English
English version: These are the various distinctions (that need to be discerned). If the deluded mind is abandoned, then the appearances of the objective world will cease. Only the true mind of Thusness is all-pervasive. This is the meaning of the Tathagata's (Tathagata, 'Thus Come One' or Buddha) self-nature being like empty space. It does not mean that it is constantly existent like empty space. The two cases are like what is said in the sutras: all worldly dharmas are ultimately empty, even Nirvana (Nirvana, liberation) and the Dharma of Thusness are ultimately empty. Their inherent nature is such, being apart from all appearances. Ordinary fools hear this and do not understand its meaning, and thus cling to the idea that Nirvana and the Dharma of Thusness are merely empty and devoid of anything. To eliminate this clinging, it is explained that the self-nature of the Dharma-body of Thusness is not empty, but is complete with limitless qualities of self-nature. The third case is like what is said in the sutras: the Tathagatagarbha (Tathagatagarbha, the potential for enlightenment inherent in all beings) is complete with all qualities of self-nature, neither increasing nor decreasing. Ordinary fools hear this and do not understand its meaning, and thus cling to the idea that the Tathagatagarbha has the self-differentiating characteristics of the dharmas of form and mind. To eliminate this clinging, it is explained that Thusness originally has no differentiation of defiled dharmas, and that the aspect of limitless qualities is established, which is not a defiled aspect. The fourth case is like what is said in the sutras: all the various defiled dharmas of the world arise dependent on the Tathagatagarbha, and all dharmas are not different from Thusness. Ordinary fools hear this and do not understand its meaning, and thus think that the Tathagatagarbha possesses all the defiled dharmas of the world. To eliminate this clinging, it is explained that the Tathagatagarbha originally possesses pure qualities of merit and virtue exceeding the sands of the Ganges River, which are not different from Thusness. The defiled dharmas of afflictions exceeding the sands of the Ganges River are merely illusory and have no inherent nature, and from beginningless time have never been associated with the Tathagatagarbha even for a moment. If the Tathagatagarbha were associated with defiled dharmas, and could then realize the cessation of delusion and defilement, there would be no such possibility. The fifth case is like what is said in the sutras: dependent on the Tathagatagarbha, there is birth and death, and then Nirvana is attained. Ordinary fools hear this and do not understand its meaning, and thus think that dependent on the Tathagatagarbha, birth and death have a beginning. Because they see a beginning, they also think that Nirvana has an end. To eliminate this clinging, it is explained that the Tathagatagarbha has no initial limit, and that ignorance (Avidya, ignorance) relies on it, so birth and death have no beginning. If it is said that there are beings outside the Three Realms who begin to arise, this is what is said in the sutras of non-Buddhist paths, and is not Buddhism. Because the Tathagatagarbha has no later limit, realizing this will forever cut off the seeds of birth and death, and the Nirvana attained also has no later limit. The four views arise dependent on the view of self and others, therefore these four are established here. The Dharma-atma-drishti (Dharma-atma-drishti, clinging to the self of dharmas) is held by those of dull faculties in the Two Vehicles (Hinayana, Small Vehicle) --------------------------------------------------------------------------------
