大乘莊嚴經論弘法品

心要Essence

法不是私藏的寶，是要一盞一盞點亮下去的燈

求到了法，要說出去——這就是弘法。

世上最不划算的吝嗇，是把法藏起來。身、命、財都是難得又不堅固之物，菩薩尚且隨時施給苦難的人；何況「法」這樣的東西，越說反而越熟、越明，像拿一盞燈去引另一盞燈，我的火非但不減，兩盞、千盞，越分越亮。所以菩薩不慳吝，把法廣利世間。

那真正會說法的人，是什麼樣子？這一品細數種種成就，歸成一句話：他眼裡始終看著『聽的人』，不看著自己。 隨他根器而說、讓他聽得懂、不為自己的名利、被人讚也不飄——就像好醫生對症下藥。說得乾淨，更要說得清楚：不偷懶、不藏一手、把人的疑解透。

且看這弘法的人，如何像太陽——只管照亮世間，不問回報。

The Dharma is not a treasure to hoard; it is a lamp to be lit onward, one after another

Once you have sought the Dharma, you must speak it out — this is proclaiming the Dharma.

The least profitable stinginess in the world is to hide the Dharma away. Body, life, and wealth are all things hard to get and yet not firm, and even so the bodhisattva gives them at any moment to those in suffering; how much more a thing like the Dharma, which the more you speak it the riper and clearer it grows — like taking one lamp to kindle another: my own flame is in no way lessened, and two, then a thousand, the more they are shared the brighter they shine. So the bodhisattva is not stingy, and benefits the world widely with the Dharma.

And the one who truly knows how to expound the Dharma — what is he like? This chapter numbers his many accomplishments in detail, and they come down to a single sentence: his eye rests always on "the one who is listening," never on himself. He expounds according to that person's capacity, lets him understand, seeks no name or gain for himself, and is not carried away when praised — just as a good physician prescribes to the illness. He speaks cleanly, and, still more, speaks clearly: not lazy, holding nothing back, cutting a person's doubts clean through.

Now watch how this one who proclaims the Dharma is like the sun — asking nothing in return, he only brightens the world.

原典Canonical · verbatim

〔釋〕已說求法，次應以法為人演說。

【偈】

難得復不堅，　愍苦恒喜施，
況以法利世，　增長亦無盡。

〔釋〕此偈先遮法慳。難得復不堅者，謂身命財。愍苦恒喜施者，菩薩尚能於一切時捨此三種不堅之法施諸苦厄眾生，由慈悲故。況以法利世增長亦無盡者，何況大法得之不難而生慳悋？是故菩薩應以此法廣利世間。何以故？法得增長亦無盡故。已遮法慳，次說利益。

【偈】

自證不可說，　引物說法性，
法身寂滅口，　悲流如蟒吸。

〔釋〕自證不可說引物說法性者，世尊不說自所證法，由不可說故。為引接眾生，復以方便而說法性。問：云何方便：答：法身寂滅口悲流如蟒吸。諸佛以法性為身、寂滅為口，極廣清淨，離二障故。以大慈悲流出教網引接眾生，譬如大蟒張口吐涎吸引諸物。一切諸佛身口悲同引接亦爾，大悲無盡，由畢竟故。

【偈】

彼修得果故，　修說非無義，
但聞及不聞，　修說則無理。

〔釋〕彼修得果故修說非無義者，諸佛以方便說自所證引接世間，由能行者修力自在而得果故，是故彼修及佛所說得非無義。但聞及不聞修說則無理者，若但聞法得見真義，彼修則無利益。若不聞法得入於修，彼說則無利益。已說說法利益，次說說法差別。

【偈】

阿含說證說，　謂口謂通力，
通力謂相好，　餘色及虛空。

〔釋〕諸菩薩說法有二種差別。一者阿含說，謂以口力而說；二者證說，謂以通力而說。通力說復有多種，或相好說、或樹林說、或樂器說、或空中說。已說說法差別，次說說法成就。

【偈】

無畏及斷疑，　令信亦顯實，
如此諸菩薩，　說成就應知。

〔釋〕諸菩薩說法成就，由四種義：一者無畏、二者斷疑、三者令信、四者顯實，如《梵天王問經》說。菩薩四法具足，則能開於廣大法施。何等為四？一者攝治妙法、二者自慧明淨、三者作善丈夫業、四者顯示染淨。此中第一多聞故得無畏；第二大慧故能斷疑；第三不依名利故令他信受；第四由通達世諦第一義諦故，能顯二種真實，謂染相真實、淨相真實。

【偈】

美語及離醉，　無退無不盡，
種種及相應，　令解非求利，
及以遍教授，　復次成就說。

〔釋〕美語者，他瞋罵時不惡報故。離醉者，醉有二種：一他稱讚時醉；二自成就時醉，謂家色財等成就生愛喜故。離者，如此二醉於心滅故。無退者，不懈怠故。無不盡者，離於法慳一切說故。種種者，不重說故。相應者，不違現比量故。令解者，字句可解故。非求利者，不為財利令彼信故。遍教授者，被三乘故。已說說法成就，次說語成就。

【偈】

不細及調和，　善巧亦明了，
應機亦離求，　分量與無盡。

〔釋〕不細者，遍徒眾故。調和者，悅可意故。善巧者，開示字句分明故。明了者，令易解故。應機者，隨宜說故。離求者，不依名利說故。分量者，樂聞無厭故。無盡者，不可窮故。已說語成就，次說字成就。

【偈】

舉名及釋義，　隨乘亦柔軟，
易解而應機，　出離隨順故。

〔釋〕舉名者，相應諸字句，不違驗故。釋義者，釋言諸字句，不違理故。隨乘者，隨乘諸字句，不違三乘故。柔軟者，離難諸字句，不違於聲故。易解者，聚集諸字句，得義易故。應機者，應物諸字句，逗機宜故。出離者，不在諸字句，向涅槃故。隨順者，正行諸字句，隨順八支聖道故。

【偈】

菩薩字成就，　如前義應知，
聲有六十種，　是說如來事。

〔釋〕如來有六十種不可思議音聲，如《佛祕密經》中說：寂靜慧！如來具足六十種聲語，所謂潤澤、柔軟、可意、意樂、清淨，如是廣說。此中潤澤聲者，眾生善根能持攝故。柔軟聲者，現前聞法得樂觸故。可意聲者，由善義故。意樂聲者，由善字故。清淨聲者，無上出世後得故。無垢聲者，諸惑習氣不相應故。明亮聲者，字句易解故。善力聲者，具足功德，破諸外道惡邪見故。樂聞聲者，信順出離故。不絕聲者，一切外道無能斷故。調伏聲者，貪等煩惱能對治故。無刺聲者，制戒樂方便故。不澁聲者，令犯戒人得正出故。善調聲者，教化教授故。悅耳聲者，亂心對治故。身倚聲者，能引三摩提故。心了聲者，能引毘鉢舍那故。心喜聲者，善斷疑故。喜樂生聲者，決定拔邪故。無熱惱聲者，信受不悔故。能持智聲者，成就聞因，智依止故。能持解聲者，成就思因，智依止故。不隱覆聲者，不慳法而說故。可愛聲者，令得自利果故。渴仰聲者，已得果人深願樂故。教勅聲者，不思議法正說故。令解聲者，思議法正說故。相應聲者，不違驗故。有益聲者，如其所應教示導故。離重聲者，不虛說故。師子聲者，怖外道故。象聲者，振大故。雷聲者，深遠故。龍聲者，令信受故。緊那羅聲者，歌音美故。迦陵頻伽聲者，韻清亮故。梵聲者，出遠去故。命命鳥聲者，初得吉祥，一切事成故。天王聲者，無敢違故。天鼓聲者，破魔初故。離慢聲者，讚毀不高故。入一切聲者，入毘伽羅論一切種相故。離不正聲者，憶不忘故。應時聲者，教化事一切時起故。無羞聲者，不依利養故。不怖聲者，離慚羞故。歡喜聲者，聞無厭故。隨捨聲者，一切明處善巧入故。善友聲者，一切眾生利成就故。常流聲者，相續不斷故。嚴飾聲者，種種顯現故。滿足聲者，一音無量聲說法故。眾生根喜聲者，一語無量義顯現故。不毀呰聲者，如所立義信順故。不增減聲者，應時量說故。不躁急聲者，不疾疾說故。遍一切聲者，遠近徒眾同依止故。一切種成就聲者，世間法義皆譬喻令解故。已說字成就，次說說法大。

【偈】

開演及施設，　建立并總舉，
別說與斷疑，　略廣皆令解。

〔釋〕開演者，謂言說也。施設者，謂諸句也。建立者，謂善相應也。如是分別開示，如其次第總舉別說，斷疑使義淺近易解，令聽受者於所說法得決定故。略者一說，彼利根人速得解故。廣者重說，彼鈍根人遲得解故。

【偈】

說者及所說、　受者三輪淨，
復離八種過，　說者淨應知。

〔釋〕說者及所說受者三輪淨者，何等三輪？一是說者，謂諸佛菩薩。二是所說，謂總說名字等諸種。三是受者，謂前略說得解人、廣說得解人。復離八種過說者淨應知者，說者清淨，應知復離八種過失。問：何者八耶？

【偈】

懈怠及不解，　拒請不開義，
及以不斷疑，　斷疑不堅固，
厭退及有悋，　如是八種過，
諸佛無彼體，　故成無上說。

〔釋〕八種過者，一懈怠；二不解義；三拒請、四不開義；五不斷疑；六斷疑不決定；七心有厭退，不一切時說故；八有悋，不盡開示故。一切諸佛如是八過悉皆遠離，是故得成無上說法。已說說法大，次說義成就。

【偈】

此法隨時善，　生信喜覺因，
義正及語巧，　能開四梵行。

〔釋〕此法隨時善生信喜覺因者，隨時善謂初中後善。如其次第，聞思修時為信因故、為喜因故、為覺因故。為覺因者，定心觀察此法道理，得如實智故。義正及語巧能開四梵行者，義正謂善義及妙義，與世諦第一義諦相應故。語巧謂易受及易解，由文顯義現故。由此故能開示四種梵行。問：何者四耶？

【偈】

不共他相應，　具斷三界惑，
自性及無垢，　是行為四種。

〔釋〕四梵行者，一者獨、二者滿、三者清、四者白。不共他相應者是獨義，由此行不共外道同行故。具斷三界惑者是滿義，由此行具斷三界煩惱故。自性者是清義，由此行是無漏自性淨故。無垢者是白義，由此行在漏盡身種類得無垢淨故。已說說法義成就，次說說法節。

【偈】

所謂令入節，　相節對治節，
及以祕密節，　是名為四節。

〔釋〕諸佛說法不離四節，一者令入節、二者相節、三者對治節、四者祕密節。問：此四節依何義？

【偈】

聲聞及自性，　斷過亦語深，
次第依四義，　說節有四種。

〔釋〕令入節者，應知教諸聲聞入於法義令得不怖，說色等是有故。相節者，應知於分別等三種自性，無體無起自性清淨，說一切法故。對治節者，應知依斷諸過對治八種障故。如大乘中說：受持二偈得爾所功德。皆為對治故說。此對治後當解。祕密節者，應知依諸深語，由迴語方得義故。如大乘經偈說：不堅堅固解，善住於顛倒，為煩惱所惱，速得大菩提。此節中不堅堅固解者，不堅謂諸眾生其心不亂，於此不亂作堅固解，此解最勝能得菩提。亂者心馳堅著，不能至得菩提故。此是第一句義。善住於顛倒者，顛倒謂常樂我淨執。若人能於顛倒中解無常無樂無我無淨善住不退，即能速得菩提，不爾不得故。此是第二句義。為煩惱所惱者，長時勤修難行苦行，由極疲倦能得菩提，不爾不得故。此是第三句義。已說說法節，次說說法意。

