English
English version: The Real. It manifests by verifying the essence. Its name is called 'form' (相, xiàng, form/appearance). It can also be regarded as 'form' by its formlessness. Contemplative Prajna (观照般若, guānzhào bōrě) takes wisdom as its essence. The essence is Prajna. Contemplation is its function. Combining essence and function, it is called Contemplative Prajna. Literal Prajna (文字般若, wénzì bōrě) takes sound and verbal teachings that interpret truth as its essence. Words are not Prajna. Why is it called Prajna? First, it can generate Prajna. Second, it can interpret Prajna. Because the result is spoken of in the cause, it is established as Prajna. Two kinds of Nirvana: First is Self-Nature Pure Nirvana (性净涅槃, xìng jìng nièpán). Second is Expedient Nirvana (方便涅槃, fāngbiàn nièpán). Self-Nature Pure is the principle of true nature. Its essence permeates the three times (past, present, future). Its virtues are complete and perfect. Originally, there is no increase or decrease. Although it is hidden or manifested according to conditions, its essence is free from defilement and encumbrance. Therefore, based on reality, its name is manifested, called Self-Nature Pure Nirvana. Expedient Pure, sentient beings possess consciousness. Although they have true nature, they are covered by afflictions and delusions, and their minds cannot reflect on their own. It is necessary to rely on the guidance of virtuous teachers. There are methods to follow teachings, transmit cultivation, and clearly understand principles. Understanding and contemplation gradually increase. Afflictions and delusions are completely eliminated. Thus, essence, function, and practice are accomplished, and the reward body and manifested body are used expediently. Therefore, the result is not achieved by itself, but by skillful function and eliminating burdens. Therefore, it is named from its ability to act, called Expedient Pure. Discriminative nature (五根六尘, wǔ gēn liù chén, five roots and six dusts are discriminative nature), dependent nature (识体, shì tǐ, consciousness entity is dependent nature), and true nature (真如, zhēnrú, suchness is true nature). Two No-Selves: First is the No-Self of Persons (人无我, rén wú wǒ). Second is the No-Self of Dharmas (法无我, fǎ wú wǒ). The No-Self of Persons is also called the emptiness of beings (众生空, zhòngshēng kōng). It is also called the emptiness of persons (人空, rén kōng). Starting from the emptiness of beings, up to the emptiness of Buddhas (佛空, fó kōng). This is called the emptiness of persons. It is refuted by turtle hair. The No-Self of Dharmas is also called the emptiness of dharmas (法空, fǎ kōng). The emptiness of the five skandhas (五阴, wǔyīn) of beings, up to the emptiness of the five skandhas of Buddhas. This is the emptiness of dharmas. The five skandhas are the dharmas that constitute beings. The essence of the five skandhas is empty. This is called the emptiness of dharmas. The above is refuted by rabbit horns. Three No-Natures: First is No-Form Nature (无相性, wú xiàng xìng). Second is No-Birth Nature (无生性, wú shēng xìng). Third is No-Nature Nature (无性性, wú xìng xìng). No-Form Nature, the roots, dusts, and other dharmas are fundamentally tranquil according to principle, called No-Form Nature. No-Birth Nature, the fundamental consciousness and other minds do not arise according to principle, called No-Birth Nature. No-Nature Nature, simultaneously extinguishing the previous two, called No-Nature Nature. The essence of No-Nature is one. Because it is from the perspective of interpretation, these three names are established. True Dharma is apart from all forms, its name is called -------------------------------------------------------------------------------- 无性性。
