English
English version There are sentient beings, such as soil and stones, etc. If there is a cause and the time is right, they should become sentient beings. Therefore, it is known that naturally occurring things, one part has consciousness, and one part does not have consciousness. Therefore, it is said that, for example, in the beginningless cycle of birth and death (samsara), both the law of having consciousness and the law of not having consciousness are natural and without cause. The Buddha-nature (Buddha-dhatu) is also like this, natural and without cause. Even illusory things have the principle of being natural, let alone the real things that are not natural? Therefore, due to the beginningless Buddha-nature as the fundamental cause, the six entrances (six sense organs) want to seek liberation (moksha). If there is no Buddha-nature, the fruit of liberation cannot be achieved. For example, a pure pearl can clarify turbid water. Because Buddha-nature is beginningless, birth and death are also beginningless, the principle of one and different (unity or difference), emptiness (shunyata), purity and impurity, emptiness, etc., are as mentioned above. This emptiness is to stay away from the five faults and show the five merits. The human dharma (beings and dharmas) is of a discriminating nature, and discrimination arises from the human dharma, which is of a dependent nature (dependent on other conditions to exist). It is impossible to find the dharma in the discriminating nature, and it is also impossible to find the discriminated human dharma in the dependent nature, which is the true nature (tathata). True nature has no substance, because it has no substance, it has no form, because it has no form, it has no arising, because it has no arising, it has no cessation, because it has no cessation, it is tranquil, and tranquility is self-nature nirvana. This self-nature emptiness can remove five faults: 1. Remove the inferior mind. If you despise the Buddha-nature and think that the Buddha-nature can be obtained, and obtaining it will have immeasurable merits, then you will not be able to generate the Bodhi mind (bodhicitta). If you do not generate the Bodhi mind, you will often be content with inferiority. Buddha-nature can make it generate the Bodhi mind, so it is said that it can remove the inferior mind. 2. Remove the arrogant mind. If people do not understand the equality of Buddha-nature and think, 'I have Buddha-nature, I have generated the Bodhi mind, he does not have Buddha-nature, he cannot generate the Bodhi mind,' they will become arrogant. If you realize this principle, there will be no distinction between each other, and the arrogant mind will be extinguished, so it is said that it can remove the arrogant mind. 3. Remove attachment to illusion and abandon reality. The reason why illusion is the fault of samsara is that, for example, if someone comes to beat, scold, insult, etc., one is not originally there, and the other is caused by the mind, which is caused by illusion, not natural, it is illusion. If you do not realize the true principle and think that these are true, you will be attached to illusion and abandon reality, thus generating afflictions such as greed, hatred, and ignorance. If you realize that birth and death are illusory and not real, then you will not see the person who can beat and the things that are scolded, you will not see the faults of sentient beings, and you will not generate afflictions. --------------------------------------------------------------------------------
Chinese
恼。即弃虚妄。但见众生皆有佛性。功德圆同。即是能取真实。由此即生慈悲成菩萨者。四能除我见。诸法本来自性真实。若有若无。二皆平等。若人能作此解。即舍我见执相之心也。五除怖畏。能令众生信受甚深正法。正法有相与无相体解佛性则能信受。无相正法则不谤大乘也。次明此性空能引五种功德者。一除下劣生正勤。二除高慢生平等。三除虚妄生慈悲。四除见生般若。五除怖畏受正法故言性空。显佛性理有五种功德。离五过失。治护性令得清净。即是自利因故。此第十二名为性空。佛性即是空也。 七自相空。为得三十二大相。八十小相。相又有二种。一者色相。谓四大五尘。二无色相。谓一切四阴心法也。化身非生死。非涅槃。何以故。生死是虚妄颠倒。不过苦集两谛。化身不尔。依法应身而有体非颠倒。复能除众生颠倒。故言非生死。非涅槃者。有始终故以非生死。则无生死虚妄之相。以非涅槃。亦无涅槃真实之相。故名相空。若菩萨能修此相空。则令三十二相。八十种好。即修治化身之相貌。令得清净故。第十三名为相空。 八一切法空者。谓一切如来法无量恒河沙。如十力无畏等。明相离不相离空。若以法身望应身。有离不离。但应身没不离法身。何以故。一为法身是本。应身为末。 现代汉语译本： 恼。即舍弃虚妄。但见众生皆有佛性（Buddha-nature，所有众生都具有的成佛的潜能）。功德圆满相同。即是能够取证真实。由此即生慈悲之心，成就菩萨（Bodhisattva，为救度众生而发誓成佛的人）的果位。四是能够去除我见（belief in a separate self，相信有一个独立的自我）。诸法（all phenomena，一切现象）本来就是自性真实。无论说它存在还是不存在，二者都是平等的。如果有人能够这样理解，就能舍弃我见和执着于表象的心。五是去除怖畏（fear，恐惧）。能够令众生信受甚深正法（profound and correct Dharma，深刻而正确的佛法）。正法有有相和无相之分，体悟佛性就能信受。不诽谤无相正法和大乘佛法（Mahayana Buddhism，大乘佛教）。接下来阐明此性空（emptiness of inherent existence，自性本空的道理）能够引生五种功德：一是去除下劣之心，生起精进之心；二是去除高慢之心，生起平等之心；三是去除虚妄之心，生起慈悲之心；四是去除我见，生起般若智慧（Prajna，智慧）；五是去除怖畏，接受正法。所以说性空，彰显佛性之理具有五种功德，远离五种过失，守护自性使其清净，这是自利之因。这第十二种空名为性空，佛性即是空。 七、自相空（emptiness of self-characteristics，自相本空的道理）。为了获得三十二大丈夫相（thirty-two major marks，佛的三十二种殊胜的身体特征），八十随形好（eighty minor marks，佛的八十种较小的身体特征）。相又有两种：一是色相（form，物质现象），指四大（four elements，地、水、火、风）五尘（five sense objects，色、声、香、味、触）；二是无色相（formless phenomena，非物质现象），指一切四阴（four skandhas，受、想、行、识）心法。化身（Nirmanakaya，佛的化身）非生死，非涅槃（Nirvana，涅槃）。为什么呢？因为生死是虚妄颠倒，不过是苦集二谛（two noble truths of suffering and its origin，苦和苦的根源这两个真谛）。化身不是这样，依据法身（Dharmakaya，法身）应现而有，本体不是颠倒的，还能去除众生的颠倒。所以说非生死。说非涅槃，是因为有始终。因为非生死，就没有生死虚妄之相；因为非涅槃，也就没有涅槃真实之相。所以名叫相空。如果菩萨能够修习这种相空，就能使三十二相、八十种好，修治化身的相貌，使其清净。这第十三种空名为相空。 八、一切法空（emptiness of all dharmas，一切法本空的道理）。指一切如来（Tathagata，如来）的佛法，如无量恒河沙数，如十力（ten powers，佛的十种力量）、四无畏（four fearlessnesses，佛的四种无畏）等。阐明相离和不相离的空性。如果以法身来看应身，有离和不离。但是应身消失了，并不离开法身。为什么呢？因为法身是根本，应身是末。
