English
English version It is named Heng (Eternal). This True Suchness Mind (Tathata-citta, Mind of Suchness) neither arises nor ceases, therefore it is the substance of all dharmas. The second part below clarifies the substance of illusory dharmas. This part contains two points: first, a direct explanation, and second, a reverse explanation from 'If apart from mind-thought' onwards. 'All dharmas' refers to the illusory dharmas of birth and death, which are not singular, hence the term 'all'. Just as emptiness is not non-existence, it is called 'dharma'. Differences arise only dependent on illusory thoughts, and ignorance (Avidya, delusion about reality) is the source of these illusory thoughts. Because of ignorance, which obscures True Suchness, there is arising and ceasing. Like flowers in the sky, they appear due to an eye disease, and disappear when the disease is cured. Sentient beings are the same; because of the blindness of ignorance, birth and death arise. They cling to non-existent illusions as if they were real, thus creating various karmas and suffering various miseries. If one cultivates and generates wisdom, like the Vajra God's eye discerning the truth, one can eliminate the eye disease, realize that illusions are non-existent, and thus attain sudden enlightenment, corresponding with True Suchness. Therefore, Master Zhao said: 'The reason why sentient beings revolve in birth and death is because they are attached to desires.' If one can stop the mind, there will be no more birth and death. The following is a reverse explanation. 'If apart from mind-thought', here 'mind-thought' refers to the seventh consciousness (Manas-vijnana, the mind-basis). 'Then there will be no appearance of any realm', referring to the realm of birth and death. Because there are illusory thoughts, there are illusory realms. If there are no illusory thoughts, how could the illusory realms of birth and death arise? Therefore, the following text says: 'When the mind arises, the dharma arises; when the mind ceases, the dharma ceases. The three realms are illusory, created by the mind alone.' Question: Why did the previous text say that the eighth consciousness (Alaya-vijnana, storehouse consciousness) is the substance of birth and death, but now it says that the illusory mind is the substance? Answer: From a close perspective, the illusory mind is the substance of birth and death. If tracing the origin from afar, the true consciousness (Alaya-vijnana) is also the origin of birth and death. Question: Why, for sentient beings revolving in the five paths (five realms of reincarnation) in this Dharmadhatu (Dharma Realm), should we trace the root of illusion from afar? Answer: Because the substance is not illusory, it is said to trace the root from afar. The third part below clarifies the 'form' and 'formlessness' of the True Suchness substance. This part contains three points: first, summarizing the previous text; then clarifying 'formlessness'; and finally, distinguishing the 'existence' of the substance. 'Therefore', summarizing the mind-nature of the previous text. Praising the non-arising and non-ceasing explained in the previous text, therefore it is the subtle 'existence' that transcends all forms. The following clarifies its separation from form. This part contains two points: first, there is no other-form; and second, from 'ultimately' onwards, there is no self-form. 'All dharmas' refers to the countless dharmas in True Suchness, like the sands of the Ganges River. 'From the beginning', it is not that it is only now separated from form, but it indicates its long-standing purity. 'Separated from the form of speech', because there is no image, it cannot be described with words. The substance is not the 'existence' of birth and death. --------------------------------------------------------------------------------
