English
English version Also. The following explanation of 'Side Views' is from the first chapter. It states that ordinary people have two views: one is the 'Eternalist View' (常见, chángjiàn), and the other is the 'Annihilationist View' (断见, duànjiàn). These two views deviate from the Middle Way (中道, zhōngdào) and are called 'Side Views' (边见, biānjiàn). The following three sections clarify annihilationism and eternalism. The first clarifies annihilationism and eternalism arising from the self (神我, shénwǒ). Annihilationism arises in the lower realms, and eternalism arises in the upper realms. It can also be said that annihilationism and eternalism arise in the body, and eternalism arises in Nirvana (涅槃, nièpán). The third clarifies that annihilationism is based on form (色, sè), and eternalism is based on mind (心, xīn). Ordinary people, due to their deluded attachment to the five aggregates (五受阴, wǔ shòu yīn) of perception, imagine and cling to a self. If they speculate apart from the aggregates, it is called eternalism; clinging to the aggregates is considered annihilationism. Saying that delusion gives rise to two views, this is the essence of 'Side Views'. The following explains the names of the two views separately. 'All conditioned things are impermanent' (是诸行无常, shì zhū xíng wúcháng) and below, the second section gives rise to views. The body obtained through the practices of the six realms (六道, liùdào) is impermanent, arising and ceasing, and is considered to be completely annihilated and not continuing, thus giving rise to annihilationism. 'Seeing Nirvana as permanent is eternalism' (见涅槃常是常见者, jiàn nièpán cháng shì chángjiàn zhě), wanting to explain that considering the body of the upper realm as Nirvana, ultimately not ceasing, this is eternalism. This is not the correct view, but rather such a view is made with a deluded mind. 'Regarding the body and its faculties below' is the third section. Unable to distinguish the five faculties, believing that the present dharma is destroyed in existence, not seeing the meaning of the continued rebirth of the three realms (三有, sān yǒu), thus giving rise to annihilationism. Being ignorant of the cessation of the mind's continuity, not knowing the momentary changes, thus giving rise to eternalism. This explains that eternalism is based on the mind. These deluded views encompass annihilationism and eternalism in three places, so it is said that these are deluded views. 'Regarding that meaning', these three views, regarding the meaning of cessation (灭谛, mièdì), if they are excessive or insufficient, annihilationism is called excessive, and eternalism is called insufficient. The reason for this is that there is certainly a principle of permanent fruit in the future, and annihilationism believes that after abandoning this body, there will be no continuation forever. If this is the case, it goes against the permanent fruit. Therefore, annihilationism in all three places is called excessive. Permanence must reach or exhaust goodness, fulfilling the diamond mind (金刚心, jīngāng xīn), which is serenely unceasing. People with eternalist views consider this body to be the self, not changing, not waiting for the diamond mind, so it is said to be insufficient. 'From reversal and below', explains the second chapter above. In the impermanence of the five aggregates of perception, the appearance of permanence arises, as well as the eight sufferings of birth and death (生死八苦, shēngsǐ bā kǔ). --------------------------------------------------------------------------------
