English
English version: 'Because of attachment, arrogance, and the net of wrong views.' Sixth, it is to show the practice of Samatha-vipassana (止观), to counteract the mental faults of ordinary beings and those of the Two Vehicles (声闻 and 缘觉). Seventh, it is to show the expedient of constant mindfulness (专念), so that beings may be born before the Buddha and will certainly not regress in faith. Eighth, it is to show the benefits of practice and to encourage beings to practice. For these and other reasons, this treatise is composed. Question: 'The Sutras (修多罗) already contain these teachings, why is it necessary to repeat them?' Answer: 'Although the Sutras (修多罗) contain these teachings, beings have different capacities and practices, and their conditions for receiving and understanding are different. For example, when the Tathagata (如来) was in the world, beings had sharp faculties, and the speaker's physical form and mental karma were excellent. With one utterance of the perfect sound, different kinds of beings could understand equally, so a treatise was not necessary. If, after the Tathagata's (如来) extinction, some beings can understand by extensively hearing and learning through their own efforts; or some beings can understand by hearing little and understanding much through their own efforts; or some beings have no mental strength of their own and can only understand through extensive discussions; or some beings find extensive discussions too numerous and cumbersome, and prefer to retain (总持) a small amount of text that encompasses many meanings, and thus understand. Therefore, this treatise is intended to comprehensively gather the vast and profound Dharma and the boundless meanings of the Tathagata (如来), so this treatise should be expounded.' The section on causes and conditions has been explained. Next, the section on establishing the meaning will be explained. Mahayana (摩诃衍) in general has two aspects. What are the two? First, Dharma; second, meaning. What is meant by Dharma is the mind of sentient beings. This mind encompasses all mundane and supramundane Dharmas. Based on this mind, the meaning of Mahayana (摩诃衍) is revealed. Why? Because this mind is the aspect of Suchness (真如), which reveals the substance of Mahayana (摩诃衍); this mind is the aspect of arising and ceasing due to conditions, which can reveal the self-nature, characteristics, and function of Mahayana (摩诃衍). What is meant by meaning has three aspects. What are the three? First, the greatness of substance, which means that all Dharmas are equal in Suchness (真如), without increase or decrease. Second, the greatness of characteristics, which means that the Tathagatagarbha (如来藏) is complete with limitless intrinsic virtues. Third, the greatness of function, which can produce all wholesome causes and effects, both mundane and supramundane. All Buddhas originally ride on this, and all Bodhisattvas ride on this Dharma to reach the stage of the Tathagata (如来). The section on establishing the meaning has been explained. Next to explain. -------------------------------------------------------------------------------- 解释分。
