Chinese
以为三拟在三世。故定言过去未来现在耶。过去生已灭者。过去之心已灭不得记耶。未来生未至者。未至是未来无法。不得记也。现在不住者。念为三相成念念不住。不得记也。三处心无。其记安在。即时亦生亦老亦灭者。引佛语为证一念有三相。相分在三世。不得□□□生者是生相。老者是住相。灭者是灭相。文言若以无生至三菩提上□□□□□□□□□□空中亦不得记不破菩提但破记者。记于菩提是以合□□□□□□如生得受记者。上明空位中不得其记。此踪空中得记。空应是□□□得记。今明如空中无生灭故。何有记也。所以者何者。所以弥勒得记便众生同得者何。夫如者不二不异者。众生弥勒同如不二。亦无弥勒得记众生不得之异。空既无异。应同得也。第二从若弥勒得菩提至即菩提相。破菩提相也。第三若弥勒灭度以下至诱诸天子。破涅槃。第四实无发心者。破发心。亦无退者。破不退转行也。舍于分别菩提之见以下重破菩提所以而然。明诸天子欣心菩提著相心多。是故重破。自下明菩提空。不论菩提。无性故空。但明菩提妙绝尘境。体无众相故言为空。非谓无也。自下明破菩提。凡有其三。从至无生住灭故。菩提体空。舍分别菩提之见者。明菩提妙绝不可见也。所以者何。所以舍菩提见者何。不以身心得 现代汉语译本 认为三种拟议存在于过去、现在、未来三世。所以才确定地说有过去、未来、现在吗？过去已灭，过去的心也已灭，无法被记录吗？未来还未到来，未到来的未来是无法，也不能被记录。现在不停留，因为念头由三种相组成，念念不停留，所以无法被记录。三个地方都没有心，记录又在哪里呢？即时也生、也老、也灭，引用佛语作为证据，一念有三种相，相分存在于三世。不能[清晰]生者是生相，老者是住相，灭者是灭相。文字说如果从无生到达三菩提，[上方缺失内容]，在空中也无法记录，不是破除菩提，只是破除记录者。记录在菩提上，因此结合[缺失内容]，如生才能被记录。上面说明在空位中无法得到记录，这里说在空中得到记录，空应该是[缺失内容]得到记录。现在说明如空中没有生灭，哪里会有记录呢？为什么呢？为什么弥勒（Maitreya，未来佛）得到记录，众生就一同得到呢？因为‘如’是不二不异的，众生和弥勒同‘如’，没有弥勒得到记录而众生不能得到的区别。空既然没有差异，应该一同得到。第二部分从‘若弥勒得菩提’到‘即菩提相’，破除菩提相。第三部分‘若弥勒灭度’以下到‘诱诸天子’，破除涅槃（Nirvana，佛教术语，指解脱）。第四部分‘实无发心者’，破除发心。‘亦无退者’，破除不退转行。舍弃分别菩提的见解以下，再次破除菩提的原因。说明诸天子欣喜菩提，执著于相的心太多，所以再次破除。从下面开始说明菩提是空，不论菩提，因为无自性所以是空。只是说明菩提美妙，超越尘世境界，本体没有各种相，所以说是空，不是说没有。从下面开始说明破除菩提，总共有三点。从到无生住灭，所以菩提本体是空。舍弃分别菩提的见解，说明菩提美妙，不可见。为什么呢？为什么舍弃菩提的见解呢？不以身心得到。
English
English version It is thought that the three proposals exist in the three periods of time: past, present, and future. Is that why it is definitely said that there are past, future, and present? The past has perished, and the past mind has also perished, so it cannot be recorded? The future has not yet arrived; the future that has not arrived is non-existent and cannot be recorded. The present does not stay, because a thought is composed of three aspects, and thoughts do not stay, so it cannot be recorded. If there is no mind in the three places, where is the record? Immediately there is also birth, aging, and death, citing the Buddha's words as evidence that a single thought has three aspects, and the aspects exist in the three periods of time. Cannot [clear] birth is the birth aspect, aging is the dwelling aspect, and death is the destruction aspect. The text says that if one reaches the three Bodhis (Bodhi, enlightenment) from non-birth, [missing content above], it cannot be recorded in the air either. It is not destroying Bodhi, but only destroying the recorder. The record is on Bodhi, so combining [missing content], such as birth, can be recorded. The above explains that it cannot be recorded in the empty position, and here it says that it is recorded in the air, and the emptiness should be [missing content] recorded. Now it is explained that since there is no birth or death in the air, where