English
English version: leads to the path of Nirvana (state of perfect peace). The power obtained through cultivation is the external causal power of sentient beings. Such external causes have limitless meanings, but briefly speaking, there are two types. What are the two? The first is differentiated causes, and the second is equal causes. Differentiated causes refer to a person relying on Buddhas (enlightened beings) and Bodhisattvas (beings on the path to enlightenment), from the initial aspiration to seek the path until attaining Buddhahood (state of enlightenment). During this process, whether seeing or remembering, or as family members such as parents, or as servants, or as close friends, or as enemies, or initiating the Four Embracing Dharmas (generosity, kind speech, beneficial action, and cooperation), and even all actions performed as limitless causal conditions, using the power of great compassion cultivation, can enable sentient beings to increase their roots of goodness, benefiting them whether they see or hear. This causal condition has two types. What are the two? The first is near causes, allowing for swift liberation. The second is distant causes, requiring a long time for liberation. These near and distant causes are further divided into two types. What are the two? The first is causes that increase practice, and the second is causes that receive the Dharma (teachings). Equal causes refer to all Buddhas and Bodhisattvas wishing to liberate all sentient beings, naturally cultivating constantly without ceasing. Because of the power of the wisdom of oneness, they manifest actions according to what sentient beings see and hear. That is to say, sentient beings rely on Samadhi (state of meditative consciousness) to equally see all Buddhas. This essence and function cultivation is further divided into two types. What are the two? The first is non-correspondence, referring to ordinary people, those of the Two Vehicles (Shravakas and Pratyekabuddhas), Bodhisattvas who have just made the initial aspiration, etc., who cultivate with intention and consciousness, relying on the power of faith to practice; because they have not attained the non-discriminating mind, corresponding with the essence of Suchness (true nature), and have not attained the free practice of karma, corresponding with the function of Suchness. The second is correspondence, referring to Dharmakaya (body of the Dharma) Bodhisattvas who have attained the non-discriminating mind, corresponding with the wisdom and function of all Buddhas, only naturally cultivating according to the power of the Dharma, cultivating Suchness, and extinguishing ignorance. Furthermore, defiled dharmas (impure phenomena) have been cultivated continuously since beginningless time, and only cease after attaining Buddhahood. The cultivation of pure dharmas (pure phenomena), however, does not cease, continuing into the future. What does this mean? Because the Dharma of Suchness is constantly cultivated, the deluded mind will be extinguished, the Dharmakaya will manifest, and the cultivation of wondrous function will arise, so there is no cessation. Furthermore, --------------------------------------------------------------------------------
