢舍那作意，是隨順毘鉢舍那勝解相應作意。」
“Maitreya, this is not yet insight. So you should refer to it as a practice aspiring to insight.”

慈氏菩薩復白佛言：「世尊！奢摩他道與毘鉢舍那道，當言有異？當言無異？」
8. 6 “Blessed One, should we refer to the path of mental stillness and the path of insight as being distinct or indistinct from one another?”

佛告慈氏菩薩曰：「善男子！當言非有異、非無異。何故非有異？以毘鉢舍那所緣境心為所緣故。何故非無異？有分別影像非所緣故。」
“Maitreya, we should refer to them as neither distinct nor indistinct. Why are they not distinct? Because mental stillness takes mind, which is the referential object of insight, as its object. Why are they not indistinct? Because insight takes a conceptual image as its referential object.”

慈氏菩薩復白佛言：「世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？」
8. 7 “Blessed One, what image do bodhisattvas focus on as their object of concentration? Should we consider it as distinct from mind or not?” 179 “Maitreya, we must consider that it is not distinct from mind. Why? Because this image is merely a representation.

佛告慈氏菩薩曰：「善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」
Maitreya, I have explained that cognition is constituted 180 by the mere representation that is the referential object [of this cognition].” 181

「世尊！若彼所行影像，即與此心無有異者，云何此心還見此心？」
“Blessed One, if this image that is the object of concentration is not distinct from the mind, how does this very mind investigate itself?”

「善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現。
“Maitreya, [ultimately] no phenomenon whatsoever investigates any phenomenon at all. However, the mind that arises as [if it were conscious of an object] appears as [if it were investigating itself].

善男子！如依善瑩清淨鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現。」
Maitreya, it is like this: based on a form [in front of a mirror], you see that same form on the clear surface of this mirror and realize that you are seeing a reflection, an image in which this reflection and the form [it is based on] appear to be distinct objects. Likewise, the mind arising as [if it were conscious of an object] and what is called its image, the object of concentration, appear as if they were distinct objects.” 182

「世尊！若諸有情自性而住，緣色等心所行影像，彼與此心亦無異耶？」
8. 8 “Blessed One, should we say that mental images naturally present to beings, such as the appearance of material form and so forth, [F.27.b] are also not distinct from mind?” 183

「善男子！亦無有異！而諸愚夫由顛倒覺，於諸影像，不能如實知唯是識，作顛倒解。」
“Maitreya, we should say that they are not distinct. However, foolish beings with erroneous ideas do not understand just as it is that [mental] images are mere representations. As a consequence, their minds are mistaken.”

慈氏菩薩復白佛言：「世尊！齊何當言菩薩一向修毘鉢舍那？」
8. 9 “Blessed One, when do the bodhisattvas practice only insight?”

佛告慈氏菩薩曰：「善男子！若相續作意唯思惟心相。」
“Whenever they direct their attention 184 toward mental appearances 185 without interruption.”

「世尊！齊何當言菩薩一向修奢摩他？」
 “When do the bodhisattvas practice only mental stillness?”
 
 「善男子！若相續作意唯思惟無間心。」
“Whenever they direct their attention toward the unimpeded mind without interruption.”

「世尊！齊何當言菩薩奢摩他、毘鉢舍那和合俱轉？」
“When do they combine both insight and mental stillness and unite them evenly?”

「善男子！若正思惟心一境性。」
“Whenever they direct their attention toward the one-pointedness of mind.”

「世尊！云何心相？」
 “Blessed One, what is a mental appearance?”
 
「善男子！謂三摩地所行有分別影像，毘鉢舍那所緣。」
 “Maitreya, this is the referential object of insight, the conceptual image that is the object of concentration.”
 
「世尊！云何無間心？」
 “What is the unimpeded mind?”

「善男子！謂緣彼影像心，奢摩他所緣。」
“Maitreya, it is the referential object of mental stillness, the mind that takes the image as an object.”

「世尊！云何心一境性？」
“What is one-pointedness of mind?”

「善男子！謂通達三摩地所行影像，唯是其識；或通達此已，復思惟如性。」
“[One-pointedness of mind is] realizing in regard to the image that is the object of concentration, ‘This is merely a representation,’ and, on realizing that, directing one’s attention toward true reality.” 186

慈氏菩薩復白佛言：「世尊！毘鉢舍那凡有幾種？」
8. 10 “Blessed One, how many kinds of insight are there?”

佛告慈氏菩薩曰：「善男子！略有三種：一者、有相毘鉢舍那；二者、尋求毘鉢舍那；三者、伺察毘鉢舍那。
“Maitreya, there are three: insight arising from phenomenal appearance, insight arising from inquiry, and insight arising from awakening.” 187

云何有相毘鉢舍那？謂純思惟三摩地所行有分別影像毘鉢舍那。
“What is insight arising from phenomenal appearance?” “It is the insight in which attention is directed exclusively toward a conceptual image, the object of concentration.”

云何尋求毘鉢舍那？謂由慧故，遍於彼彼未善解了一切法中，為善了故，作意思惟毘鉢舍那。
“What is insight arising from inquiry?” “It is the insight in which attention is directed in order to perfectly understand whatever phenomena were not yet understood by means of wisdom.” 188 [F.28.a]

云何伺察毘鉢舍那？謂由慧故，遍於彼彼已善解了一切法中，為善證得極解脫故，作意思惟毘鉢舍那。」
“What is insight arising from awakening?” “It is the insight in which attention is directed on whatever phenomena one perfectly understood by means of wisdom in order to attain the happiness of liberation.”

慈氏菩薩復白佛言：「世尊！是奢摩他凡有幾種？」
8. 11 “How many kinds of mental stillness are there?”

佛告慈氏菩薩曰：「善男子！即由隨彼無間心故，當知此中亦有三種。復有八種，謂初靜慮乃至非想非非想處，各有一種奢摩他故。復有四種，謂慈、悲、喜、捨四無量中，各有一種奢摩他故。」
“There are three kinds of mental stillness corresponding to the unimpeded mind. Maitreya, it is also said to be of eight kinds: the first, second, third, and fourth meditative absorptions, the domain of the infinity of space, the domain of infinite cognition, the domain of nothingness, and the domain of neither conception nor lack of conception. It is also of four kinds: immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity.”

慈氏菩薩復白佛言：「世尊！如說依法奢摩他、毘鉢舍那，復說不依法奢摩他、毘鉢舍那。云何名依法奢摩他、毘鉢舍那？云何復名不依法奢摩他、毘鉢舍那？」
8. 12 “Blessed One, you have mentioned ‘mental stillness and insight that are established in Dharma’ and ‘mental stillness and insight that are not established in Dharma.’ What do these terms mean?”

佛告慈氏菩薩曰：「善男子！若諸菩薩隨先所受所思法相，而於其義得奢摩他、毘鉢舍那，名依法奢摩他、毘鉢舍那。
“Maitreya, the mental stillness and insight that are established in Dharma are the mental stillness and insight whose object is in agreement with phenomenal appearance as presented in the teachings that bodhisattvas have understood and contemplated.

若諸菩薩不待所受所思法相，但依於他教誡教授，而於其義得奢摩他、毘鉢舍那，謂觀青瘀及膿爛等，或一切行皆是無常、或諸行苦、或一切法皆無有我、或復涅槃畢竟寂靜。如是等類奢摩他、毘鉢舍那，名不依法奢摩他、毘鉢舍那。
“You should know that the mental stillness and insight that are not established in Dharma are the mental stillness and insight whose object, being unrelated to the teachings that bodhisattvas have understood and contemplated, is based on other instructions or precepts, such as taking as referential objects putrefying or festering corpses as well as any other similar objects, the impermanence of all conditioned phenomena, the suffering [inherent to all conditioned phenomena], the selflessness of all phenomena, and nirvāṇa as the state of peace. 189

由依止法得奢摩他、毘鉢舍那，故我施設隨法行菩薩，是利根性；由不依法得奢摩他、毘鉢舍那故，我施設隨信行菩薩，是鈍根性。」
 “Maitreya, regarding this, I consider those bodhisattvas who follow the teaching based on the mental stillness and insight established in Dharma to possess sharp faculties. As for those faithfully following the teaching based on the mental stillness and insight that are not established in Dharma, I consider them to possess inferior faculties.” [F.28.b]
 
慈氏菩薩復白佛言：「世尊！如說緣別法奢摩他、毘鉢舍那，復說緣總法奢摩他、毘鉢舍那。云何名為緣別法奢摩他、毘鉢舍那？云何復名緣總法奢摩他、毘鉢舍那？」
 8. 13 “Blessed One, you also mentioned ‘the mental stillness and insight with a specific 190 teaching as a referential object’ and ‘the mental stillness and insight with a universal teaching as a referential object.’ What do these terms mean?”
 
佛告慈氏菩薩曰：「善男子！若諸菩薩，緣於各別契經等法，於如所受所思惟法，修奢摩他、毘鉢舍那，是名緣別法奢摩他、毘鉢舍那。若諸菩薩，即緣一切契經等法，集為一團、一積、一分、一聚作意思惟：此一切法，隨順真如，趣向真如，臨入真如；隨順菩提，隨順涅槃，隨順轉依，及趣向彼，若臨入彼。此一切法，宣說無量無數善法。如是思惟修奢摩他、毘鉢舍那，是名緣總法奢摩他、毘鉢舍那。」
 “Maitreya, suppose that bodhisattvas practice the mental stillness and insight that take as a referential object an individual teaching, such as a specific discourse, among all the teachings they have understood and contemplated. This is called mental stillness and insight with a specific teaching as a referential object. Now, suppose that bodhisattvas unify, condense, subsume, or gather teachings from various discourses into a single one, thinking that all these teachings converge toward true reality, lean toward true reality, and tend toward true reality; converge toward awakening, lean toward awakening, and tend toward awakening; converge toward nirvāṇa, lean toward nirvāṇa, and tend toward nirvāṇa; and converge toward a shift in one’s basis of existence, 191 lean toward a shift in one’s basis of existence, and tend toward a shift in one’s basis of existence. Thinking that all these teachings actually refer to the immeasurable and infinite virtuous truth, 192 they direct their attention [toward their referential object]. This is [called] mental stillness and insight with a universal teaching as a referential object.”

慈氏菩薩復白佛言：「世尊！如說緣小總法奢摩他、毘鉢舍那，復說緣大總法奢摩他、毘鉢舍那，又說緣無量總法奢摩他、毘鉢舍那。云何名緣小總法奢摩他、毘鉢舍那？云何名緣大總法奢摩他、毘鉢舍那？云何復名緣無量總法奢摩他、毘鉢舍那？」
8. 14 “Blessed One, you also mentioned mental stillness and insight ‘with a fairly universal teaching as a referential object,’ ‘with a highly universal teaching as a referential object,’ and ‘with an infinitely universal teaching as a referential object.’ What do these terms mean?”

佛告慈氏菩薩曰：「善男子！若緣各別契經，乃至各別論義，為一團等作意思惟，當知是名緣小總法奢摩他、毘鉢舍那。若緣乃至所受所思契經等法，為一團等作意思惟，非緣各別，當知是名緣大總法奢摩他、毘鉢舍那。
“Maitreya, suppose the bodhisattvas gather together [the meaning of] each of the twelve collections of my teaching, from the sūtras up to the extensive discourses, the teachings on miracles, and the instructions. [F.29.a] Having done so, they direct their attention toward this referential object. This should be known as the mental stillness and insight with a fairly universal teaching as a referential object. When the bodhisattvas gather together 193 all the teachings or discourses they have understood and contemplated and then direct their attention onto this referential object, this should be known as the mental stillness and insight with a highly universal teaching as a referential object.

若緣無量如來法教，無量法句文字，無量後後慧所照了，為一團等作意思惟，非緣乃至所受所思，當知是名緣無量總法奢摩他、毘鉢舍那。」
“When the bodhisattvas gather together the teachings imparted by the tathāgatas that refer to the infinite truth, 194 the infinite words and letters expressing it, and the ever-increasing infinite wisdom and eloquence of the tathāgatas and then direct their attention toward this referential object, this should be known as the mental stillness and insight with an infinitely universal teaching as a referential object.”

慈氏菩薩復白佛言：「世尊！菩薩齊何名得緣總法奢摩他、毘鉢舍那？」
8. 15 “Blessed One, how do bodhisattvas obtain mental stillness and insight with a universal teaching as a referential object?”

佛告慈氏菩薩曰：「善男子！由五緣故當知名得：一者、於思惟時，剎那剎那融銷一切麁重所依；二者、離種種想得樂法樂；三者、解了十方無差別相無量法光；四者、所作成滿相應淨分無分別相，恒現在前；五者、為令法身得成滿故，攝受後後轉勝妙因。」
 “Maitreya, you should know that they obtain them through five causes: (1) At the time of directing their attention, they destroy all supports of corruption in every moment. (2) After giving up the variety of conditioned phenomena, they rejoice in the joy of Dharma. (3) They perfectly know the immeasurable and unceasing brilliance of Dharma in the ten directions. (4) They bring together, without conceptualizing them, the phenomenal appearances that are imbued with the accomplishment of the goal and in harmony with the element conducive to purification. (5) In order to attain, perfect, and accomplish the truth body, they seize the most supreme and auspicious cause.”

慈氏菩薩復白佛言：「世尊！此緣總法奢摩他、毘鉢舍那，當知從何名為通達？從何名得？」
8. 16 “Blessed One, how should we know at which point the bodhisattvas cognize and obtain the mental stillness and the insight that have a universal teaching as a referential object?”

佛告慈氏菩薩曰：「善男子！從初極喜地名為通達；從第三發光地乃名為得。善男子！初業菩薩亦於是中隨學作意，雖未可歎，不應懈廢。」
“Maitreya, you should know that they cognize them on the first bodhisattva stage, Utmost Joy, and obtain them on the third stage, Illuminating. Maitreya, in spite of this, even beginners among bodhisattvas should not abstain from training in them and directing their attention toward their referential object.”

慈氏菩薩復白佛言：「世尊！是奢摩他、毘鉢舍那，云何名有尋有伺三摩地？云何名無尋唯伺三摩地？云何名無尋無伺三摩地？」
8. 17 “Blessed One, in what way do mental stillness and insight become a concentration associated with mental engagement 195 and investigation? [F.29.b] In what way do they become a concentration not with mental engagement but with investigation only? In what way do they become a concentration without either mental engagement or investigation?”

佛告慈氏菩薩曰：「善男子！於如所取尋伺法相，若有麁顯領受觀察，諸奢摩他、毘鉢舍那，是名有尋有伺三摩地。
“Maitreya, when mental stillness and insight attend to experiences of the manifest and coarse 196 phenomenal appearances mentioned in the teachings the bodhisattvas have understood, investigated, and examined, this is the concentration associated with mental engagement and investigation. “

若於彼相，雖無麁顯領受觀察，而有微細彼光明念領受觀察，諸奢摩他、毘鉢舍那，是名無尋唯伺三摩地。
When mental stillness and insight do not consist in attending the experiences corresponding to the manifest and coarse phenomenal appearances mentioned in their teachings but consist in being merely mindful of appearances, namely, in attending the experience of subtle phenomenal appearances, 197 this is a concentration not with mental engagement but with investigation only.

若即於彼一切法相，都無作意領受觀察，諸奢摩他、毘鉢舍那，是名無尋無伺三摩地。
“When mental stillness and insight consist in practicing by directing one’s attention toward the experience of the effortless Dharma with regard to each and every phenomenal appearance mentioned in these teachings, this is a concentration without either mental engagement or investigation.

「復次，善男子！若有尋求奢摩他、毘鉢舍那，是名有尋有伺三摩地。若有伺察奢摩他、毘鉢舍那，是名無尋唯伺三摩地。若緣總法奢摩他、毘鉢舍那，是名無尋無伺三摩地。」
“Moreover, Maitreya, mental stillness and insight arising from inquiry consist in a concentration associated with mental engagement and investigation. The mental stillness and insight arising from awakening is a concentration not with mental engagement but with investigation only. 198 The mental stillness and insight taking a universal teaching as its referential object consist in a concentration without either mental engagement or investigation.”

慈氏菩薩復白佛言：「世尊！云何止相？云何舉相？云何捨相？」
 8. 18 “Blessed One, what is the cause of mental stillness? What is the cause of setting the mind? What is the cause of equanimity?”
 
佛告慈氏菩薩曰：「善男子！若心掉舉或恐掉舉時，諸可厭法作意及彼無間心作意，是名止相。
“Maitreya, when one feels excited or feels one might become excited, one directs one’s attention toward phenomena that induce sorrow and the unimpeded mind. 199 This is what is called the cause of mental stillness.

若心沈沒或恐沈沒時，諸可欣法作意及彼心相作意，是名舉相。
“Maitreya, when one feels drowsy or feels one might become drowsy, one directs one’s attention toward phenomena that induce joy and mental appearance. 200 This is what is called the cause of setting the mind.

若於一向止道，或於一向觀道，或於雙運轉道，二隨煩惱所染污時，諸無功用作意，及心任運轉中所有作意，是名捨相。」
 “Maitreya, whether one is devoted to mental stillness or insight only, [F.30.a] or practices them in union, when one applies one’s mind without being affected by these two secondary defilements, 201 [namely agitation and drowsiness,] one directs one’s attention spontaneously. This is what is called the cause of equanimity.”

慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾，知法知義。云何知法？云何知義？」
8. 19 “Blessed One, the bodhisattvas who practice mental stillness and insight possess the analytical knowledge of designations as well as the analytical knowledge of the objects of designation. 202 In what way do they possess these analytical knowledges?”

佛告慈氏菩薩曰：「善男子！彼諸菩薩，由五種相了知於法：一者、知名；二者、知句；三者、知文；四者、知別；五者知總。
“Maitreya, the analytical knowledge of designations comprises five points: names, phrases, letters, their individual apprehension, and their collective apprehension.

云何為名？謂於一切染淨法中，所立自性想假施設。
What is a name? It is that which superimposes a so-called essential or distinctive characteristic on the phenomena conducive to affliction and purification for the sake of communication.

云何為句？謂即於彼名聚集中，能隨宣說諸染淨義，依持建立。
What is a phrase? It is that which is based on a collection of those very names taken as its support and basis in order to designate objects of affliction and purification.

云何為文？謂即彼二所依止字。
What are letters? They are phonemes acting as the basis for both names and phrases.

云何於彼各別了知？謂由各別所緣作意。
What is the analytical knowledge that apprehends them individually? It is the analytical knowledge resulting from directing one’s attention toward a specific referential object.

云何於彼總合了知？謂由總合所緣作意。如是一切總略為一，名為知法。如是名為菩薩知法。
What is the analytical knowledge that apprehends them collectively? It is the analytical knowledge resulting from directing one’s attention toward a general referential object. When all these five points are put together, this should be known as the analytical knowledge of designations. This is how bodhisattvas possess the analytical knowledge of designations.

「善男子！彼諸菩薩，由十種相了知於義：一者、知盡所有性；二者、知如所有性；三者、知能取義；四者、知所取義；五者、知建立義；六者、知受用義；七者、知顛倒義；八者、知無倒義；九者、知雜染義；十者、知清淨義。
8. 20 “Maitreya, the analytical knowledge of the objects of designation comprises ten points: the diversity of things and the nature of things; 203 the apprehending subject and the apprehended object; the abodes and objects of enjoyment; wrong view and correct view; and the object conducive to affliction and the object conducive to purification. [F.30.b]

「善男子！盡所有性者，謂諸雜染清淨法中，所有一切品別邊際，是名此中盡所有性。如五數蘊、六數內處、六數外處，如是一切。
1. “Maitreya, all 204 the various divisions of phenomena conducive to affliction and purification according to their aspects represent the diversity of things, namely, the fivefold enumeration of the aggregates, the sixfold enumeration of the internal sense domains, the sixfold enumeration of the external sense domains, and so on.

