English
English version: They gather in and transform sentient beings. They establish great vows, desiring to liberate all realms of sentient beings. They do not limit themselves by kalpas, extending into the future, because they regard all sentient beings as themselves, yet they do not grasp at the appearance of sentient beings. What is the meaning of this? It means that they truly know that the true nature of all sentient beings and themselves is equal and without difference. Because they possess such great expedient wisdom, they eliminate ignorance, see the original Dharmakaya (Dharma body), and naturally have inconceivable functions of various kinds, which are equal to and pervade all places like Thusness (真如). Moreover, there is no appearance of function to be obtained. Why is this? It is because all Buddhas and Tathagatas (如来) are only bodies of the Dharma body's wisdom aspect, the ultimate truth, without worldly realms, apart from action. They only speak of function because sentient beings gain benefit from what they see and hear. This function has two types. What are the two? First, based on the discriminating consciousness of affairs, what ordinary people and those of the Two Vehicles (二乘) (Śrāvakas and Pratyekabuddhas) see with their minds is called the Nirmāṇakāya (应身) (transformation body). Because they do not know the manifestation of the transformed consciousness, they see it as coming from the outside, taking the limits of form and not being able to fully know it. Second, based on karmic consciousness, what Bodhisattvas see with their minds from the initial arising of intention until the ultimate stage of a Bodhisattva is called the Sambhogakāya (报身) (reward body). The body has limitless bodies, each body has limitless characteristics, each characteristic has limitless perfections, and the dependent result of where they dwell also has limitless kinds of adornments. As they are shown, they are without limit, inexhaustible, and apart from limited appearances. According to what is appropriate, they are always able to maintain and not be destroyed or lost. Such merits are all accomplished through the perfuming of the Paramitas (波罗蜜) (perfections) and other non-outflow actions, as well as inconceivable perfuming, fully possessing limitless aspects of joy, and therefore are called the Sambhogakāya. Furthermore, what ordinary people see is the coarse form, which varies according to the six realms (六道) (devas, humans, asuras, animals, hungry ghosts, and hell beings), with various kinds not enjoying the aspect of joy, and therefore is called the Nirmāṇakāya. Moreover, what Bodhisattvas who have initially aroused their intention see is a small part because they deeply believe in the Dharma of Thusness, knowing that those aspects of form and adornment have no coming and no going, are apart from limits, only manifest according to the mind, and do not depart from Thusness. However, these Bodhisattvas still discriminate themselves because they have not entered the position of the Dharmakaya. If they obtain a pure mind, what they see is subtle, and its function becomes even more excellent, until the end of the Bodhisattva stage. --------------------------------------------------------------------------------