【偈】

平等及別義，　別時及別欲，
依此四種意，　諸佛說應知。

〔釋〕諸佛說法不離四意，一平等意、二別義意、三別時意、四別欲意。平等意者，如佛說：往昔毘婆尸佛即我身是。由法身無差別故，如是等說，是名平等意。別義意者，如佛說：一切諸法無自性故、無生故。如是等說，是名別義意。別時意者，如佛說：若人願見阿彌陀佛，一切皆得往生。此由別時得生故如是說，如是等說，是名別時意。別欲意者，彼人有如是善根，如來或時讚歎或時毀呰，由得少善根便為足故。如是等說，是名別欲意。已說說法意，次說受持大乘功德。

【偈】

輕佛及輕法，　懈怠少知足，
貪行及慢行，　悔行不定等，
如是八種障，　大乘說對治，
如是諸障斷，　是人入正法。

〔釋〕此二偈顯示大乘斷障功德。障有八種：一者輕佛障、二者輕法障、三者懈怠障、四者少知足障、五者貪行障、六者慢行障、七者悔行障、八者不定障。為對治輕佛障故，大乘經說：往昔毘婆尸佛即我身是。為對治輕法障故，大乘經說：於無量恒河沙佛所修行大乘乃得生解。為對治懈怠障故，大乘經說：若有眾生願生安樂國土，一切當得往生；稱念無垢月光佛名，決定當得作佛。為對治少知足障故，大乘經說：有處讚歎檀等行、有處毀呰檀等行。為對治貪行障故，大乘經說：諸佛國土極妙樂事。為對治慢行障故，大乘經說：或有佛土最勝成就。為對治悔行障故，大乘經說：或有眾生於佛菩薩起不饒益事得生善道。為對治不定障故，大乘經說：諸佛授記聲聞當得作佛，及說一乘。是名受持大乘得離八障。

【偈】

若文及若義，　二偈勤受持，
功德數有十，　是名勝慧者。
善種得圓滿，　死時歡喜勝，
受生隨所欲，　念生智亦成。
生生恒值佛，　聞法得信慧，
遠離於二障，　速成無上道。

〔釋〕此三偈顯示受持大乘集得功德。此功德有十種：一者成就一切善根種子圓滿依止、二者臨命終時得無上喜悅、三者於一切處得隨願受生、四者於一切生處得自性念生智、五者所生之處恒得值佛、六者恒在佛邊聞大乘法、七者成就增上信根、八者成就增上慧根、九者得遠離惑智二障、十者速得成就無上菩提。若人於一切大乘經典，若文若義乃至一句，正勤受持，則得如是十種功德。此中應知，於現在世得初二種功德，於未來世得餘八種功德，漸漸增勝。已說持法功德，次說說法功德。

【偈】

慧善及不退，　大悲名稱遠，
巧便說諸法，　如日朗世間。

〔釋〕若諸菩薩具足五因，名善說法。一者不倒說，由慧善故。二者恒時說，由不退故。三者離求說，由大悲故。四者令信說，由名稱遠故。五者隨機說，由巧便故。由此五因能善說法，導引眾生多生恭敬，譬如日出照朗世間。弘法品究竟。

The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.

白話Plain reading

說完了求法，接著應當「以法為人演說」（弘法）。

難得復不堅，愍苦恒喜施，況以法利世，增長亦無盡。

這偈先遮止「法慳」（吝法不肯說）。『難得又不堅固』指的是身、命、財這三樣——菩薩尚且因慈悲之故，於一切時把這三種不堅之物施給苦難的眾生；何況「法」這樣不難得、施了反而增長無盡的東西，怎可慳吝不說？所以菩薩應當以法廣利世間。〔問〕為什麼？〔答〕因為法一經施與，反而增長、無有窮盡。（遮了法慳，接著說弘法的利益。）

自證不可說，引物說法性，法身寂滅口，悲流如蟒吸。

世尊並不直說自己所親證之法，因為它本不可說；為了引接眾生，才以方便而宣說「法性」。〔問〕怎樣方便？〔答〕諸佛以「法性」為身、以「寂滅」為口，極為廣大清淨，遠離煩惱、所知二障；再以大慈悲流出教法之網，引接眾生——譬如大蟒張開口、吐涎而吸引諸物一般。一切諸佛的身、口、悲同來引接，也是這樣，大悲無有窮盡，因為它是畢竟究竟的。

彼修得果故，修說非無義，但聞及不聞，修說則無理。

諸佛以方便宣說自所親證之法、引接世間；由於依教修行的人，能憑修行之力自在而得果，所以『依教而修』與『佛之所說』都不是沒有意義的。反過來說：若只憑『聽聞』就能見得真義，那「修」便沒有利益了；若不必『聽聞』就能入於「修」，那「說」便沒有利益了——可見聞、修相須，說與修都各有其義。（說完弘法的利益，接著說弘法的差別。）

阿含說證說，謂口謂通力，通力謂相好，餘色及虛空。

菩薩說法有兩種差別：一是阿含說——以口力而說；二是證說——以神通力而說。其中神通力之說又有多種：或從相好而說、或從樹林而說、或從樂器而說、或從空中而說。（說完弘法的差別，接著說弘法的成就。）

無畏及斷疑，令信亦顯實，如此諸菩薩，說成就應知。

諸菩薩弘法的成就，由四種義而成，如《梵天王問經》所說：一無畏、二斷疑、三令信、四顯實。菩薩具足四法，就能廣開大法施。〔問〕哪四法？〔答〕一是攝治妙法（攝持、修治正法）——由多聞之故而得無畏；二是自慧明淨——由大智慧之故而能斷疑；三是作善丈夫業——由不依名利之故而令他人信受；四是顯示染淨——由通達世諦、第一義諦之故，能顯出染相、淨相二種真實。

美語及離醉，無退無不盡，種種及相應，令解非求利，及以遍教授，復次成就說。

弘法的成就更有以下諸義：美語——別人瞋恚辱罵時，他也不以惡言回報。離醉——醉有兩種：一是被人稱讚時的醉，二是自身有所成就（如家世、容色、財富等成就而生愛喜）時的醉；這兩種醉於心中都已止滅，故名離醉。無退——不懈怠。無不盡——遠離法慳，一切盡情宣說。種種——不重複地說（隨機變化）。相應——所說不違背現量與比量。令解——字句明白可解。非求利——不為財利而令他人信受。遍教授——其教普被聲聞、緣覺、菩薩三乘。（說完弘法的成就，接著說「語」的成就。）

不細及調和，善巧亦明了，應機亦離求，分量與無盡。

「語成就」有八種：不細——聲量不細小，遍及整個徒眾。調和——音聲調和，悅可人意。善巧——開示字句分明善巧。明了——令人容易理解。應機——隨所宜而說。離求——不依名利而說。分量——說得令人樂聞而無厭。無盡——其說不可窮盡。（說完語成就，接著說「字」的成就。）

舉名及釋義，隨乘亦柔軟，易解而應機，出離隨順故。

「字成就」有八種：舉名——相應的字句，不違背驗證。釋義——解釋的字句，不違背正理。隨乘——隨乘的字句，不違背三乘（各隨其乘而說）。柔軟——離難的字句，不違背於聲（音聲柔順）。易解——聚集的字句，使人得義容易。應機——應物的字句，逗合機宜。出離——不滯著於字句，導向涅槃。隨順——正行的字句，隨順八支聖道。

菩薩字成就，如前義應知，聲有六十種，是說如來事。

菩薩的字成就如前所說；至於「如來」，則有六十種不可思議的音聲，如《佛祕密經》中說：「寂靜慧！如來具足六十種聲語，所謂潤澤、柔軟、可意、意樂、清淨」……如是廣說。逐一是：

潤澤聲——能任持、攝受眾生的善根。2. 柔軟聲——現前聞法時，令人得到樂觸（身心安樂的觸受）。3. 可意聲——由其所詮之義純善。4. 意樂聲——由其能詮之字善巧。5. 清淨聲——從無上出世間的後得智而出。6. 無垢聲——不與諸煩惱的習氣相應。7. 明亮聲——字句明白易解。8. 善力聲——具足功德，能破諸外道的惡邪見。9. 樂聞聲——令人信順而趣向出離。10. 不絕聲——一切外道都不能斷絕。
調伏聲——能對治貪等煩惱。12. 無刺聲——制立戒律而樂於方便（不刺傷人）。13. 不澁聲——令犯戒的人得以正當出罪。14. 善調聲——善能教化、教授。15. 悅耳聲——能對治散亂之心。16. 身倚聲——能引發三摩提（定）。17. 心了聲——能引發毘鉢舍那（觀）。18. 心喜聲——善能斷疑。19. 喜樂生聲——決定能拔除邪見。20. 無熱惱聲——令人信受而不生悔。
能持智聲——成就「聞」的因，為智慧所依止。22. 能持解聲——成就「思」的因，為智慧所依止。23. 不隱覆聲——不吝法、和盤托出而說。24. 可愛聲——令人得到自利之果。25. 渴仰聲——令已得果的人也深生願樂。26. 教勅聲——正說不可思議之法。27. 令解聲——正說可思議之法。28. 相應聲——不違背現量、比量的驗證。29. 有益聲——隨其所應而教示、引導。30. 離重聲——不作虛浮重複之說。
師子聲——能令外道生怖（如師子吼）。32. 象聲——振動廣大（如象鳴）。33. 雷聲——深沈遠聞（如雷震）。34. 龍聲——令人信受（如龍吟）。35. 緊那羅聲——歌音美妙（如緊那羅之歌）。36. 迦陵頻伽聲——韻致清亮（如迦陵頻伽鳥）。37. 梵聲——發聲遠去（如梵天之聲）。38. 命命鳥聲——初聞即得吉祥、一切事成（如命命鳥）。39. 天王聲——無人敢違（如天王之令）。40. 天鼓聲——為破魔的先聲（如天鼓）。
離慢聲——受讚受毀皆不自高。42. 入一切聲——能入毘伽羅論（聲明文法）的一切種相。43. 離不正聲——令人憶持不忘。44. 應時聲——教化之事一切時中應機而起。45. 無羞聲——不依利養（故無所羞怯）。46. 不怖聲——遠離慚羞怖畏。47. 歡喜聲——令人聞而無厭。48. 隨捨聲——於一切明處（學問之處）都善巧能入。49. 善友聲——成就一切眾生之利（如善友）。50. 常流聲——相續不斷（如常流之水）。
嚴飾聲——種種莊嚴顯現。52. 滿足聲——於一音之中以無量聲說法。53. 眾生根喜聲——於一語之中顯現無量義（令眾生隨根而喜）。54. 不毀呰聲——如所立之義令人信順（無可毀訾）。55. 不增減聲——應時、應量而說（不增不減）。56. 不躁急聲——不急促快速地說。57. 遍一切聲——遠近的徒眾同所依止（皆能聞得）。58. 一切種成就聲——凡世間的法義都以譬喻令人解了。

（《佛祕密經》原標「六十種」並云「如是廣說」；今釋文逐一列名者五十八，餘二依「廣說」攝而未別出。數雖舉六十，要旨在顯如來『一音演說、眾生隨類各得解』之語業不可思議。）（說完字成就，接著說『弘法之大』。）

