English
English version: Turning-name disciples (disciples who have taken refuge in Buddhism). Those whose wisdom and knowledge have matured attain Buddhahood through the practice of the Path Factors (Thirty-seven Factors of Enlightenment), with the practice of the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) as their companions. The Four Embracing Dharmas (Generosity, Kind Speech, Beneficial Action, Identification) are their means of converting beings. Praising the sound of the Dharma is their song. These are all matters to be inquired about. From the Dharani (Total Retention) onwards to the establishment of the supreme banner of the Dharma assembly, most are different matters. Although it is known that there is no arising and ceasing, the following extensively elucidates skillful means and wisdom, it is not without the wisdom of emptiness, the intention is to accomplish skillful means and wisdom. Chapter on Entering the Gate of Non-duality This chapter extensively elucidates that truly knowing non-duality is the supreme meaning. The principle of emptiness can penetrate the Ten Bhumis (Ten Stages of a Bodhisattva's practice), ultimately reaching Nirvana Bodhi, therefore it is called the Gate of Non-duality. It can also be said that using the Dharma of arising and ceasing as a method to enter the Gate of Non-duality. It also clarifies the profound principle, which cannot be revealed without detailed analysis. Wanting to let them explain according to conditions. The understanding of the two natures of arising and ceasing is that arising and ceasing have no determined self-nature, thereby attaining the forbearance of the unproduced Dharma (a profound understanding of the non-arising and non-ceasing of all dharmas). This is entering the Gate of Non-duality. 'Entering' means understanding. Only clinging to emotions and views, not listening to the principles being explained. What the Eka-vyavahārika (a type of heretic) calculates, the wonderful master, the eternal self, and all dharmas are what I possess. Since 'I' has no self-nature, then where is 'what is mine'? Accepting and not accepting, grasping at characteristics and not grasping at characteristics, are also like what the Abhidharma school (Sarvāstivāda) says about receptive mind and non-receptive mind. There is no taking and no giving up, there is no determined self-nature of taking and giving up. There is no creator, and no bearing the self-nature of arising and creating. There is no action, and no bearing the action of the mind. If one realizes that the nature of Dharma is empty, then both have no self-nature, there is no attainment and no practice. This is entering the Gate of Non-duality. What the Nirgrantha (a type of heretic) calculates, impurity and purity are two. Conditioned defilements etc. are impurity, the extinction of defilements, the name is exhaustion, exhaustion is purity. Since the self-nature of impurity does not exist, then where is the self-nature of purity? Everything conforms to the extinction of non-duality, this is entering the Gate of Non-duality. Moving thoughts are two, the bewildered mind slightly arising is called moving, this is the thought of the Vijnana-skandha (one of the five skandhas), attachment and clinging is called thought, this is the Samjna-skandha (one of the five skandhas), is two. There is no moving and no consciousness, at the root there is no thought, no thought of one characteristic. Nominal Dharma has no discrimination, there is no discrimination of the false and real dharmas of consciousness and thought. Understanding the emptiness of the two natures, one enters the Gate of