Chinese
。厌生死乐涅槃也。此之真熏妄也。次辨妄熏真也。以有妄心厌离生死求涅槃。故熏习真心。自信己性。唯是真如智外无法。但妄心颠倒所见以知外境无所有。故种种方便修习离念起真之行。虽有所修不取不念。久修力故无明则灭。无明灭故妄心不生。妄心不生故妄境随□。境界妄故心相俱尽。名得涅槃。得涅槃故自然成就不思议业用充法界也。因缘俱灭者因是心也。缘是境也。言涅槃者性净法佛也。不思议业者是方便报佛也。释意如此。自下明其别妄熏起净。妄心熏者六七识也。言分别事识者。谓凡夫二乘厌生死苦取向涅槃。此六识中方便修行熏发真也。言意熏习者。谓诸菩萨见虚妄法。无所贪取。知真如法寂静安隐。发心勇猛趣大涅槃。此七识中方便修行熏发真也。彼说七识以之为意。非六识中意识也。自下第二明唯真熏妄。此中有二。一者明其所显所熏妄义。二者复次真如自体相者以下明其所表理体平等。问曰。所显所表有何着别。答。言所显者此真理中。随修习缘有可显义。转理成行。以缘照解断惑。所显故名所显。所言表者。真如理体平等一味绝言离相。然理不自显。寄法以表故名所表。法不自成。以理熏故真法方成。故此理中有二义。故此中辨也。就初中有二。一者就始中明真熏妄。二者复次染法以下就 现代汉语译本 厌恶生死，欣乐涅槃。这（以妄心求涅槃）是真受到妄的熏染。下面辨析妄熏染真。因为有虚妄的心厌离生死，追求涅槃，所以熏习真心，自信自己的本性，唯有真如（Tathata，事物的真实如是之相）智慧之外没有其他法。只是由于妄心颠倒，所见到的外境实际上并不存在。因此，通过各种方便法门，修习离念而生起真如之行的修行者，虽然有所修习，却不执取不思念。长久修习的力量，使得无明（Avidya，对事物真相的迷惑）熄灭。无明熄灭，妄心便不再生起。妄心不生起，妄境也随之消失。境界是虚妄的，心和相也一同消尽，这便称为得到涅槃。得到涅槃，自然成就不可思议的业用，充满整个法界。因缘俱灭，其中的‘因’指的是心，‘缘’指的是境。所说的涅槃，指的是性净法佛（Svabhavikakaya，自性身佛）。不可思议的业，指的是方便报佛（Sambhogakaya，报身佛）。以上是对经文的解释。 下面说明妄熏染而生起清净。妄心熏染指的是第六识（意识，Manovijnana）和第七识（末那识，Manas）。所说的‘分别事识’，指的是凡夫和二乘（声闻和缘觉）厌恶生死的痛苦，趋向涅槃。这是第六识中通过方便修行来熏发真如。所说的‘意熏习’，指的是诸位菩萨见到虚妄的法，没有丝毫贪取，知道真如之法寂静安稳，发心勇猛地趋向大涅槃。这是第七识中通过方便修行来熏发真如。他们所说的第七识，指的是‘意’，而不是第六识中的意识。 下面第二部分说明唯有真如熏染虚妄。这部分内容分为两点：一是说明所显和所熏染的虚妄之义；二是‘复次真如自体相者’以下，说明所表之理体的平等。有人问：‘所显’和‘所表’有什么区别？回答是：所说的‘所显’，指的是这真如理体中，随着修习的因缘，有可以显现的意义，将理转化为行，以因缘来照亮理解，断除迷惑，因为是显现出来的，所以称为‘所显’。所说的‘所表’，指的是真如理体的平等一味，超越言语，远离形相。然而，理不能自己显现，需要借助法来表达，所以称为‘所表’。法不能自己成就，因为有理的熏染，真法才能成就。因此，这理体中包含两种意义，所以在这里进行辨析。在第一点中，又分为两部分：一是就起始阶段说明真如熏染虚妄；二是‘复次染法’以下，就...
