Chinese
过恒沙等上烦恼者枝条末也。我见爱者是四住所起也。此众惑者皆依无明。如此无明熏习真如。真如随缘差别不同。如虚空本一而随有处大小不同。若破有处即虚空无大小相。此亦如此。随染缘故利钝差别。若离染缘则平等一味。无上下优劣。问曰。若初真一何故起染原薄不同。答。无始无明等同品无有粗细。智识以后染着不同。心虑异故。续识以后起成深浅。故果报优劣上下不等利钝差别。然此义者非凡所能知。自下第三结难知。唯如来能知故也。故大经言。十住菩萨见终不见始。佛乃穷了见始见终。自下第二随对治。此中有三。一者法说。二者如木中下开譬。三者众生亦尔下合喻。言有因有缘者。因者内心。缘谓外缘。譬意者木虽有火不能自烧。众生虽有真如之性不能独熏自成涅槃。合中可解。言示教利喜者。四谛三转法轮也。示犹示转。教犹劝转。利喜是其犹证转也。示转者示苦示集。示灭示道名示转也。言劝转者苦应知集应断。道应修灭应证。言证转者苦我已知。集我已断。道我已修。灭我已证也。示可当相示苦令知。教集应断。道利应修。灭喜应证也。以此四谛入道之诠故。以四谛向涅槃道也。自下第二释用章门。此中有三。一者总表举数。二者云何以下列二章门。三者释二章门。用熏习者是显名也。即众 现代汉语译本 超过恒河沙数量的烦恼，就像树枝的末梢一样微不足道。我所见的‘爱’，是基于四种住所而产生的。这些众多的迷惑，都依赖于无明（avidyā，对事物真相的无知）。这种无明熏习着真如（tathātā，事物的真实本性）。真如随着因缘的不同而产生差别。就像虚空（ākāśa，空间）原本是一体的，但随着所处位置的不同而显出大小的差别。如果破除了有差别的位置，那么虚空就没有大小的相状了。真如也是如此，随着染污的因缘，而产生根性和钝根的差别。如果离开了染污的因缘，那么就平等一味，没有上下优劣之分。 有人问：如果最初的真如是唯一的，为什么产生的染污的根源有厚薄的不同呢？回答：无始以来的无明，如同相同的物品，没有粗细之分。在智识产生之后，染着的不同，是因为心念的差异。在相续的意识产生之后，形成的深浅不同，所以果报的优劣上下不等，根性的利钝也有差别。然而这个道理，不是凡夫所能理解的。下面第三部分总结说难以理解，只有如来（tathāgata，佛的称号）才能知道。所以《大般涅槃经》（Mahāparinirvāṇa Sūtra）说，十住菩萨只能见到终点，而不能见到起点，只有佛才能彻底地见到起点和终点。 下面第二部分是关于随顺对治的。这部分有三个方面：一是法说，二是像从木中取火的比喻，三是‘众生亦尔’的合喻。‘有因有缘’，因是指内心的因素，缘是指外在的条件。比喻的意思是，木头虽然有火的性质，但不能自己燃烧；众生虽然有真如的自性，但不能独自熏习而成就涅槃（nirvāṇa，解脱）。合喻部分可以自己理解。 ‘示教利喜’是指四谛（catvāri-ārya-satyāni，四圣谛）三转法轮（tri-parivarta-cakra，三次转法轮）。‘示’就像是‘示转’，‘教’就像是‘劝转’，‘利喜’就像是‘证转’。‘示转’是指示苦谛（duḥkha-satya，苦谛）、示集谛（samudaya-satya，集谛）、示灭谛（nirodha-satya，灭谛）、示道谛（mārga-satya，道谛），这叫做‘示转’。‘劝转’是指苦应该知、集应该断、道应该修、灭应该证。‘证转’是指苦我已经知道了，集我已经断除了，道我已经修习了，灭我已经证得了。‘示’可以理解为当相指示苦，使人知晓；‘教’是教导集应该断除；‘道’是利益众生修习道；‘灭’是欢喜地证得灭。用这四谛作为进入佛道的途径，用四谛趋向涅槃之道。 下面第二部分是解释作用章门。这部分有三个方面：一是总的标举数量，二是‘云何以下’列出两个章门，三是解释这两个章门。‘用熏习者是显名也’，就是说众...