Chinese
见之究竟。若离业识则无见相，以诸佛法身无有彼此色相迭相见故。 问曰：“若诸佛法身离于色相者，云何能现色相？” 答曰：“即此法身是色体故，能现于色。所谓从本已来色心不二，以色性即智故色体无形，说名智身；以智性即色故，说名法身遍一切处。所现之色无有分齐，随心能示十方世界，无量菩萨无量报身，无量庄严各各差别，皆无分齐而不相妨。此非心识分别能知，以真如自在用义故。” 复次，显示从生灭门即入真如门。所谓推求五阴色之与心，六尘境界毕竟无念，以心无形相，十方求之终不可得。如人迷故谓东为西，方实不转。众生亦尔，无明迷故谓心为念，心实不动。若能观察知心无念，即得随顺入真如门故。 对治邪执者，一切邪执皆依我见，若离于我则无邪执。是我见有二种。云何为二？一者、人我见，二者、法我见。人我见者，依诸凡夫说有五种。云何为五？一者、闻修多罗说如来法身毕竟寂寞犹如虚空，以不知为破着故，即谓虚空是如来性。云何对治？明虚空相是其妄法、体无不实，以对色故有，是可见相令心生灭。以一切色法本来是心，实无外色。若无色者，则无虚空之相。所谓一切境界唯心妄起故有，若心离于妄动则一切境界灭，唯一真心无所不遍。此 谓如来广大性智究竟之义，非如虚空相故。二者、闻修多罗说世间诸法毕竟体空，乃至涅槃真如之法亦毕竟空，从本已来自空离一切相。以不知为破着故，即谓真如、涅槃之性唯是其空。云何对治？明真如法身自体不空，具足无量性功德故。三者、闻修多罗说如来之藏无有增减，体备一切功德之法。以不解故，即谓如来之藏有色心法自相差别。云何对治？以唯依真如义说故，因生灭染义示现说差别故。四者、闻修多罗说一切世间生死染法皆依如来藏而有，一切诸法不离真如。以不解故，谓如来藏自体具有一切世间生死等法。云何对治？以如来藏从本已来唯有过恒沙等诸净功德，不离、不断、不异真如义故。以过恒沙等烦恼染法，唯是妄有，性自本无，从无始世来未曾与如来藏相应故。若如来藏体有妄法，而使证会永息妄者，则无是处故。五者、闻修多罗说依如来藏故有生死，依如来藏故得涅槃。以不解故，谓众生有始。以见始故，复谓如来所得涅槃，有其终尽，还作众生。云何对治？以如来藏无前际故，无明之相亦无有始。若说三界外更有众生始起者，即是外道经说。又如来藏无有后际，诸佛所得涅槃与之相应则无后际故。法我见者，依二乘钝根故，如来但为说人无我。以说不究竟，见有五阴生灭之法，怖畏生死、妄 现代汉语译本 关于如来广大性智究竟之义，并非如同虚空一样空无所有。第二，听闻修多罗（Sutra，佛经）说世间一切诸法毕竟体性是空，乃至涅槃（Nirvana，寂灭）真如（Tathata，如实）之法也毕竟是空，从根本上就是空，远离一切相。因为不了解这是为了破除执着而说的，就认为真如、涅槃的体性只是空。如何对治这种错误观念呢？要明白真如法身（Dharmakaya，法身）自体不空，具足无量体性功德。第三，听闻修多罗说如来之藏（Tathagatagarbha，如来藏）没有增减，本体具备一切功德之法。因为不理解，就认为如来之藏有色心等法的自相差别。如何对治这种错误观念呢？因为这只是依据真如的意义来说的，因为生灭染污的意义而示现说差别。第四，听闻修多罗说一切世间生死染污之法都依如来藏而有，一切诸法不离真如。因为不理解，就认为如来藏自体具有一切世间生死等法。如何对治这种错误观念呢？因为如来藏从根本上就只有超过恒河沙数那样多的清净功德，不离、不断、不异于真如的意义。而超过恒河沙数那样多的烦恼染污之法，只是虚妄存在，体性本来就没有，从无始以来未曾与如来藏相应。如果如来藏本体有虚妄之法，而能使证悟之人永远止息虚妄，那是不可能的。第五，听闻修多罗说依如来藏的缘故有生死，依如来藏的缘故得涅槃。因为不理解，就认为众生有开始。因为见到有开始，又认为如来所得的涅槃，有其终尽，还会变成众生。如何对治这种错误观念呢？因为如来藏没有前际，无明（Avidya，无明）之相也没有开始。如果说三界之外还有众生开始产生，那就是外道经书的说法。而且如来藏没有后际，诸佛所得的涅槃与之相应，也就没有后际。执着于法我见的人，因为二乘（Sravaka，声闻；Pratyekabuddha，缘觉）根器迟钝，如来只是为他们说人无我。因为说得不究竟，见到有五阴（Skandha，五蕴）生灭之法，怖畏生死，虚妄
English
English version The meaning of the Tathagata's (Tathagata, 如来) vast nature and wisdom being ultimate is not like the emptiness of space. Secondly, hearing the Sutras (Sutra, 佛经) say that all phenomena in the world are ultimately empty in nature, even the Dharma (Dharma, 法) of Nirvana (Nirvana, 寂灭) and Suchness (Tathata, 如实) are ultimately empty, being empty from the beginning and apart from all characteristics. Because they do not understand that this is said to break attachments, they think that the nature of Suchness and Nirvana is only emptiness. How to counteract this? By clarifying that the Dharmakaya (Dharmakaya, 法身) of Suchness is not empty in itself, but is complete with limitless qualities and virtues. Thirdly, hearing the Sutras say that the Tathagatagarbha (Tathagatagarbha, 如来藏) neither increases nor decreases, and its essence is complete with all virtuous Dharmas. Because they do not understand, they think that the Tathagatagarbha has self-characteristic differences of form, mind, and so on. How to counteract this? Because it is only spoken according to the meaning of Suchness, and differences are shown and spoken because of the meaning of arising, ceasing, and defilement. Fourthly, hearing the Sutras say that all worldly phenomena of birth, death, and defilement arise dependent on the Tathagatagarbha, and that all Dharmas are inseparable from Suchness. Because they do not understand, they think that the