English
English version If the mind can focus on this Dharma, the mind will become pure. Therefore, it should be known that these seven kinds of Tathata (真如, true thusness) are all permanent, and their nature does not change at any time. Because this is a pure realm, it should be known that this is a true good nature, because this principle is always good. Therefore, it should be known that this is Sukha-satya (乐谛, the truth of happiness). Why? Because it is permanent, so it is happiness; because it is good, so it is purity. These seven kinds of Tathata are the essence of all Dharmas. Because it is the essence, it is called 'Atma (我, self),' which is the four virtues of Nitya-sukha-subha-atma (常乐净我, eternity, happiness, purity, and self). Another explanation is that the reason why these seven are called Tathata is because they have the reality of Paramartha-satya (第一义谛, the ultimate truth), because they have the same taste. Eka-utpada-tathata (一生真如, single arising thusness) refers to the fact that the substance of cause and effect is the same, but the names are different. Why is it said to be the same? Because they are both Paratantra (依他起, dependent origination). The cause is dependent, and the effect is also dependent. The substance of this cause and effect is the five Skandhas (五阴, form, feeling, perception, volition, and consciousness). The five Skandhas are Avyakrta (无记, non-specified), so they are called the effect; the five Skandhas have the meaning of good and evil, so they are called the cause. Take the one that can produce as the cause, and the one that is produced as the effect. It can also be said that the former is the effect, and the latter is the cause. So you should know that it is just one thought of the five Skandhas, but there are the names of cause and effect, and the substance is actually no different, so it is said that the substance is the same, but the names are different. Since this cause and effect are both dependent, they have no Svabhava (自性, self-nature). Without self-nature, the substance is not real, so it is said that the taste is the same, that is, there is no reality, so it is called Utpada-tathata (生真如, arising thusness). The second saying 'one taste' is that since this Utpada-tathata is Paratantra, there is no real arising, so it is called Utpada-tathata, which is Anutpada-sunyata (无生性空, non-arising emptiness). Because there is no arising, it is one taste. The third is that this Paratantra must have Vikalpa-svabhava (分别性, discriminating nature). Since the discriminating nature is Alakshana-svabhava (无相性, non-characteristic nature), the non-characteristic nature is Alakshana-tathata (无相真如, non-characteristic thusness), that is, the characteristic thusness is one taste. Therefore, with these three meanings, it is called Utpada-tathata. Lakshana-tathata (相真如, characteristic thusness) refers to the universal characteristics of manifesting Dharmas, that is, Pudgala-nairatmya (人无我, no-self of person) and Dharma-nairatmya (法无我, no-self of phenomena), that is, the principle of the two emptinesses, called the universal characteristics of all Dharmas, that is, characteristic thusness. Vijnana-tathata (识真如, consciousness thusness) refers to only consciousness, without realm. If the realm cannot be established, consciousness cannot be established. This is... --------------------------------------------------------------------------------
Chinese