Chinese
。世尊。但为说人无我。彼人便于五蕴生灭毕竟执着。怖畏生死妄取涅槃。为除此执。明五蕴法本性不生。不生故亦无有灭。不灭故本来涅槃。若究竟离分别执着。则知一切染法净法皆相待立。是故当知。一切诸法从本已来。非色非心非智非识非无非有。毕竟皆是不可说相。而有言说示教之者。皆是如来善巧方便。假以言语引导众生。令舍文字入于真实。若随言执义增妄分别。不生实智不得涅槃。 分别修行正道相者。谓一切如来得道正因。一切菩萨发心修习。令现前故。略说发心有三种相。一信成就发心。二解行发心。三证发心。信成就发心者。依何位修何行。得信成就堪能发心。当知是人依不定聚。以法熏习善根力故。深信业果行十善道。厌生死苦求无上觉。值遇诸佛及诸菩萨。承事供养修行诸行。经十千劫信乃成就。从是已后。或以诸佛菩萨教力。或以大悲。或因正法将欲坏灭。以护法故而能发心。既发心已入正定聚毕竟不退。住佛种性胜因相应。或有众生。久远已来善根微少。烦恼深厚覆其心故。虽值诸佛及诸菩萨承事供养。唯种人天受生种子。或种二乘菩提种子。或有虽求大菩提道。然根不定或进或退。或有值佛及诸菩萨供养承事修行诸行。未得满足十千大劫。中间遇缘而发于心。遇何等缘。所谓或 现代汉语译本： 世尊，如果只是为了说明人无我（anatta），那人就会对五蕴（five skandhas）的生灭变化产生极端的执着，因为害怕生死而错误地追求涅槃（Nirvana）。为了消除这种执着，应当阐明五蕴的法性本不生，因为不生，所以也没有灭，因为不灭，所以本来就是涅槃。如果能够彻底远离分别和执着，就会明白一切染法和净法都是相对而存在的。因此应当明白，一切诸法从根本上来说，既不是色（rupa），也不是心（citta），不是智（jnana），也不是识（vijnana），既不是无，也不是有，最终都是不可言说的状态。而那些用语言来开示教导的人，都是如来（Tathagata）善巧方便的运用，假借语言来引导众生，使他们舍弃文字而进入真实。如果执着于语言的字面意义，增加虚妄的分别，就不能产生真实的智慧，也无法证得涅槃。 分别修行正道之相，是指一切如来证得菩提的正因，也是一切菩萨发心修习，使其得以显现的原因。简略地说，发心有三种相：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，依据什么位阶，修习什么行，才能获得信成就，堪能发心？应当知道，这种人依于不定聚，因为受到佛法的熏习和善根的力量，深信业果，奉行十善道，厌恶生死的痛苦，追求无上觉悟。他们值遇诸佛和诸菩萨，承事供养，修行各种善行，经过一万个大劫，信心才得以成就。从那以后，或者因为诸佛菩萨的教导力量，或者因为大悲心，或者因为正法将要衰败，为了护持佛法而能够发心。一旦发心，就进入正定聚，毕竟不会退转，安住于与佛种性相应的殊胜因缘。或者有些众生，因为久远以来善根微少，烦恼深厚覆盖了他们的心，即使值遇诸佛和诸菩萨，承事供养，也只是种下人天受生的种子，或者种下二乘菩提的种子。或者有些人虽然追求大菩提道，但根基不定，时进时退。或者有些人值遇佛和诸菩萨，供养承事，修行各种善行，但还没有满足一万个大劫，中间遇到因缘而发心。遇到什么样的因缘呢？那就是或者...
English
English version: World Honored One, if you only explain the non-self (anatta) of persons, those people will then cling to the arising and ceasing of the five aggregates (five skandhas), fearing birth and death and falsely grasping at Nirvana (Nirvana). To eliminate this clinging, it should be clarified that the nature of the five aggregates is originally unborn. Because it is unborn, it is also without cessation. Because it is without cessation, it is originally Nirvana. If one completely abandons discriminatory clinging, then one will know that all defiled and pure dharmas exist in dependence on each other. Therefore, it should be known that all dharmas, from the very beginning, are neither form (rupa) nor mind (citta), neither wisdom (jnana) nor consciousness (vijnana), neither non-being nor being, and are ultimately inexpressible. Those who use language to teach and guide are using the skillful means of the Tathagata (Tathagata), using language to guide sentient beings, causing them to abandon words and enter into reality. If one clings to the literal meaning of words and increases false discriminations, one will not generate true wisdom and will not attain Nirvana. Distinguishing the characteristics of practicing the right path refers to the correct cause for all Tathagatas to attain enlightenment, and it is also the reason why all Bodhisattvas generate the aspiration for enlightenment and cultivate it, so that it can manifest. Briefly speaking, there are three aspects of generating the aspiration for enlightenment: first, generating the aspiration based on the accomplishment of faith; second, generating the aspiration based on understanding and