Non-duality. Calculating that one characteristic is existence, and no characteristic is non-existence. Or hearing 'one' and grasping at the empty characteristic of 'one', hearing 'non' and clinging to no characteristic, therefore it becomes two. Both have no self-nature, therefore it is said that one characteristic is no characteristic. Calculating that the retribution of sin and merit is two, the retribution of sin is called bondage, the retribution of merit is called liberation. Calculating the world --------------------------------------------------------------------------------
Chinese
间三界是有漏也。出世间是无漏法也。出本由于入生死。无生死之入故无出也。潘胡本名流亦名聚。生死流聚之法。亦无无漏能散灭之法。计。生死涅槃果为二。缚与解生死之别名。灭与解脱涅槃之异称。此二无性故空计尽不尽为二者。解云有为。空有法名尽。实相空法湛然不尽。以尽为尽相。不尽为不尽相。是为二。若悟尽不尽俱尽。即不二法门。万善所持众圣所护名著守。妄见有我。解则无我。非别有无我法。我本无决定性。岂况有我无我法也。计。无明痴明解为二。无明性空。与明不异。空平等中不见明可取。取舍两亡是名不二之谓也。计。色空为二。色即空。不待色灭然后复空。见色异空者为二。计。佛法中四大对外道中五大为二。作中最胜名大。所以但言空种明种类。有此五众生之所由生名种。三际中求其二性不可得。即入不法门。计。眼色为二。解眼性空。亦知色无定性。若悟六情空。六尘亦空。三毒亦无计。布施心回此布施向佛之心为二。遍对六度皆二。计。三空性对相对为二。其三性空即一解脱。俱是无缘名一解脱。亦无能缘之识言。计三宝。解云无相真知佛宝也。实相法为法宝也。修无为道为僧宝者。品相虽异皆无为相也。计。身灭为二。身是五受阴。灭身是涅槃。又云。身生时空。身灭时空。存 亡无性。何所擢也。计。三业异空异为二。其三虽殊无作一也。诸法之主本于三业。三业既无。谁作诸法。计三行业。欲界善业能得乐果。行十不善道能得苦欤。色无色界行名不动行。计。我有所起为二。因有我故有彼法。见我实性不可得。我之所作所识所起无由而生。计。有能得是我所得相是法为二。今明无我得于相谁取谁舍。计。昼夜为二。今明解昼夜性空。如二乘入灭定六根都痴。虽迳昼夜不竟晦明之异。计。乐涅槃心不乐世间心为二。世间是缚。涅槃是解。世间性空故无缚。何所厌。涅槃空故无解。何所乐。明知乐厌之心亦空。计。真谛是实世谛不实为二。实见即是见实者言见实谛。正以无为见尚无见实之心。何况非实法中有可见之性。所以是实见而云不见者何。亦得言。所以不见此非实法者何。无明实性是惠眼之境。非肉眼所见。明惠照无为见故。虽见而不存见。故言惠眼不见不实之境名不见。无此不实之性可得。故言无不见。文殊言。无言无辨无说无示无异相说善不善。又云。上诸人所得虽同而所因异。且宣明法相不明无言。今文殊总众家以开二法之门。宣言法相不惜言于法。斯之为言宣也。方之静默逾亦有焉。维摩默然真会其宗矣。有言于无言未若无言矣。上诸菩萨唱于法相。文殊言宣。净名无言。此 三明宗虽同精粗有异。是以后于无言也。 香积佛品 此品因香饭明道。上明其空。今明其有也。亦由空室中生。上方菩萨问香积佛。凡有三。一问。从何人边来。第二问。娑婆世界为在何许。第三问。云何名作乐小法者。下一一答三问。也。从刚强至结戒切励凡夫愚人示其十恶教满十善。结戒以下多明学二乘人。随事而制名结戒。制已故作者是犯戒。应奉行不应违。至故作故。犯则障道名碍。持则是得圣之因名不碍。犯重堕恶名罪果。得道品及涅槃是福果。故言离罪。不犯行善此善是净。犯而行善名垢。善能修何等胜行。行无创疣得生净土。维摩言。八行成就无创疣得生净土。从饶益以下第一明代苦义。第二从等心以下明奉上接下。第三明解理不遍闻经不疑。第四解人不遍不与小乘违背。第五不嫉。第六不高。第七常省。第八不讼也。 菩萨行品 辨菩萨行即以为品。凡有六段。第一从初至非度所恻。明大士知时现无病之。状运以神通之车到于佛所欲令群生取悟于大圣。第二从白佛以下至能作佛事。明香有利益以香为缘得作佛事。七日然后消者。明众生感道缘足然后消也。就小乘益中文外应有一句。外凡夫食之。入内凡夫然后乃消。就中言。未入正位以久习小乘性成食饭。乃得入正位之益 现代汉语译本： 三明（Trividya，三种智慧）的宗旨在根本上是相同的，但在精细和粗略上有所不同。因此，在超越言语的境界之后才会有所领悟。 香积佛品 此品通过香饭来阐明佛道。前面阐明了‘空’的道理，现在阐明‘有’的道理。这也像是从空室中产生一样。上方世界的菩萨问香积佛（Gandhasamucchaya Buddha），总共有三个问题。第一问：从何处而来？第二问：娑婆世界（Sahā World）在什么地方？第三问：为什么被称为‘乐小法者’？下面一一回答这三个问题。从‘刚强’到‘结戒切励凡夫愚人’，是向刚强难化的凡夫愚人展示十恶，教导他们圆满十善。‘结戒’以下，主要阐明学习二乘（Śrāvakayāna and Pratyekabuddhayāna）之人，根据具体情况制定戒律，称为‘结戒’。制定之后，故意违犯者就是‘犯戒’。应当奉行而不应违背，直到‘故作故’。违犯戒律就会障碍修行，称为‘碍’；持守戒律则是获得圣果的原因，称为‘不碍’。犯下重罪会堕入恶道，这是‘罪果’；获得道品（Mārga-aṅga）和涅槃（Nirvāṇa）是‘福果’，所以说要‘离罪’。不犯戒而行善，这种善是清净的；犯戒而行善，这种善就是染污的。善能修习什么样的殊胜之行？修行没有创伤和瑕疵，就能往生净土。维摩诘（Vimalakīrti）说：八种修行成就，没有创伤和瑕疵，就能往生净土。从‘饶益’以下，第一是阐明代众生受苦的意义；第二是从‘等心’以下，阐明奉事上级、接引下级；第三是阐明理解道理没有偏颇，听闻佛经没有疑惑；第四是理解人没有偏颇，不与小乘（Śrāvakayāna）的教义相违背；第五是不嫉妒；第六是不高傲；第七是经常反省；第八是不争讼。 菩萨行品 辨别菩萨（Bodhisattva）的修行，因此立为一品。总共有六段。第一段从开头到‘非度所恻’，阐明大菩萨（Mahāsattva）知道时机，示现没有疾病的样子，运用神通之力来到佛陀（Buddha）所在之处，想要让众生领悟大圣的教诲。第二段从‘白佛’以下到‘能作佛事’，阐明香具有利益，以香为因缘能够成就佛事。七天之后香气才消散，说明众生感悟佛道的因缘成熟之后才会消散。就小乘（Śrāvakayāna）的利益而言，文外应该有一句话：外凡夫食用之后，进入内凡夫的境界，然后才能消化。就中乘而言，尚未进入正位（samyaktva-niyata）的人，由于长期习惯小乘（Śrāvakayāna）的习性，食用香饭才能获得进入正位的利益。
English
