English
English version: The section of fourfold verses. The section of dignified behavior, as the sutra says, 'At that time, the Venerable One (Bhagavan, the Buddha) was surrounded by a great assembly,' this is the section of dignified behavior. The section of expounding the sutra, as the sutra says, 'Expounding the Mahayana sutra for the great assembly,' this is the section of expounding the sutra. The structure of this sutra resembles the prologue of the Lotus Sutra. As the prologue of the Lotus Sutra says, 'At that time, the World-Honored One (Bhagavan, the Buddha) was surrounded by four groups of disciples, expounding the Mahayana sutra named Immeasurable Meanings.' As judged in that treatise, the name of this sutra is another name for the Lotus Sutra. The intention is that it is called the prologue because it is spoken at the beginning. Now, looking at the structure of this sutra, it is all a preface by the sutra compiler. Based on this, it should be a separate sutra, expounded extensively before, and after finishing the exposition, entering samadhi, and after arising from samadhi, then expounding the Vajra Samadhi Sutra. After the doctrine of expounding the sutra, the name of the sutra is mentioned. It should be known that names such as 'One Flavor of Reality' are the names of the extensive sutra mentioned earlier. Although the main ideas of these two sutras are the same, the textual appearances are different. The former exposition, extensively expounding the Dharma, is for the benefit of that time; the latter exposition, briefly summarizing the Dharma, is for the benefit of future generations. Therefore, the extensive exposition is given first, as the reason for the concise sutra. This section of expounding the sutra has two aspects: first, introducing the name of the sutra, and then praising the virtues of the sutra. 'If heard from below' is the second section. The Sutra says: 'After the Buddha finished speaking this sutra, he sat in the lotus position and immediately entered the Vajra Samadhi, his body and mind motionless.' The Treatise says: This is the third section of entering samadhi. The reason why one must enter samadhi before speaking the sutra is to show that only those who are in stillness can awaken to and speak the Dharma. Furthermore, it is to show that the silence of the wise and the speaking of the wise are used according to the occasion and are not separate. The Sutra says: 'At that time, there was a Bhikshu in the assembly named Agada (Agada, medicine name, meaning without disease), who rose from his seat, joined his palms, knelt on his right knee, and wished to proclaim this meaning, and spoke in verse.' The Treatise says: This is the fourth section of repeated