Chinese
时虽有净性未显成德。是故须熏。其犹宅中虽有宝藏不掘不出。亦如地中虽复有水不取不得。故说有熏。问曰。真妄其性各异。云何妄修而得熏真。良以真妄不相离。故妄染则染。妄净则净。故以妄修熏成真德。次就真识对治邪执。执有二。一者凡夫着我执。二者二乘着法执。问曰。凡夫亦着诸法。何故偏名人着我执。释言。细分亦着诸法。今对二乘。凡夫着我及着我所通名人执。诸法皆是我所摄故。就凡执中随义具论。略有二种。一者执有。二者执无。执有之中别有四种。一者执实同神。有人闻说藏识是我。谓同外道所取神我。对治此执说如来藏非我众生非命非人。二者执真中具足真染。有人闻说生死二法是如来藏。便谓真中有生死。对治此执说。如来藏自性清净。从本以来唯有清净恒沙佛法。无有染污。若言真中实有生死。而便证会永离生死无有是处。若言有彼缘起作用。随世法门非无此义。三者执有净相。有人闻说如来藏中。备有一切诸功德法不增不减。即谓真中有色心等自相着别。对治此执说。如来藏虽具诸法依真如。说无彼此相。无自他相。乃至亦无离自他相。翻对染故说彼真中具一切法。又彼真中恒沙等法同体缘集无有差别。不得别取差别之相。四者执始终相。有人闻说依如来藏有生死。谓如来藏始起生 死。又复说如来之藏起生死故。虽得涅槃还起生死。起生死故涅槃有终。对治此执说如来藏无始无终。以无始故依起生死生死无始。是以论言。若有宣说三界之外。更有众生初始起者。是外道说。非正佛法。以无终故依成涅槃。涅槃无终。执无之中别有三种。一者执空义以为真识。有人闻说真识离相是法无我。便谓六识七识空义即是真识。对治此执说识不空。经言空者。于真识中无彼妄情所取相。故名为空。非谓真识一向是空。故唯识论言。对彼凡夫外道之人取我我所。故说色等一切法空。非离言境一切皆空行者是。其离言境者。谓佛行处唯有真识。更无余识及外境界。云何言空。又复如彼胜鬘经说宣说二识。一者空如来藏。谓诸烦恼空无自实。二者不空如来藏。谓过恒沙一切佛法。又取六识七识空理为真识者。是彼二中空如来藏。何关真识不空藏乎。又他经中宣说生空法空及与第一义空。此三空外别更宣说利耶识空。明知。六识七识心空非是真识。又真识中虽有空义不说空义以为真识。事识之中虽有空义不以空义以为真识。妄识之中虽有空义不说空义以为妄识。真识亦尔。不说空义以为真识。真识是真实知之性。云何言空。若说心空为真识者。小乘法中亦说心空。以何义故不名真识。二者执法身以为空。有人闻说如 现代汉语译本：死亡。又有人说如来藏（Tathagatagarbha，如来法身）是生死的根源，即使证得涅槃（Nirvana，解脱），还会再次经历生死轮回。因为生死的缘故，涅槃也有终结之时。为了纠正这种执念，所以说如来藏无始无终。因为无始，所以依附于生死，而生死也无始。因此，《论》中说：‘如果有人宣扬在三界之外，还有众生最初开始产生，这是外道的说法，不是真正的佛法。’因为无终，所以依附于成就涅槃，涅槃也无终结。 有人在‘无’之中又分别执着三种错误观念。第一种是执着空性的意义，将其误认为真识（True Consciousness）。有些人听闻真识离一切相，是无我的法，就认为六识、七识的空性意义就是真识。为了纠正这种执念，所以说识不是空。经书中说的‘空’，是指在真识中没有那些虚妄的情感所执取的相，所以才称为‘空’，不是说真识完全是空。所以《唯识论》中说：‘为了对治那些凡夫外道执着于我及我所，所以说色等一切法都是空。’并非是脱离言语境界的一切都是空。所谓脱离言语境界，是指佛的行处只有真识，没有其他的识以及外在境界，怎么能说是空呢？又如《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）中所说，宣说两种如来藏，一是空如来藏，是指诸烦恼空无自性；二是不空如来藏，是指过恒河沙数的一切佛法。那些以六识、七识的空性道理作为真识的人，是执着于那两种如来藏中的空如来藏，与真识不空藏有什么关系呢？ 另外，其他经典中宣说生空、法空以及第一义空。在这三种空之外，又另外宣说阿赖耶识（Ālaya-vijñāna，藏识）空，这清楚地表明，六识、七识的心空不是真识。而且，真识中虽然有空性的意义，但不能说空性的意义就是真识。事识之中虽然有空性的意义，也不能以空性的意义作为真识。妄识之中虽然有空性的意义，也不能说空性的意义就是妄识。真识也是如此，不能说空性的意义就是真识。真识是真实知觉的本性，怎么能说是空呢？如果说心空就是真识，那么小乘佛法中也说心空，为什么不称为真识呢？第二种是执着法身（Dharmakāya，佛的法性之身）为空。有人听闻如
English
English version: Death. Furthermore, some say that the Tathagatagarbha (如来藏, the womb of the Tathagata) is the origin of birth and death, and even if one attains Nirvana (涅槃, liberation), one will still experience birth and death again. Because of birth and death, Nirvana also has an end. To counter this attachment, it is said that the Tathagatagarbha has no beginning and no end. Because it has no beginning, it relies on birth and death, and birth and death also have no beginning. Therefore, the Shastra says: 'If someone proclaims that outside the Three Realms, there are beings that initially arise, that is a heretical teaching, not the true Dharma of the Buddha.' Because it has no end, it relies on the attainment of Nirvana, and Nirvana also has no end. Some people also cling to three kinds of erroneous views within 'nothingness'. The first is to cling to the meaning of emptiness, mistaking it for True Consciousness (真识). Some people hear that True Consciousness is free from all forms and is the Dharma of no-self, and then think that the emptiness of the six consciousnesses and the seven consciousnesses is True Consciousness. To counter this attachment, it is said that consciousness is not empty. The 'emptiness' mentioned in the scriptures refers to the absence of those deluded emotional attachments in True Consciousness, hence it is called 'emptiness', not that True Consciousness is completely empty. Therefore, the Vijnaptimatrata-siddhi Shastra says: 'To counter those ordinary people and heretics who cling to self and what belongs to self, it is said that all dharmas such as form are empty.' It is not that everything beyond the realm