開演及施設，建立并總舉，別說與斷疑，略廣皆令解。

『弘法之大』在於：開演——即言說。施設——即立諸句。建立——即善巧相應。如此分別開示，依其次第而總舉、別說、斷疑，使義理淺近、容易理解，令聽受的人對所說之法得到決定（確定不疑）。其中又有略說——一說即了，利根的人迅速得解；廣說——重複而說，鈍根的人遲緩得解。

說者及所說，受者三輪淨，復離八種過，說者淨應知。

弘法的『三輪清淨』是哪三輪？一是說者——即諸佛菩薩；二是所說——即總說的名字等諸種法；三是受者——即略說便得解的人、廣說才得解的人。此外，說者之清淨，還應遠離八種過失。〔問〕哪八種？

懈怠及不解，拒請不開義，及以不斷疑，斷疑不堅固，厭退及有悋，如是八種過，諸佛無彼體，故成無上說。

八種過是：一懈怠；二不解義（自己不解其義）；三拒請（拒絕他人的請法）；四不開義（雖說而不開顯其義）；五不斷疑（不為人斷疑）；六斷疑不決定（斷疑而不令決定）；七厭退（生厭退之心，不肯一切時說）；八有悋（吝惜，不肯盡情開示）。一切諸佛把這八種過失全都遠離，所以成就「無上說法」。（說完弘法之大，接著說「義」的成就。）

此法隨時善，生信喜覺因，義正及語巧，能開四梵行。

隨時善，就是『初善、中善、後善』——依其次第，在聞慧時為「信」的因、在思慧時為「喜」的因、在修慧時為「覺」的因（所謂「覺」，是以定心觀察此法的道理，而得如實之智）。義正，就是善義與妙義，與世諦、第一義諦相應。語巧，就是易受、易解，由文字而顯現義理。由這義正、語巧，便能開示四種梵行。〔問〕哪四種？

不共他相應，具斷三界惑，自性及無垢，是行為四種。

四梵行是：一獨——「不共他相應」即是「獨」義，因為此行不與外道同行。二滿——「具斷三界惑」即是「滿」義，因為此行能具足斷除三界的煩惱。三清——「自性」即是「清」義，因為此行是無漏的自性清淨。四白——「無垢」即是「白」義，因為此行在漏盡之身的種類中得無垢之淨。（說完義成就，接著說『弘法之節』。）

所謂令入節，相節對治節，及以祕密節，是名為四節。

諸佛說法不離「四節」（四種說法的節度、深淺權宜）：一令入節、二相節、三對治節、四祕密節。〔問〕這四節各依什麼義？

聲聞及自性，斷過亦語深，次第依四義，說節有四種。

依其次第：令入節——為教導諸聲聞趣入法義、令他不生怖畏，所以說「色等是有」。相節——對於分別等三種自性，說它「無體無起自性清淨」，如此而說一切法。對治節——依『斷除諸過』而說，對治八種障（如大乘中說『受持二偈得這麼多功德』，都是為對治而說；此「對治」於後文當解）。祕密節——依於諸「深語」，須由『迴轉其語』（反過來會其意）方能得義。如大乘經偈說：

不堅堅固解，善住於顛倒，為煩惱所惱，速得大菩提。

這一節是『迴語得義』之偈，釋家依其語而轉解如下：

『不堅堅固解』——「不堅」是指眾生的心不散亂；於這『不散亂』作堅固之解，這個解最為殊勝、能得菩提。反之，心若散亂、堅固執著馳逐，反而不能得菩提。這是第一句的義。
『善住於顛倒』——「顛倒」是指執著常、樂、我、淨；若人能於這顛倒之中，反解得『無常、無樂、無我、無淨』而善能安住、不退，便能速得菩提；否則不得。這是第二句的義。
『為煩惱所惱』——是指長時勤修種種難行苦行，由那極致的疲倦勞苦而得菩提；否則不得。這是第三句的義。

（按：此偈即「祕密節」的深語，文面與常解相反，須依釋家所示的「迴語」而會其正義；今偈文與釋家自解並存如上，不另作評斷。）（說完弘法之節，接著說『弘法之意』。）

平等及別義，別時及別欲，依此四種意，諸佛說應知。

諸佛說法不離「四意」（四種說法的意趣）：

平等意——如佛說『往昔的毘婆尸佛即是我身』；這是由於法身無有差別，如此等說，名為平等意。
別義意——如佛說『一切諸法無自性、無生』；如此等說，名為別義意。
別時意——如佛說『若人發願求見阿彌陀佛，一切都能得生』；這是約著「別時」（他時、後時）方得往生而如此說，如此等說，名為別時意。
別欲意——對那有某種善根的人，如來或時讚歎、或時毀呰（因為他得了少分善根便以為滿足）；如此等說，名為別欲意。

（按：四意是諸佛『依何種用意而說』的分判；本品如實傳述這分判本身，對各說的內容不另作取捨評斷。）（說完弘法之意，接著說『受持大乘的功德』。）

輕佛及輕法，懈怠少知足，貪行及慢行，悔行不定等，如是八種障，大乘說對治，如是諸障斷，是人入正法。

這兩偈顯示「大乘斷障」的功德。障有八種，大乘經各說一法來對治（以下皆釋家所引的大乘經文）：

為對治輕佛障——大乘經說『往昔的毘婆尸佛即是我身』。
為對治輕法障——大乘經說『於無量恒河沙數的佛所修行大乘，才得生起信解』。
為對治懈怠障——大乘經說『若有眾生發願生安樂國土，一切都當得往生；稱念無垢月光佛名，決定當得作佛』。
為對治少知足障——大乘經說『有處讚歎布施等行、有處毀呰布施等行』。
為對治貪行障——大乘經說『諸佛國土極為微妙的樂事』。
為對治慢行障——大乘經說『或有佛土最為殊勝成就』。
為對治悔行障——大乘經說『或有眾生於佛菩薩起了不饒益之事，反而得生善道』。
為對治不定障——大乘經說『諸佛授記聲聞當得作佛，並說一乘』。這就叫『受持大乘而得離八障』。

若文及若義，二偈勤受持，功德數有十，是名勝慧者。善種得圓滿，死時歡喜勝，受生隨所欲，念生智亦成。生生恒值佛，聞法得信慧，遠離於二障，速成無上道。

這三偈顯示『受持大乘所集得的功德』，有十種：一成就一切善根種子圓滿的依止；二臨命終時得無上的喜悅；三於一切處得隨願受生；四於一切生處得自性念生智（一出生就能憶念前法）；五所生之處恒得值遇佛；六恒在佛邊聽聞大乘法；七成就增上的信根；八成就增上的慧根；九遠離煩惱、所知二障；十迅速成就無上菩提。若人於一切大乘經典，乃至只是一句，能就其文、其義正勤受持，便得這十種功德。其中應知：現在世得前兩種功德，未來世得其餘八種，漸漸增上殊勝。（說完持法的功德，接著說『弘法的功德』。）

慧善及不退，大悲名稱遠，巧便說諸法，如日朗世間。

若諸菩薩具足五因，便名為「善說法」：一不倒說——由智慧善巧；二恒時說——由精進不退；三離求說——由大悲（不為自求）；四令信說——由名稱遠播；五隨機說——由善巧方便。由這五因能善說法，引導眾生多生恭敬——譬如太陽升起，照朗整個世間。

（弘法品到此為止。）

Having spoken of seeking the Dharma, the text next takes up expounding the Dharma to others — proclaiming the Dharma (弘法).

Hard to get and moreover not firm — yet, pitying the suffering, one ever gladly gives; how much more, using the Dharma to benefit the world, for it grows and is likewise inexhaustible.

This verse first blocks Dharma-stinginess (法慳, hoarding the Dharma and refusing to speak it). "Hard to get and moreover not firm" refers to the three things of body, life, and wealth — and the bodhisattva, out of compassion, even gives these three unfirm things at all times to beings in suffering and distress. How much more, then, should he give the Dharma — a thing not hard to come by, which, once given, instead grows and is inexhaustible — how could he be stingy and refuse to speak it? Therefore the bodhisattva ought to benefit the world widely with the Dharma. 〔Question〕 Why so? 〔Answer〕 Because once the Dharma is given, it instead grows and has no end. (Having blocked Dharma-stinginess, the text next states the benefit [of proclaiming the Dharma].)

What is realized for oneself cannot be spoken; to draw beings in, one speaks of the dharma-nature; the dharma-body is the mouth of quiescence, and compassion streams forth as the great serpent draws in.

The World-Honored One does not directly speak the Dharma he himself has realized, because it is in itself unspeakable; it is in order to draw beings in that he expounds the dharma-nature (法性, dharmatā) by skillful means. 〔Question〕 In what way, by skillful means? 〔Answer〕 The Buddhas take the dharma-nature as their body and quiescence (寂滅, nirvāṇa) as their mouth — utterly vast and pure, free of the two obstructions (二障: the afflictive obstruction and the cognitive obstruction). Then, with great compassion, they stream forth the net of the teaching to draw beings in — just as the great serpent opens its mouth and gives off its saliva to draw all things in. The body, mouth, and compassion of all the Buddhas draw beings in together in just this way; and their great compassion is inexhaustible, because it is ultimate and final.

Since he who practices gains the fruit, both practice and teaching are not without meaning; but [if the fruit came] by hearing alone, or without hearing, then practice and teaching would make no sense.

The Buddhas by skillful means expound the Dharma they themselves have realized, and thereby draw the world in; and since one who practices according to the teaching can, by the power of his practice, gain the fruit at will, therefore "practicing according to the teaching" and "what the Buddha has taught" are both not without meaning. Put the other way: if the true meaning could be seen by mere hearing, then practice would be of no benefit; and if one could enter into practice without needing to hear, then teaching would be of no benefit — from which it is clear that hearing and practice require each other, and that teaching and practice each have their own meaning. (Having stated the benefit of proclaiming the Dharma, the text next states the divisions of proclaiming the Dharma.)

Teaching by tradition and teaching by realization — that is, by the mouth and by supernormal power; teaching by supernormal power means [teaching] from the marks and signs, from other forms, and from empty space.

The bodhisattva's teaching of the Dharma has two divisions: first, teaching by tradition (阿含說, āgama) — teaching by the power of the mouth; second, teaching by realization (證說) — teaching by supernormal power (神通力, ṛddhi). Teaching by supernormal power is in turn of several kinds: teaching from the marks and signs [of a Buddha's body], or from a grove of trees, or from a musical instrument, or from the midst of empty space. (Having stated the divisions of proclaiming the Dharma, the text next states the accomplishment of proclaiming the Dharma.)

Fearlessness and cutting off doubt, giving rise to faith and also revealing the real — in this way, know, the bodhisattvas' accomplishment in teaching should be understood.

The bodhisattvas' accomplishment in proclaiming the Dharma is formed by four kinds of meaning, as stated in the Sūtra of the Questions of Brahmā the Heaven-King (《梵天王問經》): first, fearlessness; second, cutting off doubt; third, giving rise to faith; fourth, revealing the real. When the bodhisattva is complete in the four dharmas, he can open wide the great gift of the Dharma. 〔Question〕 Which four dharmas? 〔Answer〕 First, grasping and cultivating the wondrous Dharma (holding and refining the true Dharma) — by much hearing, one gains fearlessness; second, one's own wisdom bright and pure — by great wisdom, one can cut off doubt; third, doing the work of a good and upright man — by not relying on name and gain, one causes others to have faith; fourth, displaying the defiled and the pure — by penetrating the conventional truth and the truth of ultimate meaning, one can reveal the two kinds of reality, the mark of defilement and the mark of purity.

Beautiful speech and freedom from intoxication, no turning back and holding nothing back, variety and correspondence, causing understanding and not seeking gain, and universal instruction as well: these further form the accomplishment in teaching.