verses. It is to show that the one-flavored sutra spoken earlier is not different in its main idea from the sutra spoken later. Therefore, a brief verse is used to praise the extensive sutra spoken earlier. Because of this, the later concise sutra is initiated, so the text has two parts: first the preface, then the verse. This is the sutra compiler's preface to initiate the later verse. Agada (Agada) means 'no going' or 'extinction'. This is the name of a medicine that can cause all diseases to be completely extinguished, hence the name 'no going'. This Bodhisattva is also like this, able to cure all the afflictions of sentient beings. --------------------------------------------------------------------------------
Chinese
病故以药名为其目也。八行颂中即有二分。前七颂颂说经。后一颂颂入定。初中亦二。三颂总明。四颂别显。 经曰。大慈满足尊智慧通无碍广度众生故说于一谛义皆以一味道终不以小乘所说义味处皆悉离不实入诸佛智地决定真实际闻者皆出世无有不解脱。 论曰。总明三颂即有四意。一者二句叹能说德。二者一颂叹能诠教。三者一颂叹所诠义。四者二句叹教胜利。第二中言一谛义者。所谓一心。依一心法有二种门。二门所依唯是一实故名一谛。一味道者唯一乘故。余文可知。 经曰。无量诸菩萨皆悉度众生为众广深问知法寂灭相入于决定处。 论曰。此下四颂别叹问答。此五句者叹问广深令知寂灭入实际故。 经曰。如来智方便当为入实说随顺皆一乘无有诸杂味犹如一雨润众草皆悉荣随其性各异一味之法润普充于一切如彼一雨润皆长菩提芽。 论曰。是第二叹佛答胜利。于中有三。谓法喻合。如其次第。四句二句五句应知。 经曰。入于金刚味证法真实定决定断疑悔一法之印成。 论曰。此第二颂入定。上半正颂在前入定。下半逆颂后起说法。后所说教有二胜能。一决断疑悔。如金刚能破。二印成一乘。如金刚不坏。下半二句显此二义。序分文竟。正说之中大分 为二。谓前六品别显观行。总持一品总遣疑情。别显之中即为六分。一无相法品明无相观。二无生行品显无生行。三本觉刹品依本利物。四入实际品从虚入实。五真性空品辨一切行出真性空。六如来藏品显无量门入如来藏。如是六门观行周尽。所以然者。凡诸妄想无始流转只由取相分别之患。今欲反流归源。先须破遣诸相。所以初明观无相法。虽遣诸相。若存观心观心犹生不会本觉。故泯生心。所以第二显无生行。行既无生方会本觉。依此化物令得本利。故第三明本觉利门。若依本觉以利众生。众生即能从虚入实。所以第四明入实际。内行即无相无生。外化即本利入实。如是二利以具万行。同出真性。皆顺真空。是故第五明真性空。依此真性万行斯备。入如来藏一味之源。所以第六显如来藏。既归心源即无所为。无所为故无所不为。故说六门以摄大乘。又此六品亦有异意。谓初品示所观之法。法谓一心如来藏体。第二品明能观之行。行谓六行无分别观。第三本觉利品显一心中之生灭门。第四入实际品显一心中之真如门。第五真性空品双遣真俗不坏二谛。第六如来藏品遍收诸门同示一味。以此二重六门摄大乘义周尽。又此六品合为三门。前二品摄观行始终。次二品者教化本末。其后二门摄因成果。又前二品遣相归本。中 现代汉语译本：分为两部分。前六品分别阐述观行，总持品总括消除疑虑。在分别阐述中又分为六个部分：第一，无相法品，阐明无相观；第二，无生行品，阐释无生行；第三，本觉刹品，依凭本觉利益众生；第四，入实际品，从虚妄进入真实；第五，真性空品，辨析一切行出自真性空；第六，如来藏品，阐释无量法门进入如来藏（Tathagatagarbha）。这六个法门观行完备周全。之所以如此，是因为一切妄想无始以来流转，都是由于执取相状和分别的弊病。现在想要反转潮流回归本源，首先必须破除各种相状。所以首先阐明观无相法。即使破除了各种相状，如果还存有观照的心，观照的心仍然会生起，不能领会本觉（本来的觉悟）。因此泯灭生起的心，所以第二阐释无生行。行为既然无生，才能领会本觉。依凭本觉来教化众生，使他们获得根本的利益，所以第三阐明本觉利益之门。如果依凭本觉来利益众生，众生就能从虚妄进入真实，所以第四阐明进入实际。内在的修行就是无相无生，外在的教化就是本觉利益和进入实际。像这样两种利益具备万行，共同出自真性，都顺应真空。所以第五阐明真性空。依凭这种真性，万行才能完备，进入如来藏一味之源，所以第六阐释如来藏。既然回归心源，就没有什么作为，因为没有什么作为，所以无所不为。所以说六个法门来统摄大乘（Mahayana）。 此外，这六品也有不同的含义。第一品揭示所观的法，法是指一心如来藏的本体。第二品阐明能观的行，行是指六行无分别观。第三本觉利品，揭示一心中的生灭门。第四入实际品，揭示一心中的真如门（Tathata）。第五真性空品，同时破除真俗，不坏二谛（Two Truths）。第六如来藏品，普遍收摄各种法门，共同揭示一味。用这两种六门来统摄大乘的意义完备周全。此外，这六品合为三个法门。前两品统摄观行的始终，中间两品是教化的本末，后面的两个法门统摄因和果。此外，前两品破除相状回归根本，中间
English