Chinese
真如自体相者，一切凡夫、声闻、缘觉、菩萨、诸佛，无有增减，非前际生、非后际灭，毕竟常恒。从本已来，性自满足一切功德。所谓自体有大智慧光明义故，遍照法界义故，真实识知义故，自性清净心义故，常乐我净义故，清凉不变自在义故。具足如是过于恒沙不离、不断、不异、不思议佛法，乃至满足无有所少义故，名为如来藏，亦名如来法身。 问曰：“上说真如，其体平等离一切相，云何复说体有如是种种功德？” 答曰：“虽实有此诸功德义，而无差别之相，等同一味，唯一真如。此义云何？以无分别离分别相。是故无二。复以何义得说差别？以依业识，生灭相示。此云何示？以一切法本来唯心，实无于念，而有妄心，不觉起念，见诸境界故说无明。心性不起，即是大智慧光明义故。若心起见，则有不见之相。心性离见，即是遍照法界义故。若心有动，非真识知，无有自性，非常、非乐、非我、非净，热恼衰变则不自在，乃至具有过恒沙等妄染之义。对此义故，心性无动则有过恒沙等诸净功德相义示现。若心有起，更见前法可念者则有所少。如是净法无量功德，即是一心，更无所念，是故满足。名为法身如来之藏。” 复次，真如用者，所谓诸佛如来，本在因地发大慈悲，修诸波罗蜜 现代汉语译本：真如自体相（Tathata-self-nature aspect），对于一切凡夫、声闻（Śrāvaka，声闻乘的修行者）、缘觉（Pratyekabuddha，独自觉悟者）、菩萨（Bodhisattva，追求觉悟的修行者）、诸佛（Buddha，觉悟者）来说，没有增减，不是在过去产生，也不是在未来消灭，毕竟是常恒不变的。从本来就具有的，其自性就已然满足了一切功德。这指的是自体具有大智慧光明之义，因此能遍照法界之义，真实识知之义，自性清净心之义，常乐我净之义，清凉不变自在之义。完备地具有像这样超过恒河沙数般不离、不断、不异、不可思议的佛法，乃至满足而没有任何缺少之义，因此名为如来藏（Tathāgatagarbha，如来藏），也名为如来法身（Dharmakāya，法身）。 有人问：‘上面说真如，它的本体平等，远离一切相，为什么又说本体具有如此种种功德？’ 回答说：‘虽然实际上有这些功德之义，却没有差别的相状，平等地如同一个味道，唯一是真如。这个道理是什么呢？因为没有分别，远离分别之相。所以不是二元对立的。又以什么道理可以说有差别呢？因为依靠业识（Karma-vijñāna，业识），生灭的相状显现。这如何显现呢？因为一切法本来唯心，实际上没有念头，却有虚妄的心，不觉悟而生起念头，见到各种境界，所以说无明（Avidyā，无明）。心性不起，就是大智慧光明之义。如果心生起见解，就会有不见的相状。心性远离见解，就是遍照法界之义。如果心有动摇，就不是真正的识知，没有自性，不是常、不是乐、不是我、不是净，热恼衰变，因此不自在，乃至具有超过恒河沙数般的虚妄染污之义。针对这个道理，心性没有动摇，就具有超过恒河沙数般的各种清净功德相之义显现。如果心有生起，再看到前面的法，认为可以执念，就会有所缺少。像这样清净法无量的功德，就是一心，不再有任何执念，所以是满足的。名为法身如来之藏。’ 其次，真如的功用，指的是诸佛如来，本来在因地（因位）发大慈悲心，修习各种波罗蜜（Pāramitā，到达彼岸的方法）
English
English version: The aspect of the Suchness-Self-Nature (Tathata-self-nature aspect) is such that for all ordinary beings, Śrāvakas (Śrāvaka, practitioners of the Hearer Vehicle), Pratyekabuddhas (Pratyekabuddha, solitary realizers), Bodhisattvas (Bodhisattva, practitioners seeking enlightenment), and Buddhas (Buddha, enlightened ones), there is no increase or decrease; it is not born in the past nor does it perish in the future; it is ultimately constant and unchanging. From the very beginning, its nature is inherently complete with all merits. This refers to the self-nature having the meaning of great wisdom and light, therefore having the meaning of universally illuminating the Dharma Realm, the meaning of truly knowing and discerning, the meaning of the self-nature being a pure mind, the meaning of permanence, bliss, self, and purity, and the meaning of coolness, immutability, and freedom. It fully possesses such Buddha-dharmas that exceed the sands of the Ganges River, being inseparable, continuous, non-different, and inconceivable, even to the point of fulfilling without any lack, therefore it is called the Tathāgatagarbha (Tathāgatagarbha, the womb of the Thus-Come One), and also called the Dharmakāya (Dharmakāya, the Body of the Dharma) of the Thus-Come One. Someone asks: 'Above, it is said that Suchness, its essence is equal and devoid of all characteristics, why then is it said that the essence possesses such various merits?' The answer is: 'Although there are indeed these meanings of merits, there are no characteristics of difference; they are equally of one