English
English version: Because of awareness, one is already self-aware. Then, for other beings born blind, enable them to become aware. In order for them to attain the unconditioned Dharmakaya (referring to the non-arising, non-ceasing true nature of reality), proclaim the unsurpassed path (referring to the highest Buddha-dharma). Therefore, it is called unsurpassed wisdom and compassion (referring to the Buddha's wisdom and compassion reaching the highest state). It should be known that the verse says, having already become self-aware, in order to enable others to become aware, therefore, proclaim to them the fearless, constant path (referring to the truth of the Buddha-dharma, which is fearless and eternally unchanging). The so-called fearless, constant path is to explain that the Buddha-path is fearless, constant, and unchanging. With the transcendental, non-retrogressing Dharma (referring to the Buddha-dharma that transcends the mundane and never regresses). In this way, sequentially uproot the root of others' suffering and afflictions. The Tathagata's (another name for Buddha) wisdom, compassion, and divine power, these three phrases are shown through the metaphors of a knife and a vajra (a ritual weapon symbolizing indestructibility). Furthermore, what is taken as the root of suffering? Briefly speaking, it is birth and name-and-form (referring to the five aggregates, namely form, feeling, perception, mental formations, and consciousness) within the three realms of existence (referring to the desire realm, form realm, and formless realm). Furthermore, what is taken as the root of afflictions? It is the false and deluded views such as self-view (attachment to oneself as real), doubt, adherence to rites and rituals (erroneously clinging to certain precepts or practices), and so on. And name-and-form are the sprouts of suffering that are encompassed and produced by them. It should be known that the Tathagata's wisdom, compassionate heart, etc., can sever these sprouts of suffering. For this reason, the metaphor of a knife is used. The verse says that the Buddha is able to wield that knife of wisdom and compassion, severing all kinds of sprouts of suffering. Furthermore, the afflictions encompassed by wrong views and doubt can only be distanced through the path of seeing (referring to the path of realizing the truth). They cannot be known by worldly wisdom, and dense afflictions cannot be destroyed. Like forests, walls, etc., in the world. Those similar dharmas can be destroyed by the power of the Tathagata. Therefore, the metaphor of a vajra is used. The verse says, and with the wonderful vajra, crushing the mountains of various views, covering the inverted mind, and all dense afflictions. These six sentences are sequentially revealed in the Sutra of the Tathagata's Adornment of Wisdom and Light Entering the Realm of All Buddhas, it should be known. How should it be known? That sutra says, Manjushri (name of a Bodhisattva), the Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of the Buddha, referring to truly, correctly, and universally knowing all dharmas) is non-arising and non-ceasing (referring to the Buddha's Dharmakaya being non-arising