The accomplishment in proclaiming the Dharma has these further meanings: beautiful speech — when others rage and revile him, he does not repay them with harsh words. Freedom from intoxication — intoxication is of two kinds: first, the intoxication of being praised by others; second, the intoxication of one's own attainments (as when family, looks, wealth, and the like are attained and give rise to fond delight); both these intoxications have ceased within his mind, and so it is called freedom from intoxication. No turning back — he is not slack. Holding nothing back — free of Dharma-stinginess, he expounds all of it fully. Variety — he does not repeat himself (he varies according to the occasion). Correspondence — what he expounds does not contradict direct perception (現量, pratyakṣa) or inference (比量, anumāna). Causing understanding — his words and phrases are plain and can be understood. Not seeking gain — he does not cause others to have faith for the sake of wealth and gain. Universal instruction — his teaching universally reaches the three vehicles: the listeners, the solitary awakeners, and the bodhisattvas. (Having stated the accomplishment in teaching, the text next states the accomplishment of speech.)

Not thin, and harmonious, skillful and also clear, suited to the occasion and also free of seeking, well-measured and inexhaustible.

The accomplishment of speech has eight kinds: not thin — the volume of the voice is not thin and small, but reaches the whole assembly. Harmonious — the sound is harmonious and pleasing to the mind. Skillful — it sets forth the words and phrases distinctly and skillfully. Clear — it lets people understand easily. Suited to the occasion — he expounds according to what is fitting. Free of seeking — he expounds not relying on name and gain. Well-measured — he expounds so that people delight to hear and do not weary. Inexhaustible — his expounding cannot be used up. (Having stated the accomplishment of speech, the text next states the accomplishment of the syllables.)

Raising the name and explaining the meaning, according to the vehicle and gentle, easy to understand and suited to the occasion, leading forth and conforming.

The accomplishment of the syllables has eight kinds: raising the name — the corresponding words and phrases do not contradict verification. Explaining the meaning — the explaining words and phrases do not contradict right reason. According to the vehicle — the vehicle-following words and phrases do not contradict the three vehicles (each expounded according to its own vehicle). Gentle — the difficulty-freeing words and phrases do not contradict the sound (the voice is gentle and yielding). Easy to understand — the gathered-together words and phrases make it easy for people to grasp the meaning. Suited to the occasion — the responsive words and phrases meet what is fitting for the occasion. Leading forth — not clinging to the words and phrases, it leads toward nirvāṇa. Conforming — the words and phrases of right practice conform to the eightfold noble path (八支聖道, the āryāṣṭāṅga-mārga).

The bodhisattva's accomplishment of the syllables is to be understood as above in meaning; the sound has sixty kinds — this is spoken of as a Tathāgata's [work].

The bodhisattva's accomplishment of the syllables is as stated above; as for the Tathāgata, he has sixty kinds of inconceivable sound, as stated in the Secret Sūtra of the Buddha (《佛祕密經》): "Serene Wisdom! The Tathāgata is complete in sixty kinds of vocal sound — namely, the moistening, the gentle, the agreeable, the mind-pleasing, the pure . . ." and so it is expounded at length. One by one they are:

The moistening sound — it can hold and gather in the wholesome roots of beings. 2. The gentle sound — while one is present hearing the Dharma, it lets one gain a pleasant contact (a contact of ease of body and mind). 3. The agreeable sound — because the meaning it conveys is wholly good. 4. The mind-pleasing sound — because the syllables that convey it are skillful. 5. The pure sound — it issues from the supreme, world-transcending, subsequently-attained knowledge (後得智, pṛṣṭha-labdha-jñāna). 6. The stainless sound — it does not correspond with the latent impressions [熏習, vāsanā] of the afflictions. 7. The bright sound — its words and phrases are plain and easy to understand. 8. The well-powered sound — complete in merit, it can break the evil wrong views of the various outsiders. 9. The delightful-to-hear sound — it causes people to have faith and comply, turning toward deliverance. 10. The uninterrupted sound — no outsider whatever can cut it off.
The taming sound — it can counteract the afflictions of craving and the rest. 12. The thornless sound — it lays down the precepts yet delights in skillful means (it does not wound). 13. The unharsh sound — it lets one who has broken a precept properly leave the offense. 14. The well-tempered sound — it is well able to teach and instruct. 15. The ear-pleasing sound — it can counteract a scattered mind. 16. The body-resting sound — it can draw forth meditative concentration (三摩提, samādhi). 17. The mind-clarifying sound — it can draw forth insight (毘鉢舍那, vipaśyanā). 18. The mind-gladdening sound — it is well able to cut off doubt. 19. The joy-and-bliss-giving sound — it can definitively uproot wrong views. 20. The unburning sound — it lets people have faith and comply, and not fall into regret.
The knowledge-upholding sound — it accomplishes the cause of "hearing," and is the support of wisdom. 22. The understanding-upholding sound — it accomplishes the cause of "reflecting," and is the support of wisdom. 23. The unconcealing sound — free of Dharma-stinginess, it holds nothing back in its expounding. 24. The lovable sound — it lets people gain the fruit of benefit for themselves. 25. The yearning sound — it makes even those who have already gained the fruit give rise to deep aspiration and delight. 26. The commanding sound — it rightly expounds the inconceivable Dharma. 27. The understanding-giving sound — it rightly expounds the conceivable Dharma. 28. The corresponding sound — it does not contradict the verification of direct perception and inference. 29. The beneficial sound — it teaches, shows, and guides according to what is fitting. 30. The unrepetitious sound — it makes no empty, redundant statements.
The lion sound — it can make the outsiders afraid (like a lion's roar). 32. The elephant sound — it resounds vast and great (like an elephant's cry). 33. The thunder sound — it is deep and heard afar (like a thunderclap). 34. The dragon sound — it makes people have faith and comply (like a dragon's cry). 35. The kiṃnara sound — its song is exquisite (like the song of a kiṃnara). 36. The kalaviṅka sound — its cadence is clear and bright (like the kalaviṅka bird). 37. The Brahmā sound — it issues forth and travels far (like the voice of Brahmā). 38. The jīvaṃjīvaka-bird sound — on first hearing it, one gains good fortune and all one's affairs are accomplished (like the jīvaṃjīvaka bird). 39. The heaven-king sound — none dare disobey it (like the command of a heaven-king). 40. The heavenly-drum sound — it is the herald that breaks Māra (like a heavenly drum).
The pride-free sound — whether praised or reviled, he does not exalt himself. 42. The all-entering sound — it can enter into every kind of aspect of grammatical science (毘伽羅論, vyākaraṇa). 43. The undistorted sound — it lets people remember and not forget. 44. The timely sound — the work of teaching arises, suited to the occasion, at all times. 45. The sound of non-conscience — it does not rely on gain and support (and so has nothing to shrink from). 46. The fearless sound — it is free of conscience and shame, and fear. 47. The joyful sound — it lets people hear it without wearying. 48. The all-accommodating sound — it can skillfully enter into every field of learning. 49. The good-friend sound — it accomplishes the benefit of all beings (like a good friend). 50. The ever-flowing sound — it continues on unbroken (like ever-flowing water).
The adorned sound — it manifests all kinds of adornment. 52. The satisfying sound — within a single voice it expounds the Dharma with immeasurable sounds. 53. The delighting-every-faculty-of-beings sound — within a single utterance it manifests immeasurable meanings (so that beings, each according to his faculty, are gladdened). 54. The unfaultable sound — the meanings it sets forth make people have faith and comply (there is nothing to fault). 55. The neither-adding-nor-subtracting sound — it expounds suited to the occasion and to the measure (neither adding nor subtracting). 56. The unhurried sound — it does not expound hastily and fast. 57. The all-pervading sound — the assembly, near and far alike, has it as its common support (all can hear it). 58. The all-kinds-accomplishing sound — every meaning of the Dharma in the world it makes understood by means of similes.

(The Secret Sūtra of the Buddha originally states "sixty kinds" and says "and so it is expounded at length"; the present commentary lists by name fifty-eight, the remaining two being gathered under "expounded at length" and not separately drawn out. Though the number given is sixty, the essential point is to reveal that the Tathāgata's vocal deed — "one voice expounds, and beings each according to their kind gain understanding" — is inconceivable.) (Having stated the accomplishment of the syllables, the text next states the greatness of proclaiming the Dharma.)

Setting forth and setting up, establishing and raising the whole, stating in detail and cutting off doubt, in brief and at length, all causing understanding.

The greatness of proclaiming the Dharma lies in this: setting forth — that is, speaking. Setting up — that is, laying down the phrases. Establishing — that is, the skillful correspondence. Distinguishing and setting forth in this way, following their proper order, raising the whole and stating in detail, and cutting off doubt, he makes the meaning near at hand and easy to understand, causing those who receive the teaching to gain certainty about the Dharma expounded (settled and free of doubt). Among these there is also the brief expounding — one statement and it is grasped, for those of keen faculties quickly understand; and the extensive expounding — stated again and again, for those of dull faculties understand slowly.

The teacher and what is taught and the receiver — the three spheres are pure; further freed of the eight kinds of fault — thus, know, the teacher is pure.

What are the three pure spheres of proclaiming the Dharma? First, the teacher — that is, the Buddhas and bodhisattvas; second, what is taught — that is, the names and terms of all the kinds of Dharma expounded in sum; third, the receiver — that is, both the one who understands by the brief expounding and the one who understands only by the extensive expounding. Beyond this, the teacher's purity means that he should further be freed of eight kinds of fault. 〔Question〕 Which eight?

Sloth and failure to understand, refusing a request and not opening up the meaning, and not cutting off doubt, cutting off doubt but not firmly, weariness-and-retreat and stinginess: such are the eight kinds of fault; the Buddhas have none of these in their substance, and so they accomplish the supreme expounding.

The eight kinds of fault are: first, sloth; second, failure to understand the meaning (he himself does not understand its meaning); third, refusing a request (refusing another's request for the Dharma); fourth, not opening up the meaning (he expounds, but does not open up and reveal its meaning); fifth, not cutting off doubt (he does not cut off doubt for others); sixth, cutting off doubt without settling it (he cuts off doubt but does not bring about certainty); seventh, weariness-and-retreat (he gives rise to a mind of weary retreat and is unwilling to expound at all times); eighth, stinginess (grudging, unwilling to open up and reveal it fully). All the Buddhas are utterly free of these eight kinds of fault, and so they accomplish "the supreme expounding of the Dharma." (Having stated the greatness of proclaiming the Dharma, the text next states the accomplishment of the meaning.)

This Dharma is good throughout time, the cause of faith, of joy, and of awakening; the meaning correct and the words skillful — it can open the four pure practices.

Good throughout time means "good in the beginning, good in the middle, good in the end" — in their proper order, at the time of the wisdom of hearing it is the cause of faith, at the time of the wisdom of reflecting it is the cause of joy, at the time of the wisdom of cultivating it is the cause of awakening (by "awakening" is meant that, with a concentrated mind, one contemplates the principle of this Dharma and gains the knowledge that accords with reality). The meaning correct means the good meaning and the wondrous meaning, corresponding with the conventional truth and the truth of ultimate meaning. The words skillful means easy to receive and easy to understand, so that through the letter the meaning appears. By this correct meaning and skillful wording, one can then open up the four kinds of pure practice (四梵行, brahmacaryā). 〔Question〕 Which four?

Not shared with others in its correspondence, complete in cutting off the delusions of the three realms, own-nature and stainless: these are the practice in its four kinds.

