English
English version: These are all dharma seals. What the World Honored One, the Tathagata, has attained, is what all Arhats and powerful Bodhisattvas were originally unable to attain; this is also a dharma seal. The World Honored One has two kinds of Tathagatagarbha, and emptiness also has two kinds of wisdom. These all explain the above dharma seals. From 'World Honored One' onwards, it explains the above two kinds of garbha. The empty Tathagatagarbha is because afflictions are dharmas that can be emptied, so it can be called the empty Tathagatagarbha. Afflictions are base and ugly, can be pointed out and abandoned, so it is said 'if separated'. Can be obtained and easily detached, so it is said 'if □'. Can be obtained and undergo change, so it is said 'if different'. Such dharmas have not yet pointed out their substance, so next it says 'all afflictions garbha'. From 'World Honored One' onwards, it explains Buddha-nature. The 'emptiness' mentioned earlier only says that there is no entanglement of those appearances, but the substance is extremely subtle existence, so from here onwards it speaks of the 'non-empty Tathagatagarbha'. 'Beyond countless sands', passing through countless kalpas, the substance cannot be severed and separated, so it is said 'not separated'. Constantly abiding and serene, not easily detached, so it is said 'not detached'. 'Not different' is unchangeable. Although it says 'not different' etc., it only refers to its state, so next it says 'inconceivable Buddha-dharma'. The above extensively explains the two garbhas, the matter is knowable. From 'World Honored One' onwards, harmonize them with emptiness-wisdom. These two emptiness-wisdoms, this garbha is the two emptinesses and two wisdoms. The great Sravakas who can believe in the Tathagata are the Sravakas of today who can believe. 'All Arhats' onwards, it explains that past Sravakas could not believe and understand. The emptiness-wisdom of Arhats and Pratyekabuddhas is because this is a dharma that can be emptied, so it is called emptiness-wisdom. Transforming the four inversions, eternal, joyful, self, pure, is to understand suffering, emptiness, impermanence. If so, it should be inverted understanding. But understanding is produced by teaching, so it is also called teaching covering. Therefore, 'all Arhats' onwards, still summarizes the previous third dharma seal, up to what the powerful Bodhisattvas originally attained. 'The extinction of all suffering is only attained by the Buddha', is summarized in Nirvana. Destroying all afflictions garbha, cultivating all paths to extinguish suffering, summarizes the ultimate of the Magga. World Honored One, these Four Noble Truths onwards, is the eleventh Truth chapter. The reason for this is that although the above explains the boundless Noble Truths, it does not point out its substance. Now it explains that suffering, accumulation, and the path are exhausted in the Vajra, what is called the boundless Nirvana is this. It can also be said that the above explanation of the meaning of emptiness is concealing the truth. --------------------------------------------------------------------------------
