English
English version: Sometimes appearing as a good friend, sometimes as an enemy. Sometimes manifesting as the form of a Deva King (Tian Wang) and so on. Sometimes using the Four Embracing Dharmas (Si She Fa), sometimes using the Six Perfections (Liu Du), and even all the conditions for Bodhi practice, with a heart of great compassion and gentleness, and a vast treasury of blessings and wisdom, influencing all sentient beings who should be taught, causing them to see, hear, and remember the forms of the Tathagata (Rulai) and others, increasing their roots of goodness. These conditions have two types: one is the near condition, quickly attaining Bodhi; the other is the distant condition, attaining Bodhi after a long time. These two differences each have two types: one is the condition for increasing practice, and the other is the condition for entering the path. The condition of equality refers to all Buddhas and all Bodhisattvas, with equal wisdom and equal vows, universally desiring to liberate all sentient beings, naturally and continuously without interruption. Using this wisdom and vow to influence sentient beings, causing them to remember the Buddhas and Bodhisattvas, or to see or hear and receive benefits, entering pure Samadhi (Sanmei), and with the obstacles that are cut off, obtaining unobstructed eyes. In every thought, equally seeing countless Buddhas and all Bodhisattvas in all worlds. This influence of essence and function has two distinctions: one is not yet corresponding, and the other is already corresponding. Not yet corresponding refers to ordinary people, Sravakas (Shengwen), Pratyekabuddhas (Yuanjue), and Bodhisattvas in the initial stages of practice, influencing with intentional consciousness, only relying on the power of faith to practice, not having obtained the practice of non-discriminating mind, not corresponding with the essence of Suchness (Zhenru), not having obtained the practice of unhindered karma, not corresponding with the function of Suchness. Already corresponding refers to Dharma Body (Fashen) Bodhisattvas who have obtained non-discriminating mind, corresponding with the self-essence of all Tathagatas, obtaining unhindered karma corresponding with the wisdom and function of all Tathagatas. Only relying on the power of Dharma to naturally practice, influencing Suchness and extinguishing ignorance. Furthermore, defiled influence continues from beginningless time until enlightenment. Pure influence continues into the future without end. Because of the influence of Suchness Dharma, the deluded mind is extinguished, and the Dharma Body appears. Because the influence of function arises, there is no cessation. Furthermore, the self-essence aspect of Suchness, all ordinary people, Sravakas, Pratyekabuddhas, Bodhisattvas, and all Buddhas have no increase or decrease, not arising in the prior limit, not ceasing in the posterior limit, constant and ultimate. From beginningless time, the fundamental nature is complete with all merits, namely the meaning of great wisdom and light, the meaning of universally illuminating the Dharma Realm, the meaning of truly knowing, the fundamental nature... --------------------------------------------------------------------------------
Chinese
