English
English version Chapter Two on Profundity. The wisdom of all Buddhas is profoundly immeasurable, for the sake of all sentient beings who respectfully listen. The second part is the explanation, which is divided into two sections based on the text. First, it generally introduces the two chapters, and then explains each chapter separately. For the sake of all sentient beings who respectfully and ultimately desire to hear the Dharma spoken by the Tathagata (Thus Come One), (the Buddha arose from Samadhi to praise wisdom). First, there should be a question: Why did the Buddha arise from meditation to praise the profound and immeasurable wisdom? Therefore, it is explained: For the sake of all sentient beings who respectfully and ultimately desire to hear the Dharma spoken by the Tathagata. 'Speaking of profundity below,' the second part explains the two chapters. One is to explain the chapter on profundity, and the other is to explain the chapter on wisdom. In explaining the chapter on profundity, it is further divided into three parts: first, a general explanation of the two types of profundity; second, a separate explanation of the profundity of realization; and third, an explanation of the essence of profundity. First, the first part identifies the two types of profundity, encouraging understanding. 'Speaking of profundity, it reveals the meaning of two types of profundity, which should be understood as such.' What are the two types of profundity? The following lists the two types of profundity. 'What are the two? First, the profundity of realization (referring to the realm realized by all Buddhas, which is profound and immeasurable), meaning the wisdom of all Buddhas is profoundly immeasurable; second, the profundity of Agama (Agama, Buddhist scriptures), meaning the gate of wisdom is profoundly immeasurable. 'Speaking of profundity is the general aspect, and the rest are the specific aspects.' The profundity of realization is the Dharma realized within the mind. The profundity of Agama, Shi Daoan (Shi Daoan, a famous Buddhist scholar in the Eastern Jin Dynasty) said: Agama is named 'approaching non-being,' explaining that all Dharmas tend towards the ultimate emptiness, hence the name 'approaching non-being.' Sengzhao (Sengzhao, a famous Buddhist scholar in the Eastern Jin Dynasty) said: Agama is named 'returning to the Dharma,' it is the treasury of all goodness, where numerous Dharmas return. However, Agama is precisely a foreign teaching name, applicable to both Mahayana and Hinayana. The Four Agamas, etc., belong to Hinayana. The Nirvana Sutra says: Vaipulya (Vaipulya, Mahayana scriptures) and Agama, this refers to Mahayana. 'Speaking of profundity is the general aspect, and the rest are the specific aspects.' The so-called general and specific means that profundity encompasses both realization and teaching, so it is called general. But realization and teaching are different, so they are called specific. 'The profundity of realization has five kinds of manifestations below,' the second part separately explains the profundity of realization. 'The profundity of realization has five kinds of manifestations: first, the profundity of meaning (referring to the profound and difficult-to-understand meaning being explained), meaning based on what kind of meaning is it profound; second, the profundity of substance; third, the profundity of inner realization; fourth, the profundity of reliance; fifth, the unsurpassed profundity.' The profundity of meaning, in the initial explanation of the five profundities, the meaning of the text was not seen. Later, after seeing the Buddha-nature Treatise (Buddha-nature Treatise) and the Śrīmālādevī Siṃhanāda Sūtra, there was some understanding. --------------------------------------------------------------------------------