能缘所缘。同是不可得性故名识真如也。四依止真如者。所谓苦五阴为体。此五阴者。为众生依处。托此为我人众生寿者等故名依止。苦谛有四相。谓苦无常空无我。此之四义同是无倒。皆名真实。即是依止真如。二者此下四相皆是空。无所有故。皆名真实。亦依止真如也。五邪行真如者。所谓集谛。集有两义故称真如。一无倒真如。谓能生之义。此义真实。即是集真如。二能生所生。皆无所有。以无所有故。故名邪行真如。六清净真如者。所谓灭谛。亦有两义。一无倒真如。谓四德皆是无倒故称真如。二灭谛。与生死无有差别。同一如如。皆无所有。故名清净真如。七正行真如者。所谓道谛。道即般若。般若与无明。体性相乖。道即无倒。真如如道。及烦恼体同故。于二空皆是无所有故。是一味如如故。名正行真如也。亦名真如。亦名如如。亦名真实。皆尽得也。十胜智真实者。有十种胜智。为除十种我见。一一者执。二因者执。三受者执。四作者执。五自在者执。六增上者执。七常者执。八不净净者执。九修行者执。十系缚解脱者执。一一者执。谓合集诸法。共立一名。则堕断见。何以故。如七入论偈所说。譬如岸崩。不更还本。乃至冢间体不再来。唯根境界。是名众生。若圣教说。有如空鸟迹会可见。此谓世入 现代汉语译本 能缘所缘（能缘指能认知的主体，所缘指被认知的客体）。能缘和所缘都是不可得的，这种不可得的本性就叫做识真如（认识到真如的境界）。 四依止真如（四种可以依靠的真如）是指以苦五阴（构成人存在的五种要素：色、受、想、行、识）为本体。这五阴是众生所依赖之处，众生执着于五阴，认为有‘我’、‘人’、‘众生’、‘寿者’等等，所以称为依止。苦谛（佛教四圣谛之一，指人生的本质是苦）有四相，即苦、无常、空、无我。这四种意义都是没有颠倒的，都可称为真实，也就是依止真如。 第二种是，苦的四相都是空，一无所有，所以都可称为真实，也是依止真如。 五邪行真如（五种错误的修行所显现的真如）是指集谛（佛教四圣谛之一，指苦产生的原因）。集有能生和所生两种含义，因此称为真如。一是无倒真如，指能产生苦的原因，这种意义是真实的，就是集真如。二是能生和所生都是空无所有的，因为空无所有，所以称为邪行真如。 六清净真如（清净的真如）是指灭谛（佛教四圣谛之一，指灭除痛苦的境界）。灭谛也有两种含义。一是无倒真如，指灭谛的四德（常、乐、我、净）都是没有颠倒的，所以称为真如。二是灭谛与生死没有差别，都是如如不动，都是空无所有的，所以称为清净真如。 七正行真如（正确的修行所显现的真如）是指道谛（佛教四圣谛之一，指达到灭苦的道路）。道就是般若（智慧），般若与无明（愚痴）体性相违背，道是没有颠倒的。真如与道，以及烦恼的本体相同，对于人我和法我这二空都是空无所有的，所以是一味的如如不动，因此称为正行真如。也称为真如，也称为如如，也称为真实，都是完全可以达到的。 十胜智真实（十种殊胜智慧所证的真实）是指有十种殊胜的智慧，用来去除十种我见。一是‘一一者’执，二是‘因者’执，三是‘受者’执，四是‘作者’执，五是‘自在者’执，六是‘增上者’执，七是‘常者’执，八是‘不净净者’执，九是‘修行者’执，十是‘系缚解脱者’执。 ‘一一者’执是指把聚集的诸法，共同立一个名称，就会堕入断见（认为事物是断灭的）。为什么呢？如《七入论》的偈颂所说，譬如岸边崩塌，不会再恢复原状，乃至坟墓间的尸体不会再复活。只有根（感觉器官）和境界（感觉对象），才被称为众生。如果圣教说，有如空中鸟的痕迹可以看见，这是指世俗的认知。
English
English version The perceiver and the perceived (the perceiver refers to the subject who can cognize, and the perceived refers to the object being cognized). Both the perceiver and the perceived are unattainable, and this unattainable nature is called Cognition of Suchness (realizing the state of Suchness). The Four Reliances on Suchness (four kinds of Suchness that can be relied upon) refer to taking the Five Aggregates of Suffering (the five elements that constitute human existence: form, sensation, perception, volition, and consciousness) as the body. These five aggregates are the place where sentient beings rely. Sentient beings are attached to the five aggregates, thinking there is 'I', 'person', 'sentient being', 'life-span', etc., so it is called reliance. The Truth of Suffering (one of the Four Noble Truths in Buddhism, referring to the essence of life as suffering) has four characteristics, namely suffering, impermanence, emptiness, and non-self. These four meanings are all without inversion and can all be called reality, which is reliance on Suchness. The second is that the four characteristics of suffering are all empty and devoid of anything, so they can all be called reality, which is also reliance on Suchness. The Five Erroneous Practices of Suchness (Suchness manifested by five erroneous practices) refer to the Truth of Accumulation (one of the Four Noble Truths in Buddhism, referring to the cause of suffering). Accumulation has two meanings, so it is called Suchness. One is Non-Inverted Suchness, referring to the cause that can produce suffering, and this meaning is real, which is the Suchness of Accumulation. The second is that both the producer and the produced are empty and devoid of anything, and because they are empty and devoid of anything, they are called Erroneous Practice of Suchness. The Six Pure Suchness (Pure Suchness) refers to the Truth of Cessation (one of the Four Noble Truths in Buddhism, referring to the state of extinguishing suffering). Cessation also has two meanings. One is Non-Inverted Suchness, referring to the four virtues of Cessation (permanence, bliss, self, purity) which are all without inversion, so it is called Suchness. The second is that Cessation is no different from birth and death, both are Suchness as it is, and both are empty and devoid of anything, so it is called