Chinese
以来熏习不断。至渴佛后方尽灭也。净法始终常有无有尽灭。此义以下释其所以。真如常熏故妄心妄境则灭。转理成行。法身显现也。起用熏者是应用也。上来明真妄相熏。此中明真妄尽不尽。不料简也。复次真如自体相者自下第二明其所表。此中有二。一者明所表法。二者复次显末以下明其修舍趣入方法。就初中有二。一者明所表体。二者复次真如用以下明其所说。所谓行法也。就初中有三。一者三义略表。二者问曰以下释简前后。三者复以何义以下释前立义。初中有三。一者总表。二者所谓以下别释。三者具足如是以下结也。就初中有二。一者题名。谓复次真如自体相者也。真如即体名之为相。二者正释。此中有三。一者明理无偏。二者非前际生以下明理体常。三者从本来下明理法具。言一切凡夫二乘菩萨诸佛者是举人也。无有增减者是理体也。若论行义凡圣殊异因果差别。而理体者等同一味。凡夫二乘中理无有减。菩萨佛中理亦无增也。自下明常。非前际生者明其本来无有生相。非后际灭者明终无灭。行德名为生。而不灭名不灭。异简此故名非生不灭。湛然常也。毕竟常恒者。常中最故名毕竟常也。自下明理。然此理者非为孤立。从本以来理自满足一切功德也。下其别释。有六句。所谓自体有大智慧光明义故。 此之一句此真理中。具足一切三昧智慧神通解脱陀罗尼等功德之性。如妄心中具足一切八万四千诸烦恼性。虽不后现行而实有之。说彼理中智慧之性。以为智慧光明义也。故严经云。一切众生心微尘中。有如来智无师智无碍无相智广大智等。问曰。若如是者何故大经菩萨品言。若言众生身中具足十力四无畏等者。非我弟子。是大邪见。下文复言众生有性。以当见故两经相违。云何会通。答。此等经文皆说行德。若如行德。十力无畏今时有者是大邪见。然非无理。又复果性以当得名为当见。故此经言。如贫女宝。如闇中宝本自有之。非适今也。此说理。此等经文非一。是故无违。言遍照法界义故。此之二句是心与法同一体性。互相缘集。然义分心法。心为能照。法为所照。此之自体照何为名照。如妄心中具足一切诸虚妄法。是真心中具一切法。以同体故将心摄法。无出一法。将法摄心。则具法界微尘等心。心随彼法为种种德。心法界由来清净无闇无障名照一切法界之义也。真实识知义故者。此之三句盖之真实觉知之心。有人释言。真识非识。唯是空理。与识作体。义名为识。此言谬限。不应受持。斯乃真实觉知之心。名之为识。何得说言一向是空。乃可。真识体有不空之义。不说空义以之为识。故唯识论言。对彼外道凡 现代汉语译本 此之一句在此真理之中，具足一切三昧（Samadhi，禅定）智慧、神通、解脱、陀罗尼（Dharani，总持）等功德之自性。犹如虚妄心中具足一切八万四千种烦恼的自性，虽然不立即显现，但实际上存在。说那真理中的智慧自性，是智慧光明的意义。所以《严经》说：‘一切众生心微尘中，有如来智、无师智、无碍无相智、广大智等。’ 问：如果这样，为什么《大般涅槃经·菩萨品》说：‘如果说众生身中具足十力（Tathāgata-bala，如来十力）、四无畏（catu-vaiśāradya，四无所畏）等，就不是我的弟子，这是大邪见。’下文又说众生有佛性，因为将来能见到（佛性）。两部经文互相矛盾，如何解释？ 答：这些经文都说的是修行获得的功德。如果是修行获得的功德，十力、四无畏现在就具备，那是大邪见。然而并非没有道理。又因为果地的自性是将来才能得到的，所以称为‘当见’。因此这部经说，如同贫女怀中的宝藏，如同黑暗中的宝藏，本来就存在，不是现在才有的。这是说理体。这些经文并非只有一部，所以没有矛盾。说遍照法界的意义，因此这两句是心与法同一体性，互相缘起聚集。然而意义上区分心和法，心是能照，法是所照。这自体的照，以什么为名照？如同虚妄心中具足一切虚妄法，这真心中具足一切法，因为同一体性，将心包含法，没有超出一种法。将法包含心，就具备法界微尘等的心。心随着那法而有种种功德。心和法界本来就清净，没有黑暗没有障碍，名为照一切法界的意义。 ‘真实识知义故’，这第三句大概是真实觉知的心。有人解释说，真识不是识，只是空理，与识作为一体，意义上称为识。这种说法是错误的限制，不应该接受。这乃是真实觉知的心，名为识。怎么能说一向是空？应该是真识体性存在，不是空的意义。不说空义而以之为识，所以《唯识论》说，对于那些外道凡夫。
English
English version This one phrase, within this truth, fully possesses the inherent nature of all Samadhi (concentration), wisdom, supernormal powers, liberation, Dharani (total retention), and other merits. It is like the deluded mind possessing the inherent nature of all eighty-four thousand afflictions, although they do not immediately manifest, they are actually present. To speak of the nature of wisdom within that truth is the meaning of the light of wisdom. Therefore, the 'Śrīmālādevī Siṃhanāda Sūtra' says: 'Within the mind-dust of all sentient beings, there is the Tathāgata's wisdom, the wisdom without a teacher, the unobstructed and formless wisdom, the vast wisdom, and so on.' Question: If this is the case, why does the 'Mahāparinirvāṇa Sūtra, Bodhisattva Chapter' say: 'If one says that sentient beings fully possess the ten powers (Tathāgata-bala, the ten powers of a Tathāgata), the four fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness), etc., within their bodies, then they are not my disciples, and