Chinese
解释分有三种。云何为三？一者、显示正义，二者、对治邪执，三者、分别发趣道相。显示正义者，依一心法，有二种门。云何为二？一者、心真如门，二者、心生灭门。是二种门，皆各总摄一切法。此义云何？以是二门不相离故。心真如者，即是一法界大总相法门体。所谓心性不生不灭，一切诸法唯依妄念而有差别，若离妄念则无一切境界之相。是故一切法从本已来，离言说相、离名字相、离心缘相，毕竟平等、无有变异、不可破坏。唯是一心故名真如，以一切言说假名无实，但随妄念不可得故。言真如者，亦无有相。谓言说之极因言遣言，此真如体无有可遣，以一切法悉皆真故；亦无可立，以一切法皆同如故。当知一切法不可说、不可念故，名为真如。 问曰：“若如是义者，诸众生等云何随顺而能得入？” 答曰：“若知一切法虽说，无有能说可说，虽念，亦无能念可念，是名随顺。若离于念，名为得入。” 复次，真如者，依言说分别有二种义。云何为二？一者、如实空，以能究竟显实故。二者、如实不空，以有自体，具足无漏性功德故。所言空者，从本已来一切染法不相应故，谓离一切法差别之相，以无虚妄心念故。当知真如自性，非有相、非无相、非非有相、非非无 现代汉语译本 解释分有三种。什么是三种呢？一是显示正义，二是匡正邪见，三是分辨趣入正道的各种相状。显示正义，是依据一心之法，有两种门径。什么是两种呢？一是心真如门，二是心生灭门。这两种门径，都各自总摄一切法。这是什么意思呢？因为这两种门径不可分离。心真如，就是一法界大总相法门之本体。所谓心性不生不灭，一切诸法都只是依于虚妄的念头而有差别，如果脱离虚妄的念头，就没有一切境界的相状。因此，一切法从本来开始，就脱离了言说的相状、脱离了名字的相状、脱离了心缘的相状，毕竟是平等、没有变异、不可破坏的。唯一是心，所以名为真如，因为一切言说假名都没有真实，只是随顺虚妄的念头而不可得。说到真如，也没有相状。所谓言说到了极致，就应该因言而忘言，这真如本体没有什么可以去除的，因为一切法都是真实的；也没有什么可以建立的，因为一切法都同样是真如。应当知道一切法不可说、不可念，所以名为真如。 问：‘如果道理是这样，那么众生如何随顺真如而能够证入呢？’ 答：‘如果知道一切法虽然说，却没有能说和可说，虽然念，也没有能念和可念，这叫做随顺。如果脱离了念头，就叫做证入。’ 再次，真如，依据言说分别有两种含义。什么是两种呢？一是如实空，因为能够究竟地显现真实。二是如实不空，因为它有自体，具足无漏的自性功德。所说的空，是从本来开始一切染污之法都不相应，就是脱离一切法差别的相状，因为没有虚妄的心念。应当知道真如自性，非有相、非无相、非非有相、非非无相。
English
English version The Explanation Section has three aspects. What are the three? First, revealing the correct meaning; second, counteracting wrong views; and third, distinguishing the characteristics of the path to enlightenment. Revealing the correct meaning relies on the One Mind (Eka-citta) and has two gates. What are the two? First, the Mind as Suchness (Citta-tathata) gate; and second, the Mind as arising and ceasing (Citta-utpada-vyaya) gate. These two gates each encompass all dharmas. What does this mean? It means that these two gates are inseparable. The Mind as Suchness is the essence of the One Dharma Realm (Eka-dharma-dhatu), the Great Totality Dharma Gate (Maha-samasta-dharma-paryaya). It is said that the nature of the mind is neither arising nor ceasing, and all dharmas are differentiated only based on deluded thoughts. If one is free from deluded thoughts, then there are no appearances of any realms. Therefore, all dharmas, from the very beginning, are apart from the characteristics of speech, apart from the characteristics of names, and apart from the characteristics of mental conditions. They are ultimately equal, without change, and indestructible. It is only the One Mind, therefore it is called Suchness, because all speech and provisional names are without reality, and are unobtainable as they follow deluded thoughts. Speaking of Suchness, it also has no characteristics. It means that when speech reaches its limit, one should abandon speech because of speech. This essence of Suchness has nothing that