Pure Suchness. The Seven Right Practices of Suchness (Suchness manifested by correct practice) refers to the Truth of the Path (one of the Four Noble Truths in Buddhism, referring to the path to achieve the cessation of suffering). The Path is Prajna (wisdom), and Prajna is contrary to ignorance in nature. The Path is without inversion. Suchness is the same as the Path, and the essence of afflictions is the same. For the emptiness of both self and dharma, it is all empty and devoid of anything, so it is the same Suchness as it is, so it is called Right Practice of Suchness. It is also called Suchness, also called Thusness, also called Reality, all of which can be fully achieved. The Ten Supreme Wisdom Realities (the reality certified by ten kinds of supreme wisdom) refers to the ten kinds of supreme wisdom used to remove the ten kinds of self-views. The first is the attachment to 'one-by-one', the second is the attachment to 'cause', the third is the attachment to 'receiver', the fourth is the attachment to 'creator', the fifth is the attachment to 'independent one', the sixth is the attachment to 'superior one', the seventh is the attachment to 'permanent one', the eighth is the attachment to 'impure-pure one', the ninth is the attachment to 'practitioner', and the tenth is the attachment to 'bound-liberated one'. The attachment to 'one-by-one' refers to collectively establishing a name for the assembled dharmas, which will fall into annihilationism (thinking that things are annihilated). Why? As the verse in the 'Treatise on the Seven Entrances' says, for example, a bank collapses and will not return to its original state, and even the body in the tomb will not be resurrected. Only the roots (sense organs) and realms (sense objects) are called sentient beings. If the holy teachings say that traces of birds in the sky can be seen, this refers to worldly cognition. --------------------------------------------------------------------------------
Chinese
外道显一者执。其谓即身是人。身灭我亡。相堕断见。为破此执故立五阴。胜智虽有三义。谓多合集别异。三世色心并名为阴。故名为多合集。三世色心同名为阴故。谓合集色聚异受。受聚异于想等故名别异。是名五阴。若解了五阴有此三义。则无一者之执。言三世者。过去已谢。未来未有。现在不住。而以一切内外诸色同名阴也。以三义对治三种无明。谓一假说及以相杂。一无明者。如世入外道等。谓身是一物。一物是我。人不知但有三世五阴故堕断见。此是即阴计我。阴灭我亡故。佛为说三世五阴是多非一。即破其一者之执也。二假说无明者。如优娄佉等外道。谓身异分。即执有人异法。此是离阴执我故堕常见。何以故。人法既异。则谓阴灭我存。由其不解。合集诸阴。假说为人。但名无体。迷此假说故。名假说无明。故佛为说合集假说为法。体即是空。即破其此执故言能除假说无明也。三相杂无明者。如一切有部所执。谓八圣道中。正思正见。同是般若所摄。以其不能分别两异故生此执。故经部大乘师说。正思故者。欲求前理未决断犹属作意。作意即是意业故非是般若所收。唯有正见。是名般若。通而论一切知见。能通达选择。皆属般若。五阴亦尔。若不能分别受异想。想异行等。谓想受只一物。则失其体性故 现代汉语译本 外道如果执着于‘一’的观念，他们会认为身体就是自我，身体消亡，自我也就灭亡，这陷入了断灭论的邪见。为了破除这种执着，所以设立了五阴（蕴）（skandha，构成个体经验的五种要素：色、受、想、行、识）。 胜智（prajna，卓越的智慧）虽然有三种含义，即多、合集、别异。将过去、现在、未来三世的色（rupa，物质现象）和心（citta，精神现象）都称为阴，所以称为‘多’和‘合集’。三世的色和心都被共同称为阴，因此说是‘合集’。色聚（rupa-skandha，色蕴）不同于受（vedana，感受），受聚（vedana-skandha，受蕴）不同于想（samjna，概念）等等，所以称为‘别异’。这就是五阴的含义。如果理解了五阴具有这三种含义，就不会执着于‘一’的观念。 所说的三世，指的是过去已经过去，未来尚未到来，现在不停留。而将一切内外诸色都共同称为阴。用这三种含义来对治三种无明（avidya，无知）。 第一种无明，就像世间人或外道等，认为身体是一个单一的物体，这个单一的物体就是自我。人们不知道只有三世五阴，因此陷入断灭论的邪见。这是将阴当作自我，认为阴灭自我也会消亡。所以佛陀才说三世五阴是多而不是一，从而破除他们执着于‘一’的观念。 第二种是假说无明，就像优娄佉（Ulukha，印度古代的苦行者）等外道，认为身体是不同的部分，因此执着于人与法是不同的。这是离开阴而执着于自我，所以陷入常见（sasvata-drsti，永恒论）。为什么呢？因为人和法既然不同，就认为阴灭自我仍然存在。由于他们不理解，合集诸阴，假名为人，只是一个名称而没有实体。迷惑于这种假说，所以称为假说无明。所以佛陀才说合集假说为法，其体性就是空，从而破除他们的这种执着，所以说能去除假说无明。 第三种是相杂无明，就像一切有部（Sarvastivada，佛教部派之一）所执着的，认为八圣道（arya-astangika-marga，达到解脱的八个途径）中的正思（samma-sankappa，正确的思考）和正见（samma-ditthi，正确的见解）都属于般若（prajna，智慧）所包含的。由于他们不能区分两者的不同，所以产生这种执着。所以经部（Sautrantika，佛教部派之一）和大乘（Mahayana，佛教的主要流派之一）的论师说，正思是因为想要寻求之前的道理但尚未决断，仍然属于作意（manaskara，心理活动），作意就是意业（mano-karma，精神行为），所以不属于般若所包含的。只有正见，才称为般若。总而言之，一切知见，能够通达选择，都属于般若。五阴也是如此，如果不能分别受不同于想，想不同于行等等，认为想和受只是一个东西，就会失去它们的体性。