Chinese
。一信有真实道理。二信得五分法身功德。三自利利他德备修五分身。五分身生则显至得性故。故五分法身生以此为性义。四不坏义。此性在凡夫不染在圣不净。故名不坏。五秘密藏义。亲近则行净。乖违则远离。此法难得幽隐故名秘密。即名藏义。生有四种。一触生。如男女交会有子。二嗅生。如牛羊等类。雌雄有欲心。雄以鼻嗅雌等根则便有子。三沙生。如鸡雀等。雌雀起欲心。以身坌尘沙之中。而有卵等生子。四声生。如鹤孔雀等类。有欲心闻雄鸣声。亦生卵生子。一切出卵不可食。皆有子也。分别性是无有空。分别无法可得故。依他性是不如空。如是破所执。真实性是自性空。无人法二我。是自性空也。复次分别性如空花是极无。依他性异空花。似幻化非空有无。观依他性不有不无故。能得道成圣空无是断观。空无不能得道成圣。一切烦恼别执着分别性。一切诸法欲乐观习真实性。执着观习此二属依他性。此二种法是名熏习。一烦恼种子熏习。二道种子熏习也。第二熏习增长本识者。以同类故。本识缘如如起四谤。是虚妄熏习种子烦恼同是虚妄。是故熏习能增长本识。譬如甜物能增长淡。淡亦是甜性。同性故能增长。具足诸能者。明业有四种。一被作不被长。如利智人遇恶知识起不善业是作。复即追悔故不被 现代汉语译本 一、信有真实道理：相信佛法所阐述的真理是真实不虚的。 二、信得五分法身功德：相信通过修行可以获得五分法身的功德。（五分法身：指戒、定、慧、解脱、解脱知见五种功德聚集而成的法身） 三、自利利他德备修五分身：在自利利他的过程中，圆满修习五分法身。 五分身生则显至得性故：五分法身生起，就能显现并证得自性。 故五分法身生以此为性义：所以说五分法身的生起，就是自性的意义。 四、不坏义：这种自性在凡夫身上不会被污染，在圣人身上也不会变得更加清净，所以称为‘不坏’。 五、秘密藏义：亲近它，行为就会变得清净；违背它，就会远离它。这种佛法难以获得，非常隐秘，所以称为‘秘密’，也就是‘藏’的意义。 生有四种：众生的出生有四种方式。 一、触生：如男女交合而产生后代。 二、嗅生：如牛羊等动物，雌性和雄性产生欲望，雄性用鼻子嗅雌性的生殖器官等，然后雌性就怀孕生子。 三、沙生：如鸡、麻雀等，雌雀产生欲望，用身体在尘沙中摩擦，然后产卵生子。 四、声生：如鹤、孔雀等，产生欲望后听到雄性的鸣叫声，也会产卵生子。 一切出卵不可食，皆有子也：所有通过卵孵化出来的生物都不能食用，因为它们都有后代。 分别性是无有空：分别性实际上是空无的。 分别无法可得故：因为分别性所分别的对象实际上是无法获得的。 依他性是不如空：依他起性（指由因缘和合而生的现象）不像空性那样是完全空无的。 如是破所执：这样才能破除对实有的执着。 真实性是自性空：真实性是指自性本空，没有能认知的主体和被认知的客体，也就是没有人我和法我，这就是自性空。 复次分别性如空花是极无：进一步说，分别性就像虚空中的花朵一样，是完全不存在的。 依他性异空花，似幻化非空有无：依他起性不同于空花，它像幻化一样，不是完全的空，也不是实有，也不是非有非无。 观依他性不有不无故：观察依他起性，它既不是实有，也不是完全的空无。 能得道成圣空无是断观：这样才能证悟成圣，如果执着于空无，那就是断灭见。 空无不能得道成圣：执着于空无是无法证悟成圣的。 一切烦恼别执着分别性：一切烦恼都源于对分别性的执着。 一切诸法欲乐观习真实性：要以乐观的心态去观察和修习真实性。 执着观习此二属依他性：执着和观察修习这两种行为都属于依他起性。 此二种法是名熏习：这两种法被称为熏习。 一烦恼种子熏习：第一种是烦恼种子的熏习。 二道种子熏习也：第二种是道种子的熏习。 第二熏习增长本识者：第二种熏习能够增长本识（Alaya-vijnana）。 以同类故：因为它们是同类的。 本识缘如如起四谤：本识缘于真如（Tathata）而生起四种诽谤。 是虚妄熏习种子烦恼同是虚妄：这些虚妄的熏习、种子和烦恼都是虚妄的。 是故熏习能增长本识：所以熏习能够增长本识。 譬如甜物能增长淡：比如甜的东西能够增加甜味。 淡亦是甜性，同性故能增长：因为淡味也是甜的性质，同性所以能够增长。 具足诸能者：具备各种能力的人。 明业有四种：说明业有四种。 一被作不被长：第一种是造作了，但是没有增长。比如聪明的人遇到恶知识，产生了不善业，但是立刻就后悔了，所以不增长。
English
English version 1. Belief in the truth of the real principle: Believing that the truth expounded by the Buddha's teachings is real and not false. 2. Belief in obtaining the merits of the fivefold Dharmakaya: Believing that through practice, one can obtain the merits of the fivefold Dharmakaya. (Fivefold Dharmakaya: refers to the Dharmakaya formed by the accumulation of the five merits of precepts, concentration, wisdom, liberation, and liberation knowledge and vision) 3. Self-benefit and benefiting others, cultivating the fivefold body with complete virtue: In the process of self-benefit and benefiting others, fully cultivate the fivefold Dharmakaya. When the fivefold body arises, it manifests and attains the nature: Therefore, the arising of the fivefold Dharmakaya is the meaning of self-nature. Therefore, the arising of the fivefold Dharmakaya is the meaning of self-nature: Therefore, the arising of the fivefold Dharmakaya is the meaning of self-nature. 4. The meaning of indestructibility: This self-nature is not contaminated in ordinary people, nor does it become more pure in sages, so it is called 'indestructible'. 