「如所有性者，謂即一切染淨法中，所有真如，是名此中如所有性。此復七種：
2. “Maitreya, the true reality of all these very phenomena conducive to affliction and purification is the nature of things itself. It has seven aspects: 205

一者、流轉真如，謂一切行無先後性；
(i) the true reality of arising in the sense that all conditioned phenomena are without beginning and end;

二者、相真如，謂一切法、補特伽羅無我性及法無我性；
 (ii) the true reality of defining characteristics in the sense that everything, person or phenomenon, is without a self;
 
三者、了別真如，謂一切行唯是識性；
(iii) the true reality of representations in the sense that all conditioned phenomena are mere representations; 206

四者、安立真如，謂我所說諸苦聖諦；
(iv) the true reality of existence in the sense of the truth of suffering that I have taught;

五者、邪行真如，謂我所說諸集聖諦；
(v) the true reality of mistaken action 207 in the sense of the truth of the origin of suffering that I have taught;

六者、清淨真如，謂我所說諸滅聖諦；
 (vi) the true reality of purification in the sense of the truth of cessation [of suffering] that I have taught;
 
七者、正行真如，謂我所說諸道聖諦。
 (vii) the true reality of correct action in the sense of the truth of the path that I have taught.
 
當知此中由流轉真如、安立真如、邪行真如故，一切有情平等平等。
“Maitreya, on account of the true reality of arising, defining characteristics, and existence, all beings are similar and equal.

由相真如、了別真如故，一切諸法平等平等。
Maitreya, on account of the true reality of defining characteristics and representations, all phenomena are similar and equal.

由清淨真如故，一切聲聞菩提、獨覺菩提、阿耨多羅三藐三菩提，平等平等。
Maitreya, on account of the true reality of purification, the awakening of the hearers, the awakening of the solitary realizers, and the unsurpassable, complete and perfect awakening are similar and equal.

由正行真如故，聽聞正法，緣總境界勝奢摩他、毘鉢舍那所攝受慧，平等平等。
Maitreya, on account of the true reality of correct action, similar and equal too are the wisdoms encompassed by the mental stillness and insight that take as a referential object a universal teaching that has been heard, contemplated, and practiced. 208 [F.31.a]

「能取義者，謂內五色處、若心、意、識及諸心法。
 3. “Maitreya, the apprehending subject consists in the phenomena of the five physical sense domains, mind, thought, cognition, and mental states.
 
「所取義者，謂外六處。又能取義，亦所取義。
 4. “Maitreya, the apprehended object consists in the six external sense domains. In addition, Maitreya, apprehending subjects are also apprehended objects.

「建立義者，謂器世界，於中可得建立一切諸有情界。謂一村田、若百村田、若千村田、若百千村田。或一大地至海邊際，此百、此千、若此百千。或一贍部洲，此百、此千、若此百千。或一四大洲，此百、此千、若此百千。或一小千世界，此百、此千、若此百千。或一中千世界，此百、此千、若此百千。或一三千大千世界，此百、此千、若此百千。或此拘胝、此百拘胝、此千拘胝、此百千拘胝。或此無數、此百無數、此千無數、此百千無數、或三千大千世界無數、百千微塵量等，於十方面無量無數諸器世界。
 5. “Maitreya, the objects corresponding to abodes are the worlds of beings, which manifest wherever there are beings: as one, one hundred, one thousand, or one hundred thousand villages; as one, one hundred, one thousand, or one hundred thousand continents; as one, one hundred, onethousand, or one hundred thousand great continents of Jambudvīpa; as one, one hundred, one thousand, or one hundred thousand times the four great continents; as one, one hundred, one thousand, or one hundred thousand universes of a thousand worlds; as one, one hundred, one thousand, or one hundred thousand bichiliocosms; as one, one hundred, one thousand, one hundred thousand, ten million, one billion, ten billion, one hundred billion, or ten trillion trichiliocosms; as one, one hundred, one thousand, one hundred thousand times an incalculable number of them; or as many as the number of atoms present in one hundred thousand times an incalculable number of trichiliocosms.
 
「受用義者，謂我所說諸有情類，為受用故，攝受資具。
6. “Maitreya, I have taught that objects of enjoyment are the assets and belongings owned by beings for the sake of their enjoyment.

「顛倒義者，謂即於彼能取等義，無常計常，想倒、心倒、見倒。苦計為樂，不淨計淨，無我計我，想倒、心倒、見倒。
7. “Maitreya, a wrong view is a mistaken conception, thought, or view conceiving the impermanent as permanent, suffering as happiness, impurity as purity, or selflessness as self with regard to notions such as an apprehending subject. [F.31.b]

「無倒義者，與上相違。能對治彼，應知其相。
8. “Maitreya, a correct view, being the opposite of a wrong view, is its antidote.

「雜染義者，謂三界中三種雜染：一者、煩惱雜染；二者、業雜染；三者、生雜染。
9. “Maitreya, the object conducive to affliction is of three kinds: the object conducive to the affliction comprising the defilements of the three worlds, to the affliction of karma, and to the affliction of arising.

「清淨義者，謂即如是三種雜染，所有離繫菩提分法。
10. “Maitreya, the object conducive to purification consists of all that is in harmony with awakening on account of being free indeed from the three sorts of affliction.

「善男子！如是十種，當知普攝一切諸義。
“Maitreya, you should know that all objects of designation are included in these ten points.

「復次，善男子！彼諸菩薩，由能了知五種義故，名為知義。何等五義？一者、遍知事；二者、遍知義；三者、遍知因；四者、得遍知果；五者、於此覺了。
8. 21 “Moreover, Maitreya, the analytical knowledge of these objects of designation comprises five items. What are they? They are the topics to be comprehended, the objects of designation to be comprehended, comprehension, the result of comprehension, and the communication of this result.

「善男子！此中遍知事者，當知即是一切所知：謂或諸蘊，或諸內處或諸外處；如是一切。
1. “Maitreya, the topics to be comprehended consist of anything that is knowable or perceptible, such as what is referred to as the aggregates, the internal and external sense domains, and so forth.

「遍知義者，乃至所有品類差別所應知境。謂世俗故、或勝義故，或功德故、或過失故，緣故，世故，或生、或住、或壞相故，或如病等故，或苦集等故，或真如、實際、法界等故，或廣略故，或一向記故、或分別記故、或反問記故、或置記故，或隱密故、或顯了故：如是等類，當知一切名遍知義。
2. “Maitreya, the objects of designation to be comprehended consist of [all] cognitive objects, however diverse they appear and as they really are: the conventional and the ultimate; shortcomings and qualities; conditions and time; the defining characteristics of arising, abiding, and disintegrating; sickness, old age, and death; suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; true reality, the ultimate limit of existence, and the domain of truth; condensed anddetailed teachings; categorical, analytical, interrogative, and dismissive answers; and secret instructions and proclamations. You should know that these are the objects of designation to be comprehended.

「言遍知因者，當知即是能取前二菩提分法，所謂念住或正斷等。
3. “Maitreya, comprehension is grasping both [F.32.a] the topics and the objects of designation to be comprehended, any factor that is in harmony with awakening, such as the applications of mindfulness, the correct self- restraints, and so forth.

「得遍知果者，謂貪、恚、癡永斷毘奈耶，及貪、恚、癡一切永斷諸沙門果。及我所說聲聞、如來若共不共世出世間所有功德，於彼作證。
4. “Maitreya, the result of comprehension consists of disciplining and completely eliminating desire, anger, and delusion, as well as in actualizing the results of the path of the recluse together with the virtuous qualities of the hearers and tathāgatas I have described as mundane and supramundane, ordinary and extraordinary.

「於此覺了者，謂即於此作證法中，諸解脫智，廣為他說、宣揚、開示。
5. “Maitreya, communicating this result consists in revealing what brings about liberation 209 on the basis of 210 the very teachings one has actualized, as well as in propagating these teaching for the sake of others. 211

「善男子！如是五義，當知普攝一切諸義。
“Maitreya, you should know that all objects are subsumed within these five points.

「復次，善男子！彼諸菩薩，由能了知四種義故，名為知義。何等四義？一者、心執受義；二者、領納義；三者、了別義；四者、雜染清淨義。善男子！如是四義，當知普攝一切諸義。
8. 22 “Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation includes four topics. What are they? They are mental appropriation, experience, affliction, and purification. Maitreya, you should know that all the objects of designation are also included within these four topics.

「復次，善男子！彼諸菩薩，由能了知三種義故，名為知義。何等三義？一者、文義；二者、義義；三者、界義。
8. 23 “Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation is also presented according to three topics. What are they? They are letters, meanings, and contexts.

「善男子！言文義者，謂名身等。
1. “Maitreya, you should understand the letters as forming collections of names.

「義義當知復有十種：一者、真實相；二者、遍知相；三者、永斷相；四者、作證相；五者、修習相；六者、即彼真實相等品差別相；七者、所依能依相屬相；八者、即遍知等障礙法相；九者、即彼隨順法相；十者、不遍知等及遍知等過患功德相。
2. “Maitreya, meanings comprise ten aspects: the defining characteristic
 of true reality, the defining characteristic of comprehension, the defining characteristic of abandonment, the defining characteristic of realization, the defining characteristic of practice, the defining characteristic consisting of these very five defining characteristics, the defining characteristic of the relation between the support and the supported, [F.32.b] the defining characteristic of the phenomena undermining comprehension and so forth, the defining characteristic of the phenomena in harmony with comprehension, and the defining characteristic of the benefits and shortcomings resulting respectively from having comprehension or not. 3.

「言界義者，謂五種界：一者、器世界；二者、有情界；三者、法界；四者、所調伏界；五者、調伏方便界。
“Maitreya, there are five contexts: the context of the surrounding universe, the context of beings, the context of Dharma, the context of discipline, and the context of methods of discipline.

「善男子！如是五義，當知普攝一切諸義。」
“Maitreya, you should know that all objects of designation are also included within these three topics.”

慈氏菩薩復白佛言：「世尊！若聞所成慧了知其義，若思所成慧了知其義，若奢摩他、毘鉢舍那修所成慧了知其義，此何差別？」
8. 24 “Blessed One, what differences are made between the comprehension of the objects of designation that is produced by the wisdom arising from hearing the Dharma, the comprehension of the objects of designation that is produced by the wisdom arising from contemplating the Dharma, and the comprehension of the objects of designation that is produced by the wisdom arising from practicing mental stillness and insight?”

佛告慈氏菩薩曰：「善男子！聞所成慧，依止於文，但如其說，未善意趣，未現在前，隨順解脫，未能領受成解脫義。
“Maitreya, through the wisdom arising from hearing the Dharma, the bodhisattvas rely on the literal meaning of words but not on their underlying intent, which they do not understand; although they are in harmony with liberation, their comprehension is [limited to] the objects of designation that do not liberate them.

思所成慧，亦依於文，不唯如說，能善意趣，未現在前，轉順解脫，未能領受成解脫義。
“Maitreya, through the wisdom arising from contemplating the Dharma, the bodhisattvas do not rely exclusively on the literal meaning of words but also on the underlying intent, which they understand; although they are in great harmony with liberation, their comprehension is [still limited to] the objects of designation that do not liberate them.

若諸菩薩修所成慧，亦依於文亦不依文，亦如其說亦不如說，能善意趣，所知事同分三摩地所行影像現前，極順解脫，已能領受成解脫義。善男子！是名三種知義差別。」
“Maitreya, through the wisdom arising from practicing mental stillness and insight, the bodhisattvas, relying on the literal meaning of words or not, rely on the underlying intent, which they understand by means of an image, an object of concentration corresponding to a cognitive object; they are in great harmony with liberation, and their comprehension includes the objects of designation that liberate them. Maitreya, such is the difference between them.” [F.33.a]

慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾，知法知義，云何為智？云何為見？」
8. 25 “Blessed One, what is the gnosis 212 of the bodhisattvas who practice mental stillness and insight and who comprehend designations as well as objects of designation? What is their perception?”

佛告慈氏菩薩曰：「善男子！我無量門宣說智、見二種差別，今當為汝略說其相。若緣總法修奢摩他、毘鉢舍那所有妙慧，是名為智；若緣別法修奢摩他、毘鉢舍那所有妙慧，是名為見。」
“Maitreya, I have explained their gnosis 213 and perception in many ways, but I will give you a concise explanation. Gnosis consists in the mental stillness and insight that take a universal teaching as a referential object. Perception consists in the mental stillness and insight that take a specific teaching as a referential object.”

慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾由何，作意何等？云何除遣諸相？」
8. 26 “Blessed One, as bodhisattvas practice mental stillness and insight, which kinds of phenomenal appearance do they discard? How do they direct their attention to achieve this?”

佛告慈氏菩薩曰：「善男子！由真如作意，除遣法相及與義相；若於其名及名自性無所得時，亦不觀彼所依之相，如是除遣。如於其名，於句、於文、於一切義，當知亦爾。乃至於界及界自性無所得時，亦不觀彼所依之相，如是除遣。」
“Maitreya, they discard the phenomenal appearance of designations and objects of designation by directing their attention on true reality. They discard names by not taking the essence of names as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis. You should know that just as it is with names, so it is also with words,letters, and all objects of designation. Maitreya, they discard letters, meanings, and contexts by not taking their essence as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis.” 214

「世尊！諸所了知真如義相，此真如相亦可遣不？」
8. 27 “Blessed One, is phenomenal appearance also discarded with regard to the analytical knowledge of the object of designation corresponding to true reality?”

「善男子！於所了知真如義中，都無有相，亦無所得，當何所遣？善男子！我說了知真如義時，能伏一切法義之相，非此了達餘所能伏。」
“Maitreya, if the analytical knowledge of the object of designation corresponding to true reality does not have a phenomenal appearance and does not take a phenomenal appearance as its referential object, then what would be discarded in that case? Maitreya, the analytical knowledge of the object of designation corresponding to true reality disposes of all the phenomenal appearances of designations and objects of designation. But I did not teach that anything at all could dispose of this analytical knowledge.”

「世尊！如世尊說，濁水器喻、不淨鏡喻、撓泉池喻，不任觀察自面影相；若堪任者，與上相違。如是若有不善修心，則不堪任如實觀察所有真如；若善修心，堪任觀察。此說何等能觀察心？依何真如而作是說？」
8. 28 “Blessed One, you have explained by way of analogy that it is impossible to discern one’s own appearance 215 in a container filled with muddy water, a dirty mirror, or an agitated pond surface, [F.33.b] but that it is possible in a container filled with clear water, a well-polished mirror, or a quiet pond. You have explained that, likewise, the mind of those who do not practice cannot know true reality exactly as it is, whereas the mind of those who do practice can indeed. In reference to this statement, what is this mental inspection? 216 What true reality do you have in mind here, and what is the meaning of this statement?”

「善男子！此說三種能觀察心，謂聞所成能觀察心，若思所成能觀察心，若修所成能觀察心。依了別真如作如是說。」
“Maitreya, I spoke those words in reference to the three kinds of mental inspection: the mental inspection arising from hearing the Dharma, the mental inspection arising from contemplating the Dharma, and the mental inspection arising from practicing the Dharma. I taught this having in mind the true reality of representations.” 217

「世尊！如是了知法義菩薩為遣諸相勤修加行，有幾種相難可除遣？誰能除遣？」
8. 29 “Blessed One, how many kinds of phenomenal appearances did you teach to the bodhisattvas who possess the analytical knowledge of designations and objects of designation and who engage in eliminating phenomenal appearances?”

「善男子！有十種相，空能除遣。何等為十？
“Maitreya, there are ten kinds of phenomenal appearances, and these bodhisattvas eliminate them by means of emptiness. What are these ten?

一者、了知法義故，有種種文字相；此由一切法空，能正除遣。
1. “The diverse phenomenal appearances in the way of words and letters through which designations and objects of designation are analytically known —these phenomenal appearances are eliminated by means of the emptiness of all phenomena. 218

二者、了知安立真如義故，有生、滅、住、異性相續隨轉相；此由相空及無先後空，能正除遣。
2. “The phenomenal appearances corresponding to a continuum of arisings and cessations or abidings and transformations through which the object designated as the true reality of existence is analytically known — these phenomenal appearances are eliminated by means of the emptiness of defining characteristic and by the emptiness of what is without beginning and end.

三者、了知能取義故，有顧戀身相及我慢相；此由內空及無所得空，能正除遣。
3. “The phenomenal appearances resulting from the belief in a perduring self or the thought, ‘I am,’ through which the object designated as the apprehending subject is analytically known —these phenomenal appearances are eliminated by means of the emptiness of the inner subject and the emptiness of what is not taken as a referential object. 219

四者、了知所取義故，有顧戀財相；此由外空，能正除遣。
4. “The phenomenal appearances resulting from the belief in objects of enjoyment through which the object designated as the apprehended object is analytically known —these phenomenal appearances are eliminated by means of the emptiness of the outer object. 220

五者、了知受用義、男女承事資具相應故，有內安樂相、外淨妙相；此由內外空及本性空，能正除遣。
5. “The phenomenal appearances of pleasure within the inner subject and of beauty regarding the outer object through which courtesans 221 and possessions are analytically known as objects of enjoyment —these phenomenal appearances are eliminated by means of the emptiness of the outer object and the emptiness of essence. [F.34.a]

六者、了知建立義故，有無量相；此由大空，能正除遣。
6. “The innumerable phenomenal appearances through which objects of designation corresponding to states of existence are analytically known — these phenomenal appearances are eliminated by means of the great emptiness.

七者、了知無色故，有內寂靜解脫相；此由有為空，能正除遣。
7. “With formlessness as a support, the phenomenal appearances of the liberation brought about by inner peace are analytically known —these phenomenal appearances are eliminated by means of the emptiness of conditioned phenomena.

八者、了知相真如義故，有補特伽羅無我相、法無我相，若唯識相及勝義相；此由畢竟空、無性空、無性自性空及勝義空，能正除遣。
8. “The phenomenal appearance of the selflessness of persons and phenomena, the phenomenal appearance of what is merely a representation, and the phenomenal appearance of the ultimate through which the object of designation corresponding to the true reality of defining characteristics is analytically known —these phenomenal appearances are eliminated by means of the emptiness of the limitless, the emptiness of the substanceless, the emptiness of essence of the substanceless, and the emptiness of the ultimate.

九者、由了知清淨真如義故，有無為相、無變異相；此由無為空、無變異空，能正除遣。
9. “The phenomenal appearances of what is unconditioned and changeless through which the object of designation corresponding to the true reality leading to purification 222 is analytically known —these phenomenal appearances are eliminated by means of the emptiness of the unconditioned and the emptiness devoid of rejection.

十者、即於彼相對治空性，作意思惟故，有空性相；此由空空，能正除遣。」
10. “The phenomenal appearances of emptiness resulting from directing one’s attention toward this very emptiness as an antidote to phenomenal appearances are eliminated by means of the emptiness of emptiness.”

「世尊！除遣如是十種相時，除遣何等？從何等相而得解脫？」
8. 30 “Blessed One, when bodhisattvas eliminate these ten kinds of phenomenal appearances, which phenomenal appearances do they eliminate and from which binding phenomenal appearances will they be free?”

「善男子！除遣三摩地所行影像相；從雜染縛相而得解脫，彼亦除遣。
“Maitreya, by eliminating the object of concentration, the phenomenal appearance corresponding to an image, 223 bodhisattvas will be free from phenomenal appearances consisting in the phenomenal appearances of affliction, which they will also eliminate.

善男子！當知就勝說，如是空治如是相，非不一一治一切相。
“Maitreya, you should know that these various kinds of emptiness are the direct antidotes to these various kinds of phenomenal appearance. But it is not the case that each of them is not an antidote to all phenomenal appearances.