The four pure practices are: first, the solitary; second, the complete; third, the clear; fourth, the white. "Not shared with others in its correspondence" is the meaning of the solitary, because this practice is not shared in common with the outsiders. "Complete in cutting off the delusions of the three realms" is the meaning of the complete, because this practice can completely cut off the afflictions of the three realms. "Own-nature" is the meaning of the clear, because this practice is the uncontaminated (無漏, anāsrava) own-nature purity. "Stainless" is the meaning of the white, because this practice, within the class of the body whose contaminants are exhausted, gains the stainless purity. (Having stated the accomplishment of the meaning, the text next states the divisions of proclaiming the Dharma.)

Namely the division of drawing in, the division of the mark, the division of counteracting, and the division of the secret: these are called the four divisions.

The Buddhas' expounding of the Dharma is never apart from the four divisions (四節: four modulations of teaching, its depth and its expedient measure): first, the division of drawing in; second, the division of the mark; third, the division of counteracting; fourth, the division of the secret. 〔Question〕 On what meaning does each of these four divisions rest?

The listeners and the own-natures, cutting off the fault and the deep words: in order, resting on these four meanings, the expounding-divisions are of four kinds.

In their proper order: The division of drawing in — in order to teach the listeners (聲聞, śrāvaka) to enter into the meaning of the Dharma and not to give rise to dread, it says "form and the rest exist." The division of the mark — with respect to the three own-natures (三性), such as the wholly-imagined and so forth, it says that they are "without substance, without arising, own-nature pure," and thus expounds all dharmas. The division of counteracting — resting on "cutting off the various faults," it expounds so as to counteract the eight kinds of obstruction (as when it is said in the great vehicle, "by upholding two verses one gains such-and-such merit" — all such is expounded for the sake of counteracting; this "counteracting" will be explained below). The division of the secret — resting on the various deep words, whose meaning is to be gained only by "turning the words about" (reading them the other way round). As a verse of a Mahāyāna scripture says:

By a firm understanding of what is not firm, by dwelling well in inversion, and by being tormented by the afflictions, one swiftly gains the great awakening.

This division is a verse of "gaining the meaning by turning the words about," and the commentator, following its wording, turns and construes it as follows:

"By a firm understanding of what is not firm" — "not firm" refers to beings' mind being undistracted; making a firm understanding of this "undistractedness" is the most excellent understanding, able to gain awakening. Conversely, if the mind is distracted and firmly clings and chases about, it cannot gain awakening. This is the meaning of the first line.
"By dwelling well in inversion" — "inversion" refers to clinging to permanence, bliss, self, and purity; if a person can, within this inversion, instead understand "impermanent, without bliss, without self, without purity," and can dwell well and not retreat, then he can swiftly gain awakening; otherwise he does not. This is the meaning of the second line.
"By being tormented by the afflictions" — this refers to long and diligent cultivation of all kinds of hard and painful practice; by that utmost fatigue and toil one can gain awakening; otherwise one does not. This is the meaning of the third line.

(Note: this verse is the deep words of "the division of the secret"; its surface reading is the reverse of the ordinary construal, and its right meaning must be grasped by the "turning-about of the words" that the commentator sets forth. Here the verse and the commentator's own construal of it are set out side by side as above, and no separate judgment is added.) (Having stated the divisions of proclaiming the Dharma, the text next states the intents of proclaiming the Dharma.)

The equal and the meaning apart, the time apart and the wish apart — resting on these four kinds of intent, the Buddhas' expounding is to be understood.

The Buddhas' expounding of the Dharma is never apart from the four intents (四意: four purposive slants of the teaching):

The equal intent — as when the Buddha says, "the Vipaśyin Buddha of long ago is my very self"; this is because the dharma-body is without difference, and such statements are called the equal intent.
The meaning-apart intent — as when the Buddha says, "all dharmas are without own-nature, without arising"; such statements are called the meaning-apart intent.
The time-apart intent — as when the Buddha says, "if a person makes the vow to see Amitābha Buddha (阿彌陀佛), all will attain birth [in his land]"; this is said with reference to "a time apart" (a later, other time) at which birth is then attained, and such statements are called the time-apart intent.
The wish-apart intent — toward a person who has a certain wholesome root, the Tathāgata at one time praises and at another time disparages (because, having gained but a small portion of a wholesome root, that person takes it to be enough); such statements are called the wish-apart intent.

(Note: the four intents are the classification of "on what sort of intent the Buddhas expound"; this chapter faithfully transmits the classification itself, and adds no separate selection or judgment upon the content of each statement.) (Having stated the intents of proclaiming the Dharma, the text next states the merit of upholding the great vehicle.)

Slighting the Buddha and slighting the Dharma, sloth and being content with little, conduct of craving and conduct of pride, conduct of regret and being unsettled, and so forth: such are the eight kinds of obstruction; the great vehicle expounds the counteracting; when such obstructions are cut off, this person enters the true Dharma.

These two verses reveal the merit of "the great vehicle's cutting off of obstruction." The obstructions are of eight kinds, and the great-vehicle scriptures each expound one dharma to counteract them (all that follows is the great-vehicle scriptural text cited by the commentator):

To counteract the obstruction of slighting the Buddha — the great-vehicle scripture says, "the Vipaśyin Buddha of long ago is my very self."
To counteract the obstruction of slighting the Dharma — the great-vehicle scripture says, "only by practicing the great vehicle in the presence of Buddhas as numerous as the sands of immeasurable Ganges rivers does one come to give rise to faith and understanding."
To counteract the obstruction of sloth — the great-vehicle scripture says, "if there are beings who vow to be born in the Land of Peace and Bliss (安樂國土), all will attain birth there; whoever recites and holds the name of the Buddha Stainless Moonlight (無垢月光佛) will surely attain buddhahood."
To counteract the obstruction of being content with little — the great-vehicle scripture says, "in one place it praises giving and the other practices, in another place it disparages giving and the other practices."
To counteract the obstruction of the conduct of craving — the great-vehicle scripture says, "the exceedingly wondrous, blissful things of the Buddhas' lands."
To counteract the obstruction of the conduct of pride — the great-vehicle scripture says, "there is a Buddha-land most supremely accomplished."
To counteract the obstruction of the conduct of regret — the great-vehicle scripture says, "there are beings who, having done unbeneficial things toward Buddhas and bodhisattvas, instead attain birth in a good destiny."
To counteract the obstruction of being unsettled — the great-vehicle scripture says, "the Buddhas confer on the listeners the prophecy that they will attain buddhahood, and expound the one vehicle." This is called "upholding the great vehicle and thereby gaining freedom from the eight obstructions."

As to the letter and as to the meaning, diligently upholding the two verses: the merits are ten in number — such a one is called a person of surpassing wisdom. The seed of the good is fulfilled, at the time of death the joy is supreme, receiving birth according to one's wish, the knowledge born of mindfulness is also accomplished. Life after life ever meeting Buddhas, hearing the Dharma and gaining faith and wisdom, far removed from the two obstructions, swiftly accomplishing the supreme path.

These three verses reveal "the merits amassed by upholding the great vehicle" — there are ten kinds: first, the accomplishment of the support in which the seed of every wholesome root is fulfilled; second, at the time of death, gaining the supreme joy; third, gaining birth according to one's wish in every place; fourth, in every place of birth, gaining the knowledge born of the mindfulness that is one's own nature (from birth one can recall the former Dharma); fifth, wherever one is born, ever meeting Buddhas; sixth, ever hearing the great-vehicle Dharma at the side of Buddhas; seventh, accomplishing a surpassing faculty of faith; eighth, accomplishing a surpassing faculty of wisdom; ninth, being far removed from the two obstructions of the afflictions and the cognizable; tenth, swiftly accomplishing the supreme awakening. If a person, with respect to all the great-vehicle scriptures, even down to a single line, diligently upholds it as to its letter and as to its meaning, he gains these ten kinds of merit. Herein it should be understood: in the present life one gains the first two merits, and in future lives one gains the remaining eight, growing gradually more surpassing. (Having stated the merit of upholding the Dharma, the text next states the merit of proclaiming the Dharma.)

Good in wisdom and not turning back, great compassion with a name reaching afar, with skillful means expounding the dharmas — like the sun brightening the world.

If the bodhisattva is complete in five causes, he is called "one who expounds the Dharma well": first, undistorted expounding — by good wisdom; second, timely expounding at all times — by not turning back; third, expounding free of seeking — by great compassion (not for one's own sake); fourth, expounding that gives rise to faith — by a name reaching afar; fifth, expounding suited to the occasion — by skillful means. By these five causes he can expound the Dharma well and lead beings to give rise, life after life, to reverence — just as the sun rises and brightens the whole world.

(Here the chapter on Proclaiming the Dharma ends.)

義疏Exposition

求法品把法「求」到了手；求到了，要『說出去』——這就是「弘法」。本品講弘法的全副功夫：先破『吝法不說』的毛病，再說弘法的利益、會說法的人有哪些成就（說、語、字乃至如來的六十種音聲）、怎樣清淨地說（三輪淨、離八過、四梵行）、說法的種種善巧（四節、四意），最後說斷障、受持與說法的功德。

一、別把法藏起來：法施越施越多

難得復不堅，愍苦恒喜施，況以法利世，增長亦無盡。

本論開口先破一個毛病——「法慳」（捨不得把法說給人）。本論的理路很實在：身、命、財都是『難得而又不堅固』之物，菩薩尚且因慈悲，隨時把這三樣施給苦難眾生；那「法」呢？得它本不難，施出去又增長無盡——這樣的東西，有什麼好慳吝的？可借一盞燈點亮另一盞來體會：拿我的燈火去引燃你的燈，我的火非但不減，反而兩盞、十盞、千盞，越傳越亮、越分越多。法施正是這樣——說給人聽，自己的法不但不少，反而在一說再說中更熟、更明。 把法藏著捂著，是世上最不划算的吝嗇。這正是《大智度論》早已說透的理：「財施有量，法施無量。財施有盡，法施無盡；譬如以薪益火，其明轉多」（故論判「二施之中，法施為勝」）。財物施一分便少一分，法卻像柴添於火、火光反而越燒越旺——得來不難、施去無盡，本論「況以法利世，增長亦無盡」一句，正與此同一血脈。

二、佛為什麼要說：自證不可說，悲流引接

自證不可說，引物說法性，法身寂滅口，悲流如蟒吸。

這裡有一層深意：佛自己所證的那個境界，其實「不可說」——它離言絕慮。那佛何以還要說法？為了「引接眾生」，才以方便說「法性」。本論用一個很有力的比方（這是本論自具的譬喻）：諸佛以「法性」為身、以「寂滅」為口，再以大慈悲流出教法之網來引接眾生——就像大蟒張口吐涎、把萬物吸引過來一般。佛的身、口、悲同時來引接，大悲無有窮盡。這比方乍看奇特，意思卻深：佛說法不是要『告訴你一個道理』，是以整個悲心把你「吸」向解脫——那是一種無盡的、主動的攝受。

彼修得果故，修說非無義，但聞及不聞，修說則無理。

接著本論點出「聞」與「修」相須：佛說法、人依之而修而得果，所以「說」和「修」都有意義。反過來想就明白了——若光聽就能見真理，那「修」豈不多餘？若不必聽就能會修，那「說」豈不多餘？ 正因二者缺一不可，弘法（說）才這樣要緊：它是「修」的眼，替人指出該往哪裡用功。