can be discarded, because all dharmas are all true; and there is nothing to be established, because all dharmas are the same as Suchness. One should know that all dharmas are unspeakable and unthinkable, therefore they are called Suchness. Question: 'If the meaning is like this, then how can sentient beings follow and be able to enter?' Answer: 'If one knows that although all dharmas are spoken, there is no speaker or something to be spoken about; although there is thought, there is no thinker or something to be thought about, this is called following. If one is free from thought, it is called entering.' Furthermore, Suchness, based on speech and discrimination, has two meanings. What are the two? First, True Emptiness (Tathata-sunyata), because it can ultimately reveal reality. Second, True Non-Emptiness (Tathata-asunyata), because it has its own essence, complete with undefiled (Anasrava) nature and merits. What is meant by emptiness is that from the very beginning, it is not associated with all defiled dharmas, meaning it is apart from the characteristics of all dharmas' differences, because there are no false mental thoughts. One should know that the self-nature of Suchness is neither having characteristics, nor not having characteristics, nor neither having characteristics, nor neither not having characteristics. --------------------------------------------------------------------------------
Chinese
相、非有无俱相，非一相、非异相、非非一相、非非异相、非一异俱相。乃至总说，依一切众生以有妄心念念分别，皆不相应故说为空，若离妄心实无可空故。所言不空者，已显法体空无妄故，即是真心常恒不变净法满足，故名不空，亦无有相可取，以离念境界唯证相应故。心生灭者，依如来藏故有生灭心，所谓不生不灭与生灭和合，非一非异，名为阿梨耶识。此识有二种义，能摄一切法、生一切法。云何为二？一者、觉义，二者、不觉义。所言觉义者，谓心体离念。离念相者，等虚空界无所不遍，法界一相即是如来平等法身，依此法身说名本觉。何以故？本觉义者，对始觉义说，以始觉者即同本觉。始觉义者，依本觉故而有不觉，依不觉故说有始觉。又以觉心源故名究竟觉，不觉心源故非究竟觉。此义云何？如凡夫人觉知前念起恶故，能止后念令其不起，虽复名觉，即是不觉故。如二乘观智、初发意菩萨等，觉于念异，念无异相，以舍粗分别执著相故，名相似觉；如法身菩萨等，觉于念住，念无住相，以离分别粗念相故，名随分觉；如菩萨地尽，满足方便一念相应，觉心初起心无初相，以远离微细念故得见心性，心即常住，名究竟觉。是故修多罗说：“若有众生能观无念者，则为向佛智故。”又心起者，无有初相可 现代汉语译本 相，既不是‘有’，也不是‘无’，也不是既‘有’又‘无’；不是‘一’，也不是‘异’，也不是既不是‘一’也不是‘异’，也不是既‘一’又‘异’。总而言之，因为一切众生都依仗虚妄的心念进行分别，这些分别与实相都不相应，所以说它是‘空’。如果离开了虚妄的心念，实际上就没有什么可以被认为是‘空’的。 所说的‘不空’，已经显示了法体的空性，没有虚妄的成分，这就是真心，它恒常不变，清净圆满，所以称为‘不空’，也没有任何可以执取的相状，因为已经离开了念头的境界，只有通过证悟才能相应。 所谓‘心生灭’，是依如来藏（Tathagatagarbha，如来藏）而有生灭心，也就是不生不灭与生灭和合，非一非异，名为阿梨耶识（Alaya-vijnana，阿赖耶识）。这个识有两种含义：能摄持一切法，能生出一切法。哪两种含义呢？一是觉义，二是不觉义。 所说的‘觉义’，是指心体离开了念头。离开念头的相状，就像虚空一样，无所不遍，法界一相就是如来平等法身（Dharmakaya，法身），依据这个法身，称为本觉（original enlightenment）。为什么呢？本觉的含义，是相对于始觉（initial enlightenment）而言的，因为始觉与本觉是相同的。始觉的含义，是依仗本觉而有不觉，依仗不觉而说有始觉。又因为觉悟了心源，所以称为究竟觉（ultimate enlightenment），没有觉悟心源，所以不是究竟觉。 这个道理是什么呢？比如凡夫觉知前念起了恶念，能够阻止后念不再生起，虽然也称为觉，但实际上是不觉。比如二乘（声闻乘和缘觉乘）的观智、初发心的菩萨等，觉悟到念头的差异，念头没有差异的相状，因为舍弃了粗糙的分辨和执著的相状，所以称为相似觉（resemblance of enlightenment）；比如法身菩萨等，觉悟到念头的止息，念头没有止息的相状，因为离开了分别的粗糙念头相，所以称为随分觉（partial enlightenment）；比如菩萨修行到最后阶段，圆满了方便，在一念之间相应，觉悟到心念最初生起时，心念没有最初的相状，因为远离了微细的念头，所以能够见到心性，心性就是常住不变的，称为究竟觉。 因此，修多罗（Sutra，经）说：‘如果有众生能够观察无念，那就是趋向佛的智慧。’又，心念生起，没有最初的相状可以