English
English version They detest birth and death and delight in Nirvana. This (seeking Nirvana with a deluded mind) is the true being influenced by delusion. Next, we will distinguish between delusion influencing the true. Because there is a deluded mind that detests birth and death and seeks Nirvana, it cultivates the true mind, trusting in its own nature, that only True Thusness (Tathata, the true suchness of things) has no other dharma outside of wisdom. It is only because of the inverted view of the deluded mind that the external realm seen does not actually exist. Therefore, through various expedient means, practitioners cultivate the practice of abandoning thoughts and arising the true. Although there is cultivation, they do not grasp or think. The power of prolonged cultivation extinguishes ignorance (Avidya, delusion about the true nature of things). With the extinction of ignorance, the deluded mind no longer arises. With the deluded mind not arising, the deluded realm also disappears. Because the realm is deluded, both the mind and its characteristics are exhausted, which is called attaining Nirvana. Having attained Nirvana, one naturally accomplishes inconceivable karmic functions that fill the entire Dharma realm. The extinction of both cause and condition, where 'cause' refers to the mind and 'condition' refers to the realm. What is called Nirvana refers to the Self-Pure Dharma Body (Svabhavikakaya, the self-nature body of the Buddha). Inconceivable karma refers to the Reward Body of Expediency (Sambhogakaya, the reward body of the Buddha). The above is the explanation of the scripture. Below, it explains how delusion influences and gives rise to purity. Deluded mind influencing refers to the sixth consciousness (Manovijnana, mind consciousness) and the seventh consciousness (Manas, the mind consciousness). The 'discriminating consciousness of affairs' refers to ordinary people and the Two Vehicles (Sravakas and Pratyekabuddhas) who detest the suffering of birth and death and strive towards Nirvana. This is the sixth consciousness using expedient practices to influence and develop True Thusness. 'Mind influencing' refers to the Bodhisattvas who see the illusory dharmas without any attachment, knowing that the Dharma of True Thusness is tranquil and peaceful, and courageously aspire to Great Nirvana. This is the seventh consciousness using expedient practices to influence and develop True Thusness. What they call the seventh consciousness refers to 'mind', not the mind consciousness within the sixth consciousness. The second part below explains that only True Thusness influences delusion. This part is divided into two points: first, explaining the meaning of what is revealed and what is influenced by delusion; second, from 'Furthermore, the self-nature aspect of True Thusness' onwards, explaining the equality of the principle body that is expressed. Someone asks: 'What is revealed' and 'what is expressed' what is the difference? The answer is: 'What is revealed' refers to that within this principle of True Thusness, depending on the conditions of cultivation, there is a meaning that can be revealed, transforming principle into practice, using conditions to illuminate understanding, and cutting off delusion. Because it is revealed, it is called 'what is revealed'. 'What is expressed' refers to the equality and oneness of the principle body of True Thusness, transcending words and being apart from form. However, principle cannot reveal itself, it needs to borrow dharma to express itself, so it is called 'what is expressed'. Dharma cannot accomplish itself, because it is influenced by principle, true dharma can be accomplished. Therefore, this principle contains two meanings, so it is analyzed here. In the first point, it is further divided into two parts: first, explaining True Thusness influencing delusion from the beginning stage; second, from 'Furthermore, defiled dharma' onwards, regarding... --------------------------------------------------------------------------------
Chinese