5. The meaning of secret treasure: Approaching it, behavior becomes pure; violating it, one moves away from it. This Dharma is difficult to obtain and very hidden, so it is called 'secret', which is the meaning of 'treasure'. There are four kinds of birth: There are four ways in which beings are born. 1. Touch-born: Such as the offspring produced by the union of men and women. 2. Smell-born: Such as animals like cattle and sheep, when the female and male have desire, the male smells the female's reproductive organs with its nose, and then the female becomes pregnant and gives birth. 3. Sand-born: Such as chickens, sparrows, etc., when the female sparrow has desire, it rubs its body in the dust and sand, and then lays eggs and gives birth. 4. Sound-born: Such as cranes, peacocks, etc., when they have desire and hear the male's call, they also lay eggs and give birth. All eggs that come out are inedible, and all have offspring: All creatures hatched from eggs cannot be eaten because they all have offspring. The nature of discrimination is empty and non-existent: The nature of discrimination is actually empty. Because there is no way to obtain what is discriminated: Because the object discriminated by the nature of discrimination is actually impossible to obtain. The dependent nature is not like emptiness: The dependent arising nature (referring to phenomena arising from the combination of causes and conditions) is not completely empty like emptiness. Thus breaking what is grasped: This is how to break the attachment to reality. The true nature is self-nature emptiness: The true nature refers to the emptiness of self-nature, without a subject that can know and an object that is known, that is, without the ego of person and the ego of phenomena, this is self-nature emptiness. Furthermore, the nature of discrimination is like a flower in the sky, which is extremely non-existent: Furthermore, the nature of discrimination is like a flower in the sky, which is completely non-existent. The dependent nature is different from the flower in the sky, it is like an illusion, neither empty nor existent: The dependent arising nature is different from the flower in the sky, it is like an illusion, neither completely empty, nor truly existent, nor neither existent nor non-existent. Observing the dependent nature, it is neither existent nor non-existent: Observing the dependent arising nature, it is neither truly existent nor completely empty. Being able to attain the Way and become a saint, emptiness is a view of annihilation: In this way, one can realize enlightenment and become a saint. If one clings to emptiness, that is a view of annihilation. Emptiness cannot attain the Way and become a saint: Clinging to emptiness cannot realize enlightenment and become a saint. All afflictions are separately attached to the nature of discrimination: All afflictions originate from attachment to the nature of discrimination. All dharmas should be observed and practiced with an optimistic attitude towards the true nature: One