English
English version 'Bie Xiang Gu Ye' (別相故也 - Because of the characteristic of difference). This is because it is to stay away from the characteristics of discrimination of the sixth and seventh consciousnesses. Therefore, it is called 'Li' (離 - separation). The following is a conclusion. 'Shi Wu Er Zhe' (是無二者 - It is not two), indicating that emptiness and existence are not two entities. 'Fu Yi He Yi' (復以何義 - Again, with what meaning), the third separate explanation below. There are two points here: one is to briefly explain the fundamental reason, and the other is 'Ci Yi Yun He' (此義云何 - What is the meaning of this), separately explaining the meaning above. 'Fu Yi He Yi De Shuo Cha Bie Zhe' (復以何義得說差別者 - Again, with what meaning can differences be spoken of), this is to highlight the names and terms. 'Yi Yi Ye Shi Sheng Mie Xiang Shi Zhe' (以依業識生滅相示者 - Because it relies on the arising and ceasing characteristics of karma consciousness), if there is no opposition, there is no difference. Because it is only by targeting the false consciousness that one can distinguish, therefore differences can be spoken of. The following is a separate explanation. There are two points here: one is to broadly explain the six sentences in the separate explanation above, and the other is 'Nai Zhi Yi Xia' (乃至以下 - and so on below), summarizing what was said above. Here, a separate explanation is given, and the first two sentences are explained separately, while the following four sentences are general explanations. 'Yi Yi Qie Fa Zhe' (以一切法者 - Because all dharmas), above it explains the dharmas as numerous as the sands of the Ganges. 'Ben Lai Wei Xin Shi Wu Nian Zhe' (本來唯心實無念者 - Originally, it is only mind, truly without thought), there is only Suchness, without falsehood. 'Er You Wang Xin Zhe' (而有妄心者 - But there is false mind), this is ignorance. Because of this, the last item arises. 'Bu Jue Qi Nian Zhe' (不覺起念者 - Unawareness arises thought), this is karma consciousness. 'Jian Zhu Jing Jie Zhe' (見諸境界者 - Seeing all realms), this is transforming consciousness. 'Gu Shuo Wu Ming Zhe' (故說無明者 - Therefore, speaking of ignorance), summarizes the fundamental names and terms. 'Ci Zhong Huo Zhe' (此眾惑者 - These confusions), arise based on principle, but instead confuse the truth, and the nature of mind itself does not arise. 'Yan Wu Qi Zhe' (言無起者 - Speaking of no arising), it is not because of knowing to return and being without knowledge, therefore it is called no arising. The confused mind arises through discrimination, because discrimination grasps Suchness, Suchness still has no discrimination, therefore it is said to be no arising. Divine knowledge still exists, therefore it is said to be the meaning of great wisdom and light. This is an explanation of the first sentence. 'Ruo Xin Qi Jian Zhe' (若心起見者 - If the mind arises seeing), this is the discriminating mind. 'Ze You Bu Jian Zhi Xiang Zhe' (則有不見之相者 - Then there is the characteristic of not seeing), this is because of the characteristic of discriminating existence. With universal seeing, there will be the characteristic of not seeing. Therefore, know that having knowledge as a characteristic is called false mind. 'Xin Xing Li Jian Zhe' (心性離見者 - The nature of mind is separate from seeing), that is, knowing without the characteristic of knowing, illuminating without clinging, this is the meaning of universally illuminating the Dharma Realm. Divine knowledge is wondrous, therefore there is nothing that it does not illuminate, and without clinging, it is wonderfully unobstructed, because there is no obstruction, it is called universally illuminating the Dharma Realm. The following is a general explanation. 