Chinese
相。故言所不及。离名字相者。非是生死名字呼法。故涅槃云。涅槃无名。强与立名。离心缘相者。非是意识所对法尘境界。前二句者非身识境。后一句非意识境。六识皆非所对之境也。自下明其无自相义。毕竟平等者无有优劣也。无有变异者。明其非是变易生死。不可破坏者。明其绝断分段生死。永绝二种生死。离性平等故名无自相也。自下明其体有之义。唯是一心者表其真体。心外更无余法可得。故言一心。相无而体有也。故名真如者总结释之。自下第四明其妄法相有体无。此中有二。一者明相有。二者不可得下明其体无。以一切言说者。以言说着体。对上离言说也。假名无实者生死法中以名呼法。定着彼法。不得呼余。无实而作名呼彼法。故有名而无实。寻名推求不得。故无实也。对离名字相也。但随妄念者。以妄故有所缘之境。生死境界但随妄生。相应不舍。对上离心缘相也。自下明其体无之义。不可得故者。生死之体迷人即有悟解理。人终日不得故言不可得也。自下第五明其遣言。言真如者亦无有相者。重题上言也。谓言说之极者言语道断而默不显。其理绝名故寄极表也。因言遣言者上云极言。恐着理体。重遣于言也。自下第六释名。论主何故名真如者。是心法中无所妄。故名之为真。故言此真如体无有可 现代汉语译本 相。所以说言语无法企及（所不及）。远离名字相，不是指生死的名字称谓。所以《涅槃经》说：‘涅槃没有名字，勉强给它立个名字。’远离心缘相，不是指意识所对的法尘境界。前两句不是身识的境界，后一句不是意识的境界。六识都不是所对的境界。下面说明它没有自相的意义。毕竟平等，是没有优劣之分。没有变异，说明它不是变易生死。不可破坏，说明它断绝了分段生死。永远断绝两种生死，因为离性平等，所以叫做无自相。下面说明它本体存在的意义。唯是一心，表明它的真体。心外再没有其他法可以得到，所以说一心。相是虚无的，而体是存在的。所以叫做真如，总结解释了它。下面第四部分说明妄法相有体无。这其中有两点：一是说明相有，二是‘不可得故’以下说明体无。‘以一切言说者’，是用言语来描述它的体，与上面的‘离言说’相对。‘假名无实者’，在生死法中，用名字称呼事物，就认定了那个事物，不能用这个名字称呼其他事物。实际上没有实体，却给它安立名字，所以有名而无实。追寻名字来推求，却得不到实体，所以说无实。与‘离名字相’相对。‘但随妄念者’，因为有妄念，所以有攀缘的境界。生死境界只是随着妄念而产生，相应而不舍弃。与上面的‘离心缘相’相对。下面说明它体无的意义。‘不可得故者’，生死的本体，迷惑的人认为它有，觉悟的人明白它的道理，最终也得不到它，所以说不可得。下面第五部分说明遣除言语。‘言真如者亦无有相者’，是重提上面的话。‘谓言说之极者’，是说言语的道路断绝，沉默不语，道理无法用言语表达，所以用‘极’来表示。‘因言遣言者’，上面说了‘极言’，恐怕执着于理体，所以再次遣除言语。下面第六部分解释名称。论主为什么叫做真如？是因为心法中没有虚妄，所以叫做真。所以说这个真如体没有可以……
English
English version The characteristic. Therefore, it is said that words cannot reach it (what is beyond reach). To be apart from the characteristic of names means it is not the calling of names in birth and death. Therefore, the Nirvana Sutra says, 'Nirvana has no name; it is given a name provisionally.' To be apart from the characteristic of mind-conditioned appearances means it is not the realm of Dharmadhatu (法尘) that consciousness confronts. The first two phrases are not the realm of body consciousness, and the last phrase is not the realm of mind consciousness. All six consciousnesses are not the objects to be confronted. The following explains the meaning of having no self-nature. Ultimately equal means there is no superiority or inferiority. Without change means it is not the changing birth and death. Indestructible means it cuts off the segmented birth and death. It eternally cuts off the two kinds of birth and death. Because of the equality of being apart from nature, it is called having no self-nature. The following explains the meaning of its substantial existence. 'Only the One Mind' expresses its true essence. Outside the mind, there is no other Dharma (法) to be obtained, so it is called the One Mind. The characteristic is empty, but the substance exists. Therefore, it is called Suchness (真如), summarizing and explaining it. The following fourth part explains that the characteristics of false Dharmas exist, but the substance does not. There are two points here: one is to explain the existence of characteristics, and the other is to explain the non-existence of substance from 'because it cannot be obtained' onwards. 'By all speech' is to describe its substance with words, in contrast to the above 'apart from speech'. 