should observe and practice the true nature with an optimistic attitude. Attachment and observation and practice both belong to the dependent nature: Attachment and observation and practice both belong to the dependent arising nature. These two kinds of dharmas are called perfuming: These two kinds of dharmas are called perfuming. One is the perfuming of the seeds of affliction: The first is the perfuming of the seeds of affliction. The second is also the perfuming of the seeds of the Way: The second is the perfuming of the seeds of the Way. The second perfuming increases the fundamental consciousness: The second perfuming can increase the fundamental consciousness (Alaya-vijnana). Because they are of the same kind: Because they are of the same kind. The fundamental consciousness arises from Suchness and gives rise to four slanders: The fundamental consciousness arises from Suchness (Tathata) and gives rise to four slanders. These false perfuming, seeds, and afflictions are all false: These false perfuming, seeds, and afflictions are all false. Therefore, perfuming can increase the fundamental consciousness: Therefore, perfuming can increase the fundamental consciousness. For example, sweet things can increase sweetness: For example, sweet things can increase sweetness. The bland taste is also sweet, and it can increase because it is of the same nature: Because the bland taste is also of a sweet nature, it can increase because it is of the same nature. Those who possess all abilities: Those who possess all kinds of abilities. Explaining that there are four kinds of karma: Explaining that there are four kinds of karma. One is done but not increased: The first is done but not increased. For example, a smart person encounters an evil teacher and generates unwholesome karma, but immediately regrets it, so it does not increase. --------------------------------------------------------------------------------
Chinese
长。二被长不被作。如羞惭人随人修行。此善被增转广。不能自起若心故不作。三亦作亦长者。如人作善业。复恒数习。此善业转广大也。四不作不长者。即无漏善业若转增长生死报。名为作者。无漏能除生死作者故不长。前三是业后一分非。就前三中。取第三句亦作亦长。故云具足诸法。能生六趣者。即能得六趣生死果报。生阿梨耶识因。此生死圆满身因熏习方便故生死得成。故云此因义生死圆满。第二观习真实性。观三种无性。是名观习真实性。观有四用。一者除观。二灭观。三证观。四修观。观如如是苦谛性性。三谛亦然。观四谛如如具四用。观如如灭苦灭集。观如如即证灭。会如如即修道也能除执着分别性者。分别于无中作有。真实观者。显有无与自性相违故云除。分别性是第一熏习被损坏者。现在被损。未来被坏。若损集谛。苦亦被损。阿梨耶识被损者。本有七重苦谛。三界即为三重。三重被损竟。阿梨耶识是受果报本。虽无惑业所引。不复入三界生。而在无流界中四种生死内受生。如是乃至无有生死位也。梨耶被损故受生亦被损何以故。显识是分别识。因显识被损故。知分别识亦被损。此分别人我及六尘等识。又已灭尽何止被损耶。今言被损者。据净品为语。此与本识俱尽也。是阿梨耶能下者可灭除也。 现代汉语译本 长。二被长不被作。如羞惭人随人修行。此善被增转广。不能自起若心故不作。三亦作亦长者。如人作善业，复恒数习。此善业转广大也。四不作不长者。即无漏善业若转增长生死报，名为作者。无漏能除生死作者故不长。前三是业后一分非。就前三中，取第三句亦作亦长，故云具足诸法，能生六趣者，即能得六趣生死果报，生阿梨耶识（Alaya-vijñana，阿赖耶识，藏识）因。此生死圆满身因熏习方便故生死得成。故云此因义生死圆满。第二观习真实性。观三种无性，是名观习真实性。观有四用。一者除观，二灭观，三证观，四修观。观如如是苦谛性性，三谛亦然。观四谛如如具四用。观如如灭苦灭集。观如如即证灭。会如如即修道也能除执着分别性者。分别于无中作有，真实观者，显有无与自性相违故云除。分别性是第一熏习被损坏者，现在被损，未来被坏。若损集谛（Samudaya-satya，集谛），苦亦被损。阿梨耶识被损者，本有七重苦谛，三界即为三重，三重被损竟，阿梨耶识是受果报本，虽无惑业所引，不复入三界生，而在无流界中四种生死内受生。如是乃至无有生死位也。梨耶被损故受生亦被损何以故。显识是分别识，因显识被损故，知分别识亦被损。此分别人我及六尘等识，又已灭尽何止被损耶。今言被损者，据净品为语。此与本识俱尽也。是阿梨耶能下者可灭除也。