would there be a record? Why? Why is it that when Maitreya (Maitreya, the future Buddha) is recorded, all sentient beings are recorded together? Because 'suchness' is non-dual and non-different, sentient beings and Maitreya are the same in 'suchness', and there is no difference between Maitreya being recorded and sentient beings not being able to be recorded. Since emptiness has no difference, it should be obtained together. The second part, from 'If Maitreya attains Bodhi' to 'that is the aspect of Bodhi', breaks the aspect of Bodhi. The third part, from 'If Maitreya passes away' to 'enticing the gods', breaks Nirvana (Nirvana, a Buddhist term, referring to liberation). The fourth part, 'There is really no one who initiates the mind', breaks the initiation of the mind. 'There is also no one who retreats', breaks the irreversible practice. Abandoning the view of distinguishing Bodhi below, again breaks the reason for Bodhi. It explains that the gods rejoice in Bodhi, and their minds are too attached to appearances, so it is broken again. From below, it begins to explain that Bodhi is empty, regardless of Bodhi, because it has no self-nature, so it is empty. It only explains that Bodhi is wonderful, surpassing the realm of dust, and its essence has no various aspects, so it is said to be empty, not that it does not exist. From below, it begins to explain the breaking of Bodhi, there are three points in total. From to no birth, dwelling, or death, so the essence of Bodhi is empty. Abandoning the view of distinguishing Bodhi explains that Bodhi is wonderful and invisible. Why? Why abandon the view of Bodhi? Not obtained by body and mind. --------------------------------------------------------------------------------
Chinese
者。明菩提妙绝。绝于身心体。非身心。何其见也。寂灭以下凡有六段释。初寂灭是菩提灭诸相故者。总明非身心得。是寂灭相也。第二从不观是菩提至无忆念故。明菩提不观于境不念境也。第三断是菩提以下至无贪着故。明菩提断于烦或。舍诸见离妄想故。明断诸见。障诸愿无贪着。断五钝。愿者爱分别愿。第四从顺是菩提至实际故。明菩提无众相体同三空。第五不二是菩提一句释疑。上明顺于三空谓为菩提。缘于三空故言为顺。今言离意法故。无菩提为意。三空为法。故言离意法故也。下二句皆明菩提之体。第二知是菩提知众生心行故者。上明菩提体空。时望心没还。明菩提是有。了众生心行。第三不会是菩提以下。上明菩提。了于心行时。情作有意而取。自下还明菩提之无相也。 光严所以言不堪者。与居士问答。理乖屈于几会居士言道场来不达万行亦是道场这谓佛得道处为道场。来问居士。趣诸道场得三菩提。可得言从道场怪来其所以故言。道场者何所是。佛果言道场者。可乘之化物故有道义。能去众生虚伪烦恼生其实解。喻之如道。万行可履之向佛故有道义。万行能去其恶生其妙解故有场义。从直心至谛是道场。从因说道场。从四谛说无所畏。故外境缘中说道场。力无畏以下亦是行中说。仰学果行为 现代汉语译本： ‘者。明菩提妙绝。绝于身心体。非身心。何其见也。’意思是说，菩提的精妙之处在于超越，超越了身、心、本体的局限。它既不是身，也不是心，那么又如何能被看见呢？ ‘寂灭以下凡有六段释。初寂灭是菩提灭诸相故者。总明非身心得。是寂灭相也。’接下来有六段解释关于寂灭的含义。第一段，‘寂灭是菩提，因为菩提能灭除一切表象’，总的来说，这表明菩提不是通过身心可以获得的，而是寂灭的相状。 ‘第二从不观是菩提至无忆念故。明菩提不观于境不念境也。’第二段，从‘不观就是菩提’到‘没有忆念’，说明菩提不观察外在的境界，也不执着于对境界的忆念。 ‘第三断是菩提以下至无贪着故。明菩提断于烦或。舍诸见离妄想故。明断诸见。障诸愿无贪着。断五钝。愿者爱分别愿。’第三段，从‘断除就是菩提’到‘没有贪着’，说明菩提断除烦恼和疑惑。舍弃各种见解，远离虚妄的念想，这说明断除了各种见解，阻碍了各种欲望，没有贪着。