Chinese
而未别其体。今明苦集道谛是能覆灭谛是所覆之理也。然住灭道体无别状。何故但言一谛。欲明往昔说道为无常苦空名通能覆昔日说灭不说为无常苦空名不滥能覆故。论一谛亦可上章处处言菩提智所断道谛名章事在可解灭谛难知故。今但言一谛也。三是无常一是常以下。若分段解义者。至苦灭谛以来是一谛章自下明一依也。若不尔者此文非则双非是则。并是不可取别。但解一谛竟下言是常。是依者即以安稳二字怗之。便成安稳一依文句无多殊别也。 从是灭谛以下第十二章。所以来者。上明如来藏一住谛常住时情意谓为即身中有之故。此明是颠倒真实。亦可退理之解名为颠倒。称理生知目曰真实。颠倒真实合为一章故。名颠倒真实也。是灭谛者还举上章开于此章也。过一切众生心所缘者。欲明常住灭谛妙绝玄境故。言过一切众生也。时众谓为声闻能解故。言亦非二乘智惠境界也。譬如生盲者与凡夫为譬欲明生盲之不睹青黄凡夫不见灭谛也。七日婴儿不见日轮者。喻声闻欲明婴儿有目不见日轮。二乘有惠不观灭谛下合喻。言苦灭谛者。合色及以日轮。非凡夫心识缘者合生盲。亦非二乘智惠境界者合婴儿也。上虽言凡夫如生盲不释所以下。明二见颠倒故耳。此二是章门。一切罗汉是则清净者。释如婴儿所以亦作章门 现代汉语译本 而没有区分它们的体性。现在说明苦、集、道谛是能覆盖的，灭谛是所覆盖的道理。然而，安住于灭、道二谛，其体性没有差别。为什么只说一个谛呢？这是为了说明往昔所说的道，以无常、苦、空为名，普遍能覆盖；昔日所说的灭，不说为无常、苦、空，名称不混滥，也能覆盖。说一个谛，也可以对应上文处处所说的菩提智所断的道谛，名称的事理容易理解，而灭谛难以理解，所以现在只说一个谛。‘三是无常，一是常’以下，如果分段解释意义，到苦、灭谛以来是一个谛的章节，从下面开始说明一个依靠。如果不是这样，这段文字就不是双重否定，而是双重肯定，不可取舍。只是解释了一个谛，下面说‘是常，是依’，就用‘安稳’二字来贴合它，就成为‘安稳一依’，文句没有多少差别。 从‘是灭谛’以下是第十二章。之所以这样安排，是因为上面说明如来藏（Tathagatagarbha，如来法身的藏处）安住于一个谛，常住时，人们情意上认为就在自身之中。因此这里说明这是颠倒的真实。也可以从退理的角度来解释，称之为颠倒；符合真理而生起的智慧，称之为真实。颠倒和真实合为一个章节，所以名为颠倒真实。‘是灭谛者’，还是举出上文来开启这一章节。‘过一切众生心所缘者’，想要说明常住的灭谛，精妙绝伦，超越玄妙的境界，所以说‘过一切众生’。当时大众认为声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）能够理解，所以说‘亦非二乘智惠境界’。‘譬如生盲者’，用生来就瞎眼的人与凡夫（Pṛthagjana，指未开悟的普通人）作比喻，想要说明生盲之人不能看见青黄颜色，凡夫不能看见灭谛。‘七日婴儿不见日轮者’，比喻声闻，想要说明婴儿有眼睛却不能看见太阳，二乘（Śrāvakayāna and Pratyekabuddhayāna，声闻乘和缘觉乘）有智慧却不能观察灭谛。下面合起来比喻，说‘苦灭谛者’，合色和太阳；‘非凡夫心识缘者’，合生盲；‘亦非二乘智惠境界者’，合婴儿。上面虽然说凡夫如生盲，却没有解释原因，下面说明是因为二见颠倒的缘故。这二是章节的门径。‘一切罗汉是则清净者’，解释如婴儿的原因，也作为章节的门径。
English
English version and without distinguishing their natures. Now, it is explained that the suffering, accumulation, and path truths are what can cover, and the cessation truth is the principle of what is covered. However, abiding in the cessation and path truths, their natures are not different. Why is only one truth mentioned? This is to explain that the path spoken of in the past, named as impermanent, suffering, and empty, can universally cover; the cessation spoken of in the past, not named as impermanent, suffering, and empty, its name is not confused, and it can also cover. Speaking of one truth can also correspond to the path truth severed by Bodhi wisdom (Bodhi-jñāna, the wisdom of enlightenment) mentioned everywhere in the previous text. The matter of names and principles is easy to understand, but the cessation truth is difficult to understand, so now only one truth is mentioned. 'Three are impermanent, one is permanent' and below, if the meaning is explained in sections, the chapter on one truth extends to the suffering and cessation truths, and from below, one reliance is explained. If not, this text is not a double negative, but a double positive, which is unacceptable. Only one truth is explained, and below it says 'is permanent, is reliance,' then use the words 'peaceful and secure' to attach to it, and it becomes 'peaceful and secure one reliance,' and the wording is not much different. From 'This is the cessation truth' onwards is the twelfth chapter. The reason for this arrangement is that the above explains that when the Tathagatagarbha (Tathāgatagarbha, the womb of the Thus Come One) abides in one truth and is permanent, people intentionally think that it is within themselves. Therefore, this explains that this is inverted reality. It can also be explained from the perspective of retreating from the principle, which is called inversion; the wisdom that arises in accordance with the truth is called reality. Inversion and reality are combined into one chapter, so it is called inverted reality. 