清净心义。常乐我净义。寂静不变自在义。如是等过恒沙数非同非异不思议佛法无有断绝。依此义故名如来藏。亦名法身。 问上说真如离一切相。云何今说具足一切诸功德相。 答虽实具有一切功德。然无差别相。彼一切法皆同一味一真。离分别相无二性故。以依业识等生灭相。而立彼一切差别之相。此云何立。以一切法本来唯心实无分别。以不觉故分别心起见有境界。名为无明。心性本净无明不起。即于真如立大智慧光明义。若心性见境则有不见之相。心性无见则无不见。即于真如立遍照法界义。若心有动则非真了知。非本性清净。非常乐我净。非寂静。是变异不自在。由是具起过于恒沙虚妄杂染。以心性无动故即立真实了知义。乃至过于恒沙清净功德相义若心有起见有余境可分别求。则于内法有所不足。以无边功德即一心自性。不见有余法而可更求。是故满足过于恒沙非异非一不可思议诸佛之法无有断绝。故说真如名如来藏。亦复名为如来法身。 复次真如用者。谓一切诸佛在因地时发大慈悲。修行诸度四摄等行。观物同已普皆救脱。尽未来际不限劫数。如实了知自他平等。而亦不取众生之相。以如是大方便智。灭无始无明证本法身。任运起于不思议业。种种自在差别作用。周遍法界与真如 现代汉语译本： 清净心义（清净心的含义）。常乐我净义（常、乐、我、净的含义）。寂静不变自在义（寂静、不变、自在的含义）。像这样超过恒河沙数，非同非异不可思议的佛法没有断绝。依据这个含义，称为如来藏（Tathagatagarbha，如来所具有的觉悟的本性），也称为法身（Dharmakaya，佛的真身）。 问：上面说真如（Tathata，事物的真实本性）远离一切相（Laksana，表象），为什么现在又说具足一切诸功德相（Guna-laksana，功德的表象）？ 答：虽然实际上具有一切功德，但没有差别相。所有这些法（Dharma，宇宙的真理或法则）都是同一味道，同一真实，远离分别相，没有二性（Dvaita，二元性）的缘故。因为依靠业识（Karma-vijnana，行为和意识）等生灭相（Utpada-vyaya，生起和灭亡的现象），而建立所有这些差别的表象。这是如何建立的呢？因为一切法本来唯心（Citta，心）所现，实际上没有分别。因为不觉（Avidya，无明）的缘故，分别心生起，见到有境界（Visaya，感官的对象），这称为无明。心性（Citta-svabhava，心的本性）本来清净，无明不生起，就在真如上建立大智慧光明义（Maha-prajna-aloka-artha，大智慧光明的含义）。如果心性见到境界，就有不见之相。心性没有见，就没有不见。就在真如上建立遍照法界义（Samanta-prabha-dharma-dhatu-artha，普遍照耀整个法界的含义）。如果心有动，就不是真正的了知，不是本性清净，不是常乐我净，不是寂静，是变异不自在。因此具足生起超过恒河沙数的虚妄杂染。因为心性没有动，就建立真实了知义，乃至超过恒河沙数的清净功德相义。如果心有生起，见到有其余境界可以分别寻求，那么对于内在的法有所不足。因为无边功德就是一心自性，不见有其余法可以再去寻求，所以满足超过恒河沙数的非异非一不可思议诸佛之法没有断绝。所以说真如名为如来藏，也称为如来法身。 再次，真如的用处是：所有诸佛在因地（Hetu-bhumi，修行阶段）时，发大慈悲（Maha-karuna，伟大的慈悲），修行诸度（Paramita，到达彼岸的方法，如布施、持戒等）四摄等行（Catur-samgrahavastu，四种摄取众生的方法，如布施、爱语等），观察万物如同自己一样，普遍救脱，直到未来际不限定劫数，如实了知自己和他人平等，但也不执取众生之相。以这样的大方便智（Maha-upaya-jnana，伟大的善巧智慧），灭除无始无明，证得本法身，自然而然地生起不可思议的业（Karma，行为），种种自在差别作用，周遍法界与真如相应。
English
English version: The meaning of pure mind. The meaning of permanence, bliss, self, and purity. The meaning of stillness, immutability, and freedom. Like this, the Buddha-dharma, which is beyond the sands of the Ganges, neither the same nor different, and inconceivable, is without cessation. Based on this meaning, it is called Tathagatagarbha (the womb of the Thus-Come One), and also called Dharmakaya (the body of the Dharma). Question: Above it was said that Suchness (Tathata, the true nature of things) is apart from all characteristics (Laksana, appearances). Why is it now said to be complete with all meritorious characteristics (Guna-laksana, attributes of merit)? Answer: Although it actually possesses all merits, it has no differentiating characteristics. All these dharmas (Dharma, universal truths or laws) are of the same flavor, the same reality, apart from differentiating characteristics, and without duality (Dvaita, dual nature). Because it relies on the arising and ceasing characteristics (Utpada-vyaya, phenomena of arising and ceasing) of karma-consciousness (Karma-vijnana, actions and consciousness) and the like, all these differentiating characteristics are established. How is this established? Because all dharmas are originally only mind (Citta, the mind), and there is actually no differentiation. Because of non-awakening (Avidya, ignorance), the differentiating mind arises, and one sees that there are realms (Visaya, objects of the senses). This is called ignorance. The nature of mind (Citta-svabhava, the nature of the mind) is originally pure, and ignorance does not arise. Then, on Suchness, the meaning of great wisdom and light (Maha-prajna-aloka-artha, the meaning of great wisdom and light) is established. If the nature of mind sees realms, then there is the characteristic of not seeing. If the nature of mind has no seeing, then there is nothing that is not seen. Then, on Suchness, the meaning of universally illuminating the Dharma-realm (Samanta-prabha-dharma-dhatu-artha, the meaning of universally illuminating the entire Dharma realm) is established. If the mind has movement, then it is not true knowing, not originally pure in nature, not permanent, blissful, self, and pure, not still, changing, and not free. Because