English
English version: This passage has two parts. The first is the prose section (Chang Xing), and the second is the verse section (Chong Song). The prose section is further divided into two parts: the brief introduction (Lue Biao Fen) and the detailed explanation (Guang Shuo Fen). In the brief introduction, two meanings are highlighted: first, the contemplation of no-form (Wu Xiang Guan); and second, the object of contemplation (Suo Guan Fa). The contemplation of no-form contains two sentences: the first indicates the Tathagata's (Rulai) self-entry into the contemplation of no-form, and the second indicates enabling others to enter the contemplation of no-form. ‘Self-entry’ means, as the sutra says, ‘The Buddhas enter the realm of wisdom (Zhi Di) into the real characteristic of Dharma (Shi Fa Xiang) because it is definitive (Jueding Xing).’ ‘The Buddhas' realm of wisdom’ refers to the wisdom corresponding to the Vajra Samadhi (Jingang Sanmei) previously entered, because it sustains all meritorious Dharmas. ‘Entering the real characteristic of Dharma’ refers to this Buddha-wisdom that can break through all appearances and penetrate the real nature of all Dharmas. ‘Definitive’ refers to the real characteristic of Dharma, which is not created by the Buddha; whether there is a Buddha or not, its nature is such. The following ‘therefore’ (Gu) is used to explain the previous sentence with definitiveness. If it is not definitive, then it is not the real characteristic. At the same time, the previous sentence is used to accomplish the next sentence: because the Tathagata self-enters the real characteristic of Dharma, therefore, he can enable others to obtain the benefit of no-form. The sutra says: ‘Expedient means (Fangbian) and supernormal powers (Shentong) are all benefits of no-form.’ The treatise says: This is the second sentence, which speaks of enabling others to enter. ‘Expedient means’ refers to the eight aspects of expedient means, namely, retreating from the Tushita Heaven (Doushuai Tian) until entering Nirvana (Niebpan). ‘Supernormal powers’ refers to the six supernormal powers, namely, using the three wheels to transform sentient beings. ‘All benefits of no-form’ refers to these eight and six expedient means and supernormal powers, all arising from self-entry into the real characteristic, which can enable others to obtain the benefit of no-form. The above is the content of marking the contemplation of no-form. The sutra says: ‘The meaning of one-awakening (Yi Jue Liao Yi) is difficult to understand, difficult to enter, and cannot be known or seen by those of the Two Vehicles (Er Cheng); only Buddhas and Bodhisattvas (Pusa) can know it.’ The treatise says: The second part below marks the object of contemplation, also containing two sentences: one is to directly mark the profundity of the object of contemplation, and the other is to explain this profound Dharma to others. ‘The meaning of one-awakening’ refers to the meaning of the One Mind's original awakening Tathagatagarbha (Rulaizang), and there is no Dharma deeper than this. ‘Difficult to understand’ refers to its meaning being very profound, which cannot be known or seen by those of the Two Vehicles. ‘Difficult to enter’ refers to its essence being very profound, which only Buddhas and Bodhisattvas can enter. This uses the latter sentence to explain the former sentence, wanting to explain that the real characteristic of Dharma entered by the Buddha-wisdom initially marked is the One Mind's original awakening Tathagatagarbha. --------------------------------------------------------------------------------
Chinese
法。如楞伽经言。寂灭者名为一心。一心者名如来藏。今此文言实法相者是寂灭义。一觉了义者即是一心如来藏义。法华论云。诸佛如来能知彼法究竟实相。言实相者。谓如来藏法身之体不变义故。今此经言一觉者。一切诸法唯是一心。一切众生是一本觉。由是义故名为一觉。至下演中当更分别。 经曰。可度众生皆说一味。 论曰。此明为他皆说深法。可度众生者。如来所化一切众生莫非一心之流转故。皆说一味者。如来所说一切教法无不令入一觉味故。欲明一切众生本来一觉。但由无明随梦流转。皆从如来一味之说无不终归一心之源。归心源时皆无所得。故言一味。即是一乘。初略标文竟在于前。 经曰。尔时解脱菩萨即从座起合掌胡跪而白佛言。 论曰。此下第二广说。于中有二。先请后说。请中有二。先序人仪。后明发言。序有二句。一依时表人。解脱菩萨者。令诸众生同一解脱故。寄能问人表所说法故。二序礼仪。如经即从座起等故。 经曰。尊者若佛灭后正法去世像法住世于末劫中五浊众生多诸恶业轮回三界无有出时。 论曰。此下第二发言而请。于中有二。先举所为时节。后请为彼宣说。初中像法住世。末劫中者先广说经为益正法之时。今此经者为化像法之节。 现代汉语译本：法。如《楞伽经》（Laṅkāvatāra Sūtra）所说：‘寂灭’名为‘一心’，‘一心’名为‘如来藏’（Tathāgatagarbha）。现在这段文字说‘实法相’就是寂灭的意义，‘一觉了义’就是一心如来藏的意义。《法华论》（Saddharma-puṇḍarīka-śāstra）说：‘诸佛如来能知彼法究竟实相。’所说的‘实相’，是指如来藏法身的体性不变的意义。现在这部经说‘一觉’，就是一切诸法唯是一心，一切众生是一本觉。因为这个缘故，名为‘一觉’。到下面演说中会更详细地分别。 经文说：‘可度众生皆说一味。’ 论中说：这表明为他人宣说甚深之法。‘可度众生’，是指如来所教化的一切众生，没有不是一心之流转的。‘皆说一味’，是指如来说的一切教法，没有不让人进入一觉之味的。想要说明一切众生本来就是一觉，只是因为无明而随着梦境流转，都从如来一味之说最终归于一心之源。归于心源之时，皆无所得，所以说‘一味’，就是一乘。以上是最初略微标明文义，到此结束。 经文说：‘尔时解脱菩萨即从座起合掌胡跪而白佛言。’ 论中说：下面第二部分是广泛地解说，其中有两部分：先是请问，后是宣说。请问中也有两部分：先叙述人物和仪态，后说明发言内容。叙述人物和仪态有两句：一是按照时间表明人物，‘解脱菩萨’，是为了让一切众生都能达到解脱，借由能提问的人来表明所要说的法。二是叙述礼仪，如经文所说‘即从座起’等等。 经文说：‘尊者若佛灭后正法去世像法住世于末劫中五浊众生多诸恶业轮回三界无有出时。’ 论中说：下面第二部分是发言而请问，其中有两部分：先举出所为的时节，后请求为他们宣说。最初的部分是像法住世，末劫之中，先前广泛地宣说经是为了利益正法之时，现在这部经是为了教化像法之时。
English
English version: The Dharma. As the Laṅkāvatāra Sūtra says: 'Quiescence' is called 'One Mind,' and 'One Mind' is called 'Tathāgatagarbha' (the Womb of the Thus Come One). Now, this text says that 'the true characteristic of Dharma' is the meaning of quiescence, and 'the meaning of awakening to the One' is the meaning of One Mind Tathāgatagarbha. The Saddharma-puṇḍarīka-śāstra says: 'The Buddhas and Thus Come Ones can know the ultimate true characteristic of that Dharma.' The 'true characteristic' refers to the unchanging nature of the Dharmakāya (Dharma Body) of the Tathāgatagarbha. Now, this sutra says 'One Awakening,' which means all Dharmas are only One Mind, and all sentient beings are originally One Awakening. Because of this reason, it is called 'One Awakening.' It will be further explained in detail in the following exposition. The sutra says: 'For sentient beings who can be delivered, all are taught the One Flavor.' The treatise says: This clarifies that profound Dharma is taught for others. 'Sentient beings who can be delivered' refers to all sentient beings taught by the Thus Come One, none of whom are not a transformation of the One Mind. 