譬如無明，非不能生乃至老死諸雜染法。就勝但說能生於行，由是諸行親近緣故。此中道理，當知亦爾。」
Maitreya, it is like this: ignorance does not [directly] bring about all afflictions up to old age and death [with regard to the twelve factors of conditioned existence]. Yet, because it is indeed the closely or very closely related condition [for their arising, it does bring them about indirectly]. This is why it is taught that ignorance directly brings about conditioning mental factors. You should consider the present topic in the same way. [F.34.b]

爾時，慈氏菩薩復白佛言：「世尊！此中何等空是總空性相？若諸菩薩了知是已，無有失壞於空性相，離增上慢？」
8. 31 “Blessed One, what is it that bodhisattvas realize in the context of the Great Vehicle? What is then inherent to the defining characteristic of emptiness that causes bodhisattvas to not deviate from it because of pride?”

爾時，世尊歎慈氏菩薩曰：「善哉，善哉！善男子！汝今乃能請問如來如是深義，令諸菩薩於空性相無有失壞。
Then, the Blessed One said, “Excellent, Maitreya. You question the Tathāgata on this point so that bodhisattvas will not deviate from emptiness. This is excellent indeed.

何以故？善男子！若諸菩薩於空性相有失壞者，便為失壞一切大乘。是故汝應諦聽，諦聽！當為汝說總空性相。
Why? Because, Maitreya, bodhisattvas who deviate from emptiness will also deviate from the entire Great Vehicle. Therefore, listen well, Maitreya, and I will explain to you what is inherent to the defining characteristic of emptiness.

善男子！若於依他起相及圓成實相中，一切品類雜染、清淨遍計所執相，畢竟遠離性，及於此中都無所得，如是名為於大乘中總空性相。」
 “Maitreya, emptiness as taught in the Great Vehicle means that the other- dependent and actual defining characteristics are completely devoid of the imaginary defining characteristic of affliction and purification and that bodhisattvas do not take this imaginary defining characteristic as a referential object.” 224

慈氏菩薩復白佛言：「世尊！此奢摩他、毘鉢舍那，能攝幾種勝三摩地？」
8. 32 “Blessed One, how many types of concentration are included within mental stillness and insight?”

佛告慈氏菩薩曰：「善男子！如我所說無量聲聞、菩薩、如來，有無量種勝三摩地，當知一切皆此所攝。」
 “Maitreya, you should know that they include all the types of concentration of the hearers, bodhisattvas, and tathāgatas that I have taught.”
 
「世尊！此奢摩他、毘鉢舍那以何為因？」
“Blessed One, from which causes do mental stillness and insight arise?”

「善男子！清淨尸羅，清淨聞思所成正見，以為其因。」
“Maitreya, they arise from a pure discipline and a pure view resulting from hearing and contemplating [the Dharma] as their causes.”

「世尊！此奢摩他、毘鉢舍那以何為果？」
“Blessed One, please explain what their results are.”

「善男子！善清淨戒、清淨心、善清淨慧，以為其果。復次，善男子！一切聲聞及如來等，所有世間及出世間一切善法，當知皆是此奢摩他、毘鉢舍那所得之果。」
  “Maitreya, a pure mind and a pure wisdom are their results. You should know that all mundane and supramundane virtuous qualities of the hearers, the bodhisattvas, and the tathāgatas are also their results.” [F.35.a]
 
「世尊！此奢摩他、毘鉢舍那能作何業？」
 “Blessed One, what is the activity of mental stillness and insight?”  
 
「善男子！此能解脫二縛為業，所謂相縛及麁重縛。」
“Maitreya, they liberate one from the two kinds of bonds: the bonds of phenomenal appearance and the bonds of corruption.”

「世尊！如佛所說五種繫中，幾是奢摩他障？幾是毘鉢舍那障？幾是俱障？」
8. 33 “Blessed One, among the five obstacles mentioned by the Blessed One, which are obstacles to mental stillness, which are obstacles to insight, and which are obstacles to both?”

「善男子！顧戀身財，是奢摩他障；於諸聖教不得隨欲，是毘鉢舍那障；樂相雜住，於少喜足，當知俱障。由第一故，不能造修；由第二故，所修加行不到究竟。」
“Maitreya, caring 225 about the body and objects of enjoyment is an obstacle to mental stillness. Not obtaining instructions from noble beings as desired is an obstacle to insight. Living in a state of confusion and being content with bare necessities are obstacles to both. 226 On account of the first of these, one will not exert oneself. On account of the second, one will not exert oneself through to the completion of practice.”

「世尊！於五蓋中，幾是奢摩他障？幾是毘鉢舍那障？幾是俱障？」
“Blessed One, among the five obstructions mentioned by the Blessed One, which are obstructions to mental stillness, which are obstructions to insight, and which are obstructions to both?”

「善男子！掉舉、惡作，是奢摩他障；惛沈、睡眠、疑，是毘鉢舍那障；貪欲、瞋恚，當知俱障。」
  “Maitreya, agitation and remorse are obstructions to mental stillness. Laziness, lethargy, and doubts are obstructions to insight. Craving for desired objects and malicious thoughts are obstructions to both.”

「世尊！齊何名得奢摩他道圓滿清淨？」
 “Blessed One, when is the path of mental stillness purified?”
 
「善男子！乃至所有惛沈、睡眠正善除遣，齊是名得奢摩他道圓滿清淨。」
“At the time when agitation and remorse have been conquered.”
 
「世尊！齊何名得毘鉢舍那道圓滿清淨？」
“Blessed One, when is the path of insight purified?”

「善男子！乃至所有掉舉、惡作正善除遣，齊是名得毘鉢舍那道圓滿清淨。」
“At the time when laziness, lethargy, and doubts have been conquered.” 227

「世尊！若諸菩薩於奢摩他、毘鉢舍那現在前時，應知幾種心散動法？」
8. 34 “Blessed One, how many kinds of mental distractions will bodhisattvas engaged in mental stillness and insight experience?”

「善男子！應知五種：一者、作意散動；二者、外心散動；三者、內心散動；四者、相散動；五者、麁重散動。
“Maitreya, they will experience five kinds of mental distractions: the mental distraction with regard to the way one directs one’s attention, the mental distraction with regard to outer objects, the mental distraction with regard to the inner subject, the mental distraction produced by phenomenal appearances, [F.35.b] and the mental distraction resulting from corruption.

善男子！若諸菩薩捨於大乘相應作意，墮在聲聞、獨覺相應諸作意中，當知是名作意散動。
1. “Maitreya, if bodhisattvas forsake the way attention is directed in the Great Vehicle 228 and fall into the way hearers and solitary realizers direct their attention, then this is mental distraction regarding the way one directs one’s attention.

若於其外五種妙欲諸雜亂相，所有尋思隨煩惱中，及於其外所緣境中，縱心流散，當知是名外心散動。
2. “If bodhisattvas let their minds wander among the five external objects of desire, entertainments, phenomenal appearances, conceptualizations, defilements, secondary defilements, and external referential objects, then this is mental distraction with regard to outer objects.

若由惛沈及以睡眠，或由沈沒，或由愛味三摩鉢底，或由隨一三摩鉢底諸隨煩惱之所染污，當知是名內心散動。
3. “If bodhisattvas sink into laziness and lethargy, experience the taste of absorption, or become stained by any secondary defilement related to absorption, then this is mental distraction with regard to the inner subject.

若依外相，於內等持所行諸相，作意思惟，名相散動。
4. “If bodhisattvas direct their attention toward the phenomenal appearance that is the inner subject’s object of concentration by relying upon the phenomenal appearances of outer objects, then this is mental distraction produced by phenomenal appearances.

若內作意為緣，生起所有諸受，由麁重身計我起慢，當知是名麁重散動。」
5. “If bodhisattvas become conceited by identifying themselves with the body afflicted by corruption with regard to sensations arising in the course of directing the inner subject’s attention, this is mental distraction ensuing from corruption.”

「世尊！此奢摩他、毘鉢舍那，從初菩薩地乃至如來地，能對治何障？」
8. 35 “Blessed One, for which obstacles do mental stillness and insight serve as antidotes from the first stage of the bodhisattva path up to the stage of a tathāgata?”

「善男子！此奢摩他、毘鉢舍那，於初地中，對治惡趣煩惱業生雜染障。
1. “Maitreya, on the first stage, mental stillness and insight are antidotes to the defilement of bad destinies as well as to the affliction of karma and birth.

第二地中，對治微細誤犯現行障。
2. “On the second stage, they are antidotes to the arising of confusion resulting from subtle transgressions.

第三地中，對治欲貪障。
3. “On the third stage, they are antidotes to attachment for desirous objects.

第四地中，對治定愛及法愛障。
4. “On the fourth stage, they are antidotes to craving for absorption and Dharma.

第五地中，對治生死涅槃一向背趣障。
5. “On the fifth stage, they are antidotes to the exclusive rejection of saṃsāra and exclusive inclination toward nirvāṇa.

第六地中，對治相多現行障。
6. ‘On the sixth stage, they are antidotes to the abundant arising of phenomenal appearances.

第七地中，對治細相現行障。
7. “On the seventh stage, they are antidotes to the subtle arising of phenomenal appearances.

第八地中，對治於無相作功用及於有相不得自在障。
8. “On the eighth, they are antidotes to exerting oneself toward what is without phenomenal appearance as well as to not having mastery over phenomenal appearances.

第九地中，對治於一切種善巧言辭不得自在障。
9. On the ninth, they are antidotes to not having mastery in teaching the Dharma in every aspect. [F.36.a]

第十地中，對治不得圓滿法身證得障。
10. “On the tenth, they are antidotes to not having obtained the perfect analytical knowledge of the truth body.

善男子！此奢摩他、毘鉢舍那，於如來地，對治極微細最極微細煩惱障及所知障。由能永害如是障故，究竟證得無著無礙一切智見。依於所作成滿所緣，建立最極清淨法身。」
11. “Maitreya, on the stage of a tathāgata, mental stillness and insight are antidotes to the extremely subtle defiling obstructions and the even more subtle cognitive obstructions. 229 By fully eliminating these obstructions, one abides within the truth body that has been completely purified. As a consequence, one obtains the realization of the object corresponding to the accomplishment of the goal —the gnosis and vision that are utterly free from attachment and hindrance.” 230

慈氏菩薩復白佛言：「世尊！云何菩薩依奢摩他、毘鉢舍那勤修行故，證得阿耨多羅三藐三菩提？」
8. 36 “Blessed One, in what way do bodhisattvas obtain mental stillness and insight, so that they will attain the unsurpassable complete and perfect awakening?” 231

佛告慈氏菩薩曰：「善男子！若諸菩薩已得奢摩他、毘鉢舍那，依七真如，於如所聞所思法中，由勝定心，於善審定、於善思量、於善安立真如性中，內正思惟。彼於真如正思惟故，心於一切細相現行尚能棄捨，何況麁相？
“Maitreya, once bodhisattvas have obtained mental stillness and insight, they consider the seven aspects of true reality. 232 With their minds concentrated on the doctrine that has been heard and contemplated, they direct their attention inwardly toward the true reality that has been well 233 understood, contemplated, and focused upon. As they direct their attention in this way on true reality, their minds then remain in complete equanimity 234 toward each and every subtle phenomenal appearance that manifests, not to mention coarse ones.

善男子！言細相者，謂心所執受相，或領納相，或了別相，或雜染清淨相，或內相，或外相，或內外相，或謂我當修行一切利有情相，或正智相，或真如相，或苦集滅道相，或有為相，或無為相，或有常相，或無常相，或苦有變異性相，或苦無變異性相，或有為異相相，或有為同相相，或知一切是一切已有一切相，或補特伽羅無我相，或法無我相。於彼現行，心能棄捨。
“Maitreya, these subtle phenomenal appearances include the phenomenal appearances appropriated by mind; the phenomenal appearances of experiences, representations, affliction, and purification; the internal or external phenomenal appearances and those that are both internal and external; the phenomenal appearances related to the notion that one must act for the benefit of all beings; the phenomenal appearances of knowledge and suchness; the phenomenal appearances of the four noble truths of suffering, the origin of suffering, the cessation of suffering, and the path; 235 the phenomenal appearances of the conditioned, the unconditioned, the permanent, the impermanent, and the nature inherent to what is subject to suffering and change [F.36.b] or what is not subject to change; the phenomenal appearance distinct or indistinct from the defining characteristic specific to the conditioned; the phenomenal appearance of everything as a result of having the notion of ‘everything’ in reference to anything; and the phenomenal appearance of the selflessness of the person and of phenomena. The bodhisattva’s mind remains in complete equanimity toward all these phenomenal appearances as they manifest.

「彼既多住如是行故，於時時間，從其一切繫蓋散動，善修治心。從是已後，於七真如，有七各別自內所證通達智生，名為見道。由得此故，名入菩薩正性離生，生如來家，證得初地，又能受用此地勝德。彼於先時，由得奢摩他、毘鉢舍那故，已得二種所緣，謂有分別影像所緣，及無分別影像所緣。彼於今時得見道故，更證得事邊際所緣。復於後後一切地中，進修修道，即於如是三種所緣作意思惟。
“Continually practicing in this way, they will in due time purify their minds from obstacles, obstructions, and distractions. In the course of this practice, the seven aspects of the cognition that is personal and intuitive, the gnosis 236 that is the awakening 237 to the seven aspects of true reality, will arise. Such is the bodhisattvas’ path of seeing. By obtaining it, bodhisattvas have entered the faultless state of truth, 238 are born into the lineage oftathāgatas, and, upon obtaining the first stage, enjoy all the advantages of this stage. Because they have already obtained mental stillness and insight, they have attained their two referential objects: the image with conceptualization and the image without conceptualization. Thus, having obtained the path of seeing, they attain the point where phenomena end. 239 “In the higher stages, they enter the path of practice and direct their attention toward their threefold referential object. 240

譬如有人，以其細楔出於麁楔。如是菩薩，依此以楔出楔方便，遣內相故，一切隨順雜染分相皆悉除遣。相除遣故，麁重亦遣。永害一切相麁重故，漸次於彼後後地中，如煉金法陶煉其心。乃至證得阿耨多羅三藐三菩提，又得所作成滿所緣。
 It is like this: in the way one uses a smaller wedge to pull out a larger one and thus drives out a wedge by means of a wedge, they eliminate all phenomenal appearances related to affliction by eliminating internal phenomenal appearances. When they eliminate them, they also eliminate corruption. By getting rid of phenomenal appearance and corruption, they gradually purify their minds in the higher stages in the way gold is refined. They will attain the unsurpassable, complete and perfect awakening and also obtain the realization of the object corresponding to the accomplishment of the goal. 241

「善男子！如是菩薩於內止觀正修行故，證得阿耨多羅三藐三菩提。」
Thus, Maitreya, [F.37.a] once bodhisattvas have achieved mental stillness and insight in this way, they will attain the unsurpassable, complete and perfect awakening.”

慈氏菩薩復白佛言：「世尊！云何修行引發菩薩廣大威德？」
8. 37 “How do bodhisattvas practice so that they accomplish the great powers of a bodhisattva?”

「善男子！若諸菩薩善知六處，便能引發菩薩所有廣大威德：一者、善知心生；二者、善知心住；三者、善知心出；四者、善知心增；五者、善知心減；六者、善知方便。
 “Maitreya, the bodhisattvas who are skillful with regard to these six topics accomplish the great powers of a bodhisattva: (1) the arising of the mind, (2) the underlying condition of the mind, (3) the emergence from the mind, (4) the increase of the mind, (5) the decrease of the mind, (6) and skillful means.

「云何善知心生？謂如實知十六行心生起差別，是名善知心生。十六行心生起差別者：
1. “How are they skillful with regard to the arising of the mind? They are skillful with regard to the arising of the mind as it is if they know the sixteen ways in which mind arises: 242

一者、不可覺知堅住器識生，謂阿陀那識；
(i) the representation that is a support and receptacle, for example, the appropriating cognition; 243
二者、種種行相所緣識生，謂頓取一切色等境界分別意識，及頓取內外境界覺受，或頓於一念瞬息須臾，現入多定，見多佛土，見多如來，分別意識；
(ii) the representation that is a variegated image of a referential object, for example, the mental cognition of conceptualizations that simultaneously apprehends forms and so on, or that simultaneously apprehends outer and inner objects, or that in a single instant simultaneously settles in several states of concentration, perceives numerous buddha fields, or sees many tathāgatas —being nothing but the mental cognition of conceptualizations;

三者、小相所緣識生，謂欲界繫識；
(iii) the representation taking limited phenomenal appearances as its object, for example, the mind related to the [realm of] desire;

四者、大相所緣識生，謂色界繫識；
(iv) the representation taking vast phenomenal appearances as its object, for example, the mind related to the [realm of] form;

五者、無量相所緣識生，謂空、識、無邊處繫識；
(v) the representation taking immeasurable phenomenal appearances as its object, for example, the mind related to the domain of limitless space and limitless cognition;

六者、微細相所緣識生，謂無所有處繫識；
(vi) the representation taking subtle phenomenal appearances as its object, for example, the mind related to the domain ofnothingness;

七者、邊際相所緣識生，謂非想非非想處繫識；
(vii) the representation taking ultimate phenomenal appearances as its object, for example, the mind related to the domain of neither conception nor lack of conception;

八者、無相識生，謂出世識及緣滅識；
(viii) the representation that does not have phenomenal appearance [as its object], for example, the supramundane mind and the mind having cessation as its object; [F.37.b]

九者、苦俱行識生，謂地獄識；
(ix) the representation involving suffering, for example, the mind of hell beings;

十者、雜受俱行識生，謂欲行識；
(x) the representation involving mixed sensations, for example, the mind experienced in the [realm of] desire;

十一、喜俱行識生，謂初二靜慮識；
(xi) the representation involving joy, for example, the mind belonging to the first and second meditative absorptions;

十二、樂俱行識生，謂第三靜慮識；
(xii) the representation involving bliss, for example, the mind belonging to the third meditative absorption;

十三、不苦不樂俱行識生，謂從第四靜慮乃至非想非非想處識；
(xiii) the representation involving neither suffering nor bliss, for example, the mind belonging to the fourth meditative absorption up to the domain of neither conception nor lack of conception;

十四、染污俱行識生，謂諸煩惱及隨煩惱相應識；
(xiv) the representation involving defilements, for example, the mind associated with defilements and secondary defilements;

十五、善俱行識生，謂信等相應識；
(xv) the representation involving virtue, for example, the mind associated with faith and so on;

十六、無記俱行識生，謂彼俱不相應識。
and (xvi) the neutral representation, for example, the mind that is not associated with either defilement or virtue.

「云何善知心住？謂如實知了別真如。
2. “How are they skillful with regard to the underlying condition of the mind? They are skillful when they cognize the true reality of representations as it truly is. 244

「云何善知心出？謂如實知出二種縛：所謂相縛及麁重縛。此能善知，應令其心從如是出。
3. “How are they skillful with regard to the emergence from the mind? They are skillful when they cognize the as they truly are the two bonds, namely, the bonds of phenomenal appearance and corruption.

「云何善知心增？謂如實知能治相縛、麁重縛心，彼增長時，彼積集時，亦得增長，亦得積集，名善知增。
4. “How are they skillful with regard to the increase of the mind? They are skillful when they cognize as such the arising and increase of the mind at the moment when the mind that is the antidote to phenomenal appearance and corruption arises and increases.

「云何善知心減？謂如實知彼所對治相，及麁重所雜染心，彼衰退時，彼損減時，此亦衰退，此亦損減，名善知減。
5. “How are they skillful with regard to the decrease of the mind? They are skillful when they cognize as such the decrease and decline of the mind at the moment when the mind afflicted by the adverse factors of phenomenal appearance and corruption decreases and declines.

「云何善知方便？謂如實知解脫、勝處、及與遍處，或修或遣。
6. “How are they skilled in terms of means? They are skillful when they practice the eight liberations, the eight domains of mastery, and the ten domains of totality.