Chinese
之中而生乐相。虚假阴无真实我而生我相。烦恼不净相故名颠倒。一切阿罗汉以下。释上第三章门。罗汉辟支三界或亡形于凡夫故名清净。于彼灭谛非其所知也。于一切智境界者。应身是真智境界也。及如来法身本所不见者。存彼丈六之佛谓为王宫始生双林实灭故云本所不见也。上来至此解其颠倒自下次论真实也。或有众生者性地菩萨也。信佛语故者顺丈六佛教也。起常相我乐净相者。于彼法身之上生如此解。此人解心当理故名正见非颠倒也。何以故释何以于彼法身生此常乐净相非颠倒也。下言如来法身是常乐我净事究竟。于常我乐净上如理而知不违其旨故名正也。于佛法身起正见者。必能绍继圣踪故云真子。解常未满故云得余财也。世尊净智以下。此文何以更来。上文道或有众生性地菩萨起常乐净相名曰正见。是佛真子时众谓为小乘性地亦是真子故。此中言罗汉净智。犹尚不知何况小乘性地也。亦可上明颠倒众生不能得知时众谓为小乘性地。是真实便能得解故。从此以下明罗汉净智尚自不知何说性地而能得解也。净智者罗汉尽无生智居宗干极故。言智波罗蜜也。此净智常三界或亡故名为净。此净智于彼灭谛尚非境界。何说小乘性地四依能得解也。何以故以下。释何以净智不知便使四依智亦不知也。自下以上说下。三 乘初乐者无想行也。不愚于法者罗汉人也。此二胜解于彼灭谛当得觉当时者。当来之世乃能觉未来之世。乃能得现在实。若夜由世尊为彼故说四能者。上明无相行中胜人不能得知。为彼小乘性地人得无相解故。世尊说四依法。若尔者无想行是胜。乃至罗汉当不知何说性地。依四谛生解者而能得知也。下正四依所在乃至出一依之名故言世尊。此四依者是世间法也。一依者一切依上世间上上者。欲明从其性地乃至十住应身。皆能与物作依。今此灭谛超过如是一切依上金刚之心是世间之上。今明灭谛在金刚心后故。言出世间。上上所谓灭谛也。 世尊生死者依如来藏以已下。第十三章。所以来者。上明众生颠倒真实时情谓理可染污颠倒于理。今明如来藏体性光洁在于累外自性清净也。亦可前明违理诸解名曰颠倒想理生知故名真实。今明此之善恶所以不断者依如来藏故。是以次颠倒真实后明自性清净也。世尊生死依如来藏者。应言生死相续。何故不断者以如来藏也 若无如来藏者。一生一死便尽一化以有成佛之理故。相续不断故云生死者依如来藏也。就此章中可有三段明义。初明生死善恶依如来藏。第三从如来藏者以下。正明自性清净心隐覆。亦可言如来藏不为烦恼所染。第三从说是难解之法以下明如来述成也。就初段 现代汉语译本：乘初禅乐者是无想行（指修习无想定）。不愚于法者是阿罗汉（指证得阿罗汉果位的人）。这两种殊胜的解脱，对于涅槃寂灭之谛，应当觉悟。当时能觉悟，当来之世才能觉悟未来之世，才能证得现在的真实。如果夜晚世尊为了他们而说四依法，上面说明无相行中的殊胜之人不能得知，为了那些小乘根性的人得到无相解脱的缘故，世尊才说四依法。如果这样，无想行是殊胜的，乃至阿罗汉都不知道说什么根性之地，依靠四谛而生起理解的人才能得知。下面正式说明四依所在，乃至说出一个依的名字，所以说世尊。这四依是世间法。一个依是一切依之上，世间之上上者。想要说明从其根性之地乃至十住位的应化身，都能给事物作为依靠。现在这个涅槃寂灭之谛超过这样的一切依靠，金刚之心是世间之上。现在说明涅槃寂灭之谛在金刚心之后，所以说是出世间。上上所说的就是涅槃寂灭之谛。 世尊，生死是依靠如来藏（Tathagatagarbha，如来法身所藏之处）以下，第十三章。之所以这样安排，是因为上面说明众生颠倒，真实之时情执认为道理可以被染污，颠倒了真理。现在说明如来藏的体性光明洁净，处于尘累之外，自性清净。也可以说，前面说明违背真理的各种理解叫做颠倒，想念真理而生起知见，所以叫做真实。现在说明这些善恶之所以不断绝，是依靠如来藏的缘故。因此在颠倒真实之后说明自性清净。世尊，生死依靠如来藏，应该说生死相续不断。为什么不断绝呢？因为有如来藏。如果没有如来藏，一生一死就结束了，一化就没有成佛的道理了。因为相续不断，所以说生死是依靠如来藏。在这一章中可以分为三段来阐明意义。首先说明生死善恶依靠如来藏。第二段从‘如来藏者’以下，正式说明自性清净心被隐覆。也可以说如来藏不被烦恼所染。第三段从‘说是难解之法’以下，说明如来述说成就。就第一段来说。
English
English version: 'The joy of the first dhyana is the practice of non-perception (referring to the practice of the non-perception samadhi). One who is not ignorant of the Dharma is an Arhat (referring to one who has attained the Arhat fruit). These two supreme liberations, regarding the truth of Nirvana, should be awakened to. At that time, one can awaken, and in the future, one can awaken to the future, and then one can attain the present reality. If at night the World-Honored One spoke the Four Reliances for them, the above explanation is that the superior person in the practice of non-perception cannot know, and for the sake of those of the Small Vehicle nature to attain non-perception liberation, the World-Honored One spoke the Four Reliances. If so, the practice of non-perception is superior, and even the Arhat does not know what to say about the nature ground, and one who relies on the Four Noble Truths to generate understanding can know. Below is the formal explanation of the location of the Four Reliances, and even the name of one reliance is mentioned, so it is said that the World-Honored One. These Four Reliances are worldly dharmas. One reliance is above all reliances, above the world. Wanting to explain that from its nature ground to the manifested body of the Ten Dwellings, it can give things as reliance. Now this truth of Nirvana surpasses all such reliances, and the Vajra mind is above the world. Now explaining that the truth of Nirvana is after the Vajra mind, so it is said to be transcendent. What is said to be above is the truth of Nirvana.' 