Chinese
中道。谓十二支非常非断名为实谛。执有情等名为俗谛。于此二谛了二空故重言深深。出入相寂言无去来。结中道言。十二因缘幻化受果故离减边。而无实受故离增边。是故伏障心解脱也。 经。若佛子至不可得。 述曰。第四达心中达照者举章门也。忍顺一切实性者。印顺真俗无倒性也。俗性无缚。真性无解。言无碍者总标也。法达等四别出也。如次法义辞辨无碍。无碍名达。所达三世因果所化众生根行。如如不增不减。体性既空。无实法用无假法用无假名用。既无三用故言用用空。彼体用空亦空。故言空空。如处缘空能照亦空。是名通达一切法空。结智行相云空空如如相不可得。 经。若佛子至而不受。 述曰。第五直心中直者举章门也。行无邪曲故名直心。言直照者释直心名。次出境体。言取缘我境入无生理之智名直心也。由无明力所计神我二空中泯。虽其缘二空理之心在无我有在实我无。然不著有无不失坏空理。空理名为佛道种子。如瑜伽云真如所缘缘种子故。不失坏空名大乘故。相似无漏中道一味观而教化十方。转一切众生者。转凡向圣也。转众生时皆以萨婆若空直直性也。以趣菩提真空性故。二空正性名直直性。次总结言。直行于空故三界缚而不受也。烦恼根本名为主者。 现代汉语译本： 中道。所谓的十二支（十二因缘）既不是永恒不变，也不是完全断灭，这被称为实谛（paramārtha-satya，胜义谛，究竟真理）。执着于有情众生等现象，这被称为俗谛（saṃvṛti-satya，世俗谛，相对真理）。因为通达了这两种真谛的二空（人空和法空），所以才说（佛法）深奥。出入息的相状是寂静的，言语无法描述其去来。总结中道，十二因缘如幻化般承受果报，所以远离了损减的边见；而实际上并没有真实的承受者，所以远离了增益的边见。因此，降伏了障碍的心才能获得解脱。 若佛子达到不可得的境界。 第四，在心中达到通达照见（一切法性）的境界，这是举出章节的纲要。安忍顺应一切实性，这是印证顺应真俗二谛的无倒错的性质。俗谛的性质没有束缚，真谛的性质没有解脱。说‘无碍’是总体的标示。法达等四种是分别列出。依次是法、义、辞、辩四种无碍。‘无碍’的意思是通达。所通达的是三世的因果，所教化的是众生的根性和修行。如如不动，不增不减。体性既然是空性，就没有真实的法的作用，没有虚假的法的作用，也没有虚假名相的作用。既然没有这三种作用，所以说‘作用的作用是空’。那个体性和作用的空也是空，所以说‘空空’。如同处于缘起性空之中，能照见的智慧也是空。这被称为通达一切法空。总结智慧的行相说，空空如如的相状是不可得的。 若佛子达到而不执受的境界。 第五，以正直的心对待正直的事物，这是举出章节的纲要。行为没有邪曲，所以称为直心。说‘直照’是解释直心的含义。其次是显现境界的本体。说‘取缘我境，进入无生理之智’，这称为直心。由于无明的力量，所计度的神我和二空都泯灭了。虽然缘于二空之理的心存在，在无我之中有存在，在实我之中没有存在，然而不执着于有和无，不失坏空性的道理。空性的道理被称为佛道的种子。如《瑜伽师地论》所说，真如是所缘的缘，是种子的原因。不失坏空性，这被称为大乘。以相似的无漏中道一味观来教化十方，转变一切众生，转变凡夫走向圣贤。转变众生的时候，都以萨婆若（sarvajña，一切智）的空性正直的性质。以趣向菩提的真空性。二空的正性被称为正直的性质。其次是总结说，以正直的行为对待空性，所以不受三界的束缚。烦恼的根本被称为‘为主者’。
English
English version: The Middle Way. The twelve branches (of dependent origination) are neither permanent nor completely annihilated, which is called the Real Truth (paramārtha-satya, ultimate truth). Attachment to sentient beings and other phenomena is called the Conventional Truth (saṃvṛti-satya, relative truth). Because of understanding the two emptinesses (emptiness of self and emptiness of phenomena) of these two truths, it is said (the Dharma) is profound. The characteristics of incoming and outgoing breaths are quiescent, and words cannot describe their coming and going. Concluding the Middle Way, the twelve links of dependent origination are like illusions receiving karmic results, thus being away from the extreme of diminution; and there is actually no real receiver, thus being away from the extreme of augmentation. Therefore, subduing the obstructing mind leads to liberation. If a Buddha-son reaches the unattainable. Fourth, reaching the state of penetrating insight in the mind, this is raising the outline of the chapter. Enduring and complying with all real natures is confirming and complying with the non-inverted nature of the two truths, real and conventional. The nature of conventional truth has no bondage, and the nature of real truth has no liberation. Saying 'unobstructed' is a general indication. The four, Dharma-attainment and others, are listed separately. In order, they are the four unobstructednesses of Dharma, meaning, eloquence, and discrimination. 