of words is empty. The so-called realm beyond words refers to the realm of the Buddha, which only has True Consciousness, without other consciousnesses or external realms. How can it be said to be empty? Furthermore, as the Śrīmālādevī Siṃhanāda Sūtra (胜鬘经) says, it proclaims two kinds of Tathagatagarbha: one is the empty Tathagatagarbha, which means that all afflictions are empty and without inherent existence; the other is the non-empty Tathagatagarbha, which refers to all the Buddha-dharmas that are more numerous than the sands of the Ganges. Those who take the emptiness of the six consciousnesses and the seven consciousnesses as True Consciousness are clinging to the empty Tathagatagarbha of those two kinds of Tathagatagarbha. What does it have to do with the non-empty store of True Consciousness? In addition, other sutras proclaim the emptiness of beings, the emptiness of dharmas, and the ultimate emptiness. Apart from these three emptinesses, it is also proclaimed that the Alaya-vijñāna (阿赖耶识, storehouse consciousness) is empty, which clearly shows that the emptiness of the mind of the six consciousnesses and the seven consciousnesses is not True Consciousness. Moreover, although there is emptiness in True Consciousness, it cannot be said that emptiness is True Consciousness. Although there is emptiness in the consciousness of affairs, emptiness cannot be taken as True Consciousness. Although there is emptiness in deluded consciousness, it cannot be said that emptiness is deluded consciousness. The same is true for True Consciousness; it cannot be said that emptiness is True Consciousness. True Consciousness is the nature of true knowing, how can it be said to be empty? If it is said that the emptiness of the mind is True Consciousness, then the Theravada Buddhism also speaks of the emptiness of the mind, why is it not called True Consciousness? The second is to cling to the Dharmakāya (法身, the Dharma body of the Buddha) as empty. Some people hear that as --------------------------------------------------------------------------------
Chinese
来法身毕竟寂灭犹如虚空。是人不知为破着故。即谓法身一向是空。对治是执说实不空。所言空者对有故说。何处别有空体可得。又论说。一向境界但是心有心外无法。若离妄心境界随灭。唯有真心无所不遍。即是如来广大性智究竟善有非是虚空。三者执真如。以为定空。有人闻说世间涅槃一切空寂乃至真如亦毕竟空离一切相。不知此等为破着故。即谓真如唯是其空。对治此执说如来不空具足无量性功德。云何言空。次明对治二乘妄执。妄执有二。一者执有。二乘之人未得法空。见有生死涅槃之相。以此见故深畏生死。趣求涅槃迷覆真如。对治此执说诸法空一切生死本性常寂。亦无自灭涅槃可得。二者执定无。二乘之人分见生空。利根之者少见法空。便取此空以为究竟。覆障真实。对治此执宣说佛性实有不空。对治邪执旨玄难测。邪俯圣言粗术纲绪。次辨随文。此中有二。一者明治邪执不同。二者复次究竟离以下明其遣着。前治邪非有而犹存治相。故次第二遣治相也。就初中有三。一者总立道理。二者是我见有二以下举数列章门。三者人我见者以下释章门。对治邪执者是题名也。一切邪执皆依我见者是正释也。我见是其众惑根本。是故数家之义我见非惑。以有我故得修圣道。若离于我则无邪执者是返释也。释章门中有 现代汉语译本 来法身（Dharmakāya，佛的法性之身）毕竟寂灭，犹如虚空。有人不明白这是为了破除执着而说的，就认为法身始终是空无一物。为了对治这种执着，所以说它实际上并非空。所说的‘空’，是相对于‘有’而说的，哪里另外存在一个‘空’的实体可以得到呢？ 又有人说，一切境界都只是心中所现，心外没有法。如果离开了虚妄的心，境界就会随之消灭，只有真心无所不遍。这就是如来的广大性智，是究竟的善，不是虚空。 第三种是执着真如（Tathātā，事物的真实本性），以为它是固定的空。有人听说世间涅槃（Nirvana，解脱）一切都是空寂的，乃至真如也毕竟是空，远离一切相，不明白这些话是为了破除执着而说的，就认为真如只是空。为了对治这种执着，所以说如来不是空，而是具足无量的自性功德，怎么能说是空呢？ 下面说明对治二乘（声闻乘和缘觉乘）的虚妄执着。虚妄执着有两种：一种是执着‘有’。二乘之人没有证得法空（Dharma-śūnyatā，诸法皆空的真理），见到有生死涅槃的现象。因为这种见解，所以深深畏惧生死，追求涅槃，从而迷惑了真如。为了对治这种执着，所以说诸法是空的，一切生死的本性是常寂的，也没有可以自我消灭的涅槃可以得到。 另一种是执着‘定无’。二乘之人部分地证悟了生空（Pudgala-śūnyatā，众生皆空的真理）。利根之人稍微证悟了法空，就以此空作为究竟，从而覆盖和障碍了真实。为了对治这种执着，所以宣说佛性（Buddha-dhātu，成佛的可能性）是真实存在的，不是空。 对治邪执的宗旨玄妙难测，只是粗略地依据圣人的言语来建立纲要。下面辨别随文释义。这里有两点：一是明确指出邪执的不同，二是进一步说明究竟的离执。前面是为了纠正错误的‘有’，但仍然存在纠正的痕迹，所以接下来要进一步去除这些痕迹。在第一点中，有三方面：一是总的建立道理，二是‘是我见有二’以下，列举章节的门类，三是‘人我见者’以下，解释章节的门类。‘对治邪执者’是题目的名称。‘一切邪执都依我见’是正面的解释。‘我见’是各种迷惑的根本。因此，数论派的观点认为‘我见’不是迷惑，因为有了‘我’才能修习圣道。如果离开了‘我’，就没有邪执。解释章节的门类中...
English
