English
English version: Explanation. There are two meanings within this. First, directly clarifying from the original enlightenment (本觉, běn jué). Second, repeatedly revealing. This is the initial gateway. The various practices of the Five Positions (五位, wǔ wèi) are inseparable from the original enlightenment, and all are accomplished through the benefits of the original enlightenment. When accomplishing practices, one enters from the front to the back. Therefore, it is called 'entering'. 'Entering' is for self-benefit, and 'transforming' is for the benefit of others. Such two practices both originate from the original source. The Sutra says: 'Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) asked: How does one proceed from that original source?' The Buddha said: 'Originally, there is no original source. In the emptiness of nowhere, one enters reality, generates Bodhicitta (菩提心, the mind of enlightenment), and perfectly accomplishes the holy path.' Why is this so? Good man, it is like trying to grasp the sky with your hand; saying you get it is not getting it, and saying you don't get it is not not getting it. The Treatise says: This is a repeated revelation. There are two parts to the answer. First, the Dharma (法, the teachings); second, the analogy. There are four sentences in the Dharma. The first two sentences explain that the original source is nowhere. The last two sentences reveal the cause and effect from accomplishment. 'Why is this so?' raises a question. If originally there is no place, there should be no entering. If one can enter, then it is not without an original source. To dispel this doubt, an analogy is used to explain. 'Hand grasping the sky', the hand grasping is an analogy for the practice that enables entry, and the sky is an analogy for the original enlightenment that is entered. 'Cannot get it', because the sky has no shape to grasp. 'Not not getting it', because there is no lack of sky within the grasp. The benefit of the original enlightenment is also like this. Originally, there is no original source nature, so it cannot be obtained. The original enlightenment without an original source is not without, so it is not unobtainable. The Sutra says: 'Śāriputra (舍利弗) said: As you have said, before doing anything, first take the benefit of the original enlightenment. This thought is quiescence, and quiescence is as it should be, encompassing all virtues, including all dharmas, perfectly integrated and non-dual, inconceivable. Know that this Dharma is the Mahā-prajñā-pāramitā (摩诃般若波罗蜜, the great perfection of wisdom), is the great divine mantra, is the great bright mantra, is the unsurpassed bright mantra, is the unequaled mantra.' The Treatise says: Below is the fifth point, explaining that Mahā-prajñā (大般若, great wisdom) is perfectly integrated and non-dual. There are two parts within this. First, Śāriputra (舍利弗) reverently inquires. Second, the Tathāgata (如来, the Thus Come One, an epithet of the Buddha) narrates the accomplishment. There are also two parts in the first. First, comprehending the Buddha's words about the perfect integration of the benefits of the original enlightenment. Then, revealing that it is the Prajñā-pāramitā (般若波罗蜜, perfection of wisdom). 