「善男子！如是菩薩，於諸菩薩廣大威德，或已引發、或當引發、或現引發。」
“Maitreya, in this way bodhisattvas have accomplished, do accomplish, and will accomplish the great powers of a bodhisattva. [F.38.a]”

慈氏菩薩復白佛言：「世尊！如世尊說：『於無餘依涅槃界中，一切諸受無餘永滅。』何等諸受於此永滅？」
8. 38 “The Blessed One said that all sensations have come to complete cessation in the domain of the nirvāṇa with no aggregates remaining. What are then those sensations?” 245

「善男子！以要言之，有二種受無餘永滅。何等為二？一者、所依麁重受；二者、彼果境界受。
“Maitreya, in brief, two kinds of sensations cease: (1) the sensations 246 arising from corruption incumbent on being alive and (2) the sensations arising from their resulting objects.

所依麁重受，當知有四種：一者、有色所依受；二者、無色所依受；三者、果已成滿麁重受；四者、果未成滿麁重受。果已成滿受者，謂現在受。果未成滿受者，謂未來因受。
1. “Among those, the sensations arising from corruption related to one’s existence are of four kinds: (i) sensations arising from physical corruption, (ii) sensations arising from nonphysical corruption, (iii) sensations arising from corruption currently brought to fruition, and (iv) sensations arising from corruption not yet brought to fruition. “Sensations arising from corruption brought to fruition refer to present sensations, whereas sensations arising from sensations not yet brought to fruition refer to sensations that are the causes for future sensations.

彼果境界受，亦有四種：一者、依持受；二者、資具受；三者、受用受；四者、顧戀受。
2. “The sensations of their resulting objects are also of four kinds: (i) sensations related to places, (ii) sensations related to necessities, (iii) sensations related to enjoyments, and (iv) sensations related to relations.

於有餘依涅槃界中，果未成滿受一切已滅，領彼對治明觸生受，領受共有。或復彼果已成滿受。
“Moreover, there are sensations in the domain of the nirvāṇa with aggregates remaining. Although these include sensations not yet brought to fruition, 247 their opposites, the experience of sensations arising from present sensations, have not completely ceased. They are experienced as a mixture of pleasant and unpleasant sensations.

又二種受，一切已滅。唯現領受，明觸生受。於無餘依涅槃界中般涅槃時，此亦永滅。是故說言於無餘依涅槃界中，一切諸受無餘永滅。」
 Both kinds of sensation already brought to fruition have completely ceased. Only the category of sensations arising from present sensations are experienced. In the domain of the nirvāṇa with no aggregates remaining, even this will cease when one passes into parinirvāṇa. This is why I said that all sensations have come to a complete cessation in the domain of the nirvāṇa with no aggregates remaining.”

爾時，世尊說是語已，復告慈氏菩薩曰：「善哉，善哉！善男子！汝今善能依止圓滿最極清淨妙瑜伽道，請問如來。汝於瑜伽，已得決定，最極善巧。吾已為汝宣說圓滿最極清淨妙瑜伽道，所有一切過去、未來正等覺者，已說、當說皆亦如是。諸善男子、若善女人，皆應依此勇猛精進，當正修學！」
8. 39 Thereupon, the Blessed One spoke these words to the bodhisattva Maitreya: “Maitreya, you questioned the Tathāgata with determination and skill regarding the perfect and pure path of yoga. This is excellent. I taught that this path of yoga is perfect and pure, and exactly 248 so I have [F.38.b] taught and will teach all the perfect buddhas of the past and the future. The sons and daughters of noble family should devote themselves to this path with great effort.” 249

爾時，世尊欲重宣此義，而說頌曰：
於法假立瑜伽中，若行放逸失大義；依止此法及瑜伽，若正修行得大覺。
8. 40 Then, at that moment, 250 the Blessed One spoke these verses: “This presentation of the teachings by means of designations Is thoughtful and of great significance for [the practice of this] yoga. 251 Those who, by relying on this Dharma, Correctly devote themselves to this yoga will attain awakening. 252

見有所得求免離，若謂此見為得法，慈氏彼去瑜伽遠，譬如大地與虛空。
“Those who, seeking liberation, study the entire Dharma By looking for faults and disputing it Are, Maitreya, as far from this yoga As is the sky from the earth. 253

利生堅固而不作，悟已勤修利有情，智者作此窮劫量，便得最上離染喜。
“Wise 254 and skilled in the real meaning 255 of benefiting beings Is the one who does not strive to benefit beings thinking they will reward him. 256 The one expecting a reward will indeed 257 not obtain The joy that is both 258 supreme and free from covetousness. 259  

若人為欲而說法，彼名捨欲還取欲，愚癡得法無價寶，反更遊行而乞匃。
“Those who grant Dharma instructions [to obtain] desirous objects Have renounced desirous objects and yet 260 still accept them. Although these fools have obtained the priceless and faultless 261 jewel of Dharma, They wander like beggars. 262

於諍諠雜戲論著，應捨發起上精進，為度諸天及世間，於此瑜伽汝當學！
“Therefore, with great effort Strive to abandon disputation, distractions, and mental elaborations. In order to liberate the world of beings including the gods, Devote yourself to this yoga.”

爾時，慈氏菩薩復白佛言：「世尊！於是解深密法門中，當何名此教？我當云何奉持？」
8. 41 Then, the bodhisattva Maitreya asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?” 263

佛告慈氏菩薩曰：「善男子！此名瑜伽了義之教，於此瑜伽了義之教汝當奉持。」
The Blessed One answered, “Maitreya, this is a teaching of definitive meaning on yoga. Keep it in mind as The Teaching of Definitive Meaning on Yoga.”

說此瑜伽了義教時，於大會中，有六百千眾生，發阿耨多羅三藐三菩提心；三百千聲聞，遠塵離垢，於諸法中，得法眼淨；一百五十千聲聞，諸漏永盡，心得解脫；七十五千菩薩，獲得廣大瑜伽作意。
 As the Blessed One expounded this teaching, six hundred thousand beings produced the mind directed at the unsurpassable, complete and perfect awakening, three hundred thousand hearers [F.39.a] purified the Dharma eye from impurities and contaminations; one hundred and fifty hearers who were without attachment liberated their minds from all outflows; and seventy-five thousand bodhisattvas attained the state wherein their attention was directed toward the great yoga. 264 This was the chapter of the bodhisattva Maitreya —the eighth chapter.

地波羅蜜多品第七
爾時，觀自在菩薩白佛言：「世尊！如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；復說佛地為第十一。如是諸地，幾種清淨？幾分所攝？」
9. CHAPTER 9
9. 1 Then the bodhisattva Avaloki teśvara addressed the Blessed One, “Blessed One, the ten stages of the bodhisattva are called (1) Utmost Joy, (2) Stainless, (3) Illuminating, (4) Radiant, (5) Hard to Conquer, (6) Manifest, (7) Far Reaching, (8) Immovable, (9) Excellent Intelligence, and (10) Cloud of Dharma. When taken together with the eleventh, [called] Buddha Stage, in how many kinds of purification and subdivisions are they included?”

爾時，世尊告觀自在菩薩曰：「善男子！當知諸地四種清淨、十一分攝。
9. 2 The Blessed One answered, “Avaloki teśvara, you should know that they are included in four kinds of purification and eleven subdivisions.

「云何名為四種清淨能攝諸地？謂增上意樂清淨攝於初地；增上戒清淨攝第二地；增上心清淨攝第三地；增上慧清淨於後後地轉勝妙故，當知能攝從第四地乃至佛地。善男子！當知如是四種清淨普攝諸地。
“Avaloki teśvara, you should know that the first stage is included in the purification of intention; the second, in the purification of superior discipline; and the third, in the purification of superior mind; while stages four to eleven are included in the purification of superior wisdom, which gradually leads to perfection from stage to stage. These stages are thus included in four kinds of purification.

「云何名為十一種分能攝諸地？
9. 3 “What are the eleven levels —the subdivisions including the ten stages of the bodhisattva and the Buddha Stage?

謂諸菩薩先於勝解行地，依十法行，極善修習勝解忍故，超過彼地，證入菩薩正性離生。
1. “On the first level consisting of actions based on superior 265 devotion, bodhisattvas cultivate superior devotion and patience 266 by engaging in the ten practices related to Dharma. 267 Once they have passed beyond this stage, they will enter the faultless state of truth of the bodhisattvas. 268

彼諸菩薩由是因緣，此分圓滿。而未能於微細毀犯誤現行中正知而行，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
2. “Although the first level is accomplished by these practices, [F.39.b] the second level is not, because the bodhisattvas are still unable to act while being aware of confusion resulting from subtle transgressions. By striving to accomplish this level, they will succeed.

彼諸菩薩由是因緣，此分圓滿。而未能得世間圓滿、等持、等至及圓滿聞持陀羅尼，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
3. “Although the second level is accomplished by this practice, the third level is not, because the bodhisattvas are still unable to settle into a perfect mundane concentration and recollect what they have heard. By striving to accomplish this level, they will succeed.

彼諸菩薩由是因緣，此分圓滿。而未能令隨所獲得菩提分法，多修習住，心未能捨諸等至愛及與法愛，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
4. “However, the fourth level is not thereby accomplished, because the bodhisattvas, who frequently engage in practicing the awakening factors 269 in the way they obtained them, are still unable to settle their minds due to attachment to states of absorption and the teaching. 270 By striving to accomplish this level, they will succeed.

彼諸菩薩由是因緣，此分圓滿。而未能於諸諦道理如實觀察，又未能於生死涅槃棄捨一向背趣作意，又未能修方便所攝菩提分法，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
5. “Although the fourth level is accomplished through this practice, the fifth level is not, because the bodhisattvas are still unable to fully examine the truths or settle in superior equanimity regarding saṃsāra and nirvāṇa, which they exclusively reject or focus upon, respectively. They are still unable to practice the awakening factors in conjunction with skillful means. By striving to accomplish this level, they will succeed.

彼諸菩薩由是因緣，此分圓滿。而未能於生死流轉如實觀察，又由於彼多生厭故，未能多住無相作意，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
6. “Although the fifth level is accomplished by this practice, the sixth level is not, because, even once they have recognized the activities of conditioned states for what they are, the bodhisattvas are still unable to maintain for long an aversion toward them. They are also still unable to remain for long directing their attention toward what lacks phenomenal appearances. By striving to accomplish this level, they will succeed.

彼諸菩薩由是因緣，此分圓滿。而未能令無相作意、無缺、無間、多修習住，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
7. “Although the sixth level is accomplished by this practice, the seventh level is not, because the bodhisattvas are still unable to remain without hindrance and interruption while directing their attention toward what lacks phenomenal appearance. By striving to accomplish this level, they will succeed. [F.40.a]

彼諸菩薩由是因緣，此分圓滿。而未能於無相住中捨離功用，又未能得於相自在，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
8. “Although the seventh level is accomplished by this practice, the eighth level is not, because the bodhisattvas are still unable to rest in equanimity while striving to abide in what lacks phenomenal appearance. They are also still unable to attain mastery over phenomenal appearance. By striving to accomplish this level, they will succeed.

彼諸菩薩由是因緣，此分圓滿。而未能於異名眾相、訓詞差別、一切品類宣說法中，得大自在，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
9. “Although the eighth level is accomplished by this practice, the ninth level is not because the bodhisattvas are still unable to masterfully teach the Dharma in all its aspects by using synonyms, definitions, explanations, and categories. By striving to accomplish this level, they will succeed.

彼諸菩薩由是因緣，此分圓滿。而未能得圓滿法身現前證受，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得。
10. “Although the ninth level is accomplished by this practice, the tenth level is not because the bodhisattvas are still unable to obtain the analytical knowledge of the perfect truth body. By striving to accomplish this level, they will succeed.

彼諸菩薩由是因緣，此分圓滿。而未能得遍於一切所知境界無著、無礙、妙智、妙見，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，由是因緣，此分圓滿。此分滿故，於一切分皆得圓滿。善男子！當知如是十一種分普攝諸地。」
11. “Although the ninth level is accomplished by this practice, the tenth level is not because the bodhisattvas are still unable to obtain the gnosis and vision that are utterly free from attachment and hindrance regarding all cognitive objects. 271 By striving to accomplish this level, they will succeed.“Since this level is accomplished by this practice, all levels are accomplished. Avaloki teśvara, you should know that all the stages are included in these eleven levels.”

觀自在菩薩復白佛言：「世尊！何緣最初名極喜地？乃至何緣說名佛地？」
9. 4 “Blessed One, why is the first stage called Utmost Joy? Why are the other stages up to the Buddha Stage called what they are?”

佛告觀自在菩薩曰：「善男子！成就大義，得未曾得出世間心，生大歡喜，是故最初名極喜地。
1. “The first stage is called Utmost Joy because there is a supreme and immense joy in attaining the immaculate and sublime purpose, the supramundane mind.

遠離一切微細犯戒，是故第二名離垢地。
2. The second stage is called Stainless because it is free from all stains consisting in [even] subtle transgressions or faulty discipline. 272

由彼所得三摩地及聞持陀羅尼，能為無量智光依止，是故第三名發光地。
3. The third stage is called Illuminating because it is the very state of concentration and recollection imbued with the immeasurable light of gnosis. 273 [F.40.b]

由彼所得菩提分法，燒諸煩惱，智如火焰，是故第四名焰慧地。
4. The fourth stage is called Radiant because the fire of gnosis produced by the practice of the awakening factors is set ablaze 274 in order to burn the fuel of afflictions.

由即於彼菩提分法，方便修習最極艱難，方得自在，是故第五名極難勝地。
5. The fifth stage is called Hard to Conquer because it is difficult indeed to master the practice of these very awakening factors in conjunction with skillful means. 275

現前觀察諸行流轉，又於無相多修作意方現在前，是故第六名現前地。
6. The sixth stage is called Manifest because the activity of conditioning mental factors becomes manifest, as does the bodhisattvas’ attention that is repeatedly directed toward what lacks phenomenal appearance.

能遠證入無缺無間無相作意，與清淨地共相隣接，是故第七名遠行地。
7. The seventh stage is called Far Reaching because once the bodhisattvas engage for a long time without hindrance and interruption while directing their attention toward what lacks phenomenal appearance, this stage is connected with the subsequent stages of purification.

由於無相得無功用，於諸相中不為現行煩惱所動，是故第八名不動地。
8. The eighth stage is called Immovable because what lacks phenomenal appearance is spontaneously accomplished and the bodhisattvas are unshaken by the manifestation of defilements resulting from phenomenal appearance.

於一切種說法自在，獲得無罪廣大智慧，是故第九名善慧地。
9. The ninth stage is called Excellent Intelligence because the bodhisattvas obtain a vast intelligence that flawlessly masters all aspects related to teaching the Dharma.

麁重之身，廣如虛空，法身圓滿，譬如大雲，皆能遍覆，是故第十名法雲地。
10. The tenth stage is called Cloud of Dharma because the body afflicted by corruption, which is as empty as the sky, is pervaded and covered by the accumulation of Dharma 276 that is like a [great] cloud. 277

永斷最極微細煩惱及所知障，無著無礙，於一切種所知境界，現正等覺，故第十一說名佛地。」
11. The eleventh stage is called Buddha Stage because once one has abandoned the most subtle defiling and cognitive obstructions, one completely and perfectly awakens and knows all aspects to be known, 278 without attachment and hindrance.”

觀自在菩薩復白佛言：「於此諸地有幾愚癡、有幾麁重為所對治？」
9. 5 “Blessed One, how many kinds of delusion and adverse factors of corruption are there on these stages?”

佛告觀自在菩薩曰：「善男子！此諸地中有二十二種愚癡、十一種麁重為所對治。
“Avaloki teśvara, there are twenty-two kinds of delusion and eleven adverse factors of corruption:

謂於初地有二愚癡：一者、執著補特伽羅及法愚癡，二者、惡趣雜染愚癡；及彼麁重為所對治。
1. “On the first stage, there is the delusion of wrongly conceiving the person and phenomena, the delusion of bad destinies, and the adverse factor of the corruption resulting from these.

於第二地有二愚癡：一者、微細誤犯愚癡，二者、種種業趣愚癡；及彼麁重為所對治。
2. “On the second stage, there is the delusion of confusion resulting from subtle transgressions, [F.41.a] the delusion related to the various aspects of the maturation of karma, and the adverse factor of the corruption resulting from these two.

於第三地有二愚癡：一者、欲貪愚癡，二者、圓滿聞持陀羅尼愚癡；及彼麁重為所對治。
3. “On the third stage, there is the delusion of desire, the delusion of perfectly remembering what was heard, and the adverse factor of the corruption resulting from these.

於第四地有二愚癡：一者、等至愛愚癡，二者、法愛愚癡；及彼麁重為所對治。
4. “On the fourth stage, there is the delusion of attachment to the states of absorption, the delusion of attachment to Dharma, and the adverse factor of the corruption resulting from these.

於第五地有二愚癡：一者、一向作意棄背生死愚癡，二者、一向作意趣向涅槃愚癡；及彼麁重為所對治。
5. “On the fifth stage, there is the delusion of attending to saṃsāra as exclusively negative or positive, the delusion of attending to nirvāṇa as exclusively negative or positive, and the adverse factor of the corruption resulting from these.

於第六地有二愚癡：一者、現前觀察諸行流轉愚癡，二者、相多現行愚癡；及彼麁重為所對治。
6. “On the sixth stage, there is the delusion of making manifest the activity of conditioning mental factors, the delusion of the many manifesting phenomenal appearances, and the adverse factor of corruption resulting from these. 279

於第七地有二愚癡：一者、微細相現行愚癡，二者一向無相作意方便愚癡；及彼麁重為所對治。
7. “On the seventh stage, there is the delusion of the manifestation of subtle phenomenal appearances, the delusion toward skillful means since one’s attention is exclusively directed toward what lacks phenomenal appearance, and the adverse factor of the corruption resulting from these.

於第八地有二愚癡：一者、於無相作功用愚癡，二者、於相自在愚癡；及彼麁重為所對治。
8. “On the eighth stage, there is the delusion of exerting oneself toward what lacks phenomenal appearance, the delusion of not having mastery over phenomenal appearances, and the adverse factor of the corruption resulting from these.

於第九地有二愚癡：一者、於無量說法、無量法句文字、後後慧辯陀羅尼自在愚癡，二者辯才自在愚癡；及彼麁重為所對治。
9. “On the ninth stage, there is the delusion of having mastery in the boundless teaching and expression of Dharma, the delusion of having mastery in continuously keeping it in mind in terms of wisdom and eloquence, 280 the delusion of having command of eloquent speech, and the adverse factor consisting in the corruption resulting from these two types of delusion.

於第十地有二愚癡：一者、大神通愚癡，二者、悟入微細祕密愚癡；及彼麁重為所對治。
10. “On the tenth stage, there is the delusion with regard to the sublime superior knowledge, the delusion of engaging in what is secret and subtle, and the adverse factor consisting of the corruption resulting from these two.

於如來地有二愚癡：一者、於一切所知境界極微細著愚癡，二者、極微細礙愚癡；及彼麁重為所對治。
11. “On the Buddha Stage, there is the delusion of the extremely subtle attachment to cognitive objects, the delusion of the extremely subtle hindrance related to defilements, and the adverse factor consisting of the corruption resulting from these two. [F.41.b]

「善男子！由此二十二種愚癡及十一種麁重故，安立諸地；而阿耨多羅三藐三菩提離彼繫縛。」
“Avaloki teśvara, this is a presentation of the stages according to twenty- two kinds of delusion and eleven types of corruption. The unsurpassable, complete and perfect awakening does not have any of them.”

觀自在菩薩復白佛言：「世尊！阿耨多羅三藐三菩提甚奇希有，乃至成就大利大果，令諸菩薩能破如是大愚癡羅網，能越如是大麁重稠林，現前證得阿耨多羅三藐三菩提。」
“In which case, 281 Blessed One, the unsurpassable, complete and perfect awakening, the most sublime blessing and result, is truly wondrous! Once bodhisattvas have torn the great net of delusion in this fashion and gone beyond the vast jungle of corruption, they will awaken to the complete and perfect enlightenment.” 282

觀自在菩薩復白佛言：「世尊！如是諸地，幾種殊勝之所安立？」
9. 6 “Blessed One, through how many kinds of purifications are these stages presented?”

