Chinese
轮而破暗。挥金刚以摧迷。问者曰。唯唯欲闻。 龙猛菩萨释大衍论云。一切众生从无始来。皆有本觉无舍离时。何故众生先有成佛后有成佛今有成佛。亦有勤行亦有不行。亦有聪明亦有暗钝。无量差别。同有一觉皆悉一时发心修行到无上道。本觉佛性强劣别故如是差别。无明烦恼厚薄别故如是差别。若言如初者此事则不尔。所以者何。本觉佛性圆过恒沙之诸功德无增减故。若言如后者此事亦不尔。所以者何。一地断义不成立故。如是种种无量差别皆依无明而得住持。于至理中无关而已。若如是者一切行者。断一切恶修一切善。超于十地到无上地。圆满三身具足四德。如是行者为明无明。如是行者无明分位非明分位。若尔清净本觉从无始来不观修行非得他力。性德圆满本智具足。亦出四句亦离五边。自然之言不能自然。清净之心不能清净。绝离绝离。如是本处为明无明。如是本处无明边域非明分位。若尔一法界心非百非背千是。非中非中背天背天。演水之谈足断而止。审虑之量手亡而住。如是一心为明无明。如是一心无明边域非明分位。三自一心摩诃衍法。一不能一假能入一。心不能心假能入心。实非我名。而立曰。我亦非自唱而契于自。如我立名而非实我。如自得唱而非实自。玄玄又玄远远又远。如是胜处为明 现代汉语译本 驱散黑暗，挥舞金刚般若以摧毁迷惑。提问者说：‘我非常想听。’ 龙猛菩萨（Nāgārjuna，印度佛教哲学家）在《大衍论》中解释说：‘一切众生从无始以来，都具有本觉（original enlightenment），从未舍离。为何众生有先成佛、后成佛、今成佛的差别？也有勤奋修行和不修行，聪明和愚钝的差别？无量的差别。同样具有本觉，却不能同时发心修行直至无上道（anuttara-samyak-sambodhi，无上正等正觉）？这是因为本觉佛性（Buddha-nature）的强弱不同，无明（ignorance）烦恼的厚薄不同，才导致这些差别。’ ‘如果说像最初那样，那是不对的。为什么呢？因为本觉佛性圆满具足如恒河沙数般的功德，没有增减。如果说像后来那样，那也是不对的。为什么呢？因为一地断义（the meaning of cutting off at the first ground）不能成立。’ ‘像这样种种无量的差别，都依赖于无明而得以维持。在至高的真理中，无关紧要。如果这样，一切修行者，断一切恶，修一切善，超越十地（ten bhūmis），到达无上地（unsurpassed ground），圆满三身（trikāya，法身、报身、应身），具足四德（four virtues，常、乐、我、净）。这样的修行者，是明还是无明？这样的修行者，无明是分位还是非明分位？’ ‘如果这样，清净本觉从无始以来，不观修行，非得他力，性德圆满，本智具足，也超出四句（four propositions），也远离五边（five extremes）。自然之言不能自然，清净之心不能清净。绝离，绝离。这样的本处，是明还是无明？这样的本处，无明是边域还是非明分位？’ ‘如果这样，一法界心（one mind of the Dharma-realm）非百非背，千是。非中非中背天背天。演水的谈论应该停止，审虑的思量应该放下。这样的一心，是明还是无明？这样的一心，无明是边域还是非明分位？’ ‘三自一心摩诃衍法（Mahāyāna Dharma，大乘佛法），一不能一，假能入一。心不能心，假能入心。实际上没有‘我’这个名字，而立名为‘我’，也不是自己唱诵而契合于自己。如我立名而非真实的我，如自己唱诵而非真实的自己。玄妙又玄妙，遥远又遥远。’这样的殊胜之处，是明还是无明？
English
English version Dispelling darkness, wielding the Vajra to destroy delusion. The questioner said, 'I very much wish to hear.' Nāgārjuna Bodhisattva explains in the *Mahāyāna Treatise*: 'All sentient beings, from beginningless time, have inherent original enlightenment (buddha-nature), never abandoning it. Why then are there differences among sentient beings, some attaining Buddhahood earlier, some later, and some now? Some are diligent in practice, others are not; some are intelligent, others are dull. There are countless differences. All equally possess original enlightenment, yet they do not simultaneously aspire to practice until reaching unsurpassed enlightenment (anuttara-samyak-sambodhi)? This is because the strength of their inherent Buddha-nature differs, and the thickness of their ignorance (avidyā) and afflictions (kleśas) differs.' 'If it were like the beginning, that would not be correct. Why? Because the inherent Buddha-nature is perfectly endowed with merits like the sands of the Ganges, without increase or decrease. If it were like the end, that would also not be correct. Why? Because the meaning of cutting off at the first ground (bhūmi) cannot be established.' 