'World-Honored One, birth and death rely on the Tathagatagarbha (Tathagatagarbha, the place where the Dharma body of the Tathagata is stored) below, Chapter Thirteen. The reason for this arrangement is that the above explains that sentient beings are inverted, and at the time of reality, emotional attachments believe that reason can be contaminated, inverting the truth. Now explaining that the nature of the Tathagatagarbha is bright and clean, outside of the accumulation of defilements, and its self-nature is pure. It can also be said that the various understandings that violate the truth mentioned earlier are called inversion, and generating knowledge by thinking of the truth is called reality. Now explaining that the reason why these good and evil are not cut off is because they rely on the Tathagatagarbha. Therefore, after inverting reality, the self-nature purity is explained. World-Honored One, birth and death rely on the Tathagatagarbha, it should be said that birth and death continue without interruption. Why is it not cut off? Because there is the Tathagatagarbha. If there is no Tathagatagarbha, one life and one death would end, and one transformation would not have the reason to become a Buddha. Because it continues without interruption, it is said that birth and death rely on the Tathagatagarbha. In this chapter, it can be divided into three sections to clarify the meaning. First, explain that birth, death, good, and evil rely on the Tathagatagarbha. The second section, from 'Tathagatagarbha' below, formally explains that the self-nature pure mind is hidden. It can also be said that the Tathagatagarbha is not contaminated by afflictions. The third section, from 'Saying this is a difficult to understand Dharma' below, explains that the Tathagata narrates the accomplishment. As for the first section.' --------------------------------------------------------------------------------
Chinese
中亦有三文。一明生死依如来藏。第二从世尊若无如来藏以下明善恶依如来藏。第三从世尊如来藏者非我以下明释异不同外道也。以如来藏故说本际不可知者。正以如来藏在金刚心后故。众生不能现在辨用。是以众生体不自固念念生死。如是过去无边未来无极故。言本际不可知也。世尊有如来藏故说生死者。由有如来藏在当众生现未克故。有众多生死。此言当理故言善说。自下解生死。第二明如来藏。第三以生死依如来藏生死者此中明前身死。今身生次第不受根起诸受者。此五阴从业禀得故名诸受。五阴败丧故名没。次第者解今身生。次第不受根起者。今身在于过形之于后故云次第不从。前身隔形业而得故云不受根起。是名生死者今身也。世尊生死者此二法是如来藏者。此生死二法是依如来藏也。世间言说故有死有生以下。明今身死未来生得故。三世明生死。欲明三世相续故本际不可知。今身死者是诸根坏。后身生者是新诸根起故。言死者诸根坏。生者新诸根起也。非如来藏。非如来藏有死有生者。欲明如来藏常住体无代谢也。是故有如来藏常住故。是依者与生死作依也。持者持生死相续不散也。建立者不合断也。世尊不离者。藏体常住不可断离也。不脱者不易脱也。不异者不可变易也。如此之法何者是下言不思议佛 现代汉语译本： 其中也有三段文字。第一段阐明生死依于如来藏（Tathagatagarbha，如来所藏的清净自性）。第二段从‘世尊，若无如来藏’以下，阐明善恶依于如来藏。第三段从‘世尊，如来藏者非我’以下，阐明如来藏与外道的不同。因为有如来藏的缘故，才说本际（Purvakoti，根本的边际，指最初的开始）不可知。正是因为如来藏在金刚心（Vajra heart，坚固不坏的真心）之后，所以众生不能现在辨别和运用。因此众生的本体不稳固，念念都在生死流转。像这样过去无边，未来无尽，所以说本际不可知。世尊，因为有如来藏的缘故，才说有生死。由于有如来藏存在于当来众生显现之前，所以有众多的生死。这些话合乎道理，所以说是善说。下面解释生死。 第二段阐明如来藏。第三段以生死依于如来藏来说明生死。这里阐明前身死，今身生的次第，不承受根（Indriya，感觉器官）所引起的诸受（Vedana，感受）。这五阴（Skandha，构成个体存在的五种要素，即色、受、想、行、识）从业力而获得，所以名为诸受。五阴败坏丧失，所以名为没。次第，是解释今身生。次第不受根起，是说今身在于过往形体之后，所以说次第不从。前身隔着形体和业力而得到今身，所以说不受根起。这叫做生死，指的是今身。世尊，生死这两种法是如来藏。这生死二法是依于如来藏的。世间言说，所以有死有生以下，阐明今身死，未来生得，用三世来说明生死。想要阐明三世相续不断，所以说本际不可知。今身死，是诸根坏。后身生，是新的诸根生起。所以说死是诸根坏，生是新的诸根生起。 不是如来藏。不是说如来藏有死有生，而是想要阐明如来藏常住，本体没有新陈代谢。因此有如来藏常住的缘故，是依止生死，与生死作为依靠。持，是保持生死相续不断散失。建立，是不使之断绝。世尊，不离，是说藏体常住，不可断离。不脱，是不易脱离。不异，是不可变易。像这样的法是什么呢？下面说的是不可思议佛（Acintya-buddha，不可思议的佛）。