修明其真妄尽不尽义。就初中有二。一者明能熏法。二者此体用熏习以下明所熏人。就初中有三。一者总标举类。二者列章门。三者自体熏者以下释二章门。真如熏习有二种者是题名也。云何以下列章门。谓体用也。自体相熏习者以下第三列释。此中有二。一者释体章门。二者用熏习者以下释用章门。就初中有二。一者正出其体。二者问答重释。言无漏法者。法身本体法佛之性。言不思议作业性者。是报佛性也。有此二性熏习力。故令起妄解断惑。已后转理成行。地前名为性种习种。地上名为证教二道。佛果名为法报二佛。虚法为言。名为性净方便涅槃。自下第二重显。此中有二。一问二答。问意者。若便真能熏妄起善行者一切众生皆有真如。何不等勋齐便发心起修善行能入涅槃。而诸众生有信无信优劣。前后无量差别。就第二答中有二。一者明真妄根原。正答上问。二者又诸佛法有因缘以下明缘修对治。此之远答也。就初中有三。一者明真。二者而有以下明妄根本。三者唯如来下结难知也。言真如本一者。诸众生中真如理一本来无二。故成佛时以理成故。但是一佛无有二也。何故名诸佛。此是处缘故尔。非理中诸也。此真如根原也。自下第二明妄根原。然若尔者何故众生差别者。有无量无明本来成就。此之根本也。 现代汉语译本 阐明真如和妄念尽与不尽的含义。首先，在最初的部分中有两点：一是阐明能熏之法，二是此体用熏习以下阐明所熏之人。在最初的部分中又有三点：一是总括性地提出类别，二是列出章节，三是从‘自体熏者’以下解释两个章节。‘真如熏习有两种’是标题。‘云何’以下是列出章节，即体和用。‘自体相熏习者’以下是第三个部分，列出解释。这部分包含两点：一是解释体章门，二是从‘用熏习者’以下解释用章门。在最初的部分中又有两点：一是正面阐述其体，二是问答形式的重复解释。‘言无漏法者’，指的是法身的本体，法佛的自性。‘言不思议作业性者’，指的是报佛的自性。因为有这两种自性的熏习力，所以能使众生生起妄念的理解，断除迷惑。之后，将理转化为行。在菩萨地之前，被称为性种习种；在菩萨地上，被称为证教二道；在佛果位，被称为法报二佛。虚假之法，被称为性净方便涅槃。下面是第二次重复显明。这部分包含两点：一是提问，二是回答。提问的意图是：如果真如能够熏习妄念，生起善行，那么一切众生都具有真如，为什么不能同时发心，开始修行善行，从而进入涅槃？而众生之间有信与不信的差别，以及程度和时间上的巨大差异。在第二个回答中，包含两点：一是阐明真妄的根源，正面回答上面的问题；二是从‘又诸佛法有因缘’以下阐明缘修对治，这是对问题的间接回答。在最初的部分中，包含三点：一是阐明真如，二是‘而有’以下阐明妄念的根本，三是‘唯如来’总结难以理解。‘言真如本一者’，指的是在所有众生中，真如的道理是唯一的，本来没有二。因此，成佛时，因为以理成就，所以只有一佛，没有二佛。‘何故名诸佛’，这是因为处在因缘之中，并非在真如理体之中。这是真如的根源。下面是第二部分，阐明妄念的根源。‘然若尔者何故众生差别者’，是因为有无量的无明本来就存在，这是妄念的根本。
English
English version Explaining the meaning of whether True Thusness and delusion are exhausted or not. Initially, there are two aspects: first, explaining the Dharma that can perfume; second, from 'this substance and function perfuming' onwards, explaining the person who is perfumed. Within the initial aspect, there are three points: first, a general categorization; second, listing the chapters; third, from 'self-nature perfuming' onwards, explaining the two chapters. 'True Thusness perfuming has two types' is the title. 'How' onwards lists the chapters, namely substance and function. 'Self-nature mutually perfuming' onwards is the third part, listing the explanations. This part contains two aspects: first, explaining the substance chapter; second, from 'function perfuming' onwards, explaining the function chapter. Within the initial aspect, there are two points: first, directly stating its substance; second, re-explaining through questions and answers. 'The term 'unleaked Dharma'' refers to the essence of the Dharmakaya (Dharma body), the nature of the Dharma Buddha. 'The term 'inconceivable action nature'' refers to the nature of the Reward Buddha (Sambhogakaya). Because of the perfuming power of these two natures, it causes the arising of deluded understanding and the severing of惑 (delusions). Afterwards, transforming principle into practice. Before reaching the Bodhisattva grounds, it is called 性种习种 (nature-seed habit-energy); on the Bodhisattva grounds, it is called 证教二道 (the two paths of realization and teaching); in the Buddha fruit, it is called 法报二佛 (the two Buddhas of Dharma and Reward). False Dharma is referred to as 性净方便涅槃 (nature-pure expedient Nirvana). Below is the second repetition of clarification. This part contains two aspects: first, a question; second, an answer. The intention of the question is: if True Thusness can perfume delusion and give rise to good deeds, then all sentient beings possess True Thusness. Why can't they all simultaneously arouse the aspiration, begin cultivating good deeds, and thereby enter Nirvana? And why do sentient beings have differences in belief and disbelief, as well as vast differences in degree and time? In the second answer, there are two points: first, explaining the origin of True Thusness and delusion, directly answering the above question; second, from 'Moreover, all Buddha Dharmas have causes and conditions' onwards, explaining the antidote of conditioned cultivation, which is an indirect answer to the question. In the initial part, there are three points: first, explaining True Thusness; second, from 'and there is' onwards, explaining the root of delusion; third, 'only the Tathagata' concludes that it is difficult to know. 'The term 'True Thusness is fundamentally one'' refers to the principle of True Thusness being unique and originally without duality among all sentient beings. Therefore, at the time of attaining Buddhahood, because it is accomplished through principle, there is only one Buddha, not two. 'Why are they called Buddhas?' This is because they are situated within conditions, not within the principle of True Thusness. This is the origin of True Thusness. Below is the second part, explaining the origin of delusion. 'However, if that is the case, why are there differences among sentient beings?' It is because there is immeasurable ignorance that is originally present, which is the root of delusion. --------------------------------------------------------------------------------