English version: The essence of the Threefold Knowledge (Trividya) is the same, though there are differences in subtlety and grossness. Therefore, understanding comes after transcending words. Chapter on the Fragrant Accumulation Buddha This chapter elucidates the path through fragrant rice. The previous chapter clarified the principle of 'emptiness,' and this chapter clarifies the principle of 'existence.' This is also like arising from an empty room. The Bodhisattva (Bodhisattva) from the upper world asks the Fragrant Accumulation Buddha (Gandhasamucchaya Buddha), with three questions in total. First question: From where do you come? Second question: Where is the Sahā World (Sahā World) located? Third question: Why are you called 'those who delight in the lesser Dharma'? The following answers these three questions one by one. From 'stubborn' to 'binding precepts and earnestly encouraging ordinary foolish people,' it demonstrates the ten evils to the stubborn and difficult-to-transform ordinary foolish people, and teaches them to perfect the ten virtues. From 'binding precepts' onwards, it mainly elucidates those who study the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), formulating precepts according to specific circumstances, called 'binding precepts.' After formulation, intentionally violating them is 'breaking the precepts.' One should uphold and not violate them, until 'intentional action.' Violating the precepts will obstruct practice, called 'hindrance'; upholding the precepts is the cause of attaining the holy fruit, called 'no hindrance.' Committing serious offenses will lead to falling into evil realms, which is the 'fruit of sin'; attaining the path factors (Mārga-aṅga) and Nirvāṇa (Nirvāṇa) is the 'fruit of blessings,' so it is said to 'leave sin.' Not violating precepts and practicing good, this good is pure; violating precepts and practicing good, this good is defiled. What kind of supreme practice can good cultivate? Cultivating without wounds and flaws can lead to rebirth in the Pure Land. Vimalakīrti (Vimalakīrti) said: Accomplishing eight practices, without wounds and flaws, can lead to rebirth in the Pure Land. From 'benefiting' onwards, the first is to elucidate the meaning of suffering on behalf of sentient beings; the second is from 'equal mind' onwards, to elucidate serving superiors and guiding inferiors; the third is to elucidate understanding principles without bias, and having no doubts when hearing the scriptures; the fourth is understanding people without bias, and not contradicting the teachings of the Lesser Vehicle (Śrāvakayāna); the fifth is not being jealous; the sixth is not being arrogant; the seventh is constantly reflecting; the eighth is not litigating. Chapter on Bodhisattva Practice Distinguishing the practice of Bodhisattvas (Bodhisattva), hence establishing this chapter. There are six sections in total. The first section, from the beginning to 'not being compassionate to those who should not be saved,' elucidates that the Great Bodhisattva (Mahāsattva) knows the time, manifests the appearance of being without illness, and uses supernatural powers to arrive at the place where the Buddha (Buddha) is, wanting to allow sentient beings to understand the teachings of the Great Sage. The second section, from 'reporting to the Buddha' onwards to 'being able to do Buddha work,' elucidates that incense has benefits, and being connected with incense can accomplish Buddha work. The fragrance dissipates after seven days, indicating that the conditions for sentient beings to realize the Buddha's path mature before it dissipates. Regarding the benefits of the Lesser Vehicle (Śrāvakayāna), there should be a sentence outside the text: After ordinary people consume it, they enter the realm of inner ordinary people, and then they can digest it. Regarding the Middle Vehicle, those who have not yet entered the right position (samyaktva-niyata), due to long-term habits of the Lesser Vehicle (Śrāvakayāna), can obtain the benefit of entering the right position by consuming fragrant rice. --------------------------------------------------------------------------------