Tathagatagarbha itself possesses all worldly phenomena such as birth and death. How to counteract this? Because the Tathagatagarbha from the beginning only has pure virtues equal to the sands of the Ganges River, and is not separate, not discontinuous, and not different from the meaning of Suchness. The defiled Dharmas of afflictions, equal to the sands of the Ganges River, are only falsely existent, and their nature is originally non-existent, never corresponding to the Tathagatagarbha since beginningless time. If the Tathagatagarbha inherently possessed false Dharmas, and could enable those who attain realization to eternally cease falsehood, that would be impossible. Fifthly, hearing the Sutras say that because of the Tathagatagarbha there is birth and death, and because of the Tathagatagarbha Nirvana is attained. Because they do not understand, they think that sentient beings have a beginning. Because they see a beginning, they also think that the Nirvana attained by the Tathagata has an end, and will revert to being sentient beings. How to counteract this? Because the Tathagatagarbha has no prior limit, and the aspect of ignorance (Avidya, 无明) also has no beginning. If it is said that sentient beings arise for the first time outside the Three Realms, that is what is said in the heretical scriptures. Moreover, the Tathagatagarbha has no posterior limit, and the Nirvana attained by all Buddhas corresponds to it, so there is no posterior limit. Those who are attached to the view of a Dharma-self, because of the dull roots of the Two Vehicles (Sravaka, 声闻; Pratyekabuddha, 缘觉), the Tathagata only speaks of the non-self of persons for them. Because it is not spoken completely, they see the Dharmas of the arising and ceasing of the Five Skandhas (Skandha, 五蕴), fear birth and death, and falsely --------------------------------------------------------------------------------
Chinese
取涅槃。云何对治？以五阴法自性不生则无有灭，本来涅槃故。 复次，究竟离妄执者，当知染法、净法皆悉相待，无有自相可说，是故一切法从本已来，非色非心、非智非识、非有非无，毕竟不可说相。而有言说者，当知如来善巧方便，假以言说引导众生，其旨趣者皆为离念归于真如，以念一切法令心生灭不入实智故。 分别发趣道相者，谓一切诸佛所证之道，一切菩萨发心修行趣向义故。略说发心有三种。云何为三？一者、信成就发心，二者、解行发心，三者、证发心。信成就发心者，依何等人、修何等行，得信成就堪能发心？所谓依不定聚众生，有熏习善根力故，信业果报，能起十善，厌生死苦、欲求无上菩提，得值诸佛，亲承供养修行信心，经一万劫信心成就故，诸佛菩萨教令发心；或以大悲故，能自发心；或因正法欲灭，以护法因缘，能自发心。如是信心成就得发心者，入正定聚，毕竟不退，名住如来种中正因相应。若有众生善根微少，久远已来烦恼深厚，虽值于佛亦得供养，然起人天种子，或起二乘种子。设有求大乘者，根则不定，若进若退。或有供养诸佛未经一万劫，于中遇缘亦有发心，所谓见佛色相而发其心；或因供养众僧而发其心；或因二乘之人教令发心；或学他发心。如是等发心悉 现代汉语译本：如何达到涅槃？用五蕴（panchaskandha）之法，自性不生则无有灭，本来就是涅槃的境界。 其次，对于究竟远离虚妄执着的人来说，应当明白染法和净法都是相互依存的，没有独立的自性可以描述。因此，一切法从根本上来说，既非色（rupa）也非心（citta），既非智（jnana）也非识（vijnana），既非有也非无，毕竟是不可言说的状态。而有所言说，应当明白这是如来（Tathagata）善巧方便，假借言语来引导众生，其根本目的都是为了离念而归于真如（tathata），因为执着于一切法会使心生灭，无法进入真实的智慧。 分别阐述发起菩提心（bodhicitta）的道路和状态，是指一切诸佛所证悟的道路，也是一切菩萨发起菩提心修行所趣向的意义。简略地说，发起菩提心有三种。哪三种呢？一是信成就发心，二是解行发心，三是证发心。信成就发心是指，依靠哪种人，修习哪种行为，才能获得信成就，堪能发起菩提心呢？是指依靠不定聚的众生，因为有熏习的善根力量，相信业果报应，能够行持十善业，厌恶生死轮回的痛苦，想要寻求无上菩提（anuttara-samyak-sambodhi），得以遇到诸佛，亲自承事供养，修行信心，经过一万劫的时间，信心成就，诸佛菩萨教导他们发起菩提心；或者因为大悲心，能够自己发起菩提心；或者因为正法将要灭亡，以护持正法的因缘，能够自己发起菩提心。像这样信心成就而发起菩提心的人，进入正定聚，毕竟不会退转，名为安住于如来种性中的正因相应。如果有的众生善根微少，长久以来烦恼深厚，即使遇到佛也得以供养，然而只是种下人天果报的种子，或者种下二乘（sravaka-yana, pratyekabuddha-yana）的种子。即使有求大乘（Mahayana）的人，根基也不稳定，或者进步或者退步。或者有的供养诸佛没有经过一万劫，在其中遇到因缘也有发起菩提心的，比如见到佛的色相而发起菩提心；或者因为供养众僧而发起菩提心；或者因为二乘之人教导而发起菩提心；或者学习他人发起菩提心。像这些发起菩提心都