'Thus, all these countless differences rely on ignorance for their sustenance. In the ultimate truth, they are irrelevant. If this is so, all practitioners, cutting off all evil and cultivating all good, transcending the ten grounds (daśa-bhūmi), reaching the unsurpassed ground, perfecting the three bodies (trikāya: dharmakāya, sambhogakāya, nirmāṇakāya) and possessing the four virtues (nitya, sukha, ātman, śubha), are such practitioners enlightened or ignorant? For such practitioners, is ignorance a division or a non-enlightened division?' 'If so, the pure original enlightenment, from beginningless time, does not rely on cultivation, nor does it depend on external power. Its inherent virtues are complete, and its original wisdom is fully possessed. It also transcends the four propositions (catuṣkoṭi) and is far from the five extremes (pañcānta). The words of nature cannot be natural, and the pure mind cannot be pure. Utterly detached, utterly detached. Is such a fundamental place enlightened or ignorant? In such a fundamental place, is ignorance a boundary or a non-enlightened division?' 'If so, the one mind of the Dharma-realm (Dharmadhātu) is neither a hundred nor against, a thousand is. Neither middle nor middle against heaven against heaven. The talk of flowing water should cease, and the measure of deliberation should be abandoned. Is such a one mind enlightened or ignorant? In such a one mind, is ignorance a boundary or a non-enlightened division?' 'The three self-one mind Mahāyāna Dharma, one cannot be one, but provisionally can enter one. Mind cannot be mind, but provisionally can enter mind. In reality, there is no name 'I', but it is established as 'I', and it is not self-proclaimed but in accordance with oneself. Just as I establish a name but it is not the real I, just as one obtains self-proclamation but it is not the real self. Mysterious and mysterious, distant and distant.' Is such a superior place enlightened or ignorant? --------------------------------------------------------------------------------
Chinese
无明。如是胜处无明边域非明分位。不二摩诃衍法唯是不二摩诃衍法。如是不二摩诃衍法为明无明。 喻曰。已上五重问答甚有深意。细心研核乃能诣极。一一深义不能染纸。审而思之。 又曰。何故不二摩诃衍法无因缘耶。是法极妙甚深独尊。离机根故。何故离机根。无机根故。何须建立。非建立故。是摩诃衍法诸佛所得耶。能得于诸佛。诸佛得不故。菩萨二乘一切异生亦复如是。性德圆满海是焉。所以者何。离机根故。离教说故。八种本法从因缘起。应于机故。顺于说故。何故应机。有机根故。如是八种法诸佛所得耶。诸佛所得。得于诸佛。不故。菩萨二乘一切异生亦复如是。修行种因海是焉。所以者何。有机根故。有教说故。又云。诸佛甚深广大义者。即是通总摄前所说门。所谓通摄三十三种本数法故。此义云何。言诸佛者即是不二摩诃衍法。所以者何。此不二法形于彼佛其德胜故。大本花严契经中作如是说。其圆圆海德诸佛胜。其一切佛不能成就圆圆海劣故。若尔何故分流花严契经中作如是说。卢舍那佛三种世间为其身心。三种世间摄法无余。彼佛身心亦复无有所不摄焉。卢遮那佛虽摄三世间。而摄不摄故。是故无过。 喻曰。所谓不二摩诃衍及圆圆海德诸佛者即是自性法身。是名秘密藏。 现代汉语译本 无明（avidyā，指对事物真相的迷惑和无知）。