this is a great heresy.' The text below also says that sentient beings have Buddha-nature because they will see it in the future. The two sutras contradict each other, how can they be reconciled? Answer: These sutra passages all speak of the merits acquired through practice. If it is said that the ten powers and four fearlessnesses are possessed now as merits acquired through practice, that is a great heresy. However, it is not without reason. Furthermore, because the nature of the fruit is to be obtained in the future, it is called 'to be seen.' Therefore, this sutra says, like a treasure in the womb of a poor woman, like a treasure in the darkness, it has always existed, not just now. This is speaking of the principle. These sutra passages are not just one, so there is no contradiction. Speaking of the meaning of universally illuminating the Dharma realm, therefore these two phrases are that the mind and the Dharma are of the same essence, arising and gathering together through mutual conditions. However, in meaning, the mind and the Dharma are distinguished, the mind is the illuminator, and the Dharma is what is illuminated. This self-illuminating, by what name is it called illumination? Just as the deluded mind fully possesses all deluded dharmas, this true mind fully possesses all dharmas, because they are of the same essence, encompassing the Dharma with the mind, there is not a single Dharma that is exceeded. Encompassing the mind with the Dharma, then it possesses minds like the dust motes of the Dharma realm. The mind follows that Dharma and has various merits. The mind and the Dharma realm are originally pure, without darkness and without obstruction, which is called the meaning of illuminating all Dharma realms. ‘Because of the meaning of true knowing,’ this third phrase is probably the heart of true awareness. Some people explain it as: true consciousness is not consciousness, it is only the principle of emptiness, and it takes emptiness as its substance, and in meaning it is called consciousness. This statement is a mistaken limitation and should not be accepted. This is the heart of true awareness, called consciousness. How can it be said that it is always empty? It should be that the nature of true consciousness exists and is not empty. It does not speak of the meaning of emptiness and take it as consciousness, therefore the 'Vijñāptimātratāsiddhi' says, regarding those heretical ordinary people. --------------------------------------------------------------------------------
Chinese