'This is the cessation truth,' still brings up the previous text to open this chapter. 'Beyond the reach of all beings' minds,' wants to explain that the permanent cessation truth is exquisitely wonderful, surpassing the realm of mystery, so it says 'beyond all beings.' At that time, the assembly thought that the Śrāvakas (Śrāvaka, a hearer of the Buddha's teachings) could understand, so it says 'also not the realm of the wisdom of the Two Vehicles.' 'Like a person born blind,' uses a person born blind as a metaphor for ordinary people (Pṛthagjana, ordinary people who have not attained enlightenment), wanting to explain that a person born blind cannot see blue and yellow colors, and ordinary people cannot see the cessation truth. 'A seven-day-old infant cannot see the sun,' is a metaphor for Śrāvakas, wanting to explain that an infant has eyes but cannot see the sun, and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) have wisdom but cannot observe the cessation truth. Below, it combines the metaphors, saying 'the suffering and cessation truths,' combines color and the sun; 'not reached by the minds of ordinary people,' combines the person born blind; 'also not the realm of the wisdom of the Two Vehicles,' combines the infant. Although it was said above that ordinary people are like the person born blind, it did not explain the reason, and below it explains that it is because of the inversion of the two views. These two are the gateways to the chapter. 'All Arhats are pure,' explains the reason for being like an infant, and also serves as the gateway to the chapter. --------------------------------------------------------------------------------
Chinese
也。边见以下释第一章门。上言凡夫二见者。一是常见二者断见。此二差违中道名之为遍。自下三周明断常。第一明神我上起断常二。下界起断。上界起常。亦可身上起断常亦可涅槃。上起常第三色上计断心上计常。凡夫于五受阴我见妄相计着生二见者。于五阴之中生忘想之心执有神我。若离阴计者名为常见。即阴计者作断见故。言忘相生二见。是名边见者。总结其体也。所谓以下别见形二见名也。是诸行无常以下。第二起见六道诸行所得之身生灭无常。谓为毕竟不续故起断见也。见涅槃常是常见者。欲明计上界之身以为涅槃毕竟不灭者此是常见者。非正见以忘相之心作如是见也。于身诸根以下第三也。于其五根不能分别。现法见坏于有者。于三有相续更生义边不见故起断也。于心相续灭边愚闇故。不知刹那迁谢故起常见也。此明心上计常。此忘想见者。总举三处断常故言此忘想见也。于彼义者。此三见于彼灭谛义若过若不及者。断见名过常见曰不及。所以然者。未来必有常果之理断见谓为舍此身已永无相续。若尔滂于常果。是故三处断见皆名为过。夫常要当或尽善满金刚心。彼湛然不灭。常见之人即于此身以为神我不迁。不待金刚心后故言不及也。从颠倒以下。释前第二章门。于五受阴无常之中生于常相。生死八苦 现代汉语译本 也。边见以下解释第一章门。上面说凡夫的两种见解是：一是常见，二是断见。这两种见解违背了中道，称为边见。下面三周阐明断见和常见。第一周阐明从神我和合而生起的断见和常见。下界生起断见，上界生起常见。也可以说身上生起断见和常见，也可以说涅槃上生起常见。第三周阐明从色蕴上计度断见，从心蕴上计度常见。凡夫对于五受阴的我见妄想，执着而生起两种见解：在五阴之中生起妄想之心，执着有神我。如果离开五阴来计度，就称为常见；执着五阴，就认为是断见。说妄想生起两种见解，这就是边见的总体。 所谓以下分别说明两种见解的名称。‘是诸行无常’以下，第二周生起见解。六道诸行所得之身，生灭无常，认为是毕竟断灭不相续，因此生起断见。‘见涅槃常是常见者’，想要说明计度上界之身为涅槃，毕竟不灭，这是常见。这不是正见，而是以妄想之心作这样的见解。 ‘于身诸根以下’是第三周。对于五根不能分别，认为现法见坏于有，对于三有相续更生的意义方面看不见，因此生起断见。对于心相续灭的方面愚昧无知，不知道刹那迁谢，因此生起常见。这是说明在心上计度常见。这些妄想见解，总括了三处的断见和常见，所以说这些是妄想见解。 ‘于彼义者’，这三种见解对于灭谛的意义，如果过分或不及，断见就称为过分，常见就称为不及。之所以这样说，是因为未来必定有常果的道理，断见认为是舍弃此身之后就永远没有相续。如果是这样，就违背了常果。所以三处的断见都称为过分。常要达到或者穷尽善，圆满金刚心，那湛然不灭。常见之人就在此身认为是神我，不会迁变，不等待金刚心之后，所以说不及。 ‘从颠倒以下’，解释前面第二章门。在五受阴无常之中生起常相，生死八苦。