佛告觀自在菩薩曰：「善男子！略有八種：一者、增上意樂清淨；二者、心清淨；三者、悲清淨；四者、到彼岸清淨；五者、見佛供養承事清淨；六者、成熟有情清淨；七者、生清淨；八者、威德清淨。
“Avaloki teśvara, they are presented through eight purifications: (1) the purification of intention, (2) the purification of the mind, (3) the purification of compassion, (4) the purification of the perfections, (5) the purification of the vision of buddhas and of their veneration, (6) the purification of bringing beings to maturity, (7) the purification of birth, and (8) the purification of power.

「善男子！於初地中，所有增上意樂清淨，乃至威德清淨；後後諸地乃至佛地，所有增上意樂清淨，乃至威德清淨，當知彼諸清淨展轉增勝，唯於佛地除生清淨。又初地中所有功德，於上諸地平等皆有，當知自地功德殊勝。一切菩薩十地功德皆是有上，佛地功德當知無上。」
 “Avaloki teśvara, you should know that the purifications on the first stage, from the purification of superior intention up to the purification of power, as well as the purifications on the higher stages including the Buddha Stage, from the purification of superior intention up to the purification of power, become more and more intense. 283 Thus, if one excepts the purification of birth on the Buddha Stage, the qualities on the first stage seem similar to those of the higher stages. However, you should know that the qualities of each higher stage are superior to those on the former stage. You should also understand that the qualities on the ten stages of a bodhisattva can be surpassed, whereas the qualities on the Buddha Stage are unsurpassable.”

觀自在菩薩復白佛言：「世尊！何因緣故說菩薩生，於諸有生最為殊勝？」
 9. 7 “Blessed One, why did you declare that, among all kinds of birth, the birth of a bodhisattva is supreme?” [F.42.a]


佛告觀自在菩薩曰：「善男子！四因緣故：一者、極淨善根所集起故；二者、故意思擇力所取故；三者、悲愍濟度諸眾生故；四者、自能無染除他染故。」
“Avaloki teśvara, it is supreme for four reasons: (1) it accomplishes the great purification of one’s roots of virtue, (2) it is appropriated as a result of mental inspection, (3) it is imbued with the compassion that protects all beings, and (4) it is not itself afflicted, but it repels the afflictions of others.”

觀自在菩薩復白佛言：「世尊！何因緣故說諸菩薩行廣大願、妙願、勝願？」
9. 8 “Blessed One, why did you declare that bodhisattvas practice with a vast aspiration, are sublime, have a sublime aspiration, and possess the force of aspiration?”

佛告觀自在菩薩曰：「善男子！四因緣故：謂諸菩薩，能善了知涅槃樂住，堪能速證；而復棄捨速證樂住；無緣無待發大願心；為欲利益諸有情故，處多種種長時大苦。是故我說彼諸菩薩行廣大願、妙願、勝願。」
“Avaloki teśvara, [I declared this] for four reasons: (1) bodhisattvas are skilled with respect to the blissful state of nirvāṇa, (2) they are able to attain it swiftly, (3) they have both given up this swift attainment and this blissful state, and (4) without wavering or being compelled, 284 they mentally produce the aspiration to go for a long time through many kinds of suffering for the sake of beings. Therefore, I said that bodhisattvas possess a vast aspiration, a sublime aspiration, and the force of aspiration.”

觀自在菩薩復白佛言：「世尊！是諸菩薩凡有幾種所應學事？」
9. 9 “Blessed One, how many foundations of training do the bodhisattvas have?”

佛告觀自在菩薩曰：「善男子！菩薩學事略有六種：所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。」
“Avaloki teśvara, they have six: generosity, discipline, patience, diligence, meditative absorption, and wisdom.”

觀自在菩薩復白佛言：「世尊！如是六種所應學事，幾是增上戒學所攝？幾是增上心學所攝？幾是增上慧學所攝？」
“Blessed One, among those six, how many constitute the training in superior discipline, how many constitute the training in superior mind, and how many constitute the training in superior wisdom?”

佛告觀自在菩薩曰：「善男子！當知初三，但是增上戒學所攝；靜慮一種，但是增上心學所攝；慧是增上慧學所攝；我說精進遍於一切。」
 “Avaloki teśvara, you should know that the first three constitute the training in superior discipline, meditative absorption constitutes the training in superior mind, wisdom constitutes the training in superior wisdom, and diligence is present in each of these trainings.” [F.42.b]

觀自在菩薩復白佛言：「世尊！如是六種所應學事，幾是福德資糧所攝？幾是智慧資糧所攝？」
“Blessed One, how many of these foundations of training constitute the accumulation of merit? How many constitute the accumulation of gnosis?”

佛告觀自在菩薩曰：「善男子！若增上戒學所攝者，是名福德資糧所攝；若增上慧學所攝者，是名智慧資糧所攝；我說精進、靜慮二種遍於一切。」
“Avaloki teśvara, the training in superior discipline constitutes the accumulation of merit. The training in superior wisdom constitutes the accumulation of gnosis. Diligence and meditative absorption are present in both.”

觀自在菩薩復白佛言：「世尊！於此六種所學事中，菩薩云何應當修學？」
“Blessed One, how do bodhisattvas train in these six foundations of training?”

佛告觀自在菩薩曰：「善男子！由五種相應當修學：一者、最初於菩薩藏波羅蜜多相應微妙正法教中，猛利信解；二者、次於十種法行，以聞、思、修所成妙智，精進修行；三者、隨護菩提之心；四者、親近真善知識；五者、無間勤修善品。」
“Avaloki teśvara, they train in these six foundations of training according to five points: (1) by having devotion from the beginning for the teaching of the pure Dharma, for the teaching of the six perfections, and for the collection of teachings on the bodhisattva [path]; (2) by accomplishing next the wisdom arising from hearing, contemplating, and practicing [the truth] through the ten activities related to Dharma; (3) by preserving the awakening mind; (4) by relying upon a virtuous friend; and (5) by continuously practicing virtue.”

觀自在菩薩復白佛言：「世尊！何因緣故，施設如是所應學事，但有六數？」
“Blessed One, why are the foundations of training known in terms of a sixfold classification?”

佛告觀自在菩薩曰：「善男子！二因緣故：一者、饒益諸有情故；二者、對治諸煩惱故。
“Avaloki teśvara, there are two reasons: (1) they benefit beings and (2) they are antidotes to defilements. You should know that, among them, three benefit beings while three are antidotes to defilements.

當知前三饒益有情，後三對治一切煩惱。前三饒益諸有情者，謂諸菩薩由布施故，攝受資具饒益有情；由持戒故，不行損害逼迫惱亂，饒益有情；由忍辱故，於彼損害逼迫惱亂堪能忍受，饒益有情。
1. “Through their generosity, bodhisattvas benefit beings by providing them with what is necessary to life; through their discipline, they benefit beings by not impoverishing them, harming them, or ridiculing them; and through their patience, they benefit beings by enduring impoverishment, harm, and ridicule. Thus, they benefit beings through these three foundations of training.

後三對治諸煩惱者，謂諸菩薩由精進故，雖未永伏一切煩惱，亦未永害一切隨眠，而能勇猛修諸善品，彼諸煩惱不能傾動善品加行；由靜慮故，永伏煩惱；由般若故，永害隨眠。」
2. “Through their diligence they apply themselves to the virtue that completely overcomes defilements and eliminates them, since defilements are unable to deflect them from this practice; through their meditative absorption [F.43.a] they destroy defilements; and through their wisdom they put an end to their latent dispositions. Thus, these three foundations of training are antidotes to defilements.”

觀自在菩薩復白佛言：「世尊！何因緣故，施設所餘波羅蜜多，但有四數？」
9. 10 “Blessed One, why are the other perfections known in terms of a fourfold classification?”

佛告觀自在菩薩曰：「善男子！由前六種波羅蜜多為助伴故。謂諸菩薩，於前三種波羅蜜多所攝有情，以諸攝事，方便善巧而攝受之，安置善品，是故我說方便善巧波羅蜜多與前三種而為助伴。
“Avaloki teśvara, it is because they assist these six perfections:
1. “With the first three perfections, bodhisattvas benefit beings. Then, they establish beings in virtue through the skillful means consisting of the four methods of conversion. Therefore, I taught that the perfection of skillful means assists the first three perfections.

若諸菩薩，於現法中煩惱多故，於修無間無有堪能，羸劣意樂故、下界勝解故，於內心住無有堪能，於菩薩藏不能聞緣善修習故，所有靜慮，不能引發出世間慧。彼便攝受少分狹劣福德資糧，為未來世煩惱輕微，心生正願，如是名願波羅蜜多。由此願故，煩惱微薄，能修精進，是故我說願波羅蜜多與精進波羅蜜多而為助伴。
2. “Avaloki teśvara, suppose the bodhisattvas are unable to practice at all times in this life as a result of their many defilements. Suppose they are unable to focus their minds within due to the weakness of their superior intention as a result of their limited experience 285 and aspiration. Suppose they are unable to accomplish the supramundane wisdom because they did not practice the meditative absorption based on the referential objects corresponding to the teachings on the bodhisattva path they have heard. However, since they have accumulated merit, even to a limited extent, they produce with their minds the aspiration that their defilements will decrease in the future. This is the perfection of aspiration. Because defilements decrease and bodhisattvas are able to exert their diligence through this perfection, the perfection of aspiration therefore assists the perfection of diligence.

若諸菩薩，親近善士，聽聞正法，如理作意為因緣故，轉劣意樂成勝意樂，亦能獲得上界勝解，如是名力波羅蜜多。由此力故，於內心住有所堪能，是故我說力波羅蜜多與靜慮波羅蜜多而為助伴。
3. “Then, relying on a noble being and on hearing the Dharma, they attain the state in which they direct their attention on discipline. Once they have turned away from having a superior intention whose power is limited, they obtain the power of intention of the heavenly realms. 286 This is the perfectionof power. Because bodhisattvas are able to focus on their minds within through this perfection, the perfection of power therefore assists the perfection of meditative absorption. [F.43.b]

若諸菩薩，於菩薩藏，已能聞緣善修習故，能發靜慮，如是名智波羅蜜多。由此智故，堪能引發出世間慧，是故我說智波羅蜜多與慧波羅蜜多而為助伴。」
4. “The bodhisattvas settle in meditative absorption as they practice the referential objects corresponding to the teachings on the bodhisattva path they have heard. This is the perfection of wisdom. Because bodhisattvas are able to accomplish supramundane wisdom through this perfection, the perfection of gnosis therefore assists the perfection of wisdom.”

觀自在菩薩復白佛言：「世尊！何因緣故，宣說六種波羅蜜多如是次第？」
9. 11 “Blessed One, why should one know that the six perfections are taught in this order?”

佛告觀自在菩薩曰：「善男子！能為後後引發依故。謂諸菩薩，若於身財無所顧悋，便能受持清淨禁戒；為護禁戒，便修忍辱；修忍辱已，能發精進；發精進已，能辦靜慮；具靜慮已，便能獲得出世間慧。是故我說波羅蜜多如是次第。」
“Avaloki teśvara, it is because the former is the support on which the latter is established, and so on and so forth. By not fixating on their bodies and possessions, bodhisattvas acquire discipline. By maintaining their discipline, they take possession of patience. Through patience, they engage in diligence. By having engaged in diligence, they establish meditative absorption. Once meditative absorption is established, they will obtain the supramundane wisdom.”

觀自在菩薩復白佛言：「世尊！如是六種波羅蜜多，各有幾種品類差別？」
9. 12 “Blessed One, of how many kinds are these perfections?”

佛告觀自在菩薩曰：「善男子！各有三種。
施三種者：一者、法施；二者、財施；三者、無畏施。
“Avaloki teśvara, each of these perfections is of three kinds:
1. “The three kinds of generosity are the gift of Dharma, the gift of material objects, and the gift of fearlessness.

戒三種者：一者、轉捨不善戒；二者、轉生善戒；三者、轉生饒益有情戒。
2. “The three kinds of discipline are the discipline that turns away from what is not virtuous, the discipline that engages in virtue, and the discipline that engages in benefiting beings.

忍三種者：一者、耐怨害忍；二者、安受苦忍；三者、諦察法忍。
3. “The three kinds of patience are the patience of enduring harm, the patience of not considering [one’s own] suffering, and the patient acceptance of Dharma by means of reflection. 287

精進三種者：一者、被甲精進；二者、轉生善法加行精進；三者、饒益有情加行精進。
4. “The three kinds of diligence are the diligence that is like armor, the diligence to practice virtue, and the diligence to benefit beings.

靜慮三種者：一者、無分別寂靜極寂靜無罪故，對治煩惱眾苦樂住靜慮；二者、引發功德靜慮；三者、引發饒益有情靜慮。
5. “The three kinds of meditative absorption are the meditative absorption of blissful abiding that, nonconceptual and peaceful, is an antidote to defilements and suffering, the meditative absorption that brings about good qualities, and the meditative absorption that accomplishes the welfare of beings. [F.44.a]

慧三種者：一者、緣世俗諦慧；二者、緣勝義諦慧；三者、緣饒益有情慧。」
 6. “The three kinds of wisdom are the wisdom that takes the conventional truth as its referential object, the wisdom that takes the ultimate truth as its referential object, and the wisdom that takes the welfare of beings as its referential object.”

9. 13 “Blessed One, why are the perfections called ‘perfections’?”
觀自在菩薩復白佛言：「世尊！何因緣故，波羅蜜多說名波羅蜜多？」
 
 “Avaloki teśvara, this is for five reasons. The perfections are without attachment, disinterested, free from faults, nonconceptual, and dedication of merit:
佛告觀自在菩薩曰：「善男子！五因緣故：一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。


無染著者，謂不染著波羅蜜多諸相違事。
 1. “Being without attachment, they are completely devoid of attachment to factors adverse to themselves.
 
無顧戀者，謂於一切波羅蜜多諸果異熟及報恩中心無繫縛。
 2. “Being disinterested, they are free from thoughts fixating on results or on some reward obtained from their accomplishment.
 
無罪過者，謂於如是波羅蜜多無間雜染法，離非方便行。
3. “Being free from faults, they are not involved with afflicted phenomena and lack unskillful means.

無分別者，謂於如是波羅蜜多，不如言詞執著自相。
4. “Being nonconceptual, they are free from any literal assumption of having a defining characteristic specific to them.
 
正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。」
 5. “Being dedication of merit, they are the aspiration for the result of the bodhisattva path by having produced and accumulated 288 these perfections.”

 「世尊！何等名為波羅蜜多諸相違事？」
 9. 14 “Blessed One, what are the factors adverse to the perfections?”
 
「善男子！當知此事略有六種：一者、於喜樂欲財富自在諸欲樂中，深見功德及與勝利；二者、於隨所樂縱身、語、意而現行中，深見功德及與勝利；三者、於他輕蔑不堪忍中，深見功德及與勝利；四者、於不勤修著欲樂中，深見功德及與勝利；五者、於處憒鬧世雜亂行，深見功德及與勝利；六者、於見、聞、覺、知、言說戲論，深見功德及與勝利。」
  “Avaloki teśvara, you should know that there are six factors: (1) considering as beneficial the joy produced by desirous objects, (2) indulging into pleasurable activities through one’s body, speech, or mind, (3) not enduring contempt with patience, (4) invoking merit to justify one’s lack of diligence, (5) being distracted by occupations, entertainment, and people, and (6) considering as beneficial the conventional mental elaborations arising from what one sees, hears, thinks, or is conscious of.”

「世尊！如是一切波羅蜜多何果異熟？」
  9. 15 “Blessed One, what is the result of the maturation of these perfections?”
 
  「善男子！當知此亦略有六種：一者、得大財富；二者、往生善趣；三者、無怨無壞多諸喜樂；四者、為眾生主；五者、身無惱害；六者、有大宗葉。」
  “Avaloki teśvara, [F.44.b] you should know that there are six: (1) great wealth, (2) rebirth in pleasant destinies, (3) happiness and satisfaction from peace and concord, (4) sovereignty over beings, (5) the absence of physical harm, and (6) the renown of having great powers.”

「世尊！何等名為波羅蜜多間雜染法？」
  9. 16 “Blessed One, how are these perfections involved with afflicted phenomena?”
 
「善男子！當知略由四種加行：一者、無悲加行故；二者、不如理加行故；三者、不常加行故；四者、不慇重加行故。不如理加行者，謂修行餘波羅蜜多時，於餘波羅蜜多遠離失壞。」
   “Avaloki teśvara, they are involved through four practices: (1) the practice of the perfections without compassion, (2) the improper practice of the perfections, (3) the irregular practice of the perfections, and (4) the negligent practice of the perfections. “The improper practice of the perfections occurs when the practice of one of these perfections impairs the practice of the other perfections.”

「世尊！何等名為非方便行？」
9. 17 “Blessed One, what are unskillful means?”

「善男子！若諸菩薩以波羅蜜多饒益眾生時，但攝財物饒益眾生便為喜足，而不令其出不善處安置善處，如是名為非方便行。何以故？善男子！非於眾生唯作此事名實饒益。譬如糞穢若多若少，終無有能令成香潔。如是眾生由行苦故，其性是苦，無有方便，但以財物暫相饒益，可令成樂，唯有安處妙善法中，方可得名第一饒益。」
   “Avaloki teśvara, the bodhisattvas assist beings by means of these perfections. If they do not establish beings in virtue once they have pulled them from nonvirtuous states and instead are satisfied to merely provide material objects to them, this is unskillful means. Why? Avaloki teśvara, one does not assist beings by merely doing this. It is like this: excrements,whether in large or small quantity, cannot be made to smell good by any method 289 whatsoever. Likewise, no method that merely supports beings with material objects can make happy those who are suffering because their nature is to experience the suffering arising from being conditioned. 290 In contrast, establishing them in virtue is the best and only way to benefit them.”
   
觀自在菩薩復白佛言：「世尊！如是一切波羅蜜多有幾清淨？」   
   9. 18 “Blessed One, how many kinds of purification are [included] in these perfections?”

佛告觀自在菩薩曰：「善男子！我終不說波羅蜜多，除上五相有餘清淨。然我即依如是諸事總別，當說波羅蜜多清淨之相。
“Avaloki teśvara, I did not state that there were other purifications apart from the five kinds [I have already mentioned]. 291 However, in relation to what I have already explained, [F.45.a] I will clarify for you the (1) general and (2) specific purifications included in the perfections.
 
「總說一切波羅蜜多清淨相者，當知七種。何等為七？一者、菩薩於此諸法不求他知；二者、於此諸法見已不生執著；三者、即於如是諸法不生疑惑，謂為能得大菩提不？四者、終不自讚毀他有所輕蔑；五者、終不憍傲放逸；六者、終不少有所得便生喜足；七者、終不由此諸法，於他發起嫉妬慳悋。
   1. “You should know that the general purifications that are common to all perfections include seven points: (1) bodhisattvas do not seek to make a profit from others through the teachings on the bodhisattva path; (2) they do not produce wrong conceptions with regard to these teachings; (3) with respect to these teachings, they do not give rise to indecision or doubts as to whether they will attain awakening or not; (4) they do not praise themselves, nor do they blame others or despise them; (5) they do not generate arrogance or carelessness; (6) they are not satisfied with only limited or inferior attainments; and (7) they are not stingy or envious of others because of these teachings.

「別說一切波羅蜜多清淨相者，亦有七種。何等為七？謂諸菩薩，如我所說七種布施清淨之相，隨順修行。一者、由施物清淨行清淨施；二者、由戒清淨行清淨施；三者、由見清淨行清淨施；四者、由心清淨行清淨施；五者、由語清淨行清淨施；六者、由智清淨行清淨施；七者、由垢清淨行清淨施。是名七種施清淨相。
   2. “You should know that the purifications specific to each perfection also includes seven points: “The seven points of the purification included in the perfection of generosity are as follows: (1) bodhisattvas practice generosity that is the purification of generosity through the purification 292 of the object that is the gift, and (2–7) they practice generosity that is the purification of generosity through the purification of discipline, view, mind, speech, knowledge, and stains. Thus, as I have just explained, the purifications included in the perfection of generosity that bodhisattvas obtain and practice constitute the seven aspects of the purification of generosity.