and non-ceasing), this is to explain the unconditioned aspect of the Tathagata (referring to the state of non-contrivance, naturalness). And again, it says that in the stainless, pure, crystal-like land, the image of the King of the Devas, Indra (a Buddhist protector deity), appears, and so on, up to nine metaphors, all explaining that the Tathagata is non-arising and non-ceasing. And it says, Manjushri, the Tathagata, Arhat, Samyak-sambuddha, the pure Dharmakaya (referring to the Buddha's pure Dharma-nature body) is also like this, unmoving and non-arising, the mind does not engage in conceptual proliferation (referring to the mind not being deluded, not making meaningless statements), not discriminating, not discriminating non-discrimination, not thinking, non-thinking, inconceivable, without thought, tranquil and silent, non-arising and non-ceasing, invisible. --------------------------------------------------------------------------------
Chinese
不可闻。不可嗅不可尝。不可触无诸相。不可觉不可知。如是等句。皆说寂静差别之相。此明何义。明佛一切所作事中。远离一切戏论分别。寂静自然。次说余残修多罗。彼中说言。如实觉知一切法门者。此明如来不依他故证大菩提。又复次说如来菩提有十六种。是故经言。文殊师利。如来如是如实觉知一切诸法。观察一切众生法性不净有垢有点奋迅。于诸众生大悲现前。此明如来无上智悲。应知文殊师利。如来如是如实觉知一切法者。如向前说。无体为体。如实觉知者。如实无分别佛智知故。观察一切众生法性者。乃至邪聚众生。如我身中法性法体法界如来藏等。彼诸众生亦复如是无有差别。如来智眼了了知故。不净者以诸凡夫烦恼障故。有垢者以诸声闻辟支佛等有智障故。有点者以诸菩萨摩诃萨等依彼二种习气障故。奋迅者能如实知种种众生可化方便。入彼众生可化方便种种门故。大悲者成大菩提得于一切众生平等大慈悲心。为欲令彼一切众生如佛证智。如是觉知证大菩提故。次于一切众生平等转大法轮常不休息。如是三句能作他利益故名为力。应知又此六句次第。初三种句谓无为等功德。如来法身相应示现自利益。余三种句所谓智等示现他利益。又复有义。以有智慧故证得第一寂静法身。是故名为自利益。又依 现代汉语译本 不可闻，不可嗅，不可尝，不可触，没有各种表象，不可觉察，不可知晓。像这样的语句，都是在描述寂静状态的不同方面。这说明了什么意义呢？说明佛陀一切所作所为，都远离一切戏论和分别，寂静而自然。接下来谈到其余的修多罗（Sutra，经），其中说到，‘如实觉知一切法门’，这说明如来（Tathagata，佛的称号）不依赖于其他而证得大菩提（Mahabodhi，无上智慧）。又进一步说，如来的菩提有十六种。所以经中说：‘文殊师利（Manjushri，菩萨名），如来就是这样如实觉知一切诸法，观察一切众生法性，不净、有垢、有点、奋迅，对于诸众生大悲现前。’这说明如来无上的智慧和慈悲。应当知道，文殊师利，如来这样如实觉知一切法，就像前面所说，以无体为体。‘如实觉知’，是因为以如实无分别的佛智来知晓的缘故。‘观察一切众生法性’，乃至邪聚众生，就像我身中的法性、法体、法界、如来藏（Tathagatagarbha，如来藏）等，那些众生也同样如此，没有差别，如来的智慧之眼清楚地知道。‘不净’，是因为诸凡夫有烦恼障的缘故。‘有垢’，是因为诸声闻（Sravaka，声闻）辟支佛（Pratyekabuddha，缘觉）等有智障的缘故。‘有点’，是因为诸菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）等依赖于那两种习气障的缘故。‘奋迅’，是能够如实地知道种种众生可以被教化的方便，进入那些众生可以被教化的种种方便之门。‘大悲’，是成就大菩提，得到对于一切众生平等的大慈悲心，为了让那些一切众生像佛一样证得智慧，这样觉知而证得大菩提的缘故。接下来对于一切众生平等地转大法轮，常常不休息。这三句话能够利益他人，所以称为力。应当知道，这六句话的次第，最初三种句子是指无为等功德，如来法身（Dharmakaya，法身）相应地示现自利益。其余三种句子是指智慧等，示现他利益。又有一种意义，因为有智慧的缘故，证得第一寂静法身，所以称为自利益。又依据
English
English version Unhearable, unscentable, untastable, untouchable, without any appearances, imperceptible, unknowable. Such phrases describe different aspects of the state of quiescence. What meaning does this clarify? It clarifies that in all the Buddha's (Buddha) actions, he is far from all playful debates and discriminations, being quiescent and natural. Next, regarding the remaining Sutras (Sutra), it is said, 'Truly knowing all Dharma-gates (Dharma-gates),' which clarifies that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) attains Great Bodhi (Mahabodhi, supreme wisdom) without relying on others. Furthermore, it is said that the Bodhi of the Tathagata has sixteen aspects. Therefore, the Sutra says: 'Manjushri (Manjushri, a Bodhisattva), the Tathagata thus truly knows all Dharmas, observes the Dharma-nature of all beings, impure, with defilements, with spots, vigorous, with great compassion manifested towards all beings.' This clarifies the Tathagata's supreme wisdom and compassion. It should be known, Manjushri, that the Tathagata thus truly knows all Dharmas, as mentioned before, taking non-entity as entity. 