Chinese
三空 一者空三昧。二者无相三昧。三者无愿三昧。三空之称生于惑计。惑计虽众。大统唯三。对惑辩空。空亦三矣。三惑者。一滞有故遣以空。二者有状故祛以无相。三存情愿故荡以无愿。空三昧生阴靡实。俱以为空。垢止此空。名空三昧。无相三昧空绝有状。以为无相。凝虑无相。名无相三昧。无愿三昧空义稀求。以为无愿。晏然无愿。名无愿三昧(本音三昧汉言调直)。 三无为 数灭无为。非数灭无为。虚空无为。数灭无为大小二乘。用智慧品数。以断烦恼。随分灭处。名曰数灭无为。非数灭无为。谓世间万物成必有坏。久则自灭。不自智断。草枯木朽。花雕果落。如此之类。名非数灭无为。虚空无为虚空之处体非作法。名曰虚空无为。 十八空 内空。外空。内外空。空空。大空。第一义空。有为空。无为空。毕竟空。无始空。散空。性空。自相空。诸法空。不可得空。无法空。有法空。无法有法空。此十八种空者。是惑之次第也。众生之惑不可顿除。闻起执触语生滞。故须十八种空遣惑。六足大智度论广释其义。义大言多。不能具载。 三转 一者示相转。二者劝相转。三者证相转。示相转者。谓显示有作无作四谛之相。是苦是集是灭是道。名示相转。劝相转者。谓 现代汉语译本 无自性性。 三空：一为空三昧（通过冥想达到的一种精神状态）。二为无相三昧（超越表象的精神状态）。三为无愿三昧（没有欲望的精神状态）。三空的说法源于对迷惑的执着。迷惑虽多，但总的来说只有三种。针对迷惑来阐释空，空也有三种。这三种迷惑是：一是执着于‘有’，所以用‘空’来破除；二是执着于表象，所以用‘无相’来去除；三是存有情欲和愿望，所以用‘无愿’来荡涤。空三昧认为五蕴（色、受、想、行、识）没有实体，都是空。烦恼止息于这种空的状态，称为空三昧。无相三昧认为一切都超越了表象，所以是无相的。专注思考于无相，称为无相三昧。无愿三昧认为空的意义在于不追求任何东西，所以是无愿的。安然处于无愿的状态，称为无愿三昧（梵语三昧，汉译为调直）。 三无为：数灭无为、非数灭无为、虚空无为。数灭无为是指大小乘佛教通过智慧来断除烦恼，随着断除的程度而达到的寂灭状态，称为数灭无为。非数灭无为是指世间万物，有成必有坏，时间久了自然消灭，不是通过智慧断除的。比如草木枯萎、花谢果落等等，这类现象称为非数灭无为。虚空无为是指虚空本身不是人为造作的，其体性如此，称为虚空无为。 十八空：内空、外空、内外空、空空、大空、第一义空、有为空、无为空、毕竟空、无始空、散空、性空、自相空、诸法空、不可得空、无法空、有法空、无法有法空。这十八种空，是破除迷惑的次第。众生的迷惑不可能一下子消除，听到后产生执着，接触后产生滞碍，所以需要十八种空来破除迷惑。《六足大智度论》详细解释了其中的含义，内容很多，不能全部记载。 三转：一为示相转，二为劝相转，三为证相转。示相转是指显示有作和无作的四谛（苦、集、灭、道）之相，说明什么是苦，什么是苦的根源，什么是灭，什么是通往灭的道路，称为示相转。劝相转是指……
English
English version Non-Self-Nature. The Three Samadhis: First is the Śūnyatā Samadhi (a mental state achieved through meditation). Second is the Animitra Samadhi (a mental state transcending appearances). Third is the Apranihita Samadhi (a mental state without desires). The concept of the three samadhis arises from attachment to delusion. Although delusions are numerous, they are generally of three types. Explaining emptiness in response to delusion, emptiness is also threefold. These three delusions are: first, attachment to 'existence,' so 'emptiness' is used to dispel it; second, attachment to appearances, so 'non-appearance' is used to remove it; third, harboring emotions and desires, so 'non-desire' is used to cleanse it. The Śūnyatā Samadhi considers the five skandhas (form, feeling, perception, mental formations, and consciousness) to have no substance, all being empty. Afflictions cease in this state of emptiness, called the Śūnyatā Samadhi. The Animitra Samadhi considers everything to transcend appearances, so it is without appearance. Concentrated contemplation on non-appearance is called the Animitra Samadhi. The Apranihita Samadhi considers the meaning of emptiness to be not seeking anything, so it is without desire. Being peacefully in a state of non-desire is called the Apranihita Samadhi (Sanskrit: Samadhi, translated into Chinese as 'tuning and straightening'). The Three Unconditioned Dharmas (Asamskrta): Cessation Through Knowledge (Samkhya-nirodha-asamskrta), Cessation Without Knowledge (Asamkhya-nirodha-asamskrta), and Space (Akasa-asamskrta). Cessation Through Knowledge refers to the state of cessation achieved by both the Hinayana and Mahayana schools of Buddhism through wisdom to eliminate afflictions, with the degree of cessation depending on the extent of wisdom. This is called Cessation Through Knowledge. Cessation Without Knowledge refers to the fact that all things in the world, once formed, are bound to decay, and eventually perish naturally, not through the application of wisdom. For example, withered grass and trees, fallen flowers and