'All are taught the One Flavor' means that all teachings spoken by the Thus Come One do not fail to lead to the taste of One Awakening. It intends to clarify that all sentient beings are originally One Awakening, but due to ignorance, they transmigrate following dreams, and all ultimately return to the source of One Mind from the Thus Come One's teaching of One Flavor. When returning to the source of the Mind, there is nothing to be attained, so it is called 'One Flavor,' which is the One Vehicle. The initial brief marking of the text ends here. The sutra says: 'At that time, Bodhisattva Liberation immediately rose from his seat, joined his palms, knelt on his right knee, and said to the Buddha.' The treatise says: The second part below is a broad explanation, which has two parts: first, asking questions, and second, expounding. There are also two parts in asking questions: first, narrating the person and demeanor, and second, explaining the content of the speech. There are two sentences narrating the person and demeanor: one is indicating the person according to the time, 'Bodhisattva Liberation,' which is to enable all sentient beings to attain the same liberation, using the person who can ask questions to indicate the Dharma to be spoken. The second is narrating the etiquette, as the sutra says 'immediately rose from his seat,' and so on. The sutra says: 'Venerable One, if after the Buddha's extinction, the Correct Dharma departs and the Semblance Dharma abides in the final kalpa, sentient beings in the five turbidities will have many evil karmas, transmigrating in the three realms without any time of escape.' The treatise says: The second part below is speaking and asking questions, which has two parts: first, raising the time of the action, and second, requesting to expound for them. The initial part is the Semblance Dharma abiding, in the final kalpa. Previously, broadly expounding the sutra was for the benefit of the time of the Correct Dharma, and now this sutra is for teaching the time of the Semblance Dharma. -------------------------------------------------------------------------------- 随时厚薄设教异故。
Chinese
经曰。愿佛慈悲为后众生宣说一味决定真实令彼众生等同解脱。 论曰。此是第二正请宣说。宣说一味者。请说一觉了义之味。决定真实者请说入实法相之观。令彼众生等同解脱者。令彼像法末世众生等同一味究竟解脱。由是言之。教有四句。一正化正法兼利后时。谓前经等。二正化像法兼利前时。谓此经等。三通化前后。谓诸余经等。四不利前后。除上尔所教。 经曰。佛言善男子汝能问我出世之因欲化众生令彼众生获得出世之果是一大事不可思议以大慈故以大悲故我若不说即堕悭贪汝等一心谛听为汝宣说。 论曰。此下第二如来为说。于中有二。一者赞问许说。二者对请宣说。赞问中言出世之因者。入实相观故。出世之果者。一味解脱故。是一大事者。无上同义故。不可思议者。离言绝虑故。如法华经言。诸佛世尊唯以一大事因缘故出现于世。论者释言。一大事者依四种义。何者为四。一者无上义。唯除如来一切智智。更无余事。如经欲开佛知见。令众生知得清净故。出现于世故。佛知见者。如来能证以如实智。知彼义故。二者同义。以诸声闻辟支佛佛法身平等。如经欲示众生佛知见故。出现于世故。法身平等者。佛性法身无差别故。三者不知义。以诸声闻辟支佛 现代汉语译本： 随时节因缘的深浅厚薄而设立不同的教法，这是因为众生的根器不同。 经中说：‘愿佛陀慈悲，为后世的众生宣说唯一真谛、决定真实的教法，使那些众生能够同样得到解脱。’ 论中说：这是第二次正式请求佛陀宣说教法。‘宣说一味’，是请求宣说证悟真如实相的法味。‘决定真实’，是请求宣说契入实法之相的观行。‘令彼众生等同解脱’，是使像法时代和末法时代的众生，同样得到究竟解脱。由此而言，佛陀的教法有四种：第一种是既能教化正法时代的众生，又能利益后世的众生，例如之前的经典。第二种是既能教化像法时代的众生，又能利益前世的众生，例如这部经典。第三种是普遍教化前世和后世的众生，例如其他的经典。第四种是不能利益前世和后世的众生，这是排除以上所说的教法。 经中说：‘佛陀说：善男子，你能够问我关于出世之因，想要教化众生，使那些众生获得出世之果，这是一件大事，不可思议。因为大慈悲心的缘故，我如果不说，就等于悭吝。你们要一心谛听，我为你们宣说。’ 论中说：下面是如来为大众宣说。其中分为两部分：一是赞叹提问并答应宣说，二是对所请的内容进行宣说。赞叹提问中，‘出世之因’，是指契入实相的观行。‘出世之果’，是指证得唯一真谛的解脱。‘是一大事’，是指无上平等的意义。‘不可思议’，是指超越言语和思虑的境界。如《法华经》所说：诸佛世尊唯独因为一个重大因缘才出现于世。论者解释说：‘一大事’依据四种意义。哪四种呢？第一是无上的意义，除了如来的一切种智，再没有其他更重要的事了。如经文所说，想要开示佛的知见，使众生知晓并获得清净的缘故，才出现于世。佛的知见，是如来能够以如实的智慧证知的。第二是平等的意义，因为诸声闻、辟支佛和佛的法身是平等的。如经文所说，想要指示众生佛的知见的缘故，才出现于世。法身平等，是因为佛性法身没有差别。第三是不知晓的意义，因为诸声闻、辟支佛