三、會說法的人：一音演說，隨類得解

接下來一大段，本論細數『會說法』的種種成就——分『說成就、語成就、字成就』三層，如無畏、斷疑、令信、顯實；不細、調和、善巧、明了、應機、離求；舉名、釋義、隨乘、柔軟等。把這許多條歸成一句話，會發現它們都指向同一個方向：好的說法，眼睛始終看著『聽的人』，不看著『說的人自己』。 所以裡頭一再出現「應機」（隨他根器而說）、「令解」（讓他聽得懂）、「非求利」（不為自己的名利）、「離醉」（被人讚也不飄、自己有成就也不傲）。這正像一個好醫生應病與藥、一個好老師因材施教——法是同一個法，卻要對不同的人，說成他接得住的樣子。這一層的極致，是『如來的六十種音聲』（如《佛祕密經》所列，從「潤澤聲」到「一切種成就聲」）。它要顯的，是佛語業的不可思議——佛以一個聲音演說，無量眾生卻各依自己的根器，聽見了正對自己的那一句。 這正是《維摩詰所說經》那句傳誦千年的偈：「佛以一音演說法，眾生隨類各得解」——同一場法，千萬人各得其解：這才是說法的最高境地。

四、清淨地說：三輪淨、離八過、四梵行

會說，還要說得『乾淨』。本論說『三輪清淨』——說者（佛菩薩）、所說（法）、受者（聽眾），三方面都清淨；又要『離八過』——懈怠、不解義、拒人之請、不開示義、不斷人疑、斷疑卻不決定、厭倦退縮（不肯一切時說）、慳吝（不肯盡情開示）。這八條，是說法者的一張自我檢查表：有沒有偷懶？有沒有把話說清？有沒有把人的疑解透？有沒有藏一手？ 諸佛把這八病全離了，所以成「無上說法」。再加「四梵行」收束品格：獨（不與外道同流）、滿（斷盡三界煩惱）、清（無漏的自性清淨）、白（漏盡之身的無垢清淨）。可見弘法到了高處，靠的已不只是口才，而是說法者自己的清淨——人乾淨了，法才說得乾淨。

五、說法的善巧：四節與四意

這是本品最見「善巧」的一段。本論指出，佛說法有「四節」（四種節度：令入、相、對治、祕密）與「四意」（四種用意：平等、別義、別時、別欲）。把它們合起來體會，就是一句話：佛說法，因人、因時而異——同一個真理，對不同的人、在不同的時機，要用不同的『鑰匙』去開。 一把鑰匙開一把鎖，這才是大善巧。

這裡有兩處須照本論的分寸如實領會：

「祕密節」中有一種「深語」，字面與常解正相反（如『不堅，作堅固解』「善住於顛倒」）。這不是說錯了，而是佛有意的『轉語』——須把那話『迴轉』過來才得正義，而經文自己就帶著解碼（釋家隨即自解：「不堅」指心不散亂、於此作堅固解最能得菩提；『善住顛倒』指於常樂我淨之執中、善住「無常無樂無我無淨」之解……）。本疏只如實傳這『偈文＋自解』並陳的樣子，不替它多加一層防誤讀的議論——因為經已自明，毋庸代裁。
「別時意」是說：像『願見阿彌陀佛者一切皆得往生』這類話，本論判它是『約他時（別時）得生』而說的。要緊的是看清——這是本論在分判『佛說這句話，是依著什麼用意』，是一種『用意之判』；本疏如實傳述這判語，而不就淨土法門本身的內容作任何取捨評斷。

懂了『四節、四意』，讀經才不致死執字面：要常問一句『佛是依什麼用意、用哪一把鑰匙在說？』——這是弘法者須有的眼，也是聽法者須有的耳。

六、弘法的果：斷障、十功德、如日朗世間

最後說果。本論先說「大乘斷障」——八種障（輕佛、輕法、懈怠、少知足、貪行、慢行、悔行、不定），大乘經各說一法對治（皆釋家所引的大乘經文）；障斷了，這人就「入正法」。再說『受持大乘十功德』——從「善根種子圓滿」『臨終得大喜悅』，到『生生值佛、聞法、信慧增上』『遠離二障、速成菩提』（現世先得前二、未來漸得其餘八）。

慧善及不退，大悲名稱遠，巧便說諸法，如日朗世間。

末了以「說法功德」收全品：具足五因（不倒說／慧善、恒時說／不退、離求說／大悲、令信說／名稱遠、隨機說／巧便）便是「善說法」，能引眾生多生恭敬——譬如太陽升起，照朗整個世間。 這「如日朗世間」一句，是全品最好的收束：說法者於眾生，正該如日——只管放光照亮，不問人領不領情、報不報恩。

結：法是要點亮的燈，不是私藏的寶

通看全品，弘法品講的是菩薩『把求到的法說出去』這一段功夫：先破吝法（法施如燈傳燈，越分越亮）、明佛之悲心引接（如蟒之吸，無盡攝受）、細數會說法的成就（一音演說、隨類得解，眼裡只有聽法的人）、要求清淨地說（三輪淨、離八過、四梵行）、又示善巧地說（四節四意，一鑰一鎖、依意而說），終歸於斷障、十功德、如日朗世間。

一句話收束：法不是私藏的寶，是要一盞一盞點亮下去的燈；真正會說法的人，心裡只有聽法的人——像太陽，只管照亮世間，不問回報。

The Chapter on Seeking the Dharma got the Dharma "sought" into hand; having obtained it, one must "speak it out" — and this is "proclaiming the Dharma." This chapter treats the whole craft of proclaiming: first it breaks the fault of "hoarding the Dharma and not speaking it," then it states the benefit of proclaiming, who has the accomplishments of one who can teach (speaking, speech, and syllables, up to the sixty kinds of vocal sound of the Tathāgata), how to speak purely (the three spheres pure, freedom from the eight faults, the four pure practices), the many skillful means of speaking (the four divisions, the four intents), and finally the cutting off of obstructions, the upholding of the Dharma, and the merits of teaching it.

I. Do not hide the Dharma away: the gift of Dharma grows the more it is given

Hard to get and moreover unstable — pitying suffering, one gives ever gladly; how much more, using the Dharma to benefit the world, where the growth too is inexhaustible.

The treatise opens by breaking a fault — "hoarding the Dharma" (being unwilling to speak the Dharma to others). Its reasoning is very down-to-earth: body, life, and wealth are things "hard to get and moreover unstable," yet the bodhisattva, out of compassion, gives even these three away at any time to beings in distress and suffering. What, then, of the "Dharma"? It is not hard to get, and giving it away makes it grow without end — what is there in such a thing to be stingy about?

One may feel it through one lamp lighting another: I take the flame of my lamp and use it to kindle yours, and my flame is in no way diminished; on the contrary, two lamps, ten lamps, a thousand lamps — the more it is passed on the brighter, the more it is shared the more there is. The gift of Dharma is just so — spoken to others, one's own Dharma is not lessened but, in speaking it again and again, grows more ripe and more clear. To keep the Dharma hidden and cover it over is the least profitable stinginess in the world.

This is exactly the principle the Treatise on the Great Perfection of Wisdom long ago made plain: "The gift of wealth has a measure; the gift of Dharma is measureless. The gift of wealth has an end; the gift of Dharma is endless — as when one feeds a fire with fuel, its brightness turns ever greater" (and so the treatise judges: "of the two gifts, the gift of Dharma is the superior"). Give away a portion of wealth and by that much it is the less; the Dharma, by contrast, is like firewood added to a fire, whose flame only burns the more brightly for it — got without difficulty, given away without end. The treatise's line "how much more, using the Dharma to benefit the world, where the growth too is inexhaustible" is of one and the same bloodline as this.

II. Why the Buddha speaks: what he realizes of himself cannot be spoken; compassion streams out to draw beings in

What is realized of oneself cannot be spoken; to draw beings in, he speaks the nature of dharmas; the dharma-body, with the mouth of quiescent cessation, streams compassion like a great python drawing things in.

Here lies a deep layer of meaning: the realm the Buddha realizes of himself is in fact "unspeakable" — it is apart from words, cut off from thought. Then why does the Buddha still teach the Dharma? In order to "draw beings in," he speaks, by skillful means, the "nature of dharmas." The treatise uses a very forceful comparison (this is a simile the treatise supplies of itself): the buddhas take the "nature of dharmas" as their body and "quiescent cessation" as their mouth, and then, with great loving-kindness and compassion, stream out the net of the teaching to draw beings in — just as a great python opens its mouth and spews its saliva, drawing all things toward it. The Buddha's body, mouth, and compassion draw beings in all at once, and the great compassion is without end.

At first glance this comparison is strange, yet its meaning is deep: the Buddha's teaching of the Dharma is not to "tell you a doctrine"; it is, with his whole heart of compassion, to "draw" you toward liberation — a kind of gathering-in that is inexhaustible and wholly active.

Because they practice and gain the fruit, practice and teaching are not without meaning; but if by mere hearing, and by not hearing — then practice and teaching would have no reason.

The treatise next points out that "hearing" and "practice" require each other: the Buddha teaches the Dharma, people practice according to it and gain the fruit, and so both "teaching" and "practice" have meaning. Turn it around and it becomes plain — if seeing the truth came by mere hearing, would not "practice" be superfluous? And if one could practice without needing to hear, would not "teaching" be superfluous? Precisely because neither can be spared, proclaiming the Dharma (teaching) is this important: it is the eye of "practice," pointing out to a person just where to bend his effort.

III. One who can teach: he speaks with one voice, and each kind understands according to its own

Next comes a long passage in which the treatise enumerates in detail the various accomplishments of "one who can teach the Dharma" — set out in three layers, "the accomplishment of speaking, the accomplishment of speech, and the accomplishment of syllables": fearlessness, cutting off doubt, inspiring faith, and disclosing the real; not fine-drawn, harmonious, skillful, lucid, suited to the listener, free of self-seeking; raising up the name, explaining the meaning, following the vehicle, being gentle, and so forth. Gather these many clauses into a single sentence, and one finds they all point in one and the same direction: good teaching of the Dharma keeps its eyes always on "the one who hears," never on "the one who speaks."

So there recur again and again "suited to the listener" (speaking according to his capacity), "making him understand" (letting him grasp it), "not for gain" (not for one's own fame or profit), and "free of intoxication" (neither elated when praised, nor conceited over one's own attainment). This is just like a good doctor who applies the medicine to the illness, a good teacher who instructs each according to his material — the Dharma is one and the same Dharma, yet to different people it must be spoken into the shape each can receive.

The height of this layer is "the sixty kinds of vocal sound of the Tathāgata" (as listed in the Sūtra of the Buddha's Secret, from the "moistening sound" to the "sound accomplishing all kinds"). What it means to disclose is the inconceivability of the Buddha's activity of speech — the Buddha expounds with a single sound, yet immeasurable beings each, according to his own capacity, hear the very phrase that fits himself. This is exactly that verse from the Vimalakīrti Sūtra, transmitted for a thousand years: "The Buddha expounds the Dharma with one voice, and beings, each according to its kind, severally understand" — one and the same teaching, and thousands upon thousands each gain their own understanding of it: this is the highest ground of teaching the Dharma.

IV. Speaking purely: the three spheres pure, free of the eight faults, the four pure practices

To be able to speak is not enough; one must also speak "purely." The treatise says "the three spheres are pure" — the speaker (the buddhas and bodhisattvas), what is spoken (the Dharma), and the hearer (the audience), all three sides pure; and one must also be "free of the eight faults" — indolence, not understanding the meaning, refusing another's request, not disclosing the meaning, not cutting off another's doubt, cutting off doubt but not settling it, wearying and drawing back (unwilling to teach at all times), and stinginess (unwilling to disclose to the full). These eight are a self-examination checklist for the one who teaches: Am I being lazy? Have I made the words clear? Have I resolved the person's doubt through? Am I holding something back? The buddhas have left all eight of these ills behind, and so accomplish "unsurpassed teaching of the Dharma."

