English
English version: The speaker relies on thoughts and the illusory realms that are originally enjoyed, just as one dreams based on realms. An enlightened person knows that the illusory realms relied upon are unreal, and thus enlightenment arises. O Mahamati, clinging to the speaker arises from thoughts and what has been heard and done originally. O Mahamati, the speaker from beginningless time arises from clinging to the seeds of playful afflictions and their habitual tendencies since beginningless time. The *Samadhi Sutra* says this: Shariputra said, 'All dharmas are words and texts, and the appearance of words and texts is not the true meaning; the true meaning is unspeakable.' Now, why does the Tathagata preach the Dharma? The Buddha said, 'I preach the Dharma because you sentient beings are in a state of being born and speaking, so I speak the unspeakable, and therefore I speak. What I speak is meaning-speech, not word-speech; what sentient beings speak is word-speech, not meaning-speech. Speech that is not meaning-speech is all empty and nonexistent. Empty and nonexistent words cannot express the true meaning. Those who do not speak the true meaning are all lying.' If it is meaning-speech, then it is real and empty, empty and real, not falling into duality, being in the middle without clinging to the middle. The Dharma that does not cling to the middle is free from the three characteristics and cannot be found anywhere. Speaking according to suchness, therefore it is so. Among these five kinds of speech, the first four are false, so they cannot discuss the truth. The last one is truthful, so it can discuss the truth. Ashvaghosa Bodhisattva, based on the first four, says this: Separated from the aspect of speech, the mind-measure has ten kinds. What are the ten? First is the eye-consciousness mind, second is the ear-consciousness mind, third is the nose-consciousness mind, fourth is the tongue-consciousness mind, fifth is the body-consciousness mind, sixth is the mind-consciousness, seventh is the manas-vijnana (manas-vijnana, mind consciousness), eighth is the alaya-vijnana (alaya-vijnana, storehouse consciousness), ninth is the more-one consciousness, and tenth is the one-one consciousness. Among these ten minds, the first nine cannot be related to the truth, and the last one can be related to the truth as an object. Now, based on the first nine, it is said: Separated from the aspect of mind-relation. The metaphor says: The meaning of separation and non-separation of language, mind-measure, etc., is clearly stated in this treatise. The wise men of the exoteric teachings explain in detail and dispel confusion. The *Vajrasekhara Bodhicitta Treatise* says: After the Buddhas and Bodhisattvas made this vow on the causal ground in the past, they took the samadhi (samadhi, concentration) of the supreme meaning of conduct and vows as precepts, and never forgot it until they became Buddhas. Only in the mantra (mantra, incantation) Dharma can one become a Buddha in this very life, so the samadhi Dharma is spoken, which is lacking and not recorded in other teachings. The metaphor says: The author of this treatise is Nagarjuna (Nagarjuna). --------------------------------------------------------------------------------