fruits, and so on. These phenomena are called Cessation Without Knowledge. Space refers to the fact that space itself is not artificially created; its nature is such, and it is called Space. The Eighteen Aspects of Emptiness (Śūnyatā): Internal Emptiness (Adhyatma-śūnyatā), External Emptiness (Bahirdha-śūnyatā), Internal-External Emptiness (Adhyatmabahirdha-śūnyatā), Emptiness of Emptiness (Śūnyatā-śūnyatā), Great Emptiness (Mahā-śūnyatā), Ultimate Emptiness (Paramartha-śūnyatā), Conditioned Emptiness (Samskrta-śūnyatā), Unconditioned Emptiness (Asamskrta-śūnyatā), Ultimate Emptiness (Atyanta-śūnyatā), Beginningless Emptiness (Anavaragra-śūnyatā), Dispersal Emptiness (Avakara-śūnyatā), Nature Emptiness (Prakrti-śūnyatā), Self-Characteristic Emptiness (Svalaksana-śūnyatā), All Dharmas Emptiness (Sarva-dharma-śūnyatā), Unobtainable Emptiness (Anupalabdhi-śūnyatā), Non-Entity Emptiness (Abhava-śūnyatā), Entity Emptiness (Bhava-śūnyatā), Non-Entity and Entity Emptiness (Abhava-svabhava-śūnyatā). These eighteen aspects of emptiness are the stages of eliminating delusion. The delusions of sentient beings cannot be eliminated all at once. After hearing, attachments arise; after contact, hindrances arise. Therefore, eighteen aspects of emptiness are needed to eliminate delusion. The *Shastric Treatise on the Great Perfection of Wisdom* elaborates on their meaning, but the content is vast and cannot be fully recorded here. The Three Turnings: First is the Turning of Showing the Characteristics (Lakshana-parivarta), second is the Turning of Encouraging the Characteristics (Anujna-parivarta), and third is the Turning of Confirming the Characteristics (Sakshi-parivarta). The Turning of Showing the Characteristics refers to showing the characteristics of the Four Noble Truths (suffering, the cause of suffering, cessation of suffering, and the path to the cessation of suffering), explaining what suffering is, what the root of suffering is, what cessation is, and what the path to cessation is. This is called the Turning of Showing the Characteristics. The Turning of Encouraging the Characteristics refers to... --------------------------------------------------------------------------------
Chinese
劝知劝修四谛之相。经言。苦应知。集应断。灭应证。道应修。是之劝相转也。证明转者。佛言。苦我已知。集我已断。灭我已证。道我已修。是名证相转。经云。三转法轮于大千。谓此义也。亦可转三乘教。名为三转。 七种善 初中后说善。其义真实二。言辞巧妙三。其音清净四。纯一无杂五。具足清白六。梵行之相七。 五明论 内明。因明。声明。医方明。功业明。内明者。佛所说者名教内论。因明能屈他论。自申己义。名为因论。声明显示一切音声差别巧便言辞。名为声论。医方明者有四种。一者显示差知病因。二者显示病因。三者能显示除已起之病。四者显示已除之病令不重起。功业明显示种种世业成就。此五种明处菩萨悉求。 贤圣品法门名义第五 七种学人 须陀洹向。须陀洹果。斯陀含向。斯陀含果。阿那含向。阿那含果。阿罗汉果。是小乘七种学人也。修而未至。名之为向。修之已至。名之为果。此七种人。于小乘法。果行未满。进趣未息。故名学人。唯阿罗汉于小乘果满。更无进趣之学。故名无学。若大乘法中。唯佛是无学。 四沙门果 须陀洹果。斯陀含果。阿那含果。阿罗汉果。须陀洹者中国音也。此云修习无漏。亦名逆流。或云解债。初果圣人得无我解 现代汉语译本：劝导人们了解和修行四谛（苦、集、灭、道）的相状。《经》中说：‘苦应该知晓，集应该断除，灭应该证得，道应该修习。’这就是劝相转。证明转是指，佛说：‘苦我已经知晓，集我已经断除，灭我已经证得，道我已经修习。’这被称为证相转。《经》中说：‘三转法轮于大千世界’，说的就是这个意思。也可以将转三乘教法称为三转。 七种善：最初、中间、最后所说的都是善，其意义真实不虚，言辞巧妙，声音清净，纯一没有杂染，具足清白，符合梵行的相状。 五明论：内明、因明、声明、医方明、功业明。内明是指佛所说的教义，称为教内论。因明能够驳倒其他论点，阐述自己的义理，称为因论。声明是显示一切音声的差别，以及巧妙的言辞，称为声论。医方明有四种：一是显示并了解疾病的原因，二是显示疾病的原因，三是能够去除已经产生的疾病，四是使已经去除的疾病不再复发。功业明是显示种种世间事业的成就。这五种明处，菩萨都要寻求。 贤圣品法门名义第五 七种学人：须陀洹向（Srotapanna-pratipannaka，预流向）、须陀洹果（Srotapanna，预流果）、斯陀含向（Sakrdagami-pratipannaka，一来向）、斯陀含果（Sakrdagami，一来果）、阿那含向（Anagami-pratipannaka，不还向）、阿那含果（Anagami，不还果）、阿罗汉果（Arhat，阿罗汉果）。这是小乘的七种学人。修行而未达到，称为‘向’；修行而已经达到，称为‘果’。这七种人，在小乘法中，果位和修行尚未圆满，进取还没有停止，所以称为学人。只有阿罗汉在小乘果位上圆满，不再有进取的学习，所以称为无学。如果在大乘法中，只有佛是无学。 四沙门果：须陀洹果（Srotapanna，预流果）、斯陀含果（Sakrdagami，一来果）、阿那含果（Anagami，不还果）、阿罗汉果（Arhat，阿罗汉果）。须陀洹是中国的音译，这里的意思是修习无漏，也称为逆流，或者称为解债。初果圣人得到无我的解脱。