夫之人着我我所。故色等一切法空非离言境。一切皆空离言境者。谓佛如来所行之处。唯有真识更无余识。以斯准验明知。不以空为真识也。经本之中为真相了别也。无有伪名为真实。神知之灵名为识知也。言自性清净心义故者。此之第四句本来无障。名自性净心也。良以理尊在于无垢。名为清净也。常乐我常义此第五句理德。虽众对生死要无出此四也。言清凉不变自在义故者。此第六句体无染故。名为清净。生灭所不迁故。名不变自在也。自下总结。此中有二。一者结德。二者结名。具足如是过恒沙等不思议佛法者。此前结德。不能别叹故总举也。不离等四句者上明。犹净我乐常也。乃至以下结名。包含蕴积名之为藏。众法积聚名为法身。若别言隐时名藏。显为法身。自下第二重显。初问后答。问意者上明真如绝相断言。何故此中具种种德上下相违。答中有二。一者正答。二者此义以下释所以。虽有诸德而无别相者。今此中就与上无违。虽有而无有相。故不妨无。虽无而无无相。故不妨有。恒有恒无言等同一味者。此众德皆同一味也。何为者唯一真如。自下释所以。中有三。一者正释。二传释。三者结。何故一味者。题上句此义云何以下无分别故也。无彼此故无分别。故名一味。故无分别者题上句。自下传释。离分 现代汉语译本 执着于‘我’和‘我所’之人，认为色等一切法皆空，是无法用言语表达的境界。一切皆空，超越言语境界，指的是佛陀如来所行之处，唯有真识，更无其他识。以此为准绳来验证，可以明白，不能将空视为真识。经典原本中说的是真相的了别，没有虚假，才可称为真实。神妙的知觉灵性，称为识知。‘自性清净心义故’，这第四句指的是本来没有障碍，名为自性清净心。因为真理至高无上，在于没有污垢，所以称为清净。‘常乐我净’的意义，这第五句指的是理体的功德，虽然众多，但对于生死轮回来说，最重要的莫过于这四种。‘清凉不变自在义故’，这第六句指的是本体没有染污，所以称为清净；生灭变化所不能动摇，所以名为不变自在。下面是总结，其中有二：一是总结功德，二是总结名称。‘具足如是过恒沙等不思议佛法者’，这是总结功德，因为无法一一赞叹，所以总括而言。‘不离’等四句，是说明犹有净、我、乐、常。‘乃至’以下是总结名称，包含蕴藏，积聚众多法，名为法身。如果分别而言，隐没时名为藏，显现时为法身。下面是第二重显现，先问后答。提问的意图是，上面说明真如断绝一切表相，超越一切言语，为何此处却具备种种功德，上下互相矛盾？回答中有二：一是正面回答，二是‘此义’以下解释原因。‘虽有诸德而无别相者’，现在这里就与上面没有矛盾。虽然有，却没有具体的相状，所以不妨碍‘无’；虽然‘无’，却没有‘无’的相状，所以不妨碍‘有’。‘恒有恒无言等同一味者’，这些功德都是同一种味道。‘何为者唯一真如’，下面解释原因。其中有三：一是正面解释，二是传释，三是总结。‘何故一味者’，对应上句‘此义云何’，以下是因为没有分别。没有彼此的分别，所以称为一味。‘故无分别者’，对应上句。下面是传释，离分
English
English version Those who cling to 'self' and 'what belongs to self' believe that all dharmas such as form are empty, a state beyond verbal expression. 'All is empty, beyond verbal expression' refers to the realm traversed by the Buddhas and Tathagatas, where only true consciousness (Vijnana) exists, and no other consciousness. Using this as a standard for verification, it becomes clear that emptiness should not be regarded as true consciousness. The original scriptures speak of the discernment of true appearances; without falsehood, it can be called reality. The spiritual nature of divine awareness is called consciousness (Jnana). 'The meaning of the self-nature being pure mind'—this fourth phrase refers to the original absence of obstacles, called the self-nature pure mind. Because truth is supreme, residing in the absence of defilement, it is called purity. The meaning of 'eternity, bliss, self, and purity'—this fifth phrase refers to the merits of the principle (Tathata); although numerous, for the cycle of birth and death, nothing is more important than these four. 'The meaning of coolness, immutability, and freedom'—this sixth phrase refers to the essence being free from defilement, hence called purity; not subject to the changes of birth and death, hence called immutable and free. Below is a summary, consisting of two parts: first, a summary of merits; second, a summary of names. 'Possessing such immeasurable Buddha-dharmas exceeding sands of the Ganges'—this summarizes the merits, because they cannot be praised individually, so they are mentioned collectively. The four phrases 'not separate' and so on, explain that there are still purity, self, bliss, and eternity. 