'False names without reality' means that in the Dharma of birth and death, when a name is used to call something, that thing is identified, and that name cannot be used to call other things. In reality, there is no substance, but a name is established for it, so there is a name but no reality. Seeking and investigating the name, one cannot obtain the substance, so it is said to be without reality. This is in contrast to 'apart from the characteristic of names'. 'But following deluded thoughts' means that because of delusion, there is a realm of clinging. The realm of birth and death arises only with deluded thoughts, corresponding and not abandoning. This is in contrast to the above 'apart from the characteristic of mind-conditioned appearances'. The following explains the meaning of its non-existence of substance. 'Because it cannot be obtained' means that the substance of birth and death is considered to exist by those who are deluded, and those who are enlightened understand the principle, but ultimately cannot obtain it, so it is said to be unobtainable. The following fifth part explains the elimination of words. 'Speaking of Suchness also has no characteristic' is to repeat the above words. 'What is meant by the extreme of speech' is that the path of speech is cut off, and silence is maintained. The principle cannot be expressed in words, so 'extreme' is used to indicate it. 'Eliminating words by means of words' means that the above said 'extreme words', fearing attachment to the principle, so the words are eliminated again. The following sixth part explains the name. Why is it called Suchness by the author of the treatise? It is because there is no falsehood in the Dharma of the mind, so it is called True (真). Therefore, it is said that this substance of Suchness has nothing that can be... --------------------------------------------------------------------------------
Chinese
遣。妄法可遣。诸法皆真故无可遣。故与真名。是心法中。恒沙佛法无差别相。故名为如。非如生死彼此差别定性也。故言亦无可立。前明真故无有可遣。然应可存。释此疑故言亦无可立。何故无可立者。以一切法皆同如故也。问。已非如故言同如耶。答。如理一味。就差别中明无相。故言皆同如故也。自下第七总结。当知一切法不可说不可念者。就妄法中言说心念皆不相应也。此明真如体竟也。自下第二明趣入方法。此中有二。一问二答。问中有二。一者领前。二者诸众生下正明问意。若如是义者。若上所言绝言离心。今者此领前也。自下正问。初表行人。后辨正问。诸众生等者表其行人。正问中二。一修行方。二问证入方。云何随顺者问修行方。何为修行真如理中而得随顺也。而能得入者问证入方法。绝言离念云何而能得入真如。就答中有二。一者答修行方法。二若离念下答趣入方。若知一切法者总举诸法也。虽说无有能说可说者。虽说是其寄相以明也。能说是其论主言也。可说是其所说法也。若有此二非是舍诠。有诠不得顺理而闻。是闻慧也。虽念者寄相明也。亦无能念可念者。修行之人名为能念。所行之法名为可念。若有能所行则不成。此则思修二慧也。寄言解理。亦舍此言不得着诠会真如理。如似世间依筏 度海。恒着筏中何由到地。既度海已舍筏地行。修行如此。是名随顺者结答行方。若离于念者前行已熟名为得入。暂得还失名为修行。决定离念名得入也。问曰。若离念者是修行人不。答。最大修行人以理会故皆是大行。故经中说。声闻之人无数劫中修行之福。不及菩萨一念眠福也。名为得入者此结答也。自下第二明真如中空有二义。此中有三。一者总表章门。二者列章门。三者别释。复次真如者此上已说。欲重说故名为复次。依言说分别者。就真之中不得分言空有两义。而依名相言说故。得言空有。故依言说也。有二种义者。谓空有二义也。云何为二下列章门略释。言以能究竟显实故者。虽夫空义是皆真空是诸法之体。更无复染故究竟实也。以有自体具足无漏性功德者。此心体中恒具诸法湛然满足。如妄心中具足一切诸烦恼性。彼心亦尔。具足一切三昧智慧神通解脱陀罗尼等功德之性故言不空也。所言空者以下第三别释。先释空门后辨不空。就第一中有三。一者总表空体。二者当知真如以下广释其相。三者故说为空以下结前所释也。所言空者显名也。从本已来染法不相应者正表空体。理无相故染所非应。染是理外以妄而起故。就真望妄本来无妄。何得妄立能应真乎。将妄待真。无有似妄之物。以无似有物故名为空也 现代汉语译本 渡过大海，却一直待在木筏中，如何能到达陆地？既然已经渡过大海，就应该舍弃木筏，在陆地上行走。修行也是如此。这叫做随顺者，总结回答了修行的方向。如果能够远离妄念，之前的修行已经成熟，就叫做‘得入’。暂时获得又失去，叫做‘修行’。彻底远离妄念，才叫做‘得入’。问：如果远离妄念，是修行人吗？答：是最大的修行人，因为理解了真理，所以都是大修行。所以经中说，声闻之人无数劫中修行的福报，也比不上菩萨一念间的禅定福报。‘名为得入者’，这是总结回答。下面第二部分说明真如中空和有二种含义。这部分有三点：一是总的纲领，二是分条阐述，三是分别解释。再说真如，这是上面已经说过的，因为想要再次说明，所以叫做‘复次’。‘依言说分别者’，就真如的本体来说，不能够分开说空和有这两种含义。但是依据名相言说，所以可以谈论空和有。所以说‘依言说也’。‘有二种义者’，就是指空和有这两种含义。‘云何为二’，下面分条阐述，简略解释。‘言以能究竟显实故者’，虽然空义是皆真空，是诸法的本体，不再有任何污染，所以是究竟真实的。‘以有自体具足无漏性功德者’，这个心体中恒常具有诸法，清净圆满，就像妄心中具足一切诸烦恼的性质一样。这个心体也是如此，具足一切三昧（Samadhi，禅定）、智慧、神通、解脱、陀罗尼（Dharani，总持）等功德的性质，所以说不空。‘所言空者’，以下第三部分分别解释，先解释空门，后辨析不空。在第一部分中有三点：一是总的说明空体，二是‘当知真如以下’，广泛解释它的相状，三是‘故说为空以下’，总结前面所解释的内容。‘所言空者’，是显明名称。‘从本已来染法不相应者’，正是说明空体。因为真理没有形相，所以与染污不相应。染污是真理之外，因为虚妄而产生的。就真如来看，本来就没有虚妄，怎么能让虚妄成立，去与真如相应呢？用虚妄来对待真如，没有像虚妄这样的东西。因为没有像虚妄这样的东西，所以叫做空。