「又諸菩薩，能善了知制立律儀一切學處，能善了知出離所犯，具常尸羅，堅固尸羅，常作尸羅，常轉尸羅，受學一切所有學處，是名七種戒清淨相。
   “The seven points of the purification included in the perfection of discipline are as follows: (1) bodhisattvas are skilled in all aspects of the foundation of training related to vows, (2) they are skilled in removing transgressions, (3) their discipline is free from doubts, (4) they have a firm discipline, (5) they maintain discipline in all circumstances, (6) they engage in discipline at all times, and (7) they engage in the training by correctly practicing the foundations of training. These are the seven aspects of the purification of discipline.
   
「若諸菩薩於自所有業果異熟深生依信，一切所有不饒益事現在前時，不生憤發；亦不反罵、不瞋、不打、不恐、不弄、不以種種不饒益事反相加害；不懷怨結；若諫誨時不令恚惱；亦復不待他來諫誨；不由恐怖有染愛心而行忍辱；不以作恩而便放捨，是名七種忍清淨相。
“The seven points of the purification included in the perfection of patience are as follows: (1) when confronted with any kind of adversity, bodhisattvas do not waver because they are confident in the maturation of their karma; [F.45.b] (2) they do not engage in harming others by abusing, insulting, striking, intimidating, or criticizing them in order to retaliate; (3) they do not hold grudges; (4) when accused, 293 they do not give rise to defilements; (5) they themselves do not indulge in accusations; (6) they do not practice patience with a mind that is fearful of consequences or interested; and (7) they do not fail to accomplish others’ benefit. These are the seven purifications of patience.

「若諸菩薩，通達精進平等之性；不由勇猛勤精進故自舉陵他；具大勢力；具大精進；有所堪能；堅固勇猛；於諸善法終不捨軛，如是名為七種精進清淨之相。
“The seven points of the purification included in the perfection of diligence are as follows: (1) bodhisattvas understand the equanimity of diligence; (2) with reference to diligence, they neither praise themselves nor deprecate others; (3–6) they are powerful, diligent, enthusiastic, and resolute; and (7) they never cease to be diligent with respect to virtuous qualities. These are the seven purifications of diligence.

「若諸菩薩，有善通達相三摩地靜慮；有圓滿三摩地靜慮；有俱分三摩地靜慮；有運轉三摩地靜慮；有無所依三摩地靜慮；有善修治三摩地靜慮；有於菩薩藏聞緣修習無量三摩地靜慮，如是名為七種靜慮清淨之相。
“The seven points of the purification included in the perfection of meditative absorption are (1) the meditative absorption in the concentration that understands phenomenal appearance, (2) the perfect meditative absorption in concentration, (3) the meditative absorption in the concentration that has these two aspects, (4) the meditative absorption in the spontaneously arising concentration, (5) the meditative absorption in the concentration without support, (6) the meditative absorption in the concentration that produces flexibility, and (7) the meditative absorption in the concentration in the boundless practice of the referential objects corresponding to the teachings on the bodhisattva path. These are the seven purifications of meditative absorption.

「若諸菩薩，遠離增益、損減二邊行於中道，是名為慧；由此慧故，如實了知解脫門義，謂空、無願、無相三解脫門；如實了知有自性義，謂遍計所執、若依他起、若圓成實三種自性；如實了知無自性義，謂相、生、勝義三種無自性性；如實了知世俗諦義，謂於五明處；如實了知勝義諦義，謂於七真如；又無分別離諸戲論純一理趣多所住故，無量總法為所緣故，及毘鉢舍那故；能善成辦法隨法行，是名七種慧清淨相。」
“The seven points of the purification included in the perfection of wisdom are as follows: (1) Once they have abandoned the extremes of superimposition and negation by means of wisdom, bodhisattvas emerge [from cyclic existence] through the middle path. (2) On account of this wisdom, they realize the very meaning of the gate to liberation exactly as it is, namely, the threefold gate to liberation: emptiness, wishlessness, and appearancelessness. (3) They realize exactly as it is the very meaning of essence, namely, the threefold essence: the imaginary, the other-dependent, and the actual. (4) They realize exactly as it is the very meaning of essencelessness, namely, the threefold essencelessness regarding defining characteristics, arising, and the ultimate. [F.46.a] (5) They realize exactly as it is the very meaning of the conventional truth in relation to the five sciences. 294 (6) They realize exactly as it is the very meaning of the ultimate truth with respect to the seven aspects of true reality. (7) They frequentlyabide in the unique approach of the nonconceptual state free of mental elaborations. By means of the insight that takes countless universal teachings as its referential object, they correctly accomplish the attainment resulting from the practice of the teachings that are in harmony with Dharma. You should know that these are the seven purifications of meditative absorption.”

觀自在菩薩復白佛言：「世尊！如是五相各有何業？」
9. 19 “Blessed One, what is the function of each of these five purifications?”

佛告觀自在菩薩曰：「善男子！當知彼相有五種業，謂諸菩薩無染著故，於現法中於所修習波羅蜜多，恒常殷重勤修加行無有放逸。無顧戀故，攝受當來不放逸因。無罪過故，能正修習極善圓滿、極善清淨極善鮮白波羅蜜多。無分別故，方便善巧波羅蜜多，速得圓滿。正迴向故，一切生處波羅蜜多及彼可愛諸果異熟，皆得無盡，乃至無上正等菩提。」
“Avaloki teśvara, you should know that the five functions are as follows: (1) Having no attachment, the bodhisattvas continuously practice the perfections in this life. Because they practice them with enthusiasm, they are conscientious. (2) Being disinterested, they obtain the cause for the careful practice of these perfections in their future lives. (3) Free of any wrongdoing, they practice the perfect, pure, and stainless perfections. (4) Unburdened by conceptions, they swiftly perfect the perfections through their skillful means. (5) Because they transfer their merit, they will attain in all their future lives the inexhaustible perfections together with the desirable results produced by the maturation of their karma, until they obtain the unsurpassable, complete and perfect awakening.”

觀自在菩薩復白佛言：「世尊！如是所說波羅蜜多，何者最廣大？何者無染污？何者最明盛？何者不可動？何者最清淨？」佛告觀自在菩薩曰：「善男子！無染著性、無顧戀性、正迴向性，最為廣大。無罪過性、無分別性，無有染污。思擇所作，最為明盛。已入無退轉法地者，名不可動。若十地攝、佛地攝者，名最清淨。」
9. 20 “Blessed One, what is the vastness of the bodhisattvas’ practice of these perfections?”
“Avaloki teśvara, bodhisattvas are without attachment and disinterested, and they transfer their merit.”
“In what way are they without afflictions?” “They are free of any wrongdoing and conceptions.”
“In what way are they stainless?” “They act as they mentally inspect.”
“In what way are they immovable?”
 “They are said to be immovable because this is the nature of those who have entered the stages of a bodhisattva.” [F.46.b] “In what way are the perfections utterly pure?”
 “Avaloki teśvara, they are included within the tenth stage and the Buddha Stage.”

觀自在菩薩復白佛言：「世尊！何因緣故，菩薩所得波羅蜜多諸可愛果及諸異熟常無有盡？波羅蜜多亦無有盡？」
9. 21 “Blessed One, why is the desirable result of the maturation resulting from the practice of the perfections always inexhaustible 295 in the case of the bodhisattvas? Why do they obtain this inexhaustibility through the perfections?”

佛告觀自在菩薩曰：「善男子！展轉相依生起修習無間斷故。」
“Avaloki teśvara, it is because they practice each perfection 296 in dependence upon the others.”

觀自在菩薩復白佛言：「世尊！何因緣故，是諸菩薩深信愛樂波羅蜜多，非於如是波羅蜜多所得可愛諸果異熟？」
9. 22 “Blessed One, why is it that bodhisattvas do not have faith in the desirable result of the maturation resulting from the practice of the perfections in the way they have faith in the perfections?”

佛告觀自在菩薩曰：「善男子！五因緣故：一者、波羅蜜多是最增上喜樂因故；二者、波羅蜜多是其究竟饒益一切自他因故；三者、波羅蜜多是當來世彼可愛果異熟因故；四者、波羅蜜多非諸雜染所依事故；五者、波羅蜜多非是畢竟變壞法故。」
“Avaloki teśvara, this is due to five reasons: (1) The perfections are the cause for the highest bliss and happiness, (2) they are the cause for the benefit of oneself and others, (3) they are the cause for the desirable result of their maturation in future lives, (4) they are the foundation of the freedom from afflictions, and (5) they have the nature of immutability.”

觀自在菩薩復白佛言：「世尊！一切波羅蜜多，各有幾種最勝威德？」
9. 23 “Blessed One, what are their specific powers?”

佛告觀自在菩薩曰：「善男子！當知一切波羅蜜多，各有四種最勝威德：一者、於此波羅蜜多正修行時，能捨慳悋、犯戒、心憤、懈怠、散亂、見趣所治；二者、於此正修行時，能為無上正等菩提、真實資糧；三者、於此正修行時，於現法中能自攝受饒益有情；四者、於此正修行時，於未來世能得廣大無盡可愛諸果異熟。」
 “Avaloki teśvara, you should know that their specific powers have the following four qualities: (1) When the bodhisattvas practice the perfections, they eliminate adverse factors, such as greed, faulty discipline, mental agitation, laziness, distraction, and wrong views; (2) they will attain the unsurpassable, complete and perfect awakening; (3) in this life, they will benefit themselves as well as beings; and (4) in future lives they will attain the desirable result of their maturation, which is vast and inexhaustible.”

觀自在菩薩復白佛言：「世尊！如是一切波羅蜜多，何因？何果？有何義利？」
9. 24 “Blessed One, from what cause do these perfections arise? What are their result and benefit?”

佛告觀自在菩薩曰：「善男子！如是一切波羅蜜多，大悲為因；微妙可愛諸果異熟，饒益一切有情為果；圓滿無上廣大菩提為大義利。」
“Avaloki teśvara, the perfections have compassion as their cause. As result, they have the desirable result of their maturation and [F.47.a] the result accomplishing the benefit of beings. As benefit, they have the great benefit of accomplishing the great awakening.”

觀自在菩薩白佛言：「世尊！若諸菩薩具足一切無盡財寶成就大悲，何緣世間現有眾生貧窮可得？」
9. 25 “Blessed One, if the bodhisattvas have inexhaustible resources as well as compassion for beings, why are there poor people in the world?”

佛告觀自在菩薩曰：「善男子！是諸眾生自業過失！若不爾者，菩薩常懷饒益他心，又常具足無盡財寶，若諸眾生無自惡業能為障礙，何有世間貧窮可得？譬如餓鬼為大熱渴逼迫其身，見大海水悉皆涸竭；非大海過，是諸餓鬼自業過耳。如是菩薩所施財寶猶如大海無有過失，是諸眾生自業過耳，猶如餓鬼自惡業力令無有果。」
“Avaloki teśvara, this is nothing but the fault resulting from beings’ own karma. If it were not so, if no obstruction were brought about by beings’ own faults, bodhisattvas could at all times engage in compassionate activities toward them. As bodhisattvas have inexhaustible resources, how could the vision of suffering manifest? Avaloki teśvara, it is like this: hungry ghosts whose bodies are tormented by thirst perceive the waters of the ocean as a dry and barren place. This is not the fault of the ocean but the fault resulting from the maturation of nothing but these hungry ghosts’ own karma. Likewise, the absence of result is not the fault of the bodhisattvas’ generosity, which is like the ocean, but the fault of beings themselves, the fault resulting from the karma of those who are like hungry ghosts.”

觀自在菩薩復白佛言：「世尊！菩薩以何等波羅蜜多，取一切法無自性性？」
9. 26 “Blessed One, through which perfection do bodhisattvas apprehend essencelessness?” 297

佛告觀自在菩薩曰：「善男子！以般若波羅蜜多能取諸法無自性性。」
“Avaloki teśvara, they apprehend it through the perfection of wisdom.”

「世尊！若般若波羅蜜多能取諸法無自性性，何故不取有自性性？」
“Blessed One, when they apprehend essencelessness through the perfection of wisdom, why then do they not apprehend that essencelessness has an essence?” 298

「善男子！我終不說以無自性性取無自性性。然無自性性，離諸文字自內所證；不可捨於言說文字而能宣說。是故我說般若波羅蜜多能取諸法無自性性。」
“Avaloki teśvara, I did not declare that essencelessness is apprehended by means of an essence. 299 However, if one does not use expressions to teach, it is impossible to explain that this essencelessness is inexpressible andcognized intuitively. On this basis, I said that they perceive essencelessness.”

觀自在菩薩復白佛言：「世尊！如佛所說波羅蜜多，近波羅蜜多，大波羅蜜多。云何波羅蜜多？云何近波羅蜜多？云何大波羅蜜多？」
9. 27 “Blessed One, what is called perfection, immediate perfection, 300 and great perfection?” [F.47.b]

佛告觀自在菩薩曰：「善男子！若諸菩薩經無量時修行施等成就善法，而諸煩惱猶故現行，未能制伏然為彼伏，謂於勝解行地軟中勝解轉時，是名波羅蜜多。
1. “Avaloki teśvara, bodhisattvas possess virtuous qualities, generosity and so on, that they have practiced over immeasurable periods of time. But when defilements arise in them, they are unable to overcome them and, instead, are overcome by them. Thus, this inferior and intermediate aspiration on the stage where one proceeds by means of aspiration is called perfection.

復於無量時修行施等，漸復增上，成就善法，而諸煩惱猶故現行，然能制伏非彼所伏，謂從初地已上，是名近波羅蜜多。
2. “Then, bodhisattvas possess virtuous qualities that they have practiced during further immeasurable periods of time. When defilements arise in them, these bodhisattvas overcome them and cannot be overcome by them. Thus, taking hold of these qualities beginning with the first stage is called immediate perfection.

復於無量時修行布施等，轉復增上，成就善法，一切煩惱皆不現行，謂從八地已上，是名大波羅蜜多。」
3. “Next, bodhisattvas possess virtuous qualities that they have practiced during even longer immeasurable periods of time. In the bearer of such qualities, no defilement arises at all. Thus, taking hold of these qualities beginning with the eighth stage is called great perfection.” 301


觀自在菩薩復白佛言：「世尊！此諸地中煩惱隨眠可有幾種？」
9. 28 “Blessed One, how many kinds of latent dispositions toward defilements are there on the stages?”

佛告觀自在菩薩曰：「善男子！略有三種：
一者、害伴隨眠，謂於前五地。何以故？善男子！諸不俱生現行煩惱，是俱生煩惱現行助伴，彼於爾時永無復有，是故說名害伴隨眠；
“Avaloki teśvara, there are three: 302
1. “The latent dispositions that destroy the factors conducive to the manifestation of defilements are as follows: on the first five stages, the factors conducive to the manifestation of innate defilements are non-innate defilements. At that point, these factors do not manifest. As a consequence, these latent dispositions are called latent dispositions that destroy the factors conducive [to the manifestation of defilements].

二者、羸劣隨眠，謂於第六、第七地中微細現行，若修所伏不現行故；
2. “The latent dispositions of limited power are as follows: on the sixth and seventh stages, subtle aspects of the latent dispositions manifest and through practice are suppressed. Therefore, as a consequence of this subtle manifestation, these latent dispositions are called latent dispositions of limited power.

三者、微細隨眠，謂於第八地已上，從此已去，一切煩惱不復現行，唯有所知障為依止故。」
3. “The subtle latent dispositions are as follows: on the eighth stage and above, defilements do not manifest at all because there only remain cognitive obstructions to be cleared. Therefore, these latent dispositions are called subtle latent dispositions.”

觀自在菩薩復白佛言：「世尊！此諸隨眠，幾種麁重斷所顯示？」
9. 29 “Blessed One, how many kinds of elimination of corruption characterize these latent dispositions?” 303

佛告觀自在菩薩曰：「善男子！但由二種：謂由在皮麁重斷故，顯彼初二，復由在膚麁重斷故，顯彼第三。若在於骨麁重斷者，我說永離一切隨眠，位在佛地。」
“Avaloki teśvara, there are three kinds: 304 (1) the elimination of superficial corruption characterizes dispositions] 305 the first and the second type of latent (2) the elimination of deeper corruption characterizes [F.48.a] the third type of latent dispositions, and (3) since the elimination of the innermost corruption is the state in which there are no latent dispositions at all, I have taught that it is the Buddha Stage.”

觀自在菩薩復白佛言：「世尊！經幾不可數劫能斷如是麁重？」
 9. 30 “Blessed One, after how many eons are these types of corruption eliminated?”

佛告觀自在菩薩曰：「善男子！經於三大不可數劫、或無量劫，所謂年、月、半月、晝夜、一時、半時、須臾、瞬息、剎那量劫不可數故。」
  “Avaloki teśvara, they are abandoned within three incalculable periods of time —within immeasurable eons, seasons, moons, half-moons, days and nights, days, half days, hours, minutes, seconds, or split seconds.”
 
觀自在菩薩復白佛言：「世尊！是諸菩薩於諸地中所生煩惱，當知何相？何失？何德？」
 9. 31 “Blessed One, how should the defining characteristic, the fault, and the positive quality of defilements arising in bodhisattvas be known?”
 
佛告觀自在菩薩曰：「善男子！無染污相。何以故？是諸菩薩於初地中，定於一切諸法法界已善通達，由此因緣，菩薩要知方起煩惱非為不知，是故說名無染污相。
1. “Avaloki teśvara, defilements arising in bodhisattvas have the defining characteristic of nondefilement. Why? Because they fully realize the domain of truth, which is only determined on the first stage. On account of this, the defilements of bodhisattvas arise only with full awareness, not unconsciously. Therefore, [defilements arising in bodhisattvas have] the defining characteristic of nondefilements.

於自身中不能生苦，故無過失。
  2. “Because they do not have the capacity to produce suffering in [bodhisattvas’] own [mental] continuums, they are faultless.
 
 菩薩生起如是煩惱，於有情界能斷苦因，是故彼有無量功德。」
   3. “Because they are the cause dispelling the suffering from the world of beings, they have boundless positive qualities.”
 
 觀自在菩薩復白佛言：「甚奇！世尊！無上菩提乃有如是大功德利，令諸菩薩生起煩惱，尚勝一切有情、聲聞、獨覺善根，何況其餘無量功德？」
 “Blessed One, if even the defilements arising in this way in bodhisattvas outshine the roots of virtue produced by all beings, hearers, and solitary realizers to such an extent, what need is there to mention their other positive qualities? 306 The supreme value of the bodhisattvas’ awakening is truly amazing!
   
觀自在菩薩復白佛言：「世尊！如世尊說：『若聲聞乘、若復大乘，唯是一乘。』此何密意？」
 9. 32 “Blessed One, what was your underlying intention when you declared that the vehicle of the hearers and the Great Vehicle constitute the Single Vehicle?” [F.48.b]
 
佛告觀自在菩薩曰：「善男子！如我於彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類；於大乘中，即說彼法同一法界、同一理趣，故我不說乘差別性。於中或有如言於義妄起分別，一類增益，一類損減。又於諸乘差別道理，謂互相違，如是展轉遞興諍論。如是名為此中密意。」
“In the vehicle of the hearers, I taught the essence of various phenomena, such as the five aggregates, the six internal sense domains, the six external sense domains, and so forth. In the Great Vehicle, I presented exactly these same phenomena by teaching them in terms of a single principle, the domain of truth. Therefore, I did not declare that [these two] vehicles are distinct from one another. Those who conceptualize these teachings exclusively according to their literal meaning also conceptualize these [two] vehicles as being distinct —some by superimposing, others by negating. As aconsequence, they think that the two vehicles are contradictory 307 and thus refute one another. This is what I had in mind when I taught the Single Vehicle.”