'Ruo Xin You Dong Zhe' (若心有動者 - If the mind has movement), this is being influenced by the three characteristics. These four sentences are all explained in reverse. 'Fei Zhen Shi Zhi Zhe' (非真識知者 - Not true knowing consciousness), explains in reverse the meaning of true knowing consciousness above. 'Wu You Zi Xing Zhe' (無有自性者 - Without self-nature), explains in reverse the above self-nature pure mind. 'Fei Chang Deng Zhe' (非常等者 - Not permanent, etc.), explains in reverse the above permanence, bliss, self, and purity. Heat --------------------------------------------------------------------------------
Chinese
恼衰变不自在者。返释上中清净不变自在义也。三相所不迁故。故具四句。乃至以下释上结德。此中有二。初释结德。此中有二。初明返释谓具有过恒沙等妄染之义也。后明顺释。谓对此义故心性无动。则为过恒沙等净功德相示现也。自下释结名。此中有二。初明显非。谓若心有起亦更见前法可念者。则有所少也。后明显是。谓如是净法无量功德。即是一心无有二也。更无所念。是故满足。名为法身如来藏也。复次真如用者自下第二明其所说。言所说者所谓行德。德不自显。依诠得显。由修行故方得成也。此中有二。一者明其行德。二者此用有以下明其见闻得益不同。就初中有四。一者明因时化物之行。二者此以何义以下明以因戒德。三者又亦以下明真谛观。四者但随以下明俗谛观。复次真如用者题名也。所谓以下正明也。发大慈悲者。谓四等也。修诸波罗蜜者。谓六度也。摄化众生者。谓四摄也。立大誓愿者。谓四弘誓也。此四句者明化物行体也。下明时节。尽度众生。不限劫数。尽未来际也。言以取众生如己身者。辨其平等之心。此中有平等行也。非为空行。而不取众生者此遣着也。若着众生相者即不得度众生也。此之空行也。自下第二此以何义以下明德。此中有二。一者缘照。二者明真照。此以何义者设问发起 现代汉语译本 对于那些因烦恼衰退而感到不自在的人，这是为了阐释本性中清净不变的自在之义。因为三相（生、住、异）不能改变它，所以具备四句（有、无、亦有亦无、非有非无）。乃至以下解释前文并总结功德。这里面有两点：首先是解释和总结功德，其中又分为两点：首先阐明解释，指的是具有超过恒河沙数般的虚妄染污之义；之后阐明顺释，指的是针对此义，心性不动，则会示现超过恒河沙数般的清净功德之相。从下面开始解释总结的名称，其中有两点：首先是明显否定，指的是如果心中有所起念，又见到之前的法可以思念，那么就会有所欠缺；之后是明显肯定，指的是像这样清净的法，具有无量的功德，就是一心，没有二致，更没有什么可以思念的，所以是圆满的，名为法身如来藏（Dharmakaya Tathagatagarbha）。 其次，‘真如用者’（Tathata functioning）以下，第二点是阐明其所说。所说的内容指的是行德（virtuous conduct）。功德不会自己显现，需要依靠诠释才能显现，因为通过修行才能成就。这里面有两点：一是阐明其行德；二是‘此用有’以下，阐明其见闻所得利益的不同。在第一点中，有四点：一是阐明因地（causal stage）时教化众生的行为；二是‘此以何义’以下，阐明以因地的戒德（precepts）为基础；三是‘又亦’以下，阐明真谛观（view of ultimate truth）；四是‘但随’以下，阐明俗谛观（view of conventional truth）。 ‘复次真如用者’（Furthermore, the functioning of Suchness）是标题。‘所谓’以下是正式阐明。‘发大慈悲者’（arising great compassion），指的是四等（four immeasurables）；‘修诸波罗蜜者’（cultivating all perfections），指的是六度（six paramitas）；‘摄化众生者’（embracing and transforming sentient beings），指的是四摄（four means of attracting disciples）；‘立大誓愿者’（establishing great vows），指的是四弘誓（four great vows）。这四句阐明了教化众生行为的本体。下面阐明时间，‘尽度众生’（to liberate all beings），不限定劫数，直到未来际。‘言以取众生如己身者’（Taking sentient beings as oneself）辨别其平等之心，这里面有平等的行为，不是空洞的行为。‘而不取众生者’（without grasping sentient beings）这是为了遣除执着。如果执着于众生相，就不能度化众生，这是空性的行为。 从下面‘此以何义’（What is the meaning of this）开始，阐明功德，这里面有两点：一是缘照（conditional illumination），二是明真照（illumination of truth）。‘此以何义者’（What is the meaning of this）是设问发起。
English
English version For those who are uneasy due to the decline of afflictions, this is to explain the meaning of pure and unchanging self-mastery in one's nature. Because the three characteristics (arising, abiding, ceasing) cannot alter it, it possesses the four phrases (is, is not, both is and is not, neither is nor is not). And so on, the following explains the above and concludes with the merits. There are two points here: first, explaining and concluding the merits, which is further divided into two points: first, clarifying the explanation, which refers to possessing the meaning of defilements and delusions like sands of the Ganges River; then, clarifying the sequential explanation, which refers to the fact that in response to this meaning, if the mind-nature does not move, then it will manifest the appearance of pure merits like sands of the Ganges River. From below begins the explanation of the concluded name, which has two points: first, a clear negation, which refers to the fact that if the mind has arising thoughts and also sees the previous dharma that can be contemplated, then something is lacking; then, a clear affirmation, which refers to the fact that such pure dharma, with its immeasurable merits, is one mind, without duality, and there is nothing else to contemplate, so it is