'Before doing anything, first take the benefit of the original enlightenment' is comprehending the Buddha's words. Whenever one wants to speak and do Buddha's work, one should always first take the benefit of their original enlightenment. This thought of birth and death is originally quiescence. Such quiescence is as it should be. Within the principle, all the virtues from the beginning are encompassed, and it also includes. --------------------------------------------------------------------------------
Chinese
罗生死万法。圆融不二。是故甚深不可思议。此中虽具无量功德。其体唯是本觉始觉平等无二。故言即是摩诃般若。如是般若穷源尽性故言波罗密。别而言之有二种到。在等觉位到万行之彼岸故。在妙觉时到万德之彼岸故。在等觉位略有二到。一者有大神力降伏三魔之怨。如经是大神咒故。二者有大明照遍察四眼之境。如经是大明咒故。妙觉位中亦有二到。一者四智具足五眼圆满。照穷法界更无可加。如经是无上明咒故。二者三身所显无上菩提更无与等诸佛无差。如经是无等等咒故。咒者祷也。如世神咒有大威力。诵咒祷神福无不招祸无不却。今此摩诃般若波罗密亦复如是。具前四德有大神力。内即无德不备。外即无患不离。若至诚心诵此名句仰祷诸佛菩萨神人。随所求愿无不成办。由是义故说名为咒。如天帝释诵此名句却修罗军之事此中应说。 经曰。佛言如是如是真如空性性空智火烧灭诸结平等平等等觉三地妙觉三身于九识中皎然明净无有诸影。 论曰。此下如来述成。于中有三。先总述。次别述。后即总成。总述成者。如是如是故。别中亦二。先述到因满义。后述到果圆义。初中即显等觉三地。何等名为等觉三地。一者百劫位。二者千劫位。三者万劫位。如本业经言。佛子摩尼璎珞字者等觉性中一 现代汉语译本：罗生万法，圆融不二（指没有彼此对立的二元性）。因此，它是极其深奥且不可思议的。虽然其中具备无量的功德，但其本体只是本觉（本来的觉悟）和始觉（开始的觉悟）的平等不二。所以说它就是摩诃般若（伟大的智慧）。这样的般若穷尽了根源和本性，所以称为波罗密（到达彼岸）。分别来说，有两种‘到’。在等觉位（菩萨修行的一个阶段）到达万行（各种修行）的彼岸；在妙觉时（佛的果位）到达万德（各种功德）的彼岸。在等觉位略有二到：一是具有大神力，降伏三魔（烦恼魔、五阴魔、死魔）的怨恨，如经中所说是大神咒的缘故；二是具有大光明，照遍察四眼（肉眼、天眼、慧眼、法眼）的境界，如经中所说是大明咒的缘故。妙觉位中也有二到：一是四智（成所作智、妙观察智、平等性智、大圆镜智）具足，五眼（肉眼、天眼、慧眼、法眼、佛眼）圆满，照穷法界，更无可增加，如经中所说是无上明咒的缘故；二是三身（法身、报身、应身）所显现的无上菩提（最高的觉悟），再没有可以与之相等的，与诸佛没有差别，如经中所说是无等等咒的缘故。咒，是祷告的意思。如同世间的神咒具有强大的威力，诵咒祷告神灵，福无不招，祸无不避。现在这摩诃般若波罗密也是这样，具备前面所说的四种功德，具有大神力，内里没有不具备的功德，外在没有不能远离的祸患。如果以至诚的心诵念这个名句，仰仗祷告诸佛菩萨神人，随所求的愿望没有不能成就的。因为这个缘故，所以说它名为咒。如同天帝释诵念这个名句，退却修罗军的事情，这里应该详细说明。 经中说：‘佛说，是的，是的，真如（事物的真实本性）空性（没有固定不变的自性），性空（自性本空）的智慧之火烧灭各种烦恼，平等，平等，等觉三地（等觉菩萨所经历的三个阶段），妙觉（佛的果位），三身（法身、报身、应身）在九识（眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识、阿摩罗识）中皎洁明净，没有各种阴影。’ 论中说：‘下面如来（佛）来阐述和完成。其中有三个部分：先是总的阐述，其次是分别的阐述，最后是总结完成。总的阐述完成，就是‘如是如是’的缘故。分别的阐述中也有两个部分：先是阐述到达彼岸的因地的圆满意义，后是阐述到达彼岸的果地的圆满意义。最初的部分就显示了等觉三地。什么叫做等觉三地呢？一是百劫位，二是千劫位，三是万劫位。如《本业经》所说：‘佛子，摩尼璎珞字，是等觉性中的一…’
English
English version: It is from the womb that all dharmas are born, perfectly integrated and non-dual (referring to the absence of mutually opposing duality). Therefore, it is extremely profound and inconceivable. Although it possesses immeasurable merits, its essence is simply the equality and non-duality of original enlightenment (本觉) and initial enlightenment (始觉). Therefore, it is said to be Maha Prajna (摩诃般若, great wisdom). Such Prajna exhausts the source and nature, so it is called Paramita (波罗密, reaching the other