Chinese
。佛性论释五藏竟引胜鬘五藏为证。如来藏自性为义。一切诸法不出自性。无我为相。自性义者辨此一藏是一切诸法体。一切诸法以真如为体。故无有一法出于如外。即接论五义中第一性义。此论名体甚深也。第二是法界藏。以因为义。圣人念处观等皆依此性作境界故。此意云。法界是念处等缘。缘增上缘。因即接大乘论五义中因义是。此论中依止甚深。三法身藏。以至得为义也。一切圣人信乐正性令诸圣人得如来功德。即摄论中第三云藏义。一切虚妄法所隐覆非凡夫二乘所能缘。故此少不相似。但佛性论取显时为义。故言法身藏。以至得为义。摄论据隐时为言。故云藏。即是此中证甚深也。四出世间上上藏。以真实为义。世者有三义。一对治可灭。二妄心念念灭。三内有倒见不得圣法。具此三义名为世。过彼三义故名出世。即摄论中五义第四真实义。即此论中无上甚深也。五自性清净藏以秘密为义。若一切法随顺此性即名为内。是正非邪。若违此理即为外。是邪非正。即摄论中甚深义。此论依何等义甚深。此五藏体一而约义不同。一切皆以真如为体。故名体义。即真如为圣人观行之因。名为因义。即证得此真如为法身名证得义。即此真如超过世间名上上义。甚深微名秘密义。摄大乘论初明一切法依止门。辨果有五义 现代汉语译本： 《佛性论释》在解释五藏之后，引用《胜鬘经》的五藏作为证据。如来藏（Tathagatagarbha）的自性（Svabhava）是其意义。一切诸法（Dharma）都不能超出其自性，以无我（Anatman）为相（Lakshana）。自性的意义在于辨明这一个藏是一切诸法的本体。一切诸法以真如（Tathata）为本体，所以没有一法能够出于真如之外。这直接关联到《摄大乘论》五义中的第一性义。因此，此论的本体非常深奥。 第二是法界藏（Dharmadhatu-garbha），以因为义。圣人的念处观（Smrtyupasthana）等都依此自性作为境界的缘故。此意是说法界是念处等的缘，是缘增上缘。因义即关联到《摄大乘论》五义中的因义。因此，此论的依止非常深奥。 第三是法身藏（Dharmakaya-garbha），以至得为义。一切圣人信乐正性，令诸圣人得到如来的功德。即《摄大乘论》中第三的藏义。一切虚妄法所隐覆，非凡夫二乘所能缘。因此，此处稍有不同。但《佛性论》取显现时为义，所以说法身藏，以至得为义。《摄大乘论》根据隐覆时而言，所以称为藏。即是此中证甚深。 第四是出世间上上藏，以真实为义。世（Loka）有三种意义：一是对治可灭，二是妄心念念灭，三是内有倒见不得圣法。具备这三种意义称为世。超过这三种意义故名出世。即《摄大乘论》五义中的第四真实义。即此论中的无上甚深。 第五是自性清净藏（Prakrti-parisuddha-garbha），以秘密为义。如果一切法随顺此自性，即名为内，是正非邪。如果违背此理，即为外，是邪非正。即《摄大乘论》中的甚深义。此论依据何等意义而甚深？此五藏体性同一，只是约义不同。一切都以真如为体，故名体义。即真如为圣人观行之因，名为因义。即证得此真如为法身，名证得义。即此真如超过世间，名上上义。甚深微妙名秘密义。《摄大乘论》首先阐明一切法依止门，辨别果有五义。
English
English version: The *Fo Xing Lun Shi* (Treatise on Buddha-Nature) concludes the explanation of the Five *Garbhas* (Treasuries) by citing the Five *Garbhas* from the *Srimala Sutra* as evidence. The *Svabhava* (Self-nature) of the *Tathagatagarbha* (Buddha-womb) is its meaning. All *Dharmas* (phenomena) do not go beyond this *Svabhava*, and take *Anatman* (non-self) as their *Lakshana* (characteristic). The meaning of *Svabhava* is to clarify that this one *Garbha* is the substance of all *Dharmas*. All *Dharmas* take *Tathata* (Suchness) as their substance, so there is no *Dharma* that can go outside of *Tathata*. This directly connects to the first meaning of *Svabhava* in the Five Meanings of the *Mahayana-samgraha*. Therefore, the substance of this treatise is very profound. The second is the *Dharmadhatu-garbha* (Dharma-realm Treasury), with 'cause' as its meaning. The *Smrtyupasthana* (Four Foundations of Mindfulness) and other contemplations of the sages all rely on this nature as their object. The meaning here is that the *Dharmadhatu* is the condition for the *Smrtyupasthana*, it is the condition of the 'condition-augmenting condition'. The meaning of 'cause' is connected to the meaning of 'cause' in the Five Meanings of the *Mahayana-samgraha*. Therefore, the reliance of this treatise is very profound. The third is the *Dharmakaya-garbha* (Dharma-body Treasury), with 'attainment' as its meaning. All sages have faith and joy in the correct nature, enabling them to attain the merits of the *Tathagata* (Thus Come One). This is the third meaning of *Garbha* in the *Mahayana-samgraha*. It is concealed by all illusory *Dharmas*, and cannot be cognized by ordinary people or *Sravakas* (Hearers) and *Pratyekabuddhas* (Solitary Buddhas). Therefore, there is a slight difference here. However, the *Fo Xing Lun* takes the time of manifestation as its meaning, so it speaks of the *Dharmakaya-garbha*, with 'attainment' as its meaning. The *Mahayana-samgraha* speaks from the perspective of the time of concealment, so it calls it *Garbha*. This is the 'proof of profoundness' here. The fourth is the *Lokottara-agraganya-garbha* (Supreme Transcendent Treasury), with 'truth' as its meaning. *Loka* (world) has three meanings: first, it can be counteracted and extinguished; second, the deluded mind is extinguished moment by moment; third, there are inverted views within, and one cannot attain the sacred *Dharma*. Possessing these three meanings is called *Loka*. Transcending these three meanings is called *Lokottara* (transcendent). This is the fourth meaning of 'truth' in the Five Meanings of the *Mahayana-samgraha*. This is the 'supreme profoundness' in this treatise. The fifth is the *Prakrti-parisuddha-garbha* (Naturally Pure Treasury), with 'secret' as its meaning. If all *Dharmas* accord with this nature, then it is called 'inner', it is correct and not wrong. If it goes against this principle, then it is called 'outer', it is wrong and not correct. This is the 'profound' meaning in the *Mahayana-samgraha*. According to what meaning is this treatise profound? These five *Garbhas* are the same in essence, but differ in their meanings. All take *Tathata* as their substance, so it is called the 'meaning of substance'. *Tathata* is the cause for the contemplation and practice of the sages, so it is called the 'meaning of cause'. Attaining this *Tathata* is the *Dharmakaya*, so it is called the 'meaning of attainment'. This *Tathata* transcends the world, so it is called the 'supreme meaning'. Profound and subtle is called the 'meaning of secret'. The *Mahayana-samgraha* first elucidates the door of reliance for all *Dharmas*, distinguishing that the fruit has five meanings. --------------------------------------------------------------------------------
Chinese
。并是佛性论胜鬘经意。今此五种并是五藏之义。意谓少不次第。今明体甚深。即是第一如来藏甚深内证甚深。即是法身藏。至得甚深依止甚深。即法界藏。无上甚深即是出世上上藏也。依何义甚深即是自性清净藏。问。何故但明五种不多不少。答。初一是自性住佛性。第二依自性住佛性。起诸观行即是引出佛性。第三即是主得佛性。第四叹此三种世间所无。第五义甚深唯佛境界。此五摄一切佛事义尽。问。何故明此五事。答。今佛说一乘欲令众生成佛。成佛之义要具此五。是以命初即便辨之。若言法华未明佛性者。破此五义罪业无边。了此五义福慧无量 何故甚深者。第三正释甚深体。 何故甚深者谓大菩提故大菩提者如来所证阿耨多罗三藐三菩提故又甚深者一切声闻辟支佛等所不能知故名甚深 别出甚深体。正以无上菩提为甚深体。菩提言忘虑绝。故称甚深也。又甚深者下。前明当体甚深。今明二乘不测故名甚深 言智慧者。上来释甚深门竟。今释智慧门。 言智慧者谓一切种一切智义故 谓一切种一切智智义故者。一切种谓一切种智也。智度论云。智慧门名为种。种谓种别。以智慧门种别不同故名为种。一切智智义故者。一释云。一切智人之智故重安智。又释。一切智所知故名智智 如经已下。第 现代汉语译本：这段文字是关于《佛性论》和《胜鬘经》的意义。这里提到的五种（藏）实际上是五藏的含义。意思是说并非没有次第。现在说明“体”非常深奥，这就是第一“如来藏”的甚深，内在证悟的甚深，也就是法身藏。达到“得”的甚深，“依止”的甚深，就是法界藏。“无上”的甚深，就是出世上上藏。依据什么意义是甚深呢？就是自性清净藏。问：为什么只说明五种，不多也不少呢？答：第一种是自性住佛性。第二种是依据自性住佛性，生起各种观行，这就是引出佛性。第三种是证得佛性。第四种是赞叹这三种是世间所没有的。第五种是意义甚深，只有佛的境界。这五种涵盖了一切佛事，意义完备。问：为什么要说明这五件事呢？答：现在佛说一乘，想要让众生成佛。成佛的意义需要具备这五种。因此一开始就辨明它们。如果说法华经没有说明佛性，那么破斥这五种意义的罪业是无边的，了解这五种意义的福慧是无量的。为什么说是甚深呢？第三部分正式解释甚深的“体”。 为什么说是甚深呢？因为是大菩提的缘故。大菩提，是如来所证悟的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的缘故。又，甚深是因为一切声闻（Śrāvaka，小乘弟子）、辟支佛（Pratyekabuddha，缘觉）等所不能知晓的缘故，所以称为甚深。特别指出甚深的“体”。正是以无上菩提作为甚深的“体”。菩提的含义是忘却思虑，断绝妄想，所以称之为甚深。‘又甚深者’以下，前面说明当体甚深，现在说明二乘（小乘）不能测度，所以称为甚深。‘言智慧者’，上面解释甚深门完毕，现在解释智慧门。 ‘言智慧者’，是指一切种一切智（Sarvākāra-jñāna，一切种智）的意义。‘谓一切种一切智智义故者’，一切种是指一切种智。智度论说，智慧门名为种。种是指种类差别。因为智慧门的种类差别不同，所以称为种。‘一切智智义故者’，一种解释是，一切智之人的智慧，所以重复安立‘智’。另一种解释是，一切智所知，所以名为‘智智’。‘如经已下’，第...