practice; and third, generating the aspiration based on realization. Generating the aspiration based on the accomplishment of faith refers to: based on what stage, practicing what conduct, can one obtain the accomplishment of faith and be capable of generating the aspiration? It should be known that such a person relies on the undetermined group, and because of the influence of the Dharma and the power of good roots, deeply believes in karmic consequences, practices the ten virtuous paths, detests the suffering of birth and death, and seeks unsurpassed enlightenment. They encounter Buddhas and Bodhisattvas, serve and make offerings, and cultivate various practices. After ten thousand great kalpas, faith is accomplished. From then on, either because of the teaching power of the Buddhas and Bodhisattvas, or because of great compassion, or because the True Dharma is about to be destroyed, they are able to generate the aspiration for enlightenment in order to protect the Dharma. Once the aspiration is generated, they enter the determined group and will never regress, abiding in the excellent causes corresponding to the Buddha-nature. Or there are sentient beings who, because their good roots have been meager for a long time and their afflictions are deep and cover their minds, even if they encounter Buddhas and Bodhisattvas, serve and make offerings, they only plant the seeds for being born as humans or gods, or plant the seeds for the Bodhi of the two vehicles. Or some people, although they seek the Great Bodhi path, their roots are undetermined, sometimes advancing and sometimes retreating. Or some people encounter Buddhas and Bodhisattvas, make offerings and serve them, and cultivate various practices, but have not yet fulfilled ten thousand great kalpas, and in the meantime, they encounter conditions and generate the aspiration for enlightenment. What kind of conditions do they encounter? That is, either... --------------------------------------------------------------------------------
Chinese
见佛形相。或供养众僧。或二乘所教。或见他发心。此等发心皆悉未定。若遇恶缘或时退堕二乘地故。 复次信成就发心。略说有三。一发正直心。如理正念真如法故。二发深重心。乐集一切诸善行故。三发大悲心。愿拔一切众生苦故。问一切众生一切诸法皆同一法界。无有二相。据理但应正念真如。何假复修一切善行救一切众生。 答不然。如摩尼宝本性明洁在矿秽中。假使有人勤加忆念。而不作方便不施功力。欲求清净终不可得。真如之法亦复如是。体虽明洁具足功德。而被无边客尘所染。假使有人勤加忆念。而不作方便不修诸行。欲求清净终无得理。是故要当集一切善行救一切众生。离彼无边客尘垢染显现真法。 彼方便行略有四种。一行根本方便。谓观一切法本性无生。离于妄见不住生死。又观一切法因缘和合业果不失。起于大悲修诸善行。摄化众生不住涅槃。以真如离于生死涅槃相故。此行随顺以为根本。是名行根本方便。二能止息方便所谓惭愧及以悔过。此能止息一切恶法令不增长。以真如离一切过失相故。随顺真如止息诸恶。是名能止息方便。三生长善根方便。谓于三宝所起爱敬心。尊重供养顶礼称赞。随喜劝请正信增长。乃至志求无上菩提。为佛法僧威力所护。业障清净善根不退 现代汉语译本 见到佛的形像，或者供养众僧（sangha，佛教僧团），或者依二乘（sravaka-yana and pratyeka-buddha-yana，声闻乘和缘觉乘，小乘佛教的两种主要流派）的教导修行，或者见到他人发起菩提心。这些发心都尚未确定，如果遇到恶劣的因缘，有时会退堕到二乘的境界。 其次，信成就的发心，简略地说有三种：一是发起正直心，如理如实地正念真如法（tathata，事物的真实本性）；二是发起深重心，乐于积聚一切善行；三是发起大悲心，愿拔除一切众生的痛苦。问：一切众生、一切诸法都同一于法界（dhatu，宇宙万物的本体），没有两种不同的相状。按照道理，只应当正念真如，为什么还要修一切善行、救一切众生呢？ 答：不是这样的。比如摩尼宝（mani，如意宝珠）的本性本来是明亮洁净的，但却在矿石的污秽之中。假使有人勤奋地忆念它，却不采取任何方法，不施加任何力量，想要得到清净，终究是不可能得到的。真如之法也是这样，本体虽然明亮洁净，具足一切功德，却被无边的客尘所染污。假使有人勤奋地忆念它，却不采取任何方法，不修习各种善行，想要得到清净，终究是没有道理的。所以一定要积聚一切善行，救度一切众生，离开那无边的客尘垢染，才能显现真如之法。 那些方便之行，简略地说有四种：一是行根本方便，就是观察一切法的本性是无生的，远离虚妄的见解，不执着于生死；又观察一切法是因缘和合而成的，业果不会丧失，生起大悲心，修习各种善行，摄受教化众生，不执着于涅槃（nirvana，解脱）。因为真如远离生死涅槃的相状。以这种行为作为随顺真如的根本，这叫做行根本方便。二是能止息方便，就是惭愧和悔过。这能止息一切恶法，使它们不再增长。因为真如远离一切过失的相状，随顺真如而止息各种恶行，这叫做能止息方便。三是增长善根方便，就是对于三宝（triratna，佛、法、僧）所生起的爱敬心，尊重供养，顶礼称赞，随喜劝请，正信增长，乃至立志寻求无上菩提（anuttara-samyak-sambodhi，无上正等正觉），为佛法僧的威力所护佑，业障清净，善根不退。