Chinese
大圣所造千部论中密藏肝心论也。是故显密二教差别浅深。及成佛迟速胜劣皆说此中。谓诸教者他受用身及变化身等所说诸显教也。是说三摩地法者。自性法身所说秘密真言三摩地门是也。所谓金刚顶十万颂经等是也。 辨显密二教论卷上 辨显密二教论卷下 六波罗蜜经云。 法宝自性恒清净 诸佛世尊如是说 客尘烦恼之所覆 如云能翳日光明 无垢法宝众缘备 常乐我净悉圆满 法性清净云何求 无分别智而能证 第一法宝即是摩诃般若解脱法身。第二法宝谓戒定智慧诸妙功德。所谓三十七菩提分法。乃至以修此法而能证彼清净法身。第三法宝者所谓过去无量诸佛所说正法及我今所说。所谓八万四千诸妙法蕴。乃至调伏纯熟有缘众生。而令阿难陀等诸大弟子一闻于耳皆悉忆持。摄为五分。一素呾缆。二毗奈耶。三阿毗达磨。四般若波罗蜜多。五陀罗尼门。此五种藏教化有情。随所应度而为说之。若彼有情乐处山林常居闲寂修静虑者。而为彼说素呾缆藏。若彼有情乐习威仪护持正法。一味和合令得久住。而为彼说毗奈耶藏。若彼有情乐说正法分别性相。循环研核究竟甚深。而为彼说阿毗达磨藏。若彼有情乐习大乘真实智慧离于我法执着分别。而为彼说 现代汉语译本： 大圣（指伟大的圣者，通常指佛或菩萨）所造的千部论著中，这部《密藏肝心论》是核心。因此，显教和密教的差别、深浅，以及成佛的迟速、优劣，都在这部论中说明。所谓的诸教，是指他受用身（Sambhogakāya）及变化身（Nirmāṇakāya）等所说的各种显教。而所说的三摩地法，是指自性法身（Svabhāvakakāya）所说的秘密真言三摩地门，例如《金刚顶十万颂经》等。 《辨显密二教论》卷上 《辨显密二教论》卷下 《六波罗蜜经》中说： ‘法宝的自性恒常清净，诸佛世尊都是这样说的。' ‘客尘烦恼覆盖着它，就像云能遮蔽太阳的光明。' ‘无垢的法宝具备各种因缘，常乐我净完全圆满。' ‘法性清净，如何才能求得？要用无分别智才能证得。’ 第一法宝就是摩诃般若（Mahā-prajñā）解脱法身（Mukti-dharmakāya）。第二法宝是指戒、定、智慧等各种妙功德，也就是三十七菩提分法。通过修习这些法，就能证得清净法身。第三法宝是指过去无量诸佛所说的正法，以及我现在所说的，也就是八万四千种妙法蕴。用来调伏、成熟有缘的众生，使阿难陀（Ānanda）等诸大弟子一听就能全部忆持。这些法可以归纳为五分：一、素呾缆（Sūtra，经）；二、毗奈耶（Vinaya，律）；三、阿毗达磨（Abhidharma，论）；四、般若波罗蜜多（Prajñāpāramitā，般若波罗蜜）；五、陀罗尼门（Dhāraṇī，总持）。这五种藏教化有情，根据他们应被度化的方式而为他们宣说。如果那些有情喜欢住在山林，常居闲寂之处修习静虑，就为他们宣说素呾缆藏。如果那些有情喜欢学习威仪，护持正法，一心和合以使正法长久住世，就为他们宣说毗奈耶藏。如果那些有情喜欢宣说正法，分别性相，循环研核，探究甚深之处，就为他们宣说阿毗达磨藏。如果那些有情喜欢学习大乘真实智慧，远离对我和法的执着分别，就为他们宣说
English
English version: Among the thousands of treatises composed by the Great Sage (referring to a great saint, usually a Buddha or Bodhisattva), this 'Essence of the Secret Treasury' is the core. Therefore, the differences and depths between the Exoteric and Esoteric teachings, as well as the speed and superiority of attaining Buddhahood, are all explained in this treatise. The so-called teachings refer to the various Exoteric teachings spoken by the Sambhogakāya (Enjoyment Body) and Nirmāṇakāya (Transformation Body), etc. The Samādhi Dharma mentioned refers to the secret mantra Samādhi gate spoken by the Svabhāvakakāya (Essence Body), such as the 'Vajrasekhara Ten Thousand Verse Sutra', etc. 'Distinguishing the Exoteric and Esoteric Teachings' - Volume 1 'Distinguishing the Exoteric and Esoteric Teachings' - Volume 2 The 'Six Pāramitā Sutra' says: 'The Dharma Jewel's nature is eternally pure, as all Buddhas and World-Honored Ones have said.' 'It is covered by the defilements of adventitious dust, just as clouds can obscure the sun's light.' 'The immaculate Dharma Jewel possesses all conditions, and is complete with eternity, bliss, self, and purity.' 