English
English version: Therefore, if someone can cultivate the functions of the Eightfold Emptiness, they can attain the Path and the fruit of the Path, and even all merits such as the Trikaya (three bodies of the Buddha). Third, eliminating laziness: If one thinks that contemplating Samadhi (concentration) is pure and there is no need to diligently cultivate the Path; or if one says that Samadhi is impure, then one will never be able to eliminate afflictions, nor will there be a need to cultivate the Path, and one can only remain in Samsara (cycle of birth and death), never attaining liberation. Therefore, it is necessary to discern whether there is purity or impurity. Why? Because when there is delusion, it is impure; after removing delusion, it is pure. Therefore, one should cultivate the Path. Fourth, eliminating doubt: The mind of a deluded person, upon hearing that ‘Tathata’ (suchness) has both ‘is’ and ‘is not’, will generate hesitation and be unable to make a decision, just like seeing a tree stump and thinking it is a person, or calling a person a tree stump. Therefore, the Buddha clearly distinguishes for us that the two non-selves of person and Dharma (teachings) are definitely non-existent, and the principle of no person and no Dharma is definitely existent, so it is emptiness. The two meanings of existence and non-existence coexist. This principle can eliminate the mind of doubt. Third, clarifying the truth of Vijnaptimatrata (consciousness-only): Discriminating that all Dharmas (phenomena) are only pure consciousness, there is no subject that can doubt, nor is there an object that can be doubted. Detailed explanations are in the Vijnaptimatrata Sastra (Treatise on Consciousness-Only). But there are two meanings of Vijnaptimatrata: one is expedient, which means first contemplating that there is only Alaya-vijnana (storehouse consciousness), without any other realms, manifesting the emptiness of both object and wisdom, and eliminating the exhausted false consciousness, called expedient Vijnaptimatrata. The second is clarifying the correct view of Vijnaptimatrata, dispelling and cleansing the false consciousness and realms of Samsara, all of which are purified and exhausted, leaving only the pure Amala (immaculate) consciousness. Fourth, clarifying the truth of the basis: This is the so-called Dukkha Satya (Truth of Suffering). Fifth, the truth of wrong conduct: This is the Samudaya Satya (Truth of the Origin of Suffering). Sixth, the truth of purity: This is the Nirodha Satya (Truth of the Cessation of Suffering). Seventh, the truth of right conduct: This is the Marga Satya (Truth of the Path to the Cessation of Suffering). The Four Noble Truths each have three meanings, which have been explained elsewhere. The Sandhinirmocana Sutra (Explication of Underlying Meaning Sutra) clarifies that the Buddha said there are seven kinds of Suchness: birth, appearance, consciousness, basis, wrong conduct, purity, and right conduct. First, the Suchness of birth: refers to the fact that all conditioned Dharmas have no reality. Second, the Suchness of appearance: refers to the two non-selves of person and Dharma. Third, the Suchness of consciousness: refers to the fact that all conditioned Dharmas are only consciousness. Fourth, the Suchness of basis: refers to the Dukkha Satya as mentioned. Fifth, the Suchness of wrong conduct: refers to the Samudaya Satya as mentioned. --------------------------------------------------------------------------------