To this is added the "four pure practices" to seal one's character: solitary (not running in the same stream as the outsiders), complete (having cut off entirely the afflictions of the three realms), clear (the uncontaminated purity of one's own nature), and white (the stainless purity of a body in which the contaminants are exhausted). One sees that when proclaiming the Dharma reaches its height, what it rests on is no longer eloquence alone, but the purity of the one who teaches — the person being clean, only then is the Dharma spoken cleanly.

V. The skillful means of teaching: the four divisions and the four intents

This is the passage where this chapter most shows its "skillful means." The treatise points out that the Buddha's teaching of the Dharma has "four divisions" (four measures of instruction: the inducing division, the mark division, the counteracting division, and the secret division) and "four intents" (four kinds of purpose: the equality intent, the distinct-meaning intent, the distinct-time intent, and the distinct-inclination intent). Held together, they come to a single sentence: the Buddha teaches the Dharma differently according to person and to time — one and the same truth must, for different people and at different moments, be opened with a different "key." One key opens one lock: this is the great skillful means.

Here there are two places that must be received faithfully, keeping to the treatise's own measure:

Within the "secret division" there is a kind of "deep speech" whose literal wording runs directly counter to the ordinary understanding (such as "the unstable, understood as stable and firm," and "abiding well in inversion"). This is not a misstatement, but a "turning of words" the Buddha intends deliberately — one must "turn back" the words to obtain the right meaning, and the text itself comes bearing its own decoding (the commentary immediately unpacks it: "the unstable" refers to the mind's not being scattered, and understanding this as stable and firm best attains awakening; "abiding well in inversion" refers to abiding well, amid the grasping of permanence-bliss-self-purity, in the understanding of "impermanence, no-bliss, no-self, impurity"…). This exposition only transmits, as it stands, this manner of setting "verse text and self-decoding" side by side; it does not add over it a further layer of argument to guard against misreading — for the scripture is already self-evident, and needs no adjudication of mine.
The "intention with respect to another time" says this: statements such as "those who vow to see Amitābha Buddha will all attain rebirth" are judged by the treatise to be spoken "with respect to another time (a distinct time) attaining that rebirth." The point to see clearly is this — this is the treatise adjudicating "with what intention the Buddha spoke this statement"; it is a "judgment of intention." This exposition transmits that judgment as it stands, and makes no acceptance, rejection, or evaluation of the content of the Pure Land teaching itself.

Once one grasps the "four divisions and four intents," reading the scriptures no longer clings rigidly to the letter: one must always ask, "With what intention, and using which key, is the Buddha speaking?" — this is the eye the proclaimer of the Dharma must have, and the ear the hearer of the Dharma must have.

VI. The fruit of proclaiming: cutting off obstructions, the ten merits, bright as the sun over the world

Last comes the fruit. The treatise first states "cutting off obstructions in the Great Vehicle" — there are eight obstructions (making light of the Buddha, making light of the Dharma, indolence, being content with little, conduct of craving, conduct of conceit, conduct of remorse, and unsettledness), and the Great Vehicle scriptures each state a teaching to counteract them (all being Great Vehicle scriptural passages the commentary cites); the obstructions cut off, such a person "enters the true Dharma." It then states the "ten merits of upholding the Great Vehicle" — from "the fulfillment of the seed of wholesome roots" and "attaining great joy at the time of death," to "life after life meeting the buddhas, hearing the Dharma, and growing in faith and wisdom" and "leaving far behind the two obstructions and swiftly accomplishing awakening" (in this present life one first gains the first two; in future lives one gradually gains the remaining eight).

Wisdom good and never turning back, great compassion and far-reaching renown, with skillful means he speaks the many dharmas, bright as the sun over the world.

The final verse closes the whole chapter with "the merits of teaching the Dharma": one who possesses the five causes (teaching without error — from good wisdom; teaching at all times — from never turning back; teaching free of self-seeking — from great compassion; teaching that inspires faith — from far-reaching renown; teaching suited to the occasion — from skillful means) is one who "teaches the Dharma well," able to draw beings into reverence over many lives — like the sun rising and lighting up the whole world. This line, "bright as the sun over the world," is the finest closing image of the whole chapter: the one who teaches the Dharma should be to beings just like the sun — only shining out and lighting the way, never asking whether people are grateful or repay the kindness.

Conclusion: the Dharma is a lamp to be lit, not a treasure to be hoarded

Read whole, the Chapter on Proclaiming the Dharma treats this stretch of the bodhisattva's craft — "speaking out the Dharma he has sought." First it breaks hoarding the Dharma (the gift of Dharma is like a lamp passing on its flame, the more shared the brighter); it makes plain the Buddha's compassion that draws beings in (like the python's drawing-in, an inexhaustible gathering-in); it enumerates in detail the accomplishments of one who can teach (speaking with one voice, each kind understanding according to its own, the eyes holding only the one who hears); it requires speaking purely (the three spheres pure, freedom from the eight faults, the four pure practices); it shows speaking with skillful means (the four divisions and four intents, one key one lock, speaking according to intention); and it comes home to cutting off obstructions, the ten merits, bright as the sun over the world.

In a sentence: the Dharma is not a treasure to be privately hoarded; it is a lamp to be lit onward one flame at a time. One who truly can teach the Dharma has in his heart only the one who hears — like the sun, only lighting up the world, never asking for return.

考據Apparatus

祕密節（詭辭）與別時意（阿彌陀往生）皆論自分判／自釋，本層如實傳，不代裁。

一　科判定位

弘法品居脊樑第十三，承求法（「已說求法，次應以法為人演說」）。品內：遮法慳 → 利益（自證不可說·法身寂滅口·悲流如蟒吸）→ 聞修相須 → 說法差別二（阿含說·證說）→ 說法成就四（無畏·斷疑·令信·顯實）→ 成就（美語·離醉等）→ 語成就八 → 字成就八 → 如來六十音聲 → 說法大 → 三輪淨·離八過 → 義成就（隨時善·義正·語巧）→ 四梵行（獨·滿·清·白）→ 四節（令入·相·對治·祕密）→ 四意（平等·別義·別時·別欲）→ 大乘斷障八 → 受持十功德 → 說法功德五因（如日朗世間）。

二　譯名對校（本論無別譯·與玄奘系同義對列）

本品（波羅頗譯）	玄奘系同義	說
阿含說／證說	教說／證說	口力說·通力說
三摩提	三摩地（samādhi）	身倚聲所引
毘鉢舍那	毘鉢舍那（觀）	心了聲所引
毘伽羅論	聲明（vyākaraṇa）	入一切聲
四節	四祕密（令入·相·對治·轉變）	說法節度
四意	四意趣（平等·別時·別義·別欲）	攝論同類
別時意	別時意趣	阿彌陀往生之判

三　義之所立（眼）

本品立菩薩弘法之全備：遮法慳而以法利世（法施增長無盡）；說法二門（阿含·證）；成就三層（說·語·字，各具其目）；如來六十種音聲（語業不可思議·一音演說隨類得解）；三輪清淨、離八過而成無上說；四梵行；四節（令入·相·對治·祕密）與四意（平等·別義·別時·別欲）顯說法之善巧節度；大乘斷八障；受持十功德；說法五因。經眼：六十音聲（語業）與四節·四意（善巧）。

如實傳·不代裁（祕密節·轉變祕密）：「祕密節」即依深語、迴語方得義；其所引大乘經偈（「不堅堅固解·善住於顛倒·為煩惱所惱·速得大菩提」）文面與常解相反，屬轉變祕密之故意密語（迴語密意），論釋自具迴語之解。本層如實傳偈文與釋自解，不另作防誤讀之編按（按語僅標『須依釋家迴語會義』，不增義理）。
如實傳·不代裁（別時意）：「別時意」判「願見阿彌陀佛一切皆得往生」為約他時得生而說。此為本論『四意』之分判，本層如實傳述，不就淨土法門之內容作取捨評斷（攝大乘論四意趣亦同此判·系內互見）。系內承用：瑜伽·菩薩地（說法）· 攝大乘論（四意趣·別時意）。

四　徵引（釋自引經為證）

本品之證，多由長行釋自引契經，如實錄之：

說法成就四法：釋引《梵天王問經》（攝治妙法·自慧明淨·作善丈夫業·顯示染淨）。
如來六十音聲：釋引《佛祕密經》（「寂靜慧！如來具足六十種聲語」，列名五十八、餘二依「廣說」攝）。
祕密節詭辭偈：釋引大乘經偈（轉變祕密·見 §三）。
大乘斷障八對治：釋次第引大乘經八說（毘婆尸佛即我身·恒沙佛所修行·願生安樂國土／稱念無垢月光佛·讚毀檀行·佛國妙樂·佛土最勝·不饒益事生善道·授記聲聞作佛及一乘）。

五　名相（首見·義）

法慳：吝法不說之障；本品首遮之。
阿含說／證說：以口力說／以神通力說（相好·樹林·樂器·空中）。
三輪（清淨）：說者·所說·受者三者清淨。
四梵行：獨（不共外道）·滿（具斷三界惑）·清（無漏自性淨）·白（漏盡身無垢淨）。
四節：令入·相·對治·祕密（深語迴義）。四意：平等·別義·別時·別欲。
別時意：判某說為約他時得果而說（如阿彌陀往生）。
如來六十音聲：佛語業之六十種德（潤澤·柔軟……一切種成就）。
毘伽羅論：聲明之學。受持十功德：自善種圓滿至速成菩提（詳〈白話〉）。

六　譬喻

悲流如蟒吸（利益）：諸佛以法身為身·寂滅為口·大悲流出教網引接眾生，如大蟒張口吐涎吸引諸物——論自具之喻，喻大悲無盡之引攝，無傷害之象，如實傳。
如日朗世間（說法功德）：善說法導引眾生生恭敬，如日出照世。
六十音聲中之師子·象·雷·龍·緊那羅·迦陵頻伽·梵·命命鳥·天王·天鼓等聲喻，皆《佛祕密經》自具。全屬潔淨之喻。

義疏借喻坐實（非本論自有）

義疏為助開解所引之他經譬喻／經證，本論無此文；坐實出處如下，與本論自有諸喻區別，並錄以對等底料。

〔薪火喻／法施無盡〕：《大智度論》T25n1509 卷11 0144c09–c14 —「二施之中，法施為勝。財施有量，法施無量。財施有盡，法施無盡；譬如以薪益火，其明轉多」（論判「二施之中，法施為勝」）。義疏用於〔§一別把法藏起來·釋「況以法利世、增長亦無盡」之法施越施越多義〕。
〔一音演說隨類得解〕：《維摩詰所說經》T14n0475 卷上（佛國品）0538a02 —「佛以一音演說法，眾生隨類各得解」。義疏用於〔§三會說法之人·釋如來六十音聲『一音演說、隨類得解』義〕。

七　互讀

求法品（述求）：本品所承（已求法·次演說）。
攝大乘論：四意趣（含別時意）· 四祕密——與本品『四意·四節』最近系，宜並讀。
瑜伽·菩薩地（說法）。

八　校本定位

本品 T31n1604 0618c06–0621b17（弘法品究竟）。釋自引：《梵天王問經》·《佛祕密經》·大乘經偈·大乘經（斷障八）。

The secret division (paradoxical speech) and the intent-directed-to-another-time (rebirth by Amitābha) are both the treatise's own distinguishing and its own explaining; the present layer transmits them faithfully and does not adjudicate.