of this, it fully arises with more than the sands of the Ganges of false and defiled things. Because the nature of mind has no movement, the meaning of true knowing is established, up to the meaning of more than the sands of the Ganges of pure meritorious characteristics. If the mind has arising and sees that there are other realms that can be differentiated and sought, then there is something lacking in the inner Dharma. Because boundless merit is the self-nature of the one mind, and one does not see that there are other dharmas that can be sought, it is therefore complete with more than the sands of the Ganges of non-different and non-one inconceivable Buddha-dharmas without cessation. Therefore, it is said that Suchness is called Tathagatagarbha, and it is also called the Dharmakaya of the Thus-Come One. Furthermore, the function of Suchness is: when all Buddhas are on the causal ground (Hetu-bhumi, the stage of practice), they generate great compassion (Maha-karuna, great compassion), cultivate the practices of the perfections (Paramita, methods of reaching the other shore, such as giving, precepts, etc.), the four means of conversion (Catur-samgrahavastu, four methods of gathering beings, such as giving, kind speech, etc.), and other practices, observe beings as the same as themselves, universally rescue and liberate them, until the end of the future, without limiting kalpas, truly know that self and others are equal, but also do not grasp the characteristics of beings. With such great skillful wisdom (Maha-upaya-jnana, great skillful wisdom), they extinguish beginningless ignorance, realize the original Dharma-body, and naturally give rise to inconceivable karma (Karma, actions), various free and different functions, pervading the Dharma-realm and corresponding to Suchness. --------------------------------------------------------------------------------
Chinese
等。而亦无有用相可得。何以故。一切如来唯是法身。第一义谛无有世谛境界作用。但随众生见闻等故。而有种种作用不同。 此用有二。一依分别事识。谓凡夫二乘心所见者是名化身。此人不知转识影现。见从外来取色分限。然佛化身无有限量。二依业识。谓诸菩萨从初发心乃至菩萨究竟地心所见者名受用身。身有无量色。色有无量相。相有无量好。所住依果亦具无量功德庄严。随所应见无量无边无际无断。非于心外如是而见。此诸功德皆因波罗蜜等无漏行熏及不思议熏之所成就。具无边喜乐功德相故亦名报身。又凡夫等所见是其粗用。随六趣异种种差别。无有无边功德乐相名为化身。初行菩萨见中品用。以深信真如故得少分见。知如来身无去无来无有断绝。唯心影现不离真如。然此菩萨犹未能离微细分别。以未入法身位故。净心菩萨见微细用。如是转胜乃至菩萨究竟地中见之方尽。此微细用是受用身。以有业识见受用身。若离业识则无可见。一切如来皆是法身。无有彼此差别色相。互相见故。问若佛法身无有种种差别色相。云何能现种种诸色。 答以法身是色实体故。能现种种色。谓从本已来色心无二。以色本性即心自性。说名智身。以心本性即色自性。说名法身。依于法身。一切如来所现色身。遍 现代汉语译本：并且也没有什么‘有用相’可以获得。为什么呢？一切如来都只是法身（Dharmakaya，佛的真身），第一义谛（Paramārtha-satya，最高的真理）没有世俗谛（Saṃvṛti-satya，相对的真理）境界的作用，只是随着众生的见闻等等，才会有种种不同的作用。 这种作用有两种。一种是依分别事识（Vijñāna，分别事物的意识）而生，也就是凡夫和二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，声闻乘和缘觉乘）的心所见到的，这叫做化身（Nirmāṇakāya，佛为了度化众生而显现的应化之身）。这些人不知道这是转识（Vijñāna-pariṇāma，意识的转变）的影像显现，以为是从外面而来，取色（Rūpa，物质）的界限。然而佛的化身没有定相。另一种是依业识（Karma-vijñāna，由业力形成的意识）而生，也就是诸菩萨从初发心（Bodhicitta，发起菩提心）乃至菩萨究竟地（Buddha-bhūmi，菩萨修行的最高阶段）的心所见到的，叫做受用身（Saṃbhogakāya，佛因修行而获得的报身）。受用身有无量的光芒，光芒有无量的相，相有无量的好，所居住的依果（Adhiṣṭhāna-phala，佛所居住的清净国土）也具有无量的功德庄严。随着所应见到的，是无量无边无际无断绝的，不是在心外这样见到的。这些功德都是因为波罗蜜（Pāramitā，到达彼岸的方法，如布施、持戒等）等无漏行（Anāsrava-karma，没有烦恼的修行）熏习以及不可思议的熏习所成就的。因为具有无边的喜乐功德相，所以也叫做报身（Vipākakāya，佛因修行善业而获得的果报之身）。而且，凡夫等所见到的，是其粗略的作用，随着六趣（Ṣaḍ-gati，地狱、饿鬼、畜生、阿修罗、人、天）的不同而有种种差别，没有无边的功德喜乐相，所以叫做化身。初行菩萨见到中品的作用，因为深信真如（Tathātā，事物的真实本性），所以能够稍微见到。知道如来身无去无来，没有断绝，只是心的影像显现，不离真如。然而这些菩萨仍然不能够离开微细的分别，因为还没有进入法身位（Dharmakāya-bhūmi，证得法身的阶段）。净心菩萨见到微细的作用，这样逐渐殊胜，乃至菩萨在究竟地中才能完全见到。这种微细的作用是受用身。因为有业识才能见到受用身，如果离开业识就没有可以见到的。一切如来都是法身，没有彼此差别色相，互相见到的缘故。问：如果佛的法身没有种种差别色相，怎么能够显现种种诸色呢？ 答：因为法身是色的实体，所以能够显现种种色。也就是从本来以来，色心无二。因为色的本性就是心的自性，所以叫做智身（Jñānakāya，智慧之身）。因为心的本性就是色的自性，所以叫做法身。依于法身，一切如来所显现的色身，遍及一切处。