Chinese
谛六清净真如者。谓如所说灭谛。七正行真如者。谓如所说道谛。此之七种真如。即第一义谛。第一义谛即真实性摄。是故名为七种真如。即是前明七种真实。具如三无性论中广释也。 问云何知此之七种皆是第一义谛。即真实性摄耶。 答。由两义故。知此七种皆是最胜最极。谓即是二智境界。所言最胜者。即是如如第一义谛。此第一义谛。即为如理智所照故名最胜。最极者。即是一切智境界。即是俗谛。此俗谛为如量智所照。如理智者。即无分别智。如量智。即是无分别后智。又如如理是一切种智。如量智即是一切智。唯是一智通真即有通俗。即空即真义。而取名如理智。亦名一切种智。若俗义有义。取名如量智。亦名如一切智故。言最胜最极。而是二智境界。即如理如量两智所知也。复有别义。知此七种真如。是真实性摄。何以故。明一切真实法。皆离一异等妄想谓非一非异。离四谤故。明此七种真如不可得。说异于诸相。亦不可说。不异于诸相故。言异于诸相。不可得说。不异于诸相。亦不可说。亦异不异。非异非不异。皆不可说。明此七种真如。于诸相中不可说。其有亦不可说。其是无。亦有亦无。非有非无。皆不可说。离四谤故。复有别得信有。何以故。即是清净境界故。故知是有。若有人 现代汉语译本 谛六清净真如者，指的是如经文所说的灭谛（Nirvana，寂灭的真理）。七正行真如者，指的是如经文所说的道谛（Magga，通往解脱的道路）。这七种真如，就是第一义谛（Paramattha-sacca，最高的真理）。第一义谛即包含在真实性之中，因此被称为七种真如，也就是前面所说的七种真实，详细的解释在《三无性论》中有广泛的阐述。 问：如何得知这七种真如都是第一义谛，并包含在真实性之中呢？ 答：由于两个原因，可以得知这七种真如都是最殊胜、最极端的。它们是两种智慧的境界。所说的‘最殊胜’，指的是如如（Tathata，事物的本然状态）第一义谛。这第一义谛，被如理智（正确的智慧）所照亮，因此被称为最殊胜。‘最极端’指的是一切智（Sarvajnatva，对一切事物普遍的认知）的境界，也就是俗谛（Samvriti-satya，世俗谛）。这俗谛被如量智（相应的智慧）所照亮。如理智，就是无分别智（Nirvikalpa-jnana，没有分别的智慧）；如量智，就是无分别后智（Prsthalabdha-jnana，从无分别智获得的智慧）。或者说，如理智就是一切种智（Sarvakarajnata，对一切事物各个方面的认知），如量智就是一切智。只有一种智慧贯通真谛，也就贯通了俗谛，即空即真的含义，因此取名为如理智，也称为一切种智。如果俗谛具有意义，则取名为如量智，也称为如一切智。所以说‘最殊胜’、‘最极端’，是两种智慧的境界，也就是如理智和如量智所认知。 还有另外的意义，可以得知这七种真如包含在真实性之中。为什么呢？因为一切真实法，都远离一异（Ekatva-nanatva，同一与差异）等妄想，即非一非异，远离四谤（catuṣkoṭi，四句否定式）的缘故。说明这七种真如是不可得的，说它异于诸相（lakṣaṇa，特征）不可说，说它不异于诸相也不可说。说异于诸相，不可得说；说不异于诸相，也不可说。亦异不异，非异非不异，都不可说。说明这七种真如，在诸相中不可说，说它是有也不可说，说它是无，亦有亦无，非有非无，都不可说，远离四谤的缘故。还有另外的理由可以相信它的存在，为什么呢？因为它是清净境界的缘故，所以知道它是存在的。如果有人...
English
English version The 'Truth of Suchness of Sixfold Purity' refers to the Cessation Truth (Nirvana), as described in the scriptures. The 'Truth of Suchness of Sevenfold Right Practice' refers to the Path Truth (Magga), as described in the scriptures. These seven kinds of Suchness are the Ultimate Truth (Paramattha-sacca). The Ultimate Truth is included within Reality, hence it is called the Sevenfold Suchness, which is the aforementioned Sevenfold Reality, extensively explained in the Treatise on the Three Natures (Trisvabhava-nirdesa). Question: How do we know that these seven kinds of Suchness are all the Ultimate Truth and are included within Reality? Answer: Due to two reasons, we know that these seven kinds of Suchness are the most excellent and the most extreme. They are the realms of two kinds of wisdom. What is meant by 'most excellent' is the Suchness (Tathata) of the Ultimate Truth. This Ultimate Truth is illuminated by Correct Reasoning Wisdom ( যথাভূ তজ্ঞান ), hence it is called most excellent. 'Most extreme' refers to the realm of Omniscience (Sarvajnatva), which is the Conventional Truth (Samvriti-satya). This Conventional Truth is illuminated by Corresponding Wisdom ( যথা সং খ্ জ্ঞান ). Correct Reasoning Wisdom is Non-Discriminating Wisdom (Nirvikalpa-jnana); Corresponding Wisdom is Subsequent Wisdom Obtained After Non-Discrimination (Prsthalabdha-jnana). Alternatively, Correct Reasoning Wisdom is the Wisdom of All Aspects (Sarvakarajnata), and Corresponding Wisdom is Omniscience. Only one wisdom penetrates the