爾時，世尊欲重宣此義，而說頌曰：
諸地攝想所對治，殊勝生願及諸學，由依佛說是大乘，於此善修成大覺。
9. 33 Then, at that moment, the Blessed One spoke these verses: “The very teachings on the nature of various phenomena Taught in the lower and higher vehicles Are teachings of a single principle. This is why I did not declare the vehicles to be distinct from one another.

宣說諸法種種性，復說皆同一理趣，謂於下乘或上乘，故我說乘無異性。
“Those who conceptualize according to the literal meaning of the teachings Think that these vehicles are contradictory As a result of their superimpositions and negations, And so from delusion arise various opinions.

如言於義妄分別，或有增益或損減，謂此二種互相違，愚癡意解成乖諍。」
“The buddhas taught as the Great Vehicle What is included within the stages of a bodhisattva and a buddha, The names of these stages, and their adverse factors, specific arising, aspiration, and training. Those who will exert themselves in this will become buddhas.”

爾時，觀自在菩薩摩訶薩復白佛言：「世尊！於是解深密法門中，此名何教？我當云何奉持？」
  Then, the bodhisattva Avaloki teśvara asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”
 
佛告觀自在菩薩曰：「善男子！此名諸地波羅蜜多了義之教，於此諸地波羅蜜多了義之教，汝當奉持！」
The Blessed One answered, “Avaloki teśvara, this is a teaching of definitive meaning on the stages and the perfections. Keep it in mind as The Teaching of Definitive Meaning on the Stages and the Perfections.

說此諸地波羅蜜多了義教時，於大會中有七十五千菩薩，皆得菩薩大乘光明三摩地。
 As the Blessed One expounded this teaching, seventy-five thousand bodhisattvas obtained the bodhisattva’s concentration, the light of the Great Vehicle. [F.49.a]
 This was the chapter of the bodhisattva Avaloki teśvara —the ninth chapter.

如來成所作事品第八
爾時，曼殊室利菩薩摩訶薩請問佛言：「世尊！如佛所說如來法身，如來法身有何等相？」
10. CHAPTER 10
10. 1 Then the bodhisattva Mañjuśrī addressed the Blessed One, “Blessed One, when you mention ‘the truth body of the tathāgatas,’ what is the defining characteristic of this truth body of the tathāgatas?”

佛告曼殊室利菩薩曰：「善男子！若於諸地波羅蜜多，善修出離，轉依成滿，是名如來法身之相。當知此相，二因緣故不可思議：無戲論故，無所為故。而諸眾生計著戲論，有所為故。」
The Blessed One answered, “Mañjuśrī, the truth body of the tathāgatas is characterized when one has fully achieved a shift in one’s basis of existence, the emergence [from cyclic existence] through the practice of the stages and the perfections. 308 Because of the two [following] reasons, you should know that this truth body is characterized by inconceivability: (1) it is beyond mental elaborations and is not produced by intentional action, 309 (2) while beings are fixated on mental elaborations and produced by intentional action.”

「世尊！聲聞、獨覺所得轉依，名法身不？」
10. 2 “Blessed One, is the shift in the hearers’ and solitary realizers’ basis of existence also designated as the truth body?”

「善男子！不名法身。」
“Mañjuśrī, it is not.”

「世尊！當名何身？」
 “Blessed One, how should it be called?”

「善男子！名解脫身。由解脫身故，說一切聲聞、獨覺與諸如來平等平等；由法身故，說有差別。如來法身有差別故，無量功德最勝差別，算數譬喻所不能及。」
 “Mañjuśrī, it should be called the liberation body. 310 With regard to the liberation body, the tathāgatas are similar and equal to the hearers and solitary realizers, but, on account of the truth body, they are distinctively superior to them. This being so, they are also distinctively superior to them in terms of the distinctively immeasurable aspect of their positive qualities. This is not easy to illustrate with examples.”

曼殊室利菩薩復白佛言：「世尊！我當云何應知如來生起之相？」
10. 3 “Blessed One, how should we consider those who have the characteristic of manifesting themselves through the birth of a tathāgata?”

佛告曼殊室利菩薩曰：「善男子！一切如來化身作業，如世界起一切種類；如來功德眾所莊嚴，住持為相。當知化身相有生起，法身之相無有生起。」
“Mañjuśrī, those who have the characteristic of the emanation body 311 resemble those who manifest in the world realms. You should see them as those whose characteristic is to be established by the sovereign power 312 of the buddhas, being fully adorned with the ornaments of the tathāgatas’ qualities. The truth body does not have this manifestation of arising.”

曼殊室利菩薩復白佛言：「世尊！云何應知示現化身方便善巧？」
10. 4 “Blessed One, how should we consider the skillful means employed by the emanation body [for the sake of liberating beings from cyclic existence]?” 313 [F.49.b]

佛告曼殊室利菩薩曰：「善男子！遍於一切三千大千佛國土中，或眾推許增上王家，或眾推許大福田家，同時入胎、誕生、長大、受欲、出家、示行苦行、捨苦行已成等正覺，次第示現。是名如來示現化身方便善巧。」
“Mañjuśrī, being conceived in a family renowned to be powerful or honorable in all the buddha fields of the trichiliocosm, taking birth, growing up, enjoying desirous objects, leaving home, displaying immediately the practice of austerities, renouncing them, and displaying all the stages of the complete and perfect awakening should be considered as the skillful means of the emanation body.”

曼殊室利菩薩復白佛言：「世尊！凡有幾種，一切如來身所住持言音差別？由此言音所化有情，未成熟者令其成熟，已成熟者緣此為境速得解脫？」
“Blessed One, through which teachings emanating from their sovereign power do the tathāgatas bring to maturity those spiritually immature beings who have been converted? How do they liberate spiritually mature beings by means of the very referential object [taught in the Great Vehicle]?”

佛告曼殊室利菩薩曰：「善男子！如來言音略有三種：一者、契經；二者、調伏；三者、本母。」
“Mañjuśrī, they bring them to maturity through three teachings: the sūtras, the Vinaya, and the mātṛkās.”

「世尊！云何契經？云何調伏？云何本母？」
10. 5 “Blessed One, what are the sūtras, the Vinaya, and the mātṛkās?”

「曼殊室利！若於是處，我依攝事顯示諸法，是名契經。謂依四事，或依九事，或復依於二十九事。
“Mañjuśrī, it is like this: sūtras are teachings that gather the subject matter of various Dharma methods in four, nine, or twenty-nine topics.

「云何四事？一者、聽聞事；二者、歸趣事；三者、修學事；四者、菩提事。
1. “What are the four topics? They are (i) what was heard, (ii) taking refuge, (iii) the training, and (iv) the awakening.

「云何九事？一者、施設有情事；二者、彼所受用事；三者、彼生起事；四者、彼生已住事；五者、彼染淨事；六者、彼差別事；七者、能宣說事；八者、所宣說事；九者、諸眾會事。
2. “What are the nine topics? They are (i) concepts of sentient beings, (ii) their possessions, (iii) their birth, (iv) their existence after birth, (v) their affliction and purification, (vi) their diversity, (vii) the teacher, (viii) the teaching, and (ix) the assembly.







「云何名為二十九事？謂依雜染品有：攝諸行事，彼次第隨轉事，即於是中作補特伽羅想已，於當來世流轉因事，作是想已，於當來世流轉因事。依清淨品有：繫念於所緣事，即於是中勤精進事，心安住事，現法樂住事，超一切苦緣方便事，彼遍知事。此復三種：顛倒遍知所依處故，依有情想外有情中邪行遍知所依處故，內離增上慢遍知所依處故。修依處事，作證事，修習事，令彼堅固事，彼行相事，彼所緣事，已斷未斷觀察善巧事，彼散亂事，彼不散亂事，不散亂依處事，不棄修習劬勞加行事，修習勝利事，彼堅牢事，攝聖行事，攝聖行眷屬事，通達真實事，證得涅槃事，於善說法毘奈耶中世間正見超昇一切外道所得正見頂事，及即於此不修退事，於善說法毘奈耶中不修習故，說名為退，非見過失，故名為退。
3. “What are the twenty-nine topics? They are the topics related to affliction: (i) [the phenomena] included in the conditioned, (ii) their progressive activity, (iii) the cause of their arising in future lives once they have been conceptualized as a person, and (iv) the cause of their arising in future lives once they have been conceptualized as phenomena. “They are also the topics related to purification: [F.50.a] (v) the referential objects that are taken as reference points; 314 (vi) the exertion in [the practice of] these very [objects]; (vii) mental abiding; 315 (viii) blissful abiding in this very life; (ix) the referential objects that liberate from all suffering; (x) the three kinds of comprehension, which are the comprehension of the basis of error, the comprehension of the basis of error with respect to beings’ conceptions for nonpractitioners, and the comprehension of the basis of humility for those who practice Dharma; (xi) the basis of practice; (xii) the actualization [of practice]; 316 (xiii) the practice; (xiv) [the practice] as the central activity; (xv) its aspects; (xvi) its referential objects; (xvii) the skills in the investigation of what has already been eliminated and what not yet been eliminated; (xviii) [the factors] that are distractions from practice; (xix) [thefactors] that are not distractions from practice; (xx) the source of nondistraction; (xxi) the yoga of clear mindfulness 317 that is protected by 318 the practice; (xxii) the benefit of practice; (xxiii) its stability; (xiv) the unification with the lord of the noble [practice]; (xv) the unification with its retinue and entourage; (xxvi) the realization of true reality; (xxvii) the attainment of nirvāṇa; (xxviii) the fact that the well-expounded Dharma and Vinaya are superior to the correct views of mundane beings and all nonpractitioners; and (xxix) the impairments resulting from not practicing. Thus, Mañjuśrī, without practicing the well-expounded Dharma and Vinaya, impairments will ensue, and this is not because one has faulty views.

「曼殊室利！若於是處，我依聲聞及諸菩薩，顯示別解脫及別解脫相應之法，是名調伏。」
10. 6 “Mañjuśrī, the Vinaya is my teaching on prātimokṣa for hearers and bodhisattvas, as well as that which is associated with it.” [F.50.b]

「世尊！菩薩別解脫，幾相所攝？」
“Blessed One, how many topics are included in [the teaching on the] prātimokṣa of bodhisattvas?”

「善男子！當知七相：一者、宣說受軌則事故；二者、宣說隨順他勝事故；三者、宣說隨順毀犯事故；四者、宣說有犯自性故；五者、宣說無犯自性故；六者、宣說出所犯故；七者、宣說捨律儀故。
“Mañjuśrī, there are seven topics: (1) the teachings on the ceremony of taking [the vows of the bodhisattva discipline], (2) the teachings on the basis of serious downfalls, 319 (3) the teachings on the basis of transgressions, (4) the teachings on the nature of transgressions, (5) the teachings on the nature of what are not transgressions, (6) the teachings on the emergence from transgressions, and (7) the teachings on the abandonment of the vows.

「曼殊室利！若於是處，我以十一種相決了分別顯示諸法，是名本母。何等名為十一種相？一者、世俗相；二者、勝義相；三者、菩提分法所緣相；四者、行相；五者、自性相；六者、彼果相；七者、彼領受開示相；八者、彼障礙法相；九者、彼隨順法相；十者、彼過患相；十一者、彼勝利相。
10. 7 “Mañjuśrī, the mātṛkās are the teachings that I imparted and categorized into eleven topics. What are these eleven topics? They are (1) the defining characteristic of the conventional, (2) the defining characteristic of the ultimate, (3) the defining characteristic of referential objects consisting of the awakening factors, (4) the defining characteristic of their features; (5) the defining characteristic of the[ir] nature, (6) the defining characteristic of their result, (7) the defining characteristic of the description of the experience of them, (8) the defining characteristic of the factors disrupting them, 320 (9) the defining characteristic of the factors conducive to them, (10) the defining characteristic of the defects related to them, and (11) the defining characteristic of their benefit.

「世俗相者，當知三種：一者、宣說補特伽羅故；二者、宣說遍計所執自性故；三者、宣說諸法作用事業故。
1. “Mañjuśrī, consider that the defining characteristic of the conventional has three subtopics: (1) the teaching on persons, (2) the teaching on the imaginary nature, and (3) the teaching on the activity, movement, and action of phenomena.

勝義相者，當知宣說七種真如故。
2. “Consider the defining characteristic of the ultimate in terms of the teaching on the seven aspects of true reality. 321

菩提分法所緣相者，當知宣說遍一切種所知事故。
3. “Consider the defining characteristic of referential objects in terms of the teaching on all the things corresponding to cognitive objects.

「行相者，當知宣說八行觀故。云何名為八行觀耶？一者、諦實故；二者、安住故；三者、過失故；四者、功德故；五者、理趣故；六者、流轉故；七者、道理故；八者、總別故。
4. “Consider the defining characteristic of [their] features in terms of the teaching on the eight features of the analysis of cognitive objects. What are these eight? They are (i) the truth of cognitive objects, (ii) their determination, 322 (iii) their faults, (iv) their positive qualities, (v) the methods for analyzing, (vi) the processes related to them, (vii) the principles of reason, and (viii) the condensed and extensive presentations of cognitive objects.

「諦實者，謂諸法真如。
i. “With respect to these eight points, the truth of cognitive objects is true reality.

「安住者，謂或安立補特伽羅，或復安立諸法遍計所執自性，或復安立一向、分別、反問、置記，或復安立隱密、顯了、記別、差別。
ii. “The determination of cognitive objects consists in establishing the person or the imaginary essence [F.51.a] or in establishing categorical, analytical, interrogative, and dismissive answers as well as secret instructions. 323

過失者，謂我宣說諸雜染法，有無量門差別過患。
iii. “The faults of cognitive objects are the defects of phenomena related to affliction, which I have taught in several ways.

「功德者，謂我宣說諸清淨法，有無量門差別勝利。
iv. “The positive qualities of cognitive objects are the benefits arising from phenomena related to purification, which I have taught in several ways.

「理趣者，當知六種：一者、真義理趣；二者、證得理趣；三者、教導理趣；四者、遠離二邊理趣；五者、不可思議理趣；六者、意趣理趣。
v. “The methods for analyzing cognitive objects includes six points: (a) the method for analyzing the meaning of true reality; (b) the method for analyzing attainments; (c) the method for analyzing explanations; (d) the method for analyzing the elimination of the two extremes; (e) the method for analyzing the inconceivable; and (f) the method for analyzing the underlying intention.

「流轉者，所謂三世三有為相，及四種緣。
vi. “The processes related to cognitive objects are the three times, the three defining characteristics of the conditioned, and the four conditions.

「道理者，當知四種：一者、觀待道理；二者、作用道理；三者、證成道理；四者、法爾道理。
vii. “There are four principles of reason in the analysis of cognitive objects: (a) the principle of reason based on dependence, (b) the principle of reason based on cause and effect, (c) the principle of reason based on logical proof, and (d) the principle of reason based on the nature of phenomena itself.

觀待道理者，謂若因若緣，能生諸行，及起隨說，如是名為觀待道理。
a. “The arising of conditioned phenomena and the causes for their being expressed through conventions, as well as related causal conditions, constitute the principle of reason based on dependence.

作用道理者，謂若因若緣，能得諸法，或能成辦，或復生已作諸業用，如是名為作用道理。
b. “The causes that will bring about a result, 324 a completion, or an action once phenomena have arisen, as well as related causal conditions, constitute the principle of reason based on cause and effect.

證成道理者，謂若因若緣，能令所立、所說、所標、義得成立，令正覺悟，如是名為證成道理。
c. “The causes establishing the meaning and bringing about the valid understanding of the thesis, 325 the demonstration, and the statement of a proof, as well as related causal conditions, constitute the principle of reason based on logical proof. 326 This logical proof is, moreover, of two kinds: valid and invalid.

「又此道理略有二種：一者、清淨；二者不清淨。由五種相名為清淨，由七種相名不清淨。
Among these, five are characterized as valid 327 and seven as invalid. What are the five logical proofs characterized as valid?

「云何由五種相名為清淨？一者、現見所得相；二者、依止現見所得相；三者、自類譬喻所引相；四者、圓成實相；五者、善清淨言教相。
They are the logical proofs characterized by (I) a perception that is a direct cognition ofthe thing to establish, 328 (II) a perception that is a direct cognition of something existing in dependence on the thing to establish, 329 (III) a demonstration through an instance belonging to the same class, 330 [F.51.b] (IV) an actual demonstration, and (V) a citation from a valid scripture. 331

「現見所得相者，謂一切行皆無常性，一切行皆是苦性，一切法皆無我性，此為世間現量所得。如是等類，是名現見所得相。
“With regard to those five logical proofs:
I. “The logical proof characterized by the perception that is a direct cognition of the thing to establish consists [for example] in perceiving through a direct cognition that all conditioned phenomena are impermanent, suffering, and without a self as well as anything conforming to this. 332

「依止現見所得相者，謂一切行皆剎那性，他世有性，淨不淨業無失壞性。
II. “The logical proof characterized by a direct cognition of something existing in dependence on the thing to establish consists in inferring something not directly perceptible by means of something 333 [directly perceptible], as well as in anything conforming to this, [for example],

由彼能依麁無常性，現可得故。由諸有情種種差別，依種種業現可得故，由諸有情若樂若苦，淨不淨業以為依止，現可得故。由此因緣，於不現見可為比度。如是等類，是名依止現見所得相。
(A) the perception as a direct cognition of the principle of impermanence that exists in dependence on the things to establish, [namely,] the momentariness of all conditioned phenomena, the existence of a next life, and the consequence of good and bad deeds; 334
(B) the perception as direct cognition of the diversity of beings that exists in dependence on the thing to establish, [namely,] the diversity of karma; or
(C) the direct cognition of the happiness and suffering of beings that exists in dependence on the things to establish, [namely,] virtue and nonvirtue]. 335

「自類譬喻所引相者，謂於內外諸行聚中，引諸世間共所了知所得生死以為譬喻，引諸世間共所了知所得生等種種苦相以為譬喻，引諸世間共所了知所得不自在相以為譬喻，又復於外引諸世間共所了知所得衰盛以為譬喻。如是等類，當知是名自類譬喻所引相。
III. “You should know that the logical proof characterized by a demonstration through an instance belonging to the same class of phenomena 336 consists in anything conforming to this, [for example] in the demonstration of external and internal conditioned phenomena through (A) the perception of death and rebirth, being born and other forms of suffering, 337 and causal dependence, 338 which are established as facts in all worlds or (B) the perception of wealth and misery, which are established as facts in all worlds, including those of future lives. 339

「圓成實相者，謂即如是現見所得相，若依止現見所得相，若自類譬喻所得相，於所成立，決定能成，當知是名圓成實相。
IV. “Thus, you should know that a logical proof characterized by one of the three proofs mentioned above 340 is an actual demonstration because it is conclusive with respect to the thing that must be established.

「善清淨言教相者，謂一切智者之所宣說，如言涅槃究竟寂靜，如是等類，當知是名善清淨言教相。
V. “Mañjuśrī, you should know that the logical proof characterized by a citation from a valid scripture consists in the words taught by quoting the omniscient ones, such as ‘Nirvāṇa is peace’ and other similar statements. [F.52.a]

「善男子！是故由此五種相故，名善觀察清淨道理，由清淨故，應可修習。」
“Therefore, on account of these five kinds of characteristics, an analysis of cognitive objects founded on the principle of reason based on logical proof is valid. 341 Because such an analysis is valid, you should rely on it.”

曼殊室利菩薩復白佛言：「世尊！一切智相者，當知有幾種？」
“Blessed One, how many qualities do those we should consider as having the defining characteristics of the omniscient tathāgatas have?”