flavor, solely Suchness. What is this meaning? Because there is no discrimination, being apart from the characteristics of discrimination. Therefore, it is not dualistic. Furthermore, by what meaning can difference be spoken of? Because relying on karma-consciousness (Karma-vijñāna, karma-consciousness), the characteristics of arising and ceasing appear. How does this appear? Because all dharmas are originally only mind; in reality, there is no thought, yet there is deluded mind, unknowingly giving rise to thought, seeing various realms, therefore it is said to be ignorance (Avidyā, ignorance). The mind-nature not arising is the meaning of great wisdom and light. If the mind gives rise to views, then there will be the characteristic of not seeing. The mind-nature being apart from views is the meaning of universally illuminating the Dharma Realm. If the mind has movement, it is not true knowing and discerning, having no self-nature, not permanent, not blissful, not self, not pure, hot with afflictions and decaying, therefore not free, even to the point of possessing meanings of delusion and defilement that exceed the sands of the Ganges River. In response to this meaning, the mind-nature not moving has the meaning of various pure merits appearing, exceeding the sands of the Ganges River. If the mind has arising, and further sees the preceding dharmas as something to be clung to, then there will be a lack. Such pure dharmas, immeasurable merits, are one mind, no longer having any clinging, therefore it is complete. It is called the Tathāgatagarbha of the Dharmakāya.' Furthermore, the function of Suchness refers to the Buddhas, the Thus-Come Ones, originally generating great compassion in the causal stage (the stage of causes), cultivating various Pāramitās (Pāramitā, perfections) --------------------------------------------------------------------------------
Chinese
，摄化众生。立大誓愿，尽欲度脱等众生界。亦不限劫数尽于未来，以取一切众生如己身故，而亦不取众生相。此以何义？谓如实知一切众生及与己身真如平等无别异故。以有如是大方便智，除灭无明、见本法身，自然而有不思议业种种之用，即与真如等遍一切处，又亦无有用相可得。何以故？谓诸佛如来唯是法身智相之身，第一义谛无有世谛境界，离于施作，但随众生见闻得益故说为用。此用有二种。云何为二？一者、依分别事识，凡夫、二乘心所见者，名为应身。以不知转识现故见从外来，取色分齐不能尽知故。二者、依于业识，谓诸菩萨从初发意，乃至菩萨究竟地，心所见者，名为报身。身有无量色，色有无量相，相有无量好，所住依果亦有无量种种庄严随所示现，即无有边不可穷尽离分齐相，随其所应，常能住持不毁不失。如是功德，皆因诸波罗蜜等无漏行熏，及不思议熏之所成就，具足无量乐相故，说为报身。又为凡夫所见者，是其粗色，随于六道各见不同，种种异类非受乐相故，说为应身。 复次，初发意菩萨等所见者，以深信真如法故，少分而见，知彼色相庄严等事，无来无去、离于分齐，唯依心现、不离真如。然此菩萨犹自分别，以未入法身位故。若得净心，所见微妙其用转胜，乃至菩萨地尽 现代汉语译本：摄受教化众生。立下宏大的誓愿，想要救度所有众生。也不限定劫数，直到未来，因为把一切众生看作自己一样，但也不执着于众生的表象。这是什么意思呢？因为如实地知道一切众生和自己的真如本性是平等没有差别的。因为有这样的大方便智慧，消除无明，见到本来的法身，自然而然地有不可思议的种种作用，与真如一样遍及一切地方，也没有能找到有作用的表象。为什么呢？因为诸佛如来只是法身智相之身，是第一义谛，没有世俗的境界，远离施作，只是随着众生的见闻而得到利益，所以说为作用。这种作用有两种。哪两种呢？第一种，依据分别事识，凡夫和二乘（声闻、缘觉）的心所见到的，叫做应身。因为不知道转识的显现，所以认为是从外面来的，取色相的界限不能完全知道。第二种，依据于业识，是诸菩萨从最初发心，直到菩萨究竟地，心所见到的，叫做报身。报身有无量的身，身有无量的相，相有无量的好，所居住的依报也有无量种种的庄严，随着所显示的，就没有边际，不可穷尽，离开界限的表象，随着他们所应得的，常常能够住持而不毁坏不丢失。这样的功德，都是因为诸波罗蜜（到达彼岸的方法）等无漏的修行熏习，以及不可思议的熏习所成就的，具足无量的快乐的表象，所以说为报身。又为凡夫所见到的，是粗糙的色相，随着六道（天道、人道、阿修罗道、畜生道、饿鬼道、地狱道）各自所见不同，种种异类不是享受快乐的表象，所以说为应身。 其次，初发心的菩萨等所见到的，因为深信真如法，所以少部分地见到，知道那些色相庄严等事，没有来没有去，离开界限，只是依据心而显现，不离开真如。然而这些菩萨仍然自己分别，因为没有进入法身位。如果得到清净心，所见到的微妙，它的作用更加殊胜，直到菩萨地的尽头。