'How can one seek the purity of Dharma-nature? It can only be realized through non-discriminating wisdom.' The first Dharma Jewel is the Mahā-prajñā (Great Wisdom) Mukti-dharmakāya (Liberation Body). The second Dharma Jewel refers to the various wonderful merits such as precepts, concentration, and wisdom, which are the thirty-seven limbs of enlightenment. By practicing these Dharmas, one can realize the pure Dharmakāya. The third Dharma Jewel refers to the correct Dharma spoken by countless Buddhas in the past, as well as what I am speaking now, which are the eighty-four thousand wonderful Dharma aggregates. These are used to tame and mature sentient beings with affinity, so that great disciples such as Ānanda (Joy) can remember everything they hear. These Dharmas can be summarized into five divisions: 1. Sūtra (Discourses); 2. Vinaya (Discipline); 3. Abhidharma (Higher Knowledge); 4. Prajñāpāramitā (Perfection of Wisdom); 5. Dhāraṇī (Incantations). These five collections teach sentient beings, speaking to them according to how they should be liberated. If those sentient beings like to live in the mountains, often residing in quiet places to practice meditation, then the Sūtra collection is spoken to them. If those sentient beings like to learn deportment, protect the correct Dharma, and be united in harmony so that it may abide for a long time, then the Vinaya collection is spoken to them. If those sentient beings like to speak about the correct Dharma, distinguish characteristics and appearances, repeatedly examine and investigate, and explore profound depths, then the Abhidharma collection is spoken to them. If those sentient beings like to learn the true wisdom of the Mahayana, and be free from attachment and discrimination towards self and Dharma, then --------------------------------------------------------------------------------
Chinese
般若波罗蜜多藏。若彼有情不能受持契经调伏对法般若。或复有情造诸恶业四重八重五无间罪谤方等经一阐提等种种重罪使得销灭。速疾解脱顿悟涅槃。而为彼说诸陀罗尼藏。此五法藏譬如乳酪生苏熟苏及妙醍醐。契经如乳调伏如酪。对法教者如彼生苏。大乘般若犹如熟苏。总持门者譬如醍醐。醍醐之味乳酪苏中微妙第一。能除诸病令诸有情身心安乐。总持门者契经等中最为第一。能除重罪令诸众生解脱生死速证涅槃安乐法身。复次慈氏我灭度后。令阿难陀受持所说素呾缆藏。其邬波离受持所说毗奈耶藏。迦多衍那受持所说阿毗达磨藏。曼殊室利菩萨受持所说大乘般若波罗蜜多。其金刚手菩萨受持所说甚深微妙诸总持门。 喻曰。今依斯经文。佛以五味配当五藏。总持称醍醐四味譬四藏。振旦人师等。争盗醍醐各名自宗。若鉴斯经则掩耳之智不待剖割。 楞伽经云。我乘内证智。妄觉非境界。如来灭世后。谁持为我说。如来灭度后。未来当有人。大慧汝谛听。有人持我法。于南大国中。有大德比丘。名龙树菩萨。能破有无见。为人说我乘。大乘无上法。 喻曰。言我乘内证智者。是则示真言秘密藏。如来明记若人说通。有智之人不须狐疑。 楞伽第二又云。复次大惠法佛报佛说。一切法自相同相故。 现代汉语译本：般若波罗蜜多藏（Prajnaparamita-藏，般若波罗蜜多的宝藏）。如果那些众生不能受持契经（Sutra，佛经）、调伏（Vinaya，戒律）、对法（Abhidharma，论藏）和般若（Prajna，智慧），或者有众生造作各种恶业，如四重罪、八重罪、五无间罪，诽谤方等经（Vaipulya Sutra，大乘经典），成为一阐提（Icchantika，断善根者）等各种重罪，（通过受持陀罗尼藏）可以使这些罪业消灭，迅速解脱，顿悟涅槃（Nirvana，寂灭）。因此，为他们宣说诸陀罗尼藏（Dharani-藏，总持的宝藏）。这五法藏譬如乳、酪、生苏、熟苏以及妙醍醐。契经如乳，调伏如酪，对法教者如彼生苏，大乘般若犹如熟苏，总持门者譬如醍醐。醍醐的味道在乳、酪、苏中最为微妙第一，能够去除各种疾病，使众生的身心安乐。总持门在契经等中最为第一，能够去除重罪，使众生解脱生死，迅速证得涅槃安乐法身（Dharmakaya，法身）。 再次，慈氏（Maitreya，弥勒菩萨），我灭度后，让阿难陀（Ananda，阿难）受持我所说的素呾缆藏（Sutramta-藏，经藏），让邬波离（Upali，优波离）受持我所说的毗奈耶藏（Vinaya-藏，律藏），迦多衍那（Katyayana，迦旃延）受持我所说的阿毗达磨藏（Abhidharma-藏，论藏），曼殊室利菩萨（Manjusri，文殊菩萨）受持我所说的大乘般若波罗蜜多（Mahaprajnaparamita，大乘般若波罗蜜多），金刚手菩萨（Vajrapani，金刚手菩萨）受持我所说的甚深微妙诸总持门。 比喻说，现在依据这部经文，佛用五味来比配五藏，总持称为醍醐，四味譬喻四藏。震旦（China，中国）的人师等，争夺醍醐，各自称自己的宗派是醍醐。如果鉴别这部经，那么掩耳盗铃的智慧就不需要剖析了。 《楞伽经》（Lankavatara Sutra）说：‘我乘内证智，妄觉非境界。如来灭世后，谁持为我说？如来灭度后，未来当有人。大慧（Mahamati，大慧菩萨）汝谛听，有人持我法。于南大国中，有大德比丘，名龙树菩萨（Nagarjuna，龙树菩萨），能破有无见，为人说我乘，大乘无上法。’ 比喻说，‘我乘内证智’，这是显示真言秘密藏。如来明确记述了如果有人说通，有智慧的人不需要狐疑。 《楞伽经》第二卷又说：‘复次，大慧，法佛报佛说，一切法自相同相故。’