'Unobstructed' means thorough understanding. What is thoroughly understood are the causes and effects of the three times, and what is taught are the faculties and practices of sentient beings. Remaining as is, without increase or decrease. Since the nature of the entity is emptiness, there is no real Dharma function, no false Dharma function, and no false name function. Since there are no three functions, it is said that 'the function of function is empty.' That emptiness of entity and function is also empty, so it is said 'empty emptiness.' Just as being in the emptiness of conditioned arising, the wisdom that can illuminate is also empty. This is called thoroughly understanding the emptiness of all dharmas. Concluding the aspect of wisdom practice, it is said that the aspect of empty emptiness as is is unattainable. If a Buddha-son reaches without accepting. Fifth, treating upright things with an upright mind, this is raising the outline of the chapter. Behavior without crookedness is called a straight mind. Saying 'straight illumination' is explaining the meaning of a straight mind. Next is revealing the essence of the realm. Saying 'taking the object of the self and entering the wisdom of non-production' is called a straight mind. Due to the power of ignorance, the self and the two emptinesses that are conceived are extinguished. Although the mind that is conditioned by the two emptinesses exists, there is existence in no-self, and there is no existence in a real self, yet it is not attached to existence and non-existence, and it does not lose the principle of emptiness. The principle of emptiness is called the seed of the Buddha-path. As the *Yogācārabhūmi-śāstra* says, Suchness is the condition of what is conditioned, and it is the cause of the seed. Not losing emptiness is called the Mahayana. Using similar non-outflow, Middle Way, one-flavor contemplation to teach the ten directions, transforming all sentient beings, transforming ordinary people to become sages. When transforming sentient beings, all use the emptiness and upright nature of sarvajña (all-knowing). With the empty nature that goes towards Bodhi. The correct nature of the two emptinesses is called the upright nature. Next is the conclusion, treating emptiness with upright behavior, so it is not bound by the three realms. The root of afflictions is called 'the one who is the master.' -------------------------------------------------------------------------------- 经。若佛子至一道一照。
Chinese
述曰。第六不退中不退心者举章门也。唯进无虑名不退心。古师云。凡夫有二。习种已前名外凡夫。地前三十心名内凡夫。今不退入于外凡也。不起新长养诸见者。伏分别惑故。不起习因相似我人者。渐伏俱生故。虽入三界业中流转。而亦行空位不退也。又解脱现行障于第一中道境智合行故行不退也。又于本性空正念不退也。证空生解言空生观智也。如如相续如是。如是乘胜心入于不二。结云。常时于空生心一乘纯净。此为不退一道一照也。 经。若佛子至得度苦海。 述曰。第七大乘心中。独大乘心者举章门也。独谓不共义。次明乘行运载功中。解解一空者。双依二空证一真法界故。法界同故。了三乘行皆一乘也。如是菩萨乘一空智双修福智名智乘行乘也。言乘智者。牒上显运。谓乘者牒上所修福智。智者牒上能修空智。言心心者念念也。刹那刹那任载行者任用自利。任载行者任度众生。言度三界河者度苦也。度结缚河者度惑也。度生灭河者度业也。是故行者坐乘如上任用载用智相应心趣入佛海也。故诸众生未得乘用但名乘所得度之海。 经。若佛子至故无相心。 述曰。第八无相心中。无相心者举章门也。次明行相。谓亡相心照实相般若无二。复于 现代汉语译本 经：若佛子至于一道一照。 述曰：第六不退中，‘不退心’者，是举出本章的总纲。唯有精进而不犹豫，才可称之为‘不退心’。古师说，凡夫有二种：习种之前称为‘外凡夫’，登地之前三十心称为‘内凡夫’。现在所说的不退，是进入外凡的阶段。‘不起新长养诸见’，是因为已经降伏了分别之惑。‘不起习因相似我人’，是因为逐渐降伏了俱生之惑。虽然进入三界业力中流转，但也在行空位而不退转。又，解脱现行，因为障于第一中道境智合行，所以行不退转。又，对于本性空的正念不退转。‘证空生解’，是说空生观智。‘如如相续如是’，这样，这样乘胜心进入不二之境。总结说，常常于空生心，一乘纯净，这就是不退的一道一照。 经：若佛子至于得度苦海。 述曰：第七大乘心中，‘独大乘心’者，是举出本章的总纲。‘独’，是不共的意思。接下来阐明乘行运载的功用。‘解解一空’，是双重依靠二空，证得一真法界，因为法界相同，所以了知三乘之行皆为一乘。如此，菩萨乘一空智，双修福智，名为智乘行乘。‘言乘智者’，是重复上面的话来显示运载之义，‘乘’是重复上面所修的福智，‘智’是重复上面能修的空智。‘言心心者’，是念念相续。‘刹那刹那任载行者’，是任用自利，‘任载行者’，是任度众生。‘言度三界河者’，是度脱苦难，‘度结缚河者’，是度脱迷惑，‘度生灭河者’，是度脱业力。因此，修行者乘坐如上的任用、载用，与智慧相应的心趣入佛海。所以，诸众生未得乘用，只能说是乘所得度之海。 经：若佛子至于故无相心。 述曰：第八无相心中，‘无相心’者，是举出本章的总纲。接下来阐明行相，是说亡相之心照见实相般若，两者无二。又于
English