English
English version: 'Annoyance' means abandoning falsehood. One sees that all sentient beings possess Buddha-nature (Buddha-nature, the potential for all beings to achieve Buddhahood). Their merits are perfectly equal. This means being able to attain the truth. From this arises compassion, leading to the attainment of the Bodhisattva (Bodhisattva, one who vows to become a Buddha to save all beings) state. Fourth, it can eliminate the belief in a separate self (belief in a separate self, the belief in an independent self). All phenomena (all phenomena, all phenomena) are inherently true in their nature. Whether one says they exist or do not exist, both are equal. If one can understand this, one can abandon the ego and the mind that clings to appearances. Fifth, it eliminates fear (fear, fear). It enables sentient beings to believe and accept the profound and correct Dharma (profound and correct Dharma, profound and correct Buddhist teachings). The correct Dharma has aspects of form and formlessness; realizing Buddha-nature enables one to believe and accept it. One does not slander the formless correct Dharma and Mahayana Buddhism (Mahayana Buddhism, the Great Vehicle Buddhism). Next, it explains that this emptiness of inherent existence (emptiness of inherent existence, the principle of emptiness of inherent nature) can lead to five kinds of merits: first, it eliminates inferiority and generates diligence; second, it eliminates arrogance and generates equality; third, it eliminates falsehood and generates compassion; fourth, it eliminates ego and generates Prajna wisdom (Prajna, wisdom); fifth, it eliminates fear and accepts the correct Dharma. Therefore, it is said that emptiness reveals that the principle of Buddha-nature has five kinds of merits, is free from five kinds of faults, and protects the nature, making it pure. This is the cause of benefiting oneself. This twelfth emptiness is called emptiness of nature, and Buddha-nature is emptiness. Seventh, emptiness of self-characteristics (emptiness of self-characteristics, the principle of emptiness of self-characteristics). It is for obtaining the thirty-two major marks (thirty-two major marks, the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (eighty minor marks, the eighty minor characteristics of a Buddha). Characteristics are of two kinds: first, form (form, material phenomena), referring to the four elements (four elements, earth, water, fire, and wind) and five sense objects (five sense objects, form, sound, smell, taste, and touch); second, formless phenomena (formless phenomena, non-material phenomena), referring to all four skandhas (four skandhas, form, feeling, perception, mental formations, and consciousness) and mental dharmas. The Nirmanakaya (Nirmanakaya, the transformation body of a Buddha) is neither birth and death nor Nirvana (Nirvana, Nirvana). Why? Because birth and death are false and inverted, and are nothing more than the two noble truths of suffering and its origin (two noble truths of suffering and its origin, the two truths of suffering and the origin of suffering). The Nirmanakaya is not like this; it manifests according to the Dharmakaya (Dharmakaya, the Dharma body), and its essence is not inverted, and it can also remove the inversions of sentient beings. Therefore, it is said to be neither birth and death. Saying it is not Nirvana is because it has a beginning and an end. Because it is not birth and death, there is no false appearance of birth and death; because it is not Nirvana, there is no true appearance of Nirvana. Therefore, it is called emptiness of characteristics. If a Bodhisattva can cultivate this emptiness of characteristics, he can make the thirty-two marks and eighty minor marks, cultivate the appearance of the transformation body, and make it pure. This thirteenth emptiness is called emptiness of characteristics. Eighth, emptiness of all dharmas (emptiness of all dharmas, the principle of emptiness of all dharmas). It refers to all the Buddhadharmas of the Tathagata (Tathagata, Thus Come One), such as countless Ganges sands, such as the ten powers (ten powers, the ten powers of a Buddha) and four fearlessnesses (four fearlessnesses, the four fearlessnesses of a Buddha). It explains the emptiness of separation and non-separation. If one looks at the Nirmanakaya from the perspective of the Dharmakaya, there is separation and non-separation. But when the Nirmanakaya disappears, it does not leave the Dharmakaya. Why? Because the Dharmakaya is the root, and the Nirmanakaya is the branch. --------------------------------------------------------------------------------