English
English version The afflictions that are more numerous than the sands of the Ganges are like the ends of branches. The 'love' that I see arises from the four abodes. These many confusions all rely on ignorance (avidyā, ignorance of the true nature of things). This ignorance熏习 (xūn xí, perfuming) the True Thusness (tathātā, suchness). True Thusness varies according to different conditions. Just as space (ākāśa, space) is originally one, but appears different in size depending on its location. If the locations with differences are broken, then space has no appearance of size. It is also like this. Due to defiled conditions, there are differences in sharpness and dullness. If one is separated from defiled conditions, then it is equally one taste, without superior or inferior. Someone asks: If the initial True Thusness is one, why are the origins of defilement different in thickness? The answer is: Beginningless ignorance is like the same item, without coarse or fine distinctions. After the arising of knowledge, the differences in attachment are due to differences in thoughts. After the continuation of consciousness, the depth of formation is different, so the rewards of karma are unequal in superiority and inferiority, and there are differences in sharpness and dullness. However, this meaning is not something that ordinary people can understand. The third part below concludes that it is difficult to understand, and only the Tathagata (tathāgata, 'one who has thus come' or 'one who has thus gone', an epithet of the Buddha) can know. Therefore, the *Mahāparinirvāṇa Sūtra* says that a Bodhisattva of the Tenth Abode sees the end but does not see the beginning; only the Buddha fully sees the beginning and the end. The second part below is about following the antidotes. This part has three aspects: first, a Dharma talk; second, an analogy of extracting fire from wood; and third, the combined analogy of 'sentient beings are also like this'. 'Having cause and condition': cause refers to internal factors, and condition refers to external conditions. The meaning of the analogy is that although wood has the nature of fire, it cannot burn itself; although sentient beings have the nature of True Thusness, they cannot independently熏习 (xūn xí, perfuming) and achieve Nirvana (nirvāṇa, liberation). The combined analogy can be understood by oneself. 'Showing, teaching, benefiting, and delighting' refers to the three turnings of the Four Noble Truths (catvāri-ārya-satyāni, the four truths of the noble ones). 'Showing' is like 'showing turning', 'teaching' is like 'advising turning', and 'benefiting and delighting' is like 'testifying turning'. 'Showing turning' refers to showing the Truth of Suffering (duḥkha-satya, the truth of suffering), showing the Truth of Accumulation (samudaya-satya, the truth of the origin of suffering), showing the Truth of Cessation (nirodha-satya, the truth of the cessation of suffering), and showing the Truth of the Path (mārga-satya, the truth of the path to the cessation of suffering); this is called 'showing turning'. 'Advising turning' refers to suffering should be known, accumulation should be cut off, the path should be cultivated, and cessation should be realized. 'Testifying turning' refers to suffering I have already known, accumulation I have already cut off, the path I have already cultivated, and cessation I have already realized. 'Showing' can be understood as directly indicating suffering to make people aware; 'teaching' is teaching that accumulation should be cut off; 'path' is benefiting sentient beings to cultivate the path; 'cessation' is joyfully realizing cessation. Using these Four Noble Truths as the path to enter the Buddhist path, using the Four Noble Truths to move towards the path of Nirvana. The second part below is explaining the chapter on the function of application. This part has three aspects: first, a general listing of the number; second, 'what is below' lists two chapters; and third, explaining these two chapters. 'Using熏习 (xūn xí, perfuming) is a manifest name', that is, the multitude... --------------------------------------------------------------------------------
Chinese
生外缘之力者。谓佛菩萨证如起用。摄化众生令修善法。自下列章门。差别缘者此应身化也。平等缘者真身摄也。自下第三释章门。释二章门故即有二。就初中有三。一者正释差别。二者此缘有二以下就时以辨。谓时远近也。三者是近远二缘分别。以下就益以辨。增长行者修行时益。受道缘者得果时益。平等缘者以下释第二章门。诸佛菩萨久发大愿誓度一切。以此善根熏习力故。自然常随一切众生随应见闻而为示现。谓示如来平等法身也。以同体智力者此观照彼苦也。令诸众生依三昧力平等见佛。此真身摄也。能熏如是。次明所熏人。此中有二。一者题名举数。谓此体用勋习分别有二种也。二者列名即释。言未相应者是凡二乘地前菩萨也。此中初明体未相应。后明未得自然以下用未相应。言意意识者是七六识也。是妄识心中信顺修行。而未能舍离分别之念与实相应也。未得自在业修行者。未得无功用自在行也。问曰。地前菩萨五生自在。何故未得自在业耶。答。隐细从粗。是故此论。已相应者谓初地以上出世法身菩萨令舍妄心。除灭无明契证真如。与佛如来法身相应无有分别。唯依法身自然修行趣佛智海也。复次染法自下第二明尽不尽。此中有二。一者立正道理。二者此义云何以下释所以。复次染法者是举法也。无始 现代汉语译本 由外缘之力所生起。指的是佛菩萨证悟之后，为了摄受教化众生，使他们修习善法而示现的种种作用。从下面的章节开始，将要区分各种不同的缘。‘差别缘’指的是应身和化身所产生的缘。‘平等缘’指的是真身所摄受的缘。从下面第三部分开始，解释这两个章节的内容。因为要解释两个章节，所以分为两部分。首先解释‘差别缘’，其中又分为三点：第一点是正式解释‘差别缘’；第二点是‘此缘有二’，从时间远近的角度来辨别，也就是时间的长短；第三点是从利益的角度来辨别远近两种缘，‘增长行’指的是修行时的利益，‘受道缘’指的是证得果位时的利益。‘平等缘者’以下解释第二个章节的内容。诸佛菩萨在很久以前就发下宏大的誓愿，要度化一切众生。凭借这种善根熏习的力量，自然而然地经常随着一切众生，根据他们所能见闻的情况而为他们示现，这指的是示现如来的平等法身。‘以同体智力者’指的是用同体的智慧来观照众生的苦难。使众生依靠三昧的力量，平等地见到佛，这是真身所摄受的缘。‘能熏如是’，接下来阐明被熏习的人。这里分为两点：第一点是提出名称并列举数量，指的是体、用、熏习的分别有两种。第二点是列出名称并加以解释。‘言未相应者’指的是凡夫、二乘以及十地之前的菩萨。这里首先阐明‘体未相应’，然后阐明‘未得自然以下用未相应’。‘言意意识者’指的是第七识末那识和第六识意识。指的是在虚妄的识心中信顺修行，但还未能舍离分别之念，与实相相应。‘未得自在业修行者’指的是还未证得无功用自在的修行。问：十地之前的菩萨已经证得五生自在，为什么说还未得自在业呢？答：这是从粗略的角度来说，忽略了细微之处，所以这样说。‘已相应者’指的是初地以上的出世法身菩萨，他们已经舍弃妄心，除灭无明，契证真如，与佛如来的法身相应，没有分别，只是依法身自然地修行，趋向佛的智慧之海。‘复次染法自下第二明尽不尽’，接下来阐明染法是否断尽，这里分为两点：第一点是建立正确的道理；第二点是‘此义云何以下释所以’，解释原因。‘复次染法者是举法也’，‘染法’是举出一个例子，指的是无始以来就存在的染污之法。