English version Sutra: If a Buddha-son arrives at the one path, one illumination. Commentary: In the sixth, 'Non-retrogression,' 'non-retrogressing mind' refers to the chapter's main point. Only advancing without hesitation is called 'non-retrogressing mind.' Ancient teachers said that ordinary beings are of two types: those before the stage of habitual seeds are called 'outer ordinary beings,' and the thirty minds before reaching the ground are called 'inner ordinary beings.' The non-retrogression mentioned here is entering the stage of outer ordinary beings. 'Not generating new and increasing views' is because the afflictions of discrimination have been subdued. 'Not generating habitual causes resembling self and others' is because the innate afflictions are gradually subdued. Although one enters the cycle of the three realms, one also practices emptiness without retrogression. Furthermore, liberation in its manifest form obstructs the combined practice of the first middle way's realm and wisdom, thus there is no retrogression in practice. Also, there is no retrogression from the correct mindfulness of the emptiness of inherent nature. 'Realizing emptiness gives rise to understanding' refers to the wisdom of contemplating emptiness. 'Thus, thus, continuously, thus'—in this way, one enters the non-dual state with a victorious mind. In conclusion, constantly generating the mind of emptiness, the one vehicle is purely clean. This is the non-retrogressing one path, one illumination. Sutra: If a Buddha-son arrives at being delivered from the sea of suffering. Commentary: In the seventh, 'Great Vehicle Mind,' 'unique Great Vehicle Mind' refers to the chapter's main point. 'Unique' means uncommon. Next, the function of the vehicle's practice of carrying is explained. 'Understanding understanding one emptiness' is relying on the two emptinesses to realize the one true Dharma realm, because the Dharma realm is the same, thus understanding that the practices of the three vehicles are all one vehicle. In this way, a Bodhisattva rides the one emptiness wisdom, cultivating both merit and wisdom, which is called the wisdom vehicle and practice vehicle. 'Speaking of riding wisdom' is repeating the above to show the meaning of carrying. 'Riding' is repeating the merit and wisdom cultivated above, and 'wisdom' is repeating the emptiness wisdom that can be cultivated above. 'Speaking of mind, mind' refers to moment-to-moment continuity. 'Moment by moment, freely carrying practitioners' is freely using for self-benefit, and 'carrying practitioners' is freely delivering sentient beings. 'Speaking of crossing the river of the three realms' is crossing over suffering, 'crossing the river of bonds' is crossing over delusion, and 'crossing the river of birth and death' is crossing over karma. Therefore, practitioners ride the above-mentioned freely used and carried, wisdom-corresponding mind to enter the ocean of Buddhahood. Thus, sentient beings who have not attained the use of the vehicle can only be said to be the ocean of deliverance attained by the vehicle. Sutra: If a Buddha-son arrives at, therefore, the no-appearance mind. Commentary: In the eighth, 'No-Appearance Mind,' 'no-appearance mind' refers to the chapter's main point. Next, the characteristics of practice are explained, which is that the mind that has abandoned appearances illuminates the true appearance Prajna (wisdom) without duality. Also, regarding --------------------------------------------------------------------------------