English version The Dharmakāya (Buddha's Dharma body), in its ultimate reality, is quiescent like space. People, not understanding that this is said to break attachments, then claim that the Dharmakāya is always empty. To counteract this attachment, it is said that it is actually not empty. The 'emptiness' that is spoken of is in relation to 'existence'; where else can an entity of 'emptiness' be found? Furthermore, it is said that all realms are merely manifestations of the mind; there is no Dharma outside the mind. If the deluded mind is abandoned, the realms will disappear, and only the true mind, which is all-pervading, remains. This is the Tathāgata's (Buddha's) vast wisdom of nature, the ultimate good, not emptiness. Thirdly, there is the attachment to the Tathātā (suchness, the true nature of things), thinking it is fixed emptiness. Some people hear that the world, Nirvana (liberation), and everything is empty and still, even the Tathātā is ultimately empty, devoid of all forms. Not understanding that these words are spoken to break attachments, they then claim that the Tathātā is merely emptiness. To counteract this attachment, it is said that the Tathāgata is not empty, but possesses immeasurable qualities and virtues. How can it be said to be empty? Next, it explains how to counteract the deluded attachments of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). There are two kinds of deluded attachments: one is the attachment to 'existence'. People of the Two Vehicles have not attained Dharma-śūnyatā (the emptiness of all dharmas), and see the phenomena of birth and death, and Nirvana. Because of this view, they deeply fear birth and death, and seek Nirvana, thus obscuring the Tathātā. To counteract this attachment, it is said that all dharmas are empty, and the nature of all birth and death is eternally quiescent, and there is no Nirvana that can be self-extinguished. The other is the attachment to 'fixed non-existence'. People of the Two Vehicles have partially realized Pudgala-śūnyatā (the emptiness of the self). Those with sharp faculties have slightly realized Dharma-śūnyatā, and then take this emptiness as ultimate, thus covering and obstructing reality. To counteract this attachment, it is proclaimed that Buddha-dhātu (Buddha-nature, the potential for Buddhahood) truly exists and is not empty. The principle of counteracting wrong attachments is profound and difficult to fathom, and only roughly relies on the words of the sages to establish the outline. Next, it distinguishes the interpretation according to the text. There are two points here: one is to clearly point out the differences in wrong attachments, and the other is to further explain the ultimate detachment. The former is to correct the wrong 'existence', but the traces of correction still remain, so the next step is to further remove these traces. In the first point, there are three aspects: one is to establish the principle in general, two is 'There are two kinds of self-view' below, listing the categories of chapters, and three is 'Those who have self-view' below, explaining the categories of chapters. 'Counteracting wrong attachments' is the name of the topic. 'All wrong attachments rely on self-view' is the direct explanation. 'Self-view' is the root of all delusions. Therefore, the view of the Samkhya school is that 'self-view' is not a delusion, because with 'self' one can cultivate the holy path. If one abandons 'self', there will be no wrong attachments. In the explanation of the categories of chapters... --------------------------------------------------------------------------------