English
English version Those who are born from the power of external conditions refer to the Buddhas and Bodhisattvas who, after attaining enlightenment, manifest various functions to gather and transform sentient beings, causing them to cultivate virtuous dharmas. From the following chapters, we will differentiate various types of conditions. 'Differential conditions' refer to the conditions arising from the manifested body (Nirmanakaya) and the transformation body (Sambhogakaya). 'Equal conditions' refer to the conditions gathered by the true body (Dharmakaya). From the third part below, we will explain the content of these two chapters. Because we are explaining two chapters, it is divided into two parts. First, we explain 'differential conditions,' which is further divided into three points: The first point is the formal explanation of 'differential conditions'; the second point is 'these conditions are twofold,' distinguishing them from the perspective of the distance of time, that is, the length of time; the third point is to distinguish the two types of conditions, near and far, from the perspective of benefit. 'Increasing practice' refers to the benefit during practice, and 'receiving the path condition' refers to the benefit when attaining the fruit. 'Equal conditions' below explains the content of the second chapter. The Buddhas and Bodhisattvas made great vows long ago to liberate all sentient beings. By the power of this accumulated virtuous root, they naturally and constantly follow all sentient beings, manifesting according to what they can see and hear. This refers to the manifestation of the Tathagata's equal Dharmakaya. 'With the power of the wisdom of the same body' refers to using the wisdom of the same body to observe the suffering of sentient beings. It enables sentient beings to equally see the Buddha by relying on the power of Samadhi. This is the condition gathered by the true body. 'Able to perfume thus,' next, it clarifies the people who are being perfumed. This is divided into two points: The first point is to propose the name and list the quantity, referring to the two types of distinctions between substance, function, and perfuming. The second point is to list the names and explain them. 'Those who are not yet in accordance' refers to ordinary people, the two vehicles (Sravakas and Pratyekabuddhas), and Bodhisattvas before the ten grounds (Bhumis). Here, it first clarifies 'substance not yet in accordance,' and then clarifies 'not yet attaining natural below, function not yet in accordance.' 'The mind and consciousness' refers to the seventh consciousness (Manas) and the sixth consciousness (Vijnana). It refers to believing and practicing in the illusory mind of consciousness, but still unable to abandon the thought of discrimination and be in accordance with reality. 'Those who have not attained the practice of unconstrained karma' refers to those who have not yet attained the practice of effortless and unconstrained action. Question: Bodhisattvas before the ten grounds have already attained the five births of freedom, why is it said that they have not yet attained the karma of freedom? Answer: This is from a rough perspective, ignoring the subtle aspects, so it is said this way. 'Those who are already in accordance' refers to the Bodhisattvas of the supramundane Dharmakaya above the first ground, who have abandoned the deluded mind, eliminated ignorance, realized Suchness, are in accordance with the Dharmakaya of the Buddha Tathagata, without discrimination, and simply practice naturally according to the Dharmakaya, heading towards the ocean of the Buddha's wisdom. 'Furthermore, defiled dharmas, from below, the second clarifies exhaustion and non-exhaustion,' next, it clarifies whether defiled dharmas are completely cut off. This is divided into two points: The first point is to establish the correct principle; the second point is 'what does this meaning mean below explains the reason,' explaining the reason. 'Furthermore, defiled dharmas is to raise the dharma,' 'defiled dharmas' is to raise an example, referring to the defiled dharmas that have existed since beginningless time. --------------------------------------------------------------------------------