shore). Separately speaking, there are two kinds of 'reaching'. At the stage of Equal Enlightenment (等觉位, a stage of Bodhisattva practice), one reaches the other shore of myriad practices (万行); at the time of Wonderful Enlightenment (妙觉, the state of Buddhahood), one reaches the other shore of myriad virtues (万德). At the stage of Equal Enlightenment, there are roughly two 'reachings': first, possessing great divine power to subdue the hatred of the three demons (三魔, the demon of afflictions, the demon of the five aggregates, and the demon of death), as the sutra says it is a great divine mantra; second, possessing great light to illuminate and observe the realm of the four eyes (四眼, the physical eye, the heavenly eye, the wisdom eye, and the Dharma eye), as the sutra says it is a great bright mantra. In the stage of Wonderful Enlightenment, there are also two 'reachings': first, the four wisdoms (四智, the wisdom of accomplishing actions, the wisdom of wonderful observation, the wisdom of equality, and the great mirror-like wisdom) are complete, and the five eyes (五眼, the physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye) are perfect, illuminating the entire Dharma realm, with nothing more to add, as the sutra says it is the unsurpassed bright mantra; second, the unsurpassed Bodhi (菩提, supreme enlightenment) manifested by the three bodies (三身, the Dharma body, the Sambhogakaya body, and the Nirmanakaya body) is incomparable, and there is no difference from all Buddhas, as the sutra says it is the unequalled mantra. A mantra is a prayer. Just as worldly mantras have great power, reciting mantras and praying to deities brings blessings and averts calamities. Now, this Maha Prajna Paramita is also like this, possessing the four virtues mentioned earlier, having great divine power, lacking no merits internally, and having no calamities that cannot be avoided externally. If one sincerely recites this name and phrase, relying on and praying to all Buddhas, Bodhisattvas, deities, and humans, whatever one seeks will be accomplished. For this reason, it is called a mantra. Just as the story of how Sakra, the Lord of Gods, recited this name and phrase to repel the Asura army, this should be explained in detail here. The sutra says: 'The Buddha said, yes, yes, true thusness (真如, the true nature of things) is emptiness (空性, the absence of fixed self-nature), the fire of wisdom of self-nature emptiness (性空) burns away all afflictions, equality, equality, the three grounds of Equal Enlightenment (等觉三地, the three stages experienced by Bodhisattvas of Equal Enlightenment), Wonderful Enlightenment (妙觉, the state of Buddhahood), the three bodies (三身, the Dharma body, the Sambhogakaya body, and the Nirmanakaya body) are clear and pure in the nine consciousnesses (九识, the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness, and Amala consciousness), without