断除五种迟钝。‘愿’指的是爱欲、分别的愿望。 ‘第四从顺是菩提至实际故。明菩提无众相体同三空。’第四段，从‘顺应就是菩提’到‘实际’，说明菩提没有各种表象，其本体与三空（空、无相、无愿）相同。 ‘第五不二是菩提一句释疑。上明顺于三空谓为菩提。缘于三空故言为顺。今言离意法故。无菩提为意。三空为法。故言离意法故也。下二句皆明菩提之体。’第五段，‘不二就是菩提’，这句话是为了解释疑惑。前面说顺应三空可以称为菩提，因为依存于三空所以说是顺应。现在说远离意和法，因为没有把菩提当作意，把三空当作法，所以说是远离意和法。下面的两句话都是说明菩提的本体。 ‘第二知是菩提知众生心行故者。上明菩提体空。时望心没还。明菩提是有。了众生心行。’第二，‘知就是菩提，因为菩提能知晓众生的心念和行为’。前面说明菩提的本体是空性的，有时希望心念泯灭回归本源，这说明菩提是存在的，能够了解众生的心念和行为。 ‘第三不会是菩提以下。上明菩提。了于心行时。情作有意而取。自下还明菩提之无相也。’第三，‘不会就是菩提’以下的内容。前面说明菩提能够了解心念和行为，但如果执着于有意的造作而有所取舍，那么从下面开始，还是会说明菩提的无相。 ‘光严所以言不堪者。与居士问答。理乖屈于几会居士言道场来不达万行亦是道场这谓佛得道处为道场。来问居士。趣诸道场得三菩提。可得言从道场怪来其所以故言。道场者何所是。佛果言道场者。可乘之化物故有道义。能去众生虚伪烦恼生其实解。喻之如道。万行可履之向佛故有道义。万行能去其恶生其妙解故有场义。从直心至谛是道场。从因说道场。从四谛说无所畏。故外境缘中说道场。力无畏以下亦是行中说。仰学果行为’ 光严之所以说‘不堪’，是因为与居士的问答中，道理有所偏差。居士说，来到道场却不通达万行，这也是道场。这里所说的道场，是指佛陀得道的地方。来问居士，前往各个道场就能获得三菩提（sāṃbodhi，正等觉），可以这样说吗？从道场而来，感到奇怪，所以说，道场是什么？佛果说，道场是可以凭借来化度众生的地方，所以具有‘道’的意义。它能够去除众生虚伪的烦恼，产生真实的理解，可以比喻为道路。万行是可以践行来趋向佛果的，所以具有‘道’的意义。万行能够去除恶行，产生精妙的理解，所以具有‘场’的意义。从直心到谛（satya，真谛）就是道场。从因上来说道场。从四谛（catvāri āryasatyāni，四圣谛）来说无所畏惧。所以在外在境界的因缘中说道场。力（bala，十力）、无畏（vaiśāradya，四无畏）以下的内容也是在修行中说的。仰慕学习佛果的行为。
English
English version: ‘者。明菩提妙绝。绝于身心体。非身心。何其见也。’ This means that the subtlety of Bodhi lies in transcendence, transcending the limitations of body, mind, and essence. It is neither body nor mind, so how can it be seen? ‘寂灭以下凡有六段释。初寂灭是菩提灭诸相故者。总明非身心得。是寂灭相也。’ There are six sections explaining the meaning of stillness. The first section, ‘Stillness is Bodhi because Bodhi can eliminate all appearances,’ generally indicates that Bodhi cannot be attained through body and mind, but is the state of stillness. ‘第二从不观是菩提至无忆念故。明菩提不观于境不念境也。’ The second section, from ‘Non-observation is Bodhi’ to ‘no recollection,’ explains that Bodhi does not observe external realms, nor is it attached to the recollection of realms. ‘第三断是菩提以下至无贪着故。明菩提断于烦或。舍诸见离妄想故。明断诸见。障诸愿无贪着。断五钝。愿者爱分别愿。’ The third section, from ‘Cessation is Bodhi’ to ‘no attachment,’ explains that Bodhi cuts off afflictions and doubts. Abandoning all views and staying away from delusional thoughts, this explains the cutting off of all views, obstructing all desires, and having no attachment. Cutting off the five dullnesses. ‘Desire’ refers to desires of love and discrimination. ‘第四从顺是菩提至实际故。明菩提无众相体同三空。’ The fourth section, from ‘Compliance is Bodhi’ to ‘actuality,’ explains that Bodhi has no various appearances, and its essence is the same as the three emptinesses (emptiness, signlessness, desirelessness). ‘第五不二是菩提一句释疑。上明顺于三空谓为菩提。缘于三空故言为顺。今言离意法故。无菩提为意。三空为法。故言离意法故也。下二句皆明菩提之体。’ The fifth section, ‘Non-duality is Bodhi,’ this sentence is to explain doubts. The previous statement that compliance with the three emptinesses can be called Bodhi, because it relies on the three emptinesses, so it is said to be compliant. Now it says to stay away from intention and dharma, because it does not regard Bodhi as intention, and the three emptinesses as dharma, so it is said to stay away from intention and dharma. The following two sentences both explain the essence of Bodhi. ‘第二知是菩提知众生心行故者。上明菩提体空。时望心没还。明菩提是有。了众生心行。’ Second, ‘Knowledge is Bodhi, because Bodhi can know the thoughts and actions of sentient beings.’ The previous statement explained that the essence of Bodhi is emptiness, and sometimes it is hoped that thoughts will disappear and return to the origin, which explains that Bodhi exists and can understand the thoughts and actions of sentient beings. ‘第三不会是菩提以下。上明菩提。了于心行时。情作有意而取。自下还明菩提之无相也。’ Third, the content from ‘Non-association is Bodhi’ onwards. The previous statement explained that Bodhi can understand thoughts and actions, but if one is attached to intentional actions and makes choices, then from below, it will still explain the signlessness of Bodhi. ‘光严所以言不堪者。与居士问答。理乖屈于几会居士言道场来不达万行亦是道场这谓佛得道处为道场。来问居士。趣诸道场得三菩提。可得言从道场怪来其所以故言。道场者何所是。佛果言道场者。可乘之化物故有道义。能去众生虚伪烦恼生其实解。喻之如道。万行可履之向佛故有道义。万行能去其恶生其妙解故有场义。从直心至谛是道场。从因说道场。从四谛说无所畏。故外境缘中说道场。力无畏以下亦是行中说。仰学果行为’ The reason why Guangyan said ‘unworthy’ is because there were deviations in the reasoning during the question and answer session with the layman. The layman said that coming to the Bodhimanda (bodhimaṇḍa, place of enlightenment) without understanding the myriad practices is also a Bodhimanda. The Bodhimanda here refers to the place where the Buddha attained enlightenment. Lai asked the layman, can it be said that going to various Bodhimandas will attain Samyak-Sambodhi (sāṃbodhi, perfect enlightenment)? Coming from the Bodhimanda, feeling strange, so he asked, what is a Bodhimanda? The Buddha-fruit said that a Bodhimanda is a place that can be relied upon to transform sentient beings, so it has the meaning of ‘path’. It can remove the false afflictions of sentient beings and generate true understanding, which can be compared to a road. The myriad practices can be practiced to move towards Buddhahood, so it has the meaning of ‘path’. The myriad practices can remove evil deeds and generate subtle understanding, so it has the meaning of ‘field’. From straightforwardness to Truth (satya, truth) is the Bodhimanda. Speaking of the Bodhimanda from the cause. Speaking of fearlessness from the Four Noble Truths (catvāri āryasatyāni, four noble truths). Therefore, the Bodhimanda is spoken of in the context of external conditions. The following content about the Ten Powers (bala, ten