English version: It is divided into two parts. The first six chapters separately expound contemplation and practice, while the 'Sarva-dharani' chapter summarizes and eliminates doubts. Among the separate expositions, there are six divisions: First, the 'Anupalabdhi' chapter, which clarifies the contemplation of non-appearance; second, the 'Ajata-gamana' chapter, which elucidates the practice of non-origination; third, the 'Original Enlightenment Realm' chapter, which relies on original enlightenment to benefit beings; fourth, the 'Entering Reality' chapter, which moves from illusion to reality; fifth, the 'True Nature Emptiness' chapter, which distinguishes all practices arising from true nature emptiness; and sixth, the 'Tathagatagarbha' chapter, which elucidates the countless gates to enter the Tathagatagarbha (the womb of the Tathagata). These six gates encompass the entirety of contemplation and practice. The reason for this is that all delusions have been flowing since beginningless time due to the affliction of grasping at appearances and discrimination. Now, to reverse the flow and return to the source, one must first break through all appearances. Therefore, the contemplation of non-appearance is first clarified. Even if all appearances are broken through, if the mind of contemplation still exists, the mind of contemplation will still arise, and one will not comprehend original enlightenment (the original awakening). Therefore, extinguish the arising mind, so the second chapter elucidates the practice of non-origination. Since the practice is without origination, one can comprehend original enlightenment. Relying on this to transform beings, enabling them to obtain fundamental benefits, so the third chapter clarifies the gate of original enlightenment benefits. If one relies on original enlightenment to benefit beings, beings can move from illusion to reality, so the fourth chapter clarifies entering reality. Internal practice is non-appearance and non-origination, external transformation is original enlightenment benefits and entering reality. Like this, the two benefits possess myriad practices, all arising from true nature, all in accordance with true emptiness. Therefore, the fifth chapter clarifies true nature emptiness. Relying on this true nature, myriad practices can be complete, entering the source of the one taste of the Tathagatagarbha, so the sixth chapter elucidates the Tathagatagarbha. Since one returns to the source of the mind, there is nothing to do, and because there is nothing to do, there is nothing that is not done. Therefore, it is said that the six gates encompass Mahayana (the Great Vehicle). Furthermore, these six chapters also have different meanings. The first chapter reveals the Dharma (the law) to be contemplated, which refers to the essence of the one mind Tathagatagarbha. The second chapter clarifies the practice of contemplation, which refers to the six practices of non-discriminating