如此殊胜之处，无明所及的边域并非光明的领域。不二摩诃衍法（advaya-mahāyāna-dharma，指超越二元对立的大乘佛法）唯是不二摩诃衍法。如此，不二摩诃衍法即是光明与无明。 譬如说，以上五重问答，含义极其深刻。细心研究推敲，方能达到极致。每一个深刻的含义都难以用文字完全表达，需要仔细思考。 又问，为何不二摩诃衍法没有因缘（hetu-pratyaya，指事物产生的条件和关系）呢？此法极其精妙深奥，独一无二，因为它超越了根机（indriya，指众生的根器和能力）。为何超越根机？因为它没有根机。没有根机，又何须建立？因为它不是建立出来的。这摩诃衍法是诸佛（buddha，指觉悟者）所证得的吗？它能证得诸佛，诸佛却不能证得它。菩萨（bodhisattva，指追求觉悟的修行者）、二乘（声闻和缘觉）以及一切凡夫众生也是如此。自性功德圆满如大海，就在于此。为什么呢？因为它超越了根机，超越了教说。八种本法（指基于因缘而生的八种根本法则）从因缘而起，应和众生的根机，顺应教法的宣说。为何应和根机？因为有根机存在。如此，这八种法是诸佛所证得的吗？诸佛能够证得，却不能完全拥有。菩萨、二乘以及一切凡夫众生也是如此。修行种因如大海，就在于此。为什么呢？因为有根机存在，有教法宣说。 又说，诸佛甚深广大的意义，就是统摄前面所说的法门。所谓统摄三十三种本数法。此义如何解释？说诸佛，即是不二摩诃衍法。为什么呢？因为这不二之法，相对于诸佛，其功德更为殊胜。《大本华严契经》中如此说，其圆圆海的功德，诸佛更为殊胜，一切诸佛都不能成就圆圆海，因为他们相对来说较为逊色。如果这样，为何分流的《华严契经》中又如此说，卢舍那佛（Vairocana Buddha，指光明遍照的佛）以三种世间（指欲界、色界、无色界）为其身心，三种世间所摄之法无所遗余，彼佛的身心也无所不摄。卢舍那佛虽然统摄三世间，但有摄与不摄，所以没有过失。 譬如说，所谓不二摩诃衍以及圆圆海功德的诸佛，就是自性法身（svabhāva-dharmakāya，指佛的自性之身）。这就是所谓的秘密藏（guhya-kośa，指隐藏的深奥教义）。
English
English version Avidyā (ignorance). In such a supreme place, the realm of avidyā is not the realm of light. Advaya-mahāyāna-dharma (the non-dual Great Vehicle Dharma) is solely advaya-mahāyāna-dharma. Thus, advaya-mahāyāna-dharma is both light and avidyā. For example, the above fivefold questions and answers are profoundly meaningful. Careful study and deliberation are required to reach the ultimate understanding. Each profound meaning cannot be fully expressed in writing; it requires careful contemplation. Furthermore, why does advaya-mahāyāna-dharma have no hetu-pratyaya (causes and conditions)? This Dharma is extremely subtle, profound, and unique because it transcends the indriya (faculties). Why does it transcend the faculties? Because it has no faculties. Having no faculties, why establish it? Because it is not established. Is this Mahāyāna Dharma attained by the Buddhas (enlightened ones)? It can attain the Buddhas, but the Buddhas cannot attain it. Bodhisattvas (enlightenment-seekers), the Two Vehicles (Śrāvakas and Pratyekabuddhas), and all ordinary beings are also the same. The perfection of inherent virtue is like the ocean; this is why. Why? Because it transcends the faculties and transcends teachings. The eight fundamental dharmas arise from causes and conditions, corresponding to the faculties and conforming to teachings. Why do they correspond to the faculties? Because faculties exist. Thus, are these eight dharmas attained by the Buddhas? The Buddhas can attain them, but cannot fully possess them. Bodhisattvas, the Two Vehicles, and all ordinary beings are also the same. Cultivating the seeds of practice is like the ocean; this is why. Why? Because faculties exist, and teachings