complete, and is named Dharmakaya Tathagatagarbha (法身如来藏, the Womb of the Thus-Come One). Secondly, from 'Tathata functioning' (真如用者) onwards, the second point is to explain what is said. What is said refers to virtuous conduct (行德). Merits do not manifest themselves; they need to be revealed through explanation, because they can only be achieved through practice. There are two points here: one is to explain its virtuous conduct; and two, from 'This functioning has' (此用有) onwards, to explain the differences in the benefits gained from seeing and hearing. In the first point, there are four points: one is to explain the actions of transforming sentient beings in the causal stage (因地); two, from 'What is the meaning of this' (此以何义) onwards, to explain based on the precepts (戒德) of the causal stage; three, from 'Also' (又亦) onwards, to explain the view of ultimate truth (真谛观); four, from 'But following' (但随) onwards, to explain the view of conventional truth (俗谛观). 'Furthermore, the functioning of Suchness' (复次真如用者) is the title. 'What is called' (所谓) below is the formal explanation. 'Arising great compassion' (发大慈悲者) refers to the four immeasurables (四等); 'cultivating all perfections' (修诸波罗蜜者) refers to the six paramitas (六度); 'embracing and transforming sentient beings' (摄化众生者) refers to the four means of attracting disciples (四摄); 'establishing great vows' (立大誓愿者) refers to the four great vows (四弘誓). These four phrases explain the essence of the actions of transforming sentient beings. Below explains the time, 'to liberate all beings' (尽度众生), without limiting kalpas, until the end of the future. 'Taking sentient beings as oneself' (言以取众生如己身者) distinguishes its heart of equality; there is equal action in this, not empty action. 'Without grasping sentient beings' (而不取众生者) this is to dispel attachment. If one is attached to the appearance of sentient beings, one cannot liberate sentient beings; this is the action of emptiness. From below, starting with 'What is the meaning of this' (此以何义), the merits are explained, which has two points: one is conditional illumination (缘照), and two is illumination of truth (明真照). 'What is the meaning of this' (此以何义者) is a question to initiate. --------------------------------------------------------------------------------
Chinese
也。谓如实知者是缘智也。契真之智名如实知。一切众生及与己身真如平等者。体无异故也。此之明智体。次辨智用。以有如是大方便智除灭无明。见本法身也。次明真照。自然而有不思议业者。是报身也。种种之用者是应身。此行用也。即与真如遍一切处者以行即理。自下第三明真谛观。此中有二。一者正释。又无有用相可得者。与体别用不可得故也。二者释。何故不可得者。谓诸佛者唯是法身智身。第一义谛者此之真观也。如华严中十身相作是也。就真而望无有别用。观生死也。次辨第四明俗谛观。但随众生见闻得益故说为用也。此用有二种。自下第二明得益不同。此中有二。一者明能见之人。二者又凡夫可见以下明所见之身。此用有二者。此略举也。分别事识者。谓六识也。言不知转识现故见从外来者。诸可见色依转识起。此起根源。不知自心现故为从外来。二者言业识者。谓第七识也。初发意者是地前菩萨也。所住依果者。即莲华藏世界也。常能住持不毁不失者。是报净土也。故华严云。法界不可坏莲华藏世界海。自又凡夫下第二明所见身。此中有二。一者明凡所见。二者复次以下明菩萨所见。言非受乐相者。小乘教中明佛无常。但以修行故增智慧耳。故具苦无常。故非受乐也。自下第二明菩萨所见。此中有 现代汉语译本： 也。所谓如实知者，就是缘智（pratyaya-jnana，认识事物因缘关系的智慧）。契合真如的智慧名为如实知。一切众生以及自身与真如平等，是因为本体没有差异。 以上辨明了明智的本体。接下来辨明智的作用，因为有了这样的大方便智，可以去除无明（avidya，无知），见到本法身（Dharmakaya，佛的法性之身）。 接下来阐明真照，自然而有不可思议的业，这是报身（Sambhogakaya，佛的报应身）。种种的作用是应身（Nirmanakaya，佛的化身）。这种行用与真如遍布一切处，因为行就是理。 下面第三部分阐明真谛观。这里面有两点。一是正释：又没有有用的相可以得到，因为与本体不同的作用是不可得的。 二是解释：为什么不可得？因为诸佛只是法身智身。第一义谛（paramartha-satya，最高的真理）就是这种真观。如同《华严经》中的十身相那样。 就真谛而言，没有别的作用，（这种观）是观察生死（samsara，轮回）的。 接下来辨明第四部分，阐明俗谛观。只是随着众生的见闻而使他们得到利益，所以说为作用。这种作用有两种。 下面第二部分阐明得到利益的不同。这里面有两点。一是阐明能见之人。二是‘又凡夫可见’以下，阐明所见之身。这种作用有两种，这里是简略地举例。 分别事识，指的是六识（sad-vijnana，眼、耳、鼻、舌、身、意）。说不知道转识（意识的转变）显现，所以认为（所见）是从外面来的。诸可见的色依转识而起，这是（色）生起的根源。因为不知道是自心显现，所以认为是外面来的。 二是说业识（karma-vijnana，业的意识），指的是第七识（末那识，manas）。初发意者，是地前菩萨（Boddhisattva，有情）。所住的依果，就是莲华藏世界（Lotus Matrix World）。 常能住持而不毁坏不丢失，这是报净土（Sambhogakaya Pure Land）。所以《华严经》说：法界不可坏，莲华藏世界海。 从‘又凡夫’以下，第二部分阐明所见之身。这里面有两点。一是阐明凡夫所见。二是‘复次’以下，阐明菩萨所见。说‘非受乐相’，小乘教中说明佛是无常的，只是因为修行才增长智慧。所以具有苦和无常，因此不是受乐的。 下面第二部分阐明菩萨所见。这里面有