I. Doctrinal-structural placement (科判定位)

The Chapter on Proclaiming the Dharma stands thirteenth along the spine; it carries on from Seeking the Dharma (「已說求法，次應以法為人演說」["Having spoken of seeking the Dharma, next one should expound the Dharma for others"]). Within the chapter: barring the withholding of the Dharma (法慳) → the benefit (self-realization is inexpressible · the Dharma-body's stilled mouth · compassion flowing like a great serpent's inhaling) → hearing and cultivation being mutually needful → the twofold differentiation of teaching (teaching by the transmitted word · teaching by realization) → the fourfold accomplishment of teaching (fearlessness · severing doubt · giving rise to trust · disclosing the real) → the accomplishment (fair speech · being free of intoxication, and the rest) → the eightfold accomplishment of speech → the eightfold accomplishment of the words → the Tathāgata's sixty vocal sounds → the greatness of teaching → the purity of the three spheres · being free of the eight faults → the accomplishment of the meaning (good according to the time · the meaning being right · the language being skilful) → the four pure conducts (solitary · complete · pure · white) → the four divisions (leading-in · the characteristic · the counteracting · the secret) → the four intents (the equal · the intent as to a further meaning · the intent directed to another time · the intent as to another's inclination) → the eightfold severing of obstruction in the Great Vehicle → the ten qualities of upholding → the fivefold cause of the merit of teaching (like the sun brightening the world).

II. Cross-translation collation (譯名對校 · this treatise has no separate rendering; set out alongside the synonymous Xuanzang-lineage terms)

This chapter (Prabhākaramitra's rendering)	Xuanzang-lineage synonym	Note
阿含說／證說 [teaching by the transmitted word / teaching by realization]	教說／證說 [teaching by instruction / teaching by realization]	teaching by the power of the mouth · teaching by the power of the supernormal faculties
三摩提 [samādhi]	三摩地（samādhi）[samādhi]	drawn forth by the sound of "the body at ease"
毘鉢舍那 [vipaśyanā]	毘鉢舍那（觀）[vipaśyanā (insight)]	drawn forth by the sound of "the mind made clear"
毘伽羅論 [vyākaraṇa-treatise]	聲明（vyākaraṇa）[the science of grammar]	entering into every kind of sound
四節 [the four divisions]	四祕密（令入·相·對治·轉變）[the four secrets (leading-in · the characteristic · the counteracting · the transforming)]	the measured divisions of teaching
四意 [the four intents]	四意趣（平等·別時·別義·別欲）[the four intents (the equal · another-time · another-meaning · another-inclination)]	the same kind as in the Mahāyāna-saṃgraha
別時意 [the intent directed to another time]	別時意趣 [the intent directed to another time]	the distinguishing of "rebirth by Amitābha"

III. What the chapter establishes (義之所立 · the eye)

This chapter establishes the full furnishing of the bodhisattva's proclaiming of the Dharma: barring the withholding of the Dharma and benefiting the world with the Dharma (the giving of the Dharma grows inexhaustibly); the two gates of teaching (by the transmitted word · by realization); the three tiers of accomplishment (teaching · speech · the words, each with its own headings); the Tathāgata's sixty kinds of vocal sound (the karma of speech being inconceivable · a single voice expounding, and every kind understanding accordingly); the purity of the three spheres and, free of the eight faults, the unsurpassed teaching thereby accomplished; the four pure conducts; the four divisions (leading-in · the characteristic · the counteracting · the secret) and the four intents (the equal · another-meaning · another-time · another-inclination), which disclose the skilful measure of teaching; the eightfold severing of obstruction in the Great Vehicle; the ten qualities of upholding; the fivefold cause of teaching. The eye of the chapter: the sixty vocal sounds (the karma of speech) and the four divisions · the four intents (skilful means).

Faithfully transmitted · not adjudicated (the secret division · the secret of transforming): the "secret division" (祕密節) is that whose meaning is reached only through profound speech, through turned-about speech; the Great-Vehicle scripture-verse it cites (「不堅堅固解·善住於顛倒·為煩惱所惱·速得大菩提」["a firm understanding of the not-firm · abiding well within inversion · afflicted by the afflictions · swiftly winning the great awakening"]) is, on its face, contrary to the ordinary reading — it belongs to the deliberately secret, turned-about speech of the secret of transforming (the hidden intent of turned-about speech), and the treatise's explanation itself supplies the turned-about reading. The present layer faithfully transmits the verse-text and the commentary's own explanation, and adds no editorial note guarding against misreading (the sole note marks only "the meaning is to be grasped by the commentators' turned-about reading," and adds nothing doctrinal).
Faithfully transmitted · not adjudicated (the intent directed to another time): the "intent directed to another time" (別時意) distinguishes "whoever wishes to see the Buddha Amitābha will all attain rebirth" as spoken with reference to attaining rebirth at another, later time. This is the treatise's own distinguishing under its 'four intents,' and the present layer transmits it faithfully, passing no judgment of selection or rejection upon the content of the Pure-Land teaching (the Mahāyāna-saṃgraha's four intents distinguish it likewise · an intra-system cross-reference).

Intra-system inheritance: the Yogācārabhūmi, Bodhisattva-stage (teaching the Dharma) · the Mahāyāna-saṃgraha (the four intents · the intent directed to another time).

IV. Citations (徵引 · the commentary's self-cited scriptural warrants)

The warrants for this chapter are, in the main, scriptures self-cited by the prose commentary, faithfully recorded here:

The four dharmas of the accomplishment of teaching: the commentary cites the Sūtra of the Questions of the Brahmā-King (《梵天王問經》), 攝治妙法·自慧明淨·作善丈夫業·顯示染淨 ["mastering-and-ordering the wondrous Dharma · one's own wisdom being bright-and-pure · doing the deeds of a good and stalwart person · disclosing the defiled and the pure"].
The Tathāgata's sixty vocal sounds: the commentary cites the Sūtra of the Buddha's Secret (《佛祕密經》), 「寂靜慧！如來具足六十種聲語」["O Stilled Wisdom! The Tathāgata is fully furnished with sixty kinds of vocal utterance"], listing fifty-eight of them by name, the remaining two being gathered under 「廣說」["and so it is expounded at length"].
The paradoxical verse of the secret division: the commentary cites a Great-Vehicle scripture-verse (the secret of transforming · see §III).
The eight counteractings of the eightfold severing of obstruction in the Great Vehicle: the commentary cites in order eight sayings of Great-Vehicle scripture (the Buddha Vipaśyin of old was this very body of mine · practising at the dwelling-places of buddhas as many as the sands of the Ganges · the vow to be reborn in the land of Peace-and-Bliss / reciting the name of the Buddha Stainless-Moon-Light · praising and disparaging the practice of giving · the wondrous joys of a buddha-land · a buddha-land supreme in accomplishment · attaining a good destiny even by an act of no benefit toward buddhas and bodhisattvas · the śrāvakas prophesied to become buddhas, and the one vehicle).

V. Terms (名相 · first-occurrence · meaning)

法慳 [the withholding of the Dharma]: the obstruction of begrudging the Dharma and not speaking it; the first thing this chapter bars.
阿含說／證說 [teaching by the transmitted word / teaching by realization]: teaching by the power of the mouth / teaching by the power of the supernormal faculties (by the marks-and-signs · by groves of trees · by musical instruments · from the midst of the air).
三輪（清淨） [the three spheres (their purity)]: the three — the teacher, what is taught, and the receiver — being pure.
四梵行 [the four pure conducts]: the solitary (獨; not shared in common with the outer paths) · the complete (滿; fully severing the delusions of the three realms) · the pure (清; the purity that is the uncontaminated own-nature) · the white (白; the stainless purity attained in the body wherein the outflows are exhausted).
四節 [the four divisions]: leading-in · the characteristic · the counteracting · the secret (深語迴義, "profound speech of turned-about meaning"). 四意 [the four intents]: the equal · another-meaning · another-time · another-inclination.
別時意 [the intent directed to another time]: distinguishing a certain saying as spoken with reference to attaining the fruit at another, later time (as with "rebirth by Amitābha").
如來六十音聲 [the Tathāgata's sixty vocal sounds]: the sixty kinds of quality of the Buddha's karma of speech (moistening-and-enriching · soft-and-gentle … accomplished in every kind).
毘伽羅論 [the vyākaraṇa-treatise]: the study of the science of grammar. 受持十功德 [the ten qualities of upholding]: from the fulfilment of the seeds of one's own good on to the swift accomplishment of awakening (set out in full in the 〈Vernacular〉).

VI. Similes (譬喻)

compassion flowing like a great serpent's inhaling (悲流如蟒吸; the benefit): the buddhas take the Dharma-nature for their body · stillness for their mouth, and from great compassion pour forth the net of teaching that draws in and receives sentient beings, like a great serpent that opens its mouth and breathes out its saliva to draw in the many things — a simile the treatise itself supplies, showing the drawing-in of compassion that is inexhaustible, with no image of harm, faithfully transmitted.
like the sun brightening the world (如日朗世間; the merit of teaching): the good expounding of the Dharma leads sentient beings to give rise to reverence, as the rising sun shines upon and brightens the world.
Among the sixty vocal sounds, the similes of the sounds of the lion · the elephant · thunder · the dragon · the kiṃnara · the kalaviṅka-bird · Brahmā · the jīvajīvaka-bird · the deva-king · the deva-drum, and the rest, are all supplied by the Sūtra of the Buddha's Secret itself.

All are unblemished similes.

Exposition-borrowed similes fixed to source (not belonging to the treatise itself)

The exposition, to aid in opening up understanding, draws in similes and scriptural warrants from other scriptures; the treatise has no such text. Their sources are fixed below, kept distinct from the similes the treatise itself has, and set down together as equivalent underlying material.

〔faggots-and-fire / the giving of the Dharma is inexhaustible〕: the Mahāprajñāpāramitā-upadeśa T25n1509, scroll 11, 0144c09–c14 — 「二施之中，法施為勝。財施有量，法施無量。財施有盡，法施無盡；譬如以薪益火，其明轉多」["the giving of goods is measured, the giving of the Dharma measureless. The giving of goods is exhaustible, the giving of the Dharma inexhaustible; it is like adding faggots to a fire, whose brightness grows ever greater"] (the treatise judges: "of the two givings, the giving of the Dharma is the higher"). The exposition uses this at 〔§ "Do not store the Dharma-treasure away," glossing "how much more to benefit the world with the Dharma, whose growth too is inexhaustible" — the sense that the giving of the Dharma, the more it is given, the more it grows〕.
〔a single voice expounding, and each understanding accordingly〕: the Vimalakīrti-nirdeśa-sūtra T14n0475, upper scroll (the Chapter on the Buddha-Lands), 0538a02 — 「佛以一音演說法，眾生隨類各得解」["with a single voice the Buddha expounds the Dharma, and sentient beings, each according to its kind, severally understand"]. The exposition uses this at 〔§ "The one who speaks the Dharma," glossing the meaning of the Tathāgata's sixty vocal sounds — "a single voice expounding, and each understanding accordingly"〕.

VII. Cross-readings (互讀)

Seeking the Dharma (述求): what this chapter carries on from (the Dharma having been sought · next it is expounded).
The Mahāyāna-saṃgraha: the four intents (including the intent directed to another time) · the four secrets — the nearest in system to this chapter's "four intents · four divisions," and fitly read together.
The Yogācārabhūmi, Bodhisattva-stage (teaching the Dharma).

VIII. Witness collation (校本定位)

This chapter is T31n1604 0618c06–0621b17 (the Chapter on Proclaiming the Dharma complete). Self-cited by the commentary: the Sūtra of the Questions of the Brahmā-King (《梵天王問經》) · the Sūtra of the Buddha's Secret (《佛祕密經》) · a Great-Vehicle scripture-verse · Great-Vehicle scripture (the eightfold severing of obstruction).

大乘莊嚴經論 弘法品