佛告曼殊室利菩薩曰：「善男子！略有五種：一者、若有出現世間一切智聲，無不普聞；二者、成就三十二種大丈夫相；三者、具足十力，能斷一切眾生一切疑惑；四者、具足四無所畏宣說正法，不為一切他論所伏，而能摧伏一切邪論；五者、於善說法、毘奈耶中，八支聖道、四沙門等，皆現可得。如是生故，相故，斷疑網故，非他所伏能伏他故，聖道、沙門現可得故，如是五種，當知名為一切智相。
“Mañjuśrī, they have five qualities: (A) wherever they manifest, they are renowned in this world for their omniscience; (B) they have the thirty-two marks of a great being; (C) by means of their ten powers, they eliminate all qualms affecting beings; (D) the words of the Dharma they teach through the four kinds of assurance cannot be refuted or disputed by any opponent; (E) on the basis of their Dharma and Vinaya, the eightfold noble path as well as the four noble truths manifest for those who have renounced cyclic existence. 342 Thus, you should know that their manifestation, marks, elimination of doubts, freedom from refutations and disputes, and support [for those who have renounced cyclic existence] constitute the defining characteristic of the omniscient tathāgatas.

「善男子！如是證成道理，由現量故、由比量故、由聖教量故。由五種相，名為清淨。
“Thus, the principle of reason based on logical proof is valid on account of the five characteristics included within these valid cognitions: direct cognitions, inferences, and authoritative scriptures. 343

「云何由七種相名不清淨？一者、此餘同類可得相；二者、此餘異類可得相；三者、一切同類可得相；四者、一切異類可得相；五者、異類譬喻所得相；六者、非圓成實相；七者、非善清淨言教相。
“What are the seven logical proofs characterized as invalid? They are the logical proofs characterized by (I) a perception that conforms with something other than the thing to be established, 344 (II) a perception that does not conform with anything other than the thing to establish, 345 (III) a perception that conforms with all things, 346 (IV) a perception that does not conform with anything, 347 (V) a demonstration through an instance belonging to a different class of phenomena, 348 (VI) a demonstration that is not actually demonstrating anything, and (VII) a citation drawn from an invalid scripture.

「若一切法意識所識性，是名一切同類可得相，若一切法相性業法因果異相，由隨如是一一異相，決定展轉各各異相，是名一切異類可得相。
“The logical proof characterized by a perception that does not conform with anything 349 is ascertained when the defining characteristics of the proof and the premise do not conform with one another because they are incompatible in terms of reason, essence, karma, quality, or cause and effect. 350 [F.52.b]

善男子！若於此餘同類可得相，及譬喻中有一切異類相者，由此因緣，於所成立非決定故，是名非圓成實相。
 “Mañjuśrī, the logical proof characterized by a perception that does not conform with anything 351 is comprised by the logical proof characterized by a perception that conforms with something other than the thing to be established 352 and similar instances. This proof is therefore inconclusive with respect to the thing to establish. 353 This is called an unestablished logical proof. 354

又於此餘異類可得相，及譬喻中有一切同類相者，由此因緣，於所成立不決定故，亦名非圓成實相。
“Moreover, the logical proof characterized by a perception that conforms with all things 355 is comprised by the logical proof characterized by a perception that does not conform with anything other than the thing to establish 356 and similar instances. This proof is therefore inconclusive with respect to the thing to establish. This is also called an unestablished logical proof. 357

非圓成實故，非善觀察清淨道理，不清淨故，不應修習。若異類譬喻所引相，若非善清淨言教相，當知體性皆不清淨。
“Because these logical proofs are not established, the analysis is invalid according to the principle of reason based on logical proof. Since this analysis is invalid, you should not rely on it. You should know that the logical proof characterized by a citation from an invalid scripture is invalid by nature.

「法爾道理者，謂如來出世，若不出世，法性，安住、法住，法界，是名法爾道理。
d. “Whether tathāgatas manifest or not, the constancy of the domain of truth, the nature of phenomena, on account of the constancy of phenomena, constitutes the principle of reason based on the nature of phenomena. 358

「總別者，謂先總說一句法已，後後諸句差別分別究竟顯了。
viii. “The condensed and the extensive presentation of cognitive objects consists of first summarizing, then analyzing words and sections of the teaching, and finally concluding the explanation.

「自性相者，謂我所說有行有緣，所有能取菩提分法，謂念住等，如是名為彼自性相。
5. “The defining characteristic of the nature of awakening factors consists in the apprehension of a referential object together with its aspects, as I have taught, such as the awakening factors, the four applications of mindfulness, and so on.

「彼果相者，謂若世間若出世間，諸煩惱斷，及所引發世出世間諸果功德，如是名為得彼果相。
6. “The defining characteristic of their result is the accomplishment of their result, the mundane and supramundane positive qualities, by abandoning the defilements associated with the mundane or the supramundane phenomena.

「彼領受開示相者，謂即於彼，以解脫智而領受之，及廣為他宣說開示，如是名為彼領受開示相。
7. “The defining characteristic of accounts telling how one experiences them as one proclaims them, explains them, and correctly teach them to others is the analytical knowledge of the gnosis 359 that liberates within true reality.

「彼障礙法相者，謂即於修菩提分法，能隨障礙諸染污法，是名彼障礙法相。
8. “The defining characteristic of the factors disrupting them is the afflicted phenomenon in the form of an obstacle to the practice of these very awakening factors. [F.53.a]

「彼隨順法相者，謂即於彼多所作法，是名彼隨順法相。
9. “The defining characteristic of the factors conducive to them is the phenomenon useful to [enhancing] them.

「彼過患相者，當知即彼諸障礙法所有過失，是名彼過患相。
10.” The defining characteristic of defects related to them is the fault interrupting them.

「彼勝利相者，當知即彼諸隨順法所有功德，是名彼勝利相。」
11. “Mañjuśrī, you should know that the defining characteristic of their benefit consists in their corresponding positive qualities.”

曼殊室利菩薩復白佛言：「唯願世尊為諸菩薩略說契經、調伏、本母、不共外道陀羅尼義，由此不共陀羅尼義，令諸菩薩得入如來所說諸法甚深密意。」
10. 8 Then, the bodhisattva Mañjuśrī further said to the Blessed One, “Blessed One, please explain the meaning of the formula through which bodhisattvas comply with the underlying intention 360 of the profound Dharma expounded by the tathāgatas, the complete meaning of the sūtras, the Vinaya, and the mātṛkās that is not known by those not following you.”

佛告曼殊室利菩薩曰：「善男子！汝今諦聽，吾當為汝略說不共陀羅尼義，令諸菩薩，於我所說密意言詞能善悟入。
“Mañjuśrī, listen. I will explain to you the complete meaning of the formula so that bodhisattvas will in this way understand my underlying intention.

「善男子！若雜染法、若清淨法，我說一切皆無作用，亦都無有補特伽羅，以一切種離所為故。非雜染法先染後淨，非清淨法後淨先染，凡夫異生，於麁重身，執著諸法、補特伽羅自性差別，隨眠妄見以為緣故，計我我所；由此妄見，謂我見、我聞、我嗅、我甞、我觸、我知、我食、我作、我染、我淨，如是等類邪加行轉。若有如實知如是者，便能永斷麁重之身，獲得一切煩惱不住，最極清淨，離諸戲論，無為依止，無有加行。
Mañjuśrī, the possessors of qualities resulting from affliction and purification 361 are all without movement and without a person. This is why Itaught that all phenomena are in every respect beyond activity. It is not the case that the possessors of qualities resulting from affliction first became afflicted and will then become purified from these afflictions or that the possessors of qualities resulting from purification have become purified from afflictions they previously acquired. Thus, foolish ordinary beings rely on views resulting from their latent dispositions, on account of which they wrongly conceive the body afflicted by corruption as the essence of phenomena and persons. As a consequence, reifying [the ego through concepts such as] ‘I’ and ‘mine,’ they mistakenly conceive of the following notions: ‘I see,’ ‘I hear,’ ‘I smell,’ ‘I taste,’ ‘I touch,’ ‘I am conscious,’ ‘I eat,’ ‘I do,’ ‘I am afflicted,’ and ‘I am purified.’ [F.53.b] “Thus, those who understand this fact as it really is abandon the body afflicted by corruption and instead obtain the body that is not a support for any defilement, being pure, free from mental elaborations, unconditioned, and unproduced by intentional action.

善男子！當知是名略說不共陀羅尼義。」
 Mañjuśrī, you should know that this is the complete meaning of the formula.”

爾時，世尊欲重宣此義，而說頌曰：
一切雜染清淨法，皆無作用數取趣。由我宣說離所為，染污清淨非先後。
Then, at that moment, the Blessed One spoke these verses: “The possessors of qualities resulting from affliction and purification Are all without movement 362 and without a person; Therefore, I declare them to be without activity, As they are neither purified nor afflicted, be it in the past or the future.

於麁重身隨眠見，為緣計我及我所；由此妄謂我見等，我食我為我染淨。
“Relying on views resulting from their latent dispositions, On account of which they wrongly conceive the body afflicted by corruption, They reify [the ego through concepts such as] ‘I’ and ‘mine.’ As a consequence, notions arise, such as ‘I see,’ ‘I eat,’ ‘I do,’ ‘I am afflicted,’ and ‘I am purified.’

若如實知如是者，乃能永斷麁重身，得無染淨無戲論，無為依止無加行。
“Thus, those who understand this fact as it really is Abandon the body afflicted by corruption And instead will obtain a body that is not a basis for any defilement, Being free from mental elaborations and unconditioned.” 363

爾時，曼殊室利菩薩摩訶薩復白佛言：「世尊！云何應知諸如來心生起之相？」
10. 9 “Blessed One, how should we know the defining characteristic of the arising of the tathāgatas’ mind?”

佛告曼殊室利菩薩曰：「善男子！夫如來者，非心意識生起所顯，然諸如來有無加行心法生起，當知此事猶如變化。」
“Mañjuśrī, tathāgatas are not characterized by mind, thought, or cognition. 364 However, you should know that, similar to an emanation, 365 the tathāgatas’ mind arises in the way of something that is not produced by intentional action.”

曼殊室利菩薩復白佛言：「世尊！若諸如來法身，遠離一切加行；既無加行，云何而有心法生起？」
“Blessed One, if the truth body of the tathāgatas is not produced at all by intentional action, how then could their mind arise without being produced by intentional action?” 366

佛告曼殊室利菩薩曰：「善男子！先所修習方便般若加行力故，有心生起。
“Mañjuśrī, their mind arises on account of a previous intentional action, namely, the practice of skillful means and wisdom.

善男子！譬如正入無心睡眠，非於覺悟而作加行，由先所作加行勢力而復覺悟。又如正在滅盡定中，非於起定而作加行，由先所作加行勢力，還從定起。如從睡眠及滅盡定心更生起，如是如來由先修習方便般若加行力故，當知復有心法生起。」
Mañjuśrī, it is like this: although awakening from a state of sleep in which there is no thought ensues [spontaneously] without resulting from intentional action, [F.54.a] one will awaken due to previous intentional actions. Although the emergence from the absorption in the state of cessation is not produced by intentional action, one will emerge from it merely due to previous intentional actions. Just as the mind arises from a state of sleep or from the absorption in the state of cessation, you should know that the tathāgatas’ mind also arises due to previous intentional actions such as the practice of skillful means and wisdom.”

曼殊室利菩薩復白佛言：「世尊！如來化身，當言有心為無心耶？」
“Blessed One, should we say that the mind emanated by tathāgatas exists or not?”

佛告曼殊室利菩薩曰：「善男子！非是有心，亦非無心。何以故？無自依心故，有依他心故。」
 “Mañjuśrī, [their] mind neither exists nor does not exist, because it is causally independent and causally dependent.” 367
 
曼殊室利菩薩復白佛言：「世尊！如來所行，如來境界，此之二種，有何差別？」
 “Blessed One, what is the sphere of activity of the tathāgatas? What is the domain 368 of the tathāgatas? Should we consider these two as distinct?”
 
佛告曼殊室利菩薩曰：「善男子！如來所行，謂一切種，如來共有不可思議無量功德，眾所莊嚴清淨佛土。如來境界，謂一切種，五界差別。何等為五？一者、有情界；二者、世界；三者、法界；四者、調伏界；五者、調伏方便界。如是名為二種差別。」
 “Mañjuśrī, the sphere of activity of the tathāgatas consists in the pure buddha realms, the arrayed ornaments of inconceivable and boundless positive qualities common to all tathāgatas. The domain of the tathāgatas comprises five domains: the domain of the surrounding universe, the domain of beings, the domain of Dharma, the domain of discipline, and the domain of methods of discipline. 369 There is a distinction between the two.”
 
曼殊室利菩薩復白佛言：「世尊！如來成等正覺、轉正法輪、入大涅槃，如是三種，當知何相？」
10. 10 “Blessed One, how should we understand the defining characteristic of the tathāgatas’ complete and perfect awakening, of their turning of the wheel of Dharma, and of their great parinirvāṇa?”

佛告曼殊室利菩薩曰：「善男子！當知此三皆無二相。謂非成等正覺、非不成等正覺；非轉正法輪、非不轉正法輪；非入大涅槃、非不入大涅槃。何以故？如來法身究竟淨故，如來化身常示現故。」
“Mañjuśrī, the tathāgatas are characterized by nonduality. 370 They are neither completely and perfectly awakened nor not completely and perfectly awakened; [F.54.b] they neither turn the wheel of Dharma nor do not turn the wheel of Dharma; they neither [attain] the great parinirvāṇa nor do not attain the great parinirvāṇa. This is because the truth body is utterly pure and the emanation body constantly manifests.”

曼殊室利菩薩復白佛言：「世尊！諸有情類，但於化身見聞奉事生諸功德，如來於彼有何因緣？」
“Blessed One, why should we consider that the merit produced by beings on account of seeing, hearing, or serving the tathāgatas’ emanation body arises from the tathāgatas?”

佛告曼殊室利菩薩曰：「善男子！如來是彼增上所緣之因緣故。又彼化身，是如來力所住持故。」
“Mañjuśrī, it is because these activities consist in taking a superior referential object thanks to the tathāgatas, and also because the emanation body is the tathāgatas’ sovereign power.”

曼殊室利菩薩復白佛言：「世尊！等無加行，何因緣故如來法身，為諸有情放大智光，及出無量化身影像？聲聞、獨覺解脫之身，無如是事？」
 “Blessed One, since this does not seem to be produced by intentional action, why is it that the great light of gnosis manifests in beings solely through the truth body of the tathāgatas and that innumerable emanatedreflections also manifest [as the tathāgatas’ emanation body], while this light and its reflections do not manifest from the hearers’ and solitary realizers’ liberation body?”
 
佛告曼殊室利菩薩曰：「善男子！譬如等無加行，從日、月輪水火二種頗胝迦寶放大光明，非餘水火頗胝迦寶，謂大威德有情所住持故，諸有情業增上力故。又如從彼善工業者之所雕飾，末尼寶珠出印文像，不從所餘不雕飾者。如是緣於無量法界方便般若，極善修習磨瑩，集成如來法身，從是能放大智光明及出種種化身影像，非唯從彼解脫之身，有如斯事。」
“Mañjuśrī, while this does not seem to be produced by intentional action, on account of the power of very strong beings and the force of beings’ karma, a great light manifests to beings from water and fire crystals produced from the disks of the moon and sun. However, it does not manifest from water and fire crystals produced from other sources. From a precious gem that has been well polished through [intentional] action, reflections corresponding to its engraving manifest [when it is placed before a light source]. However, they do not manifest from another unpolished gem. Likewise, because the truth body of the tathāgatas also is established by having been purified through the practice of skillful means and insight focusing on the immeasurable domain of truth, [F.55.a] the great light of gnosis manifests in beings, and innumerable emanated reflections arise. However, they do not manifest from the hearers’ and solitary realizers’ liberation body.”

曼殊室利菩薩復白佛言：「世尊！如世尊說：『如來、菩薩威德住持，令諸眾生於欲界中，生剎帝利、婆羅門等大富貴家，人身財寶無不圓滿，或欲界天、色、無色界，一切身財圓滿可得。』世尊！此中有何密意？」
10. 11 “Blessed One, you said that, through the force of the tathāgatas’ and bodhisattvas’ sovereign power, one can obtain an excellent body in the realm of desire, such as that of a warrior or a brahman, a body that is like a great sāla tree, or the excellent body of a god residing in the realm of desire, the realm of form, or the realm of the formless. Blessed One, what was your underlying intention with regard to this?”

佛告曼殊室利菩薩曰：「善男子！如來、菩薩威德住持，若道若行，於一切處，能令眾生獲得身財皆圓滿者，即隨所應，為彼宣說此道此行。若有能於此道此行正修行者，於一切處所獲身財無不圓滿。若有眾生於此道行違背輕毀，又於我所起損惱心及瞋恚心，命終已後，於一切處所得身財無不下劣。
“Mañjuśrī, by means of their sovereign power, tathāgatas teach as they are the path and practices through which one obtains all these excellent bodies. Those accomplishing these path and practices will always obtain all these perfect bodies, while those who reject or denigrate these path and practices, as well as those who have animosity or resentment toward them, will always obtain all kinds of miserable bodies upon their death.

曼殊室利！由是因緣，當知如來及諸菩薩威德住持，非但能令身財圓滿，如來、菩薩住持威德，亦令眾生身財下劣。」
Mañjuśrī, on account of this skillful means, you should know in this way that, because of the sovereign power of the tathāgatas, one will be reborn in a perfect body as well as in a miserable one.”

曼殊室利菩薩復白佛言：「世尊！諸穢土中，何事易得？何事難得？諸淨土中，何事易得？何事難得？」
10. 12 “Blessed One, in the universes that are impure and pure, what is abundant? What is rare?”

佛告曼殊室利菩薩曰：「善男子！諸穢土中，八事易得，二事難得。何等名為八事易得？一者、外道；二者、有苦眾生；三者、種姓家世興衰差別；四者、行諸惡行；五者、毀犯尸羅；六者、惡趣；七者、下乘；八者、下劣意樂加行菩薩。
“Mañjuśrī, in the universes that are impure, [F.55.b] eight things are abundant and two are rare. Abundant are (1) followers of traditions other than mine; (2) suffering beings; (3) beings who are different in terms of lineages, families, and communities or wealth and poverty; (4) beings engaging into wrongdoing; (5) beings who have lost their discipline; (6) beings in bad destinies; (7) followers of inferior vehicles; and (8)bodhisattvas with inferior intentions and practices. Rare are (1) the actions of bodhisattvas having superior intentions and practices and (2) the manifestation of tathāgatas.

何等名為二事難得？一者、增上意樂加行菩薩之所遊集，二者、如來出現于世。曼殊室利！諸淨土中與上相違，當知八事甚為難得，二事易得。」
“Mañjuśrī, in the universes that are pure, it is the opposite of this. You should know that these eight things are rare and these two things abundant.”

爾時，曼殊室利菩薩白佛言：「世尊！於此解深密法門中，此名何教？我當云何奉持？」
Then, the bodhisattva Mañjuśrī asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”

佛告曼殊室利菩薩曰：「善男子！此名如來成所作事了義之教，於此如來成所作事了義之教，汝當奉持。」
The Blessed One answered, “Mañjuśrī, this is a teaching of definitive meaning establishing the deeds of the tathāgatas. Keep it in mind as The Teaching of Definitive Meaning Establishing the Deeds of the Tathāgatas.

說是如來成所作事了義教時，於大會中有七十五千菩薩摩訶薩，皆得圓滿法身證覺。
  As the Blessed One expounded this teaching, seventy-five thousand bodhisattvas obtained the perfect analytical knowledge of the truth body. After the Blessed One had spoken these words, the prince Mañjuśrī together with the entire retinue of gods, humans, demigods, and gandharvas rejoiced and praised the words of the Blessed One. The [tenth chapter of the bodhisattva Mañjuśrī] called “The Chapter Establishing the Positive Qualities [of the Tathāgatas]” of [the sūtra of] the Great Vehicle called “Unraveling the Intent” is concluded.