Truth, thus penetrating the Conventional Truth, meaning emptiness is truth, hence it is named Correct Reasoning Wisdom, also called the Wisdom of All Aspects. If the Conventional Truth has meaning, it is named Corresponding Wisdom, also called as Omniscience. Therefore, 'most excellent' and 'most extreme' are the realms of two kinds of wisdom, that is, what is known by Correct Reasoning Wisdom and Corresponding Wisdom. There is another meaning by which we know that these seven kinds of Suchness are included within Reality. Why? Because all Real Dharmas are free from delusions such as oneness and difference (Ekatva-nanatva), that is, neither one nor different, and are free from the four extremes (catuṣkoṭi). It is stated that these seven kinds of Suchness are unattainable; saying that it is different from characteristics (lakṣaṇa) is unspeakable, and saying that it is not different from characteristics is also unspeakable. Saying that it is different from characteristics is unattainable to say; saying that it is not different from characteristics is also unspeakable. Both different and not different, neither different nor not different, are all unspeakable. It is stated that these seven kinds of Suchness are unspeakable within characteristics; saying that it exists is also unspeakable, saying that it is non-existent, both existent and non-existent, neither existent nor non-existent, are all unspeakable, because it is free from the four extremes. There is another reason to believe in its existence. Why? Because it is the realm of purity, hence we know that it exists. If someone... --------------------------------------------------------------------------------
Chinese
能心缘此法。心即清净。是故应知。此七种真如。皆是常住。于一切时。性不异故。以是清净境界。是故应知。是真实善性由此理常是善。是故应知。是乐谛。何以故。常故所以而乐。善故所以是净。如此七种真如。即是一切法之体性。以是体性故。故说为我。即是常乐净我四德也。又释。所以名此七种为真如。第一义谛真实性者。为其同是一味故也。 一生真如者。谓因果体一。而名字有异。何故言一。同是依他故有。因既依他。果亦依他。此之因果体即五阴。五阴无记。说名为果。五阴善恶有记之义。说名为因。取其能生为因所生为果。亦是对前为果。对后为因。故知只是一念五阴。而有因有果之名。体实未尝有异。故言一体为名字有异也。此因此果。既并依他。则无有自性。无自性故体不真实。故名一味。即是同无真实故名生真如。二言一味者。此生真如既是依他性。则无真实生故名生真如。即是无生性空。以无生故。即是一味。三此依他性。则必有分别性。分别性既是无相性。无相性即是无相真如。即相真如即是一味。是故以此三义。名生真如也。二相真如者。以显法通相故。是人法二无我。即二空之理。名一切法通相。即名相真如也。三识真如者。但唯有识。无有境界。境界不成故。识亦不成。此则 现代汉语译本 能以心专注于此法，心就能得到清净。因此应当知道，这七种真如都是常住不变的，在任何时候，其本性都不会改变。因为这是清净的境界，所以应当知道，这是真实的善性，因为这个道理永远是善的。因此应当知道，这是乐谛（sukha-satya，快乐的真理）。为什么呢？因为是常住的，所以是快乐的；因为是善良的，所以是清净的。这七种真如，就是一切法的体性。因为是体性，所以被称为‘我’，也就是常、乐、净、我四德（nitya-sukha-subha-atma，永恒、快乐、纯净、真我）。 另一种解释是，这七种被称为真如的原因，是因为它们具有第一义谛（paramartha-satya，最高的真理）的真实性，因为它们具有相同的味道。 一生真如（eka-utpada-tathata，单一产生真如）是指因和果的本体是一样的，只是名称不同。为什么说是一样的呢？因为它们都是依他起（paratantra，依赖于其他条件而生起）的。因是依他起的，果也是依他起的。这个因果的本体就是五阴（panca-skandha，色、受、想、行、识）。五阴是无记（avyakrta，非善非恶）的，所以称为果；五阴有善恶的记别，所以称为因。取其能生为因，所生为果。也可以说，相对于前者是果，相对于后者是因。所以要知道，只是一念五阴，却有因有果的名称，本体实际上没有不同，所以说本体一样，只是名称不同。这个因和果，既然都是依他起的，就没有自性（svabhava，自身固有的性质）。没有自性，本体就不真实，所以说味道相同，也就是同样没有真实性，所以称为生真如。二说‘一味’，这个生真如既然是依他性，就没有真实的生，所以称为生真如，也就是无生性空（anutpada-sunyata，不生不灭的空性）。因为没有生，所以就是一味。三这个依他性，必然有分别性（vikalpa-svabhava，分别的性质）。分别性既然是无相性（alakshana-svabhava，没有相状的性质），无相性就是无相真如（alakshana-tathata，没有相状的真如），即相真如就是一味。所以用这三种意义，称为生真如。 二相真如（lakshana-tathata，相真如）是指显现法的普遍相状，也就是人无我（pudgala-nairatmya，没有补特伽罗的真我）和法无我（dharma-nairatmya，没有法的真我），即二空的道理，称为一切法的普遍相状，也就是相真如。 三识真如（vijnana-tathata，识真如）是指只有识，没有境界。境界不能成立，识也不能成立。这就是...