any shadows.' The treatise says: 'Below, the Tathagata (如来, Buddha) elaborates and completes. There are three parts: first, a general elaboration; second, a separate elaboration; and finally, a summary completion. The general elaboration is completed because of 'yes, yes'. There are also two parts in the separate elaboration: first, elaborating the complete meaning of the cause of reaching the other shore; second, elaborating the complete meaning of the fruit of reaching the other shore. The initial part reveals the three grounds of Equal Enlightenment. What are the three grounds of Equal Enlightenment? First, the stage of a hundred kalpas; second, the stage of a thousand kalpas; third, the stage of ten thousand kalpas. As the *Benye Sutra* says: 'Buddha-son, the Mani necklace character, is one in the nature of Equal Enlightenment...' --------------------------------------------------------------------------------
Chinese
人。其名金刚慧菩萨。住顶寂定以大愿力住寿百劫。修千三昧已入金刚三昧。同一切法性。二谛一谛一合相。复住寿千劫学佛威仪。乃至入佛行处坐佛道场。超度三魔。复住寿万劫化现成佛。乃至现同古昔诸佛常行中道。大乐无为而生灭为异故。今此文言真如空性者。即是第一同一合相。谓同一切有无诸法即二谛法同融一谛。一谛即是一合相故。如是名为真如空性也。性空智火烧灭诸结者。即是第二超度三魔。灭诸结者。灭烦恼魔灭烦恼故。阴魔不系。灭二魔故。天魔自伏。但有不思议变易死魔耳。平等平等者。即是第三常行中道不堕二边故曰平等。为显常行故重言平等。等觉三地者。总前三地。此中前二述大神咒。其第三地述大明咒也。妙觉已下明到圆果。言三身者。一名法身。二者应身。三者化身。一切诸佛三身道同。是述无等等咒句也。于九识中皎然明净无有诸影者。是述无上明咒之句。前等觉位犹有生灭未尽心源。故在八识。今到妙觉永离生灭穷归本觉一心之源。故入第九识中明净。又前因位有仰缘义。所以其心影像相现。今归心源体彼本质。由是诸影一切相尽。以之故言无有诸影。如本业经言。佛子水精璎珞内外明彻妙觉常住湛然明净名一切智地。常处中道。一切法上越过四魔。非有非无一切相尽。顿解大 觉穷化体神。二身常住为化有缘。案云。彼经立二身者。一法性身。二应化法身。合余二身为一身故。今此经中开此为二故说三身。三之与二平等平等。上来别述到彼岸义。 经曰。善男子是法非因非缘智自用故非动非静用性空故义非有无空相空故善男子若化众生令彼众生观入是义入是义者是见如来。 论曰。此是总成圆融不二。上约从浅入深之门以显因满果圆差别。若就一法不二之门即因果不二心境无别。因果不二故言非因。心境无别故曰非缘。所以然者。如前所说。因果心境者唯一圆智之自用故。既唯自用何因何缘也。又此智用在等觉位名照寂慧。未离生灭之动相故。至妙觉位名寂照慧。已归第九识究竟静故。然今就其不二之门。非先有动非后有寂。寂动之用用性空故。若就此义性空是无。无动静故。是亦不然。故言非有非无。非有可尔。云何非无者。空相亦空故。如是述成。圆融不二。若化已下劝入是义。 经曰。舍利弗言如来义观不住诸流应离四禅而超有顶佛言如是何以故一切法名数四禅亦如是若见如来者如来心自在常在灭尽处不出亦不入内外平等故。 论曰。此下大分第六明大禅定超诸名数。于中有二。先问后答。问中言诸流者。所谓三有往还流转无休息故。有顶者。谓非想处三 现代汉语译本：觉穷化体神（觉悟穷尽了化身和法身的奥妙）。二身常住是为了教化有缘众生。案云：彼经设立二身，一是法性身，二是应化法身。合并其余二身为一身，所以此经中将此二身展开为二，故说三身。三身与二身，平等平等。以上分别阐述了到达彼岸的意义。 经文说：‘善男子，此法非因非缘，是智慧的自然运用，所以非动非静，因为其运用之性本空。意义上来说，它既非有也非无，因为空相本身也是空的。善男子，如果教化众生，使他们观察并进入这个意义，那么进入这个意义的人，就是见到了如来。’ 论述说：这是总括地成就圆融不二的境界。上面是从由浅入深的途径来显示因圆满果圆满的差别。如果就一法不二的途径来说，就是因果不二，心境没有分别。因为因果不二，所以说‘非因’。因为心境没有分别，所以说‘非缘’。为什么这样说呢？就像前面所说的，因果心境唯一是圆满智慧的自然运用。既然唯一是自然运用，哪里还有什么因什么缘呢？而且这种智慧的运用，在等觉位时称为照寂慧，还没有脱离生灭的动相。到了妙觉位时，称为寂照慧，已经归于第九识，达到究竟的寂静。然而现在就其不二的途径来说，并非先有动后有寂。寂动的运用，其运用之性本空。如果就此意义来说，性空就是无，因为没有动静。这样说也是不对的，所以说‘非有非无’。说‘非有’还可以理解，为什么说‘非无’呢？因为空相本身也是空的。像这样阐述成就圆融不二的境界。如果教化以下，就是劝人进入这个意义。 经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）说，如来的观察不住于诸流，应当脱离四禅（catuḥ-dhyāna，色界四种禅定）而超越有顶（ ভবagra，三界最高处）。’佛说：‘正是这样。’为什么呢？一切法（dharma）都只是名称和数字，四禅也是如此。如果见到如来，如来的心是自在的，常在灭尽定（nirodha-samāpatti）中，不出来也不进去，内外平等，所以能见到如来。 论述说：下面第六大段阐明大禅定超越一切名称和数字。其中分为两部分，先是提问，然后是回答。提问中说的‘诸流’，是指在三有（trayo bhava，欲有、色有、无色有）中往还流转，没有休息的缘故。‘有顶’是指非想非非想处（naivasaṃjñānāsaṃjñāyatana），是三