are taught. Moreover, the profound and vast meaning of the Buddhas is the comprehensive collection of the previously mentioned teachings, encompassing the thirty-three fundamental numerical dharmas. How is this meaning explained? Saying 'Buddhas' refers to advaya-mahāyāna-dharma. Why? Because this non-dual Dharma, in relation to the Buddhas, has superior virtue. The Mahā-vaipulya-buddhāvataṃsaka-sūtra (Flower Garland Sutra) states, 'Its perfect ocean of virtues surpasses the Buddhas; all Buddhas cannot achieve the perfect ocean because they are relatively inferior.' If so, why does the divergent Avataṃsaka-sūtra say that Vairocana Buddha (the Buddha of radiant light) takes the three realms (desire realm, form realm, formless realm) as his body and mind, and the dharmas encompassed by the three realms are without remainder, and his body and mind encompass everything? Although Vairocana Buddha encompasses the three realms, there is both encompassing and not encompassing, so there is no fault. For example, the so-called non-dual Mahāyāna and the Buddhas with the virtues of the perfect ocean are the svabhāva-dharmakāya (the self-nature body of the Buddha). This is called the guhya-kośa (secret treasury). --------------------------------------------------------------------------------
Chinese
亦名金刚顶大教王。等觉十地等不能见闻故得秘密号。具如金刚顶经说。 华严五教第一卷云。今将开释迦佛海印三昧一乘教义略作十门。初明建立一乘者。然此一乘教义分齐开为二门。一别教二同教。初中亦二。一是性海果分。当是不可说义。何以故。不与教相应故。即十佛自境界也。故地论云因分可说果分不可说者是也。二是缘起因分即普贤境界也。又中卷十玄缘起无碍法门义云。夫法界缘起乃自在无穷。今以要门略摄为二。一者明究竟果证义。即十佛自境界也。二者随缘约因辩教义。即普贤境界也。初义者圆融自在一即一切一切即一。不可说其状相耳。如花严经中究竟果分国土海及十佛自体融义等者即其事也。不论因陀罗及微细等。此当不可说义。何以故。不与教相应故。故地论云因分可说果分不可说者即其义也。问。义若如是何故经中乃说佛不思议品等果耶。答。此果义是约缘形对为成因故说此果。非据究竟自在果。所以然者为不思议法品等与因位同会而说故。知形对耳。又云。问。上言果分离缘不可说相但论因分者。何故十信终心即辩作佛得果法也。答。今言作佛者。但初从见闻已去。乃至第二生即成解行。解行终心因位穷满者。于第三生即得彼究竟自在圆融果矣。由此因体依果成故。但因位满者胜进 现代汉语译本 也称为金刚顶大教王。因为等觉十地（菩萨修行的十个阶段）的菩萨都不能完全理解和感知，所以被称为秘密。详细内容见《金刚顶经》。 《华严五教》第一卷说：现在将释迦佛海印三昧（一种甚深的禅定状态）的一乘教义（佛教的最高教义）略作十个方面的阐述。首先说明建立一乘的意义。这个一乘教义可以分为两个方面：一是别教，二是同教。在别教中又分为两个方面：一是性海果分（佛果的自性），这是不可说的，为什么呢？因为它不与言教相应，是十佛（指诸佛）的自身境界。所以《地论》说，因分（修因的阶段）可以言说，果分（证果的阶段）不可言说，就是这个意思。二是缘起因分（万法生起的因缘），这是普贤（象征菩萨的行愿）的境界。另外，《华严经》中卷的十玄缘起无碍法门义说：法界的缘起是自在无穷的，现在用简要的方法概括为两个方面：一是说明究竟果证的意义，这是十佛的自身境界；二是随顺因缘，依据因来辨明教义，这是普贤的境界。第一个方面，圆融自在，一即一切，一切即一，无法用语言描述它的状态。比如《华严经》中究竟果分的国土海以及十佛自体圆融的意义等，就是指这个。不论因陀罗网（帝释天的宫殿，比喻重重无尽）以及微细等，这都是不可说的，为什么呢？因为它不与言教相应。所以《地论》说，因分可以言说，果分不可言说，就是这个意思。 问：如果义理是这样，为什么经中还要说佛不思议品（佛的不可思议功德）等果呢？ 答：这种果义是依据因缘的相对关系而说的，是为了成就因的缘故而说这种果，不是依据究竟自在的果。之所以这样，是因为不思议法品等与因位（修行的阶段）一同阐述，所以知道是相对而言的。又说： 问：上面说果分离缘不可说相，只论因分，那么为什么十信（菩萨修行的十个信心阶段）终心（最后一个阶段）就说成佛得果法呢？ 答：现在所说的成佛，只是从见闻佛法开始，乃至第二生就能成就解行（理解和实践），解行终心因位圆满的人，在第三生就能得到究竟自在圆融的果。因为因体依赖果成就，所以因位圆满的人会更加精进。