'Even to' and below is a summary of names; containing and accumulating, gathering numerous dharmas, is called Dharmakaya (Dharmabody). If spoken of separately, when hidden, it is called Garbha (Womb); when manifested, it is called Dharmakaya. Below is a second layer of manifestation, first a question, then an answer. The intention of the question is: above, it was explained that Suchness (Tathata) cuts off all appearances and transcends all words; why here does it possess various merits, contradicting itself? There are two parts to the answer: first, a direct answer; second, 'this meaning' and below explains the reason. 'Although there are merits, there are no separate characteristics'—now, there is no contradiction with the above. Although there are, there are no concrete characteristics, so it does not hinder 'non-existence'; although 'non-existent', there is no characteristic of 'non-existence', so it does not hinder 'existence'. 'Eternally existent, eternally non-existent, speaking of the same flavor'—these merits are all of the same flavor. 'What is it? It is the one Suchness'—below explains the reason. There are three parts: first, a direct explanation; second, a transmitted explanation; third, a conclusion. 'Why is it of one flavor?'—corresponding to the previous phrase 'What is the meaning of this?', below is because there is no discrimination. Without discrimination of this and that, it is called one flavor. 'Therefore, without discrimination'—corresponding to the previous phrase. Below is the transmitted explanation, separation. --------------------------------------------------------------------------------
Chinese
别相故也。远离六七识分别之相。故名离也。自下结也。是无二者明其空有无二体也。复以何义自下第三别释。此中有二。一者略别本由。二者此义云何下别释上义。复以何义得说差别者是显名也。以依业识生灭相示者。若无待对无。而对妄识辨故得说差别也。自下别释。此中有二。一者上别释中六句广释。二者乃至以下上总结。此中别释。就初中上二句别释。下四句者通释。以一切法者上明恒沙等法也。本来唯心实无念者唯真无妄也。而有妄心者是无明也。以有此故便起末条。不觉起念者是业识也。见诸境界者是转识也。故说无明者结本名也。此众惑者依理而起。还迷真理而心性无起也。言无起者不为知返无知故名无起。惑心分别为生。以分别揽真。真犹无分别故言无起也。神知犹存故言即是大智慧光明义也。此释初句。若心起见者则分别心也。则有不见之相者是分别有相故。有遍有见则有不见之相。故知。有知为相。名妄心也。心性离见者即知而无知相。不缘而照。即是遍照法界义也。神知灵故即无不照。而不缘故灵豁无滞。于无碍故名遍照法界也。自下通释。若心有动者是三相所熏也。此中四句皆返释也。非真识知者返释上中真实识知义也。无有自性者返释上中自性清净心也。非常等者返释上中常乐我净也。热 现代汉语译本 ‘别相故也’，这是因为要远离第六识和第七识的分別之相。所以称为‘离’。下面是总结。‘是无二者’，说明空和有不是两个实体。 ‘复以何义’，下面第三次分别解释。这里面有两点：一是简略地说明根本原因，二是‘此义云何’，分别解释上面的含义。 ‘复以何义得说差别者’，这是为了彰显名相。‘以依业识生灭相示者’，如果没有对待，就没有差别。因为针对虚妄的识才能辨别，所以才能说差别。 下面分别解释。这里面有两点：一是上面分别解释中的六句进行广泛解释，二是‘乃至以下’，总结上面所说的。这里面进行分别解释，就最初的两句进行分别解释，下面的四句是通用的解释。 ‘以一切法者’，上面说明了像恒河沙一样多的法。‘本来唯心实无念者’，只有真如，没有虚妄。‘而有妄心者’，这是无明。因为有了这个，就产生了末条。‘不觉起念者’，这是业识。‘见诸境界者’，这是转识。‘故说无明者’，总结根本的名相。‘此众惑者’，依理而起，反而迷惑了真理，而心性本身没有生起。‘言无起者’，不是因为知道返回而无知，所以称为无起。迷惑的心分别而生，因为分别执取了真如，真如仍然没有分别，所以说无起。神知仍然存在，所以说就是大智慧光明的含义。 这是解释第一句。‘若心起见者’，这就是分别心。‘则有不见之相者’，这是因为分别有相的缘故。有了普遍的见，就会有不见之相。所以知道，有知作为相，称为妄心。‘心性离见者’，就是知道而没有知的相，不攀缘而照耀，这就是普遍照耀法界的含义。神知灵妙，所以没有不照耀的，而不攀缘，所以灵妙通达没有阻碍，因为没有阻碍，所以称为普遍照耀法界。 下面是通用的解释。‘若心有动者’，这是被三种相所熏染。这四句都是反过来解释。‘非真识知者’，反过来解释上面真实识知的含义。‘无有自性者’，反过来解释上面自性清净心。‘非常等者’，反过来解释上面常乐我净。 热