'Truly knowing' is because of knowing with the truly non-discriminating Buddha-wisdom. 'Observing the Dharma-nature of all beings,' even evil-destined beings, like the Dharma-nature, Dharma-essence, Dharma-realm, Tathagatagarbha (Tathagatagarbha, 'Womb of the Tathagata') etc. within my own body, those beings are also the same, without any difference, as the Buddha's wisdom-eye clearly knows. 'Impure' is because all ordinary beings have the hindrance of afflictions. 'With defilements' is because all Sravakas (Sravaka, 'Hearers'), Pratyekabuddhas (Pratyekabuddha, 'Solitary Buddhas') etc. have the hindrance of wisdom. 'With spots' is because all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) etc. rely on those two kinds of habitual hindrances. 'Vigorous' is being able to truly know the expedient means by which various beings can be transformed, entering into the various gates of expedient means by which those beings can be transformed. 'Great compassion' is accomplishing Great Bodhi, attaining equal great loving-kindness and compassion towards all beings, in order to enable all those beings to attain wisdom like the Buddha, thus knowing and attaining Great Bodhi. Next, constantly and tirelessly turning the Great Dharma-wheel equally for all beings. These three phrases are called 'power' because they can benefit others. It should be known that the order of these six phrases is that the first three phrases refer to the merits of non-action etc., with the Tathagata's Dharmakaya (Dharmakaya, 'Dharma Body') correspondingly manifesting self-benefit. The remaining three phrases refer to wisdom etc., manifesting benefit to others. There is also another meaning: because of having wisdom, one attains the first quiescent Dharmakaya, therefore it is called self-benefit. Furthermore, based on --------------------------------------------------------------------------------
Chinese
慈悲力等二句转大法轮示现他利益。已说佛宝。次明法宝。 究竟一乘宝性论法宝品第三 论曰。依彼佛宝有真法宝。以是义故次佛宝后示现法宝。依彼法宝故说四偈。 非有亦非无 亦复非有无 亦非即于彼 亦复不离彼 不可得思量 非闻慧境界 出离言语道 内心知清凉 彼真妙法日 清净无尘垢 大智慧光明 普照诸世间 能破诸曀障 觉观贪瞋痴 一切烦恼等 故我今敬礼 此偈示现何义。偈言。 不思议不二 无分净现对 依何得何法 离法二谛相 此偈略明法宝所摄八种功德。何等为八。一者不可思议。二者不二。三者无分别。四者净。五者显现。六者对治。七者离果。八者离因。离者偈言。 灭谛道谛等 二谛摄取离 彼各三功德 次第说应知 此偈明何义。前六功德中初三种功德不思议不二及无分别等。示现彼灭谛摄取离烦恼。应知余残有三句。净显现对治。示现彼道谛摄取断烦恼因。应知又证法所有离名为灭谛。以何等法修行断烦恼名为道谛。以此二谛合为净法。以二谛相名为离法。应知偈言。 不思量无言 智者内智知 以如是义故 不可得思议 清凉不二法 及无分别法 净显现 现代汉语译本： 以慈悲的力量等语，转动伟大的法轮，示现利益众生。以上已经说明了佛宝。接下来阐明法宝。 究竟一乘宝性论 法宝品 第三 论曰：依靠佛宝，才有真实的法宝。因为这个缘故，在佛宝之后示现法宝。依靠法宝，所以宣说以下四句偈颂： ‘非有亦非无，亦复非有无，亦非即于彼，亦复不离彼，不可得思量，非闻慧境界，出离言语道，内心知清凉，彼真妙法日，清净无尘垢，大智慧光明，普照诸世间，能破诸曀障，觉观贪瞋痴，一切烦恼等，故我今敬礼。’ 这首偈颂示现了什么意义？偈颂说： ‘不思议不二，无分净现对，依何得何法，离法二谛相。’ 这首偈颂简略地说明了法宝所包含的八种功德。哪八种呢？一是不可思议，二是不二，三是无分别，四是清净，五是显现，六是对治，七是离果，八是离因。关于‘离’，偈颂说： ‘灭谛道谛等，二谛摄取离，彼各三功德，次第说应知。’ 这首偈颂阐明了什么意义？前六种功德中，最初的三种功德，即不可思议、不二以及无分别等，示现了灭谛（Nirvana Satya）摄取远离烦恼。应该知道其余剩下的三句，即清净、显现、对治，示现了道谛（Marga Satya）摄取断除烦恼之因。又，证得法的‘所有离’，名为灭谛。以何种法修行断除烦恼，名为道谛。以这二谛合为清净之法。以二谛之相，名为离法。应该知道偈颂说： ‘不思量无言，智者内智知，以如是义故，不可得思议，清凉不二法，及无分别法，净显现’