contemplation. The third chapter, 'Original Enlightenment Benefits', reveals the gate of arising and ceasing within the one mind. The fourth chapter, 'Entering Reality', reveals the gate of Suchness (Tathata) within the one mind. The fifth chapter, 'True Nature Emptiness', simultaneously refutes truth and falsehood, without destroying the Two Truths (the conventional and ultimate truths). The sixth chapter, 'Tathagatagarbha', universally gathers all gates, jointly revealing one taste. Using these two sets of six gates, the meaning of encompassing Mahayana is complete and thorough. Furthermore, these six chapters combine into three gates. The first two chapters encompass the beginning and end of contemplation and practice, the middle two chapters are the root and branch of teaching, and the last two gates encompass cause and effect. Furthermore, the first two chapters break through appearances and return to the root, the middle --------------------------------------------------------------------------------
Chinese
间二品从本起行。后二品者双显归起。以此二三摄大乘尽。又此六品只是二门。相生都泯是本觉利实际真空。是如来藏。又前门者遣妄显因。其后门者显真成果。如是二二之门亦摄大乘周尽。又此六品唯是一味。所以然者。相生无性。本觉无本。实际离际。真性亦空。何由得有如来藏性。如下如来藏品中言。是识常寂灭。寂灭亦寂灭。总持品言。七五不生。八六寂灭。九相空无。如是无所得之一味正为此经之宗之要。但以无所得故无所不得。所以诸门无所不开故作无量义之宗也。虽是一味而开六门故。依六分科文而释。先释品名。言无相者谓无相观。破诸相故。次言法者谓所观法。一心法故。无相观者先六分中第一分义。所观法者后六门内第一门法。今此初品显是二义。以之故言无相法品。 经曰尔时尊者从三昧起而说是言。 论曰。此一品文科分为三分。初出定分。次起说分。后得益分。初后二分是经家序。其第二分正是佛言。初分中显三种成就。一说法时成就。如经尔时故。二说法主成就。如经尊者故。具五通达为世所尊。于甚深法如义说故。三自在成就。如经从三昧起说是言故。如来入定无能惊寤。于定住出得自在故。 经曰。诸佛智地入实法相决定性故。 论曰。此下第二正发言说 。此中有二。一者长行。二者重颂。初长行中亦有二分。一略标分。二广说分。略标分中标二种义。初标无相观。后标所观法。无相观中有其二句。先标如来自入无相观。后标令他入无相观。言自入者。如经诸佛智地入实法相决定性故。诸佛智地者。谓如前所入金刚三昧相应之智。住持一切功德法故。入实法相者。谓此佛智破一切相通达诸法之实相故。决定性者。是实法相。非佛所作。有佛无佛性自尔故。次言故者。以决定性释成上句。若不决定即非实相故。又摄上句而成下句。如来自入实法相故。故能令他得无相利也。 经曰。方便神通皆无相利。 论曰。此第二句令他得入。言方便者八相方便。谓从兜率天退乃至入涅槃故。神通者六神通。即为三轮化众生故。皆无相利者。如是八六方便神通皆从自入实相而起。能令他得无相利故标无相观竟在于前。 经曰。一觉了义难解难入非诸二乘之所知见唯佛菩萨乃能知之。 论曰。此下第二标所观法亦有二句。一者直标所观法深。二者为他说是深法。一觉了义者。一心本觉如来藏义。过是永无余深法故。难解者义甚深非诸二乘所知见故。难入者体甚深唯佛菩萨乃能入故。即以后句而释前句。欲明初门所标。佛智所入实法相者。直是一心本觉如来藏 现代汉语译本： 这段内容分为两部分。第一部分是长行，第二部分是重颂。长行部分又分为两部分：一是略标分，二是广说分。略标分中，标明两种含义：首先标明无相观，然后标明所观之法。无相观中包含两句话：先标明如来自入无相观，后标明令他人入无相观。所谓‘自入’，如经文所说：‘诸佛以智慧之地进入真实法相，因为它是决定性的。’ ‘诸佛智地’，指的是先前所进入的金刚三昧相应的智慧，因为它能住持一切功德之法。‘入实法相’，指的是这种佛智能够破除一切表象，通达诸法的真实相状。‘决定性’，指的是真实法相，并非佛所创造，无论有佛无佛，其本性皆是如此。接下来说‘故’，是用决定性来解释说明上一句。如果不是决定性的，那就不是真实之相。同时，也用上一句来成就下一句：因为如来自入真实法相，所以才能使他人获得无相之利益。 经文说：‘方便神通皆是无相之利。’ 论中说：这是第二句，讲的是使他人得以进入。‘方便’指的是八相方便，即从兜率天退下，直至进入涅槃。‘神通’指的是六神通，即用三种轮转的方式来教化众生。‘皆无相利’，指的是这八种和六种方便神通，都是从自入真实之相而生起，能够使他人获得无相之利益。以上是标明无相观的内容。 经文说：‘一觉了义，难以理解，难以进入，不是二乘之人所能知见，只有佛和菩萨才能知晓。’ 论中说：下面第二部分是标明所观之法，也包含两句话：一是直接标明所观之法的深奥，二是为他人解说这种深奥之法。‘一觉了义’，指的是一心本觉如来藏的含义，没有比这更深奥的法了。‘难解’，指的是其含义非常深奥，不是二乘之人所能知见。‘难入’，指的是其本体非常深奥，只有佛和菩萨才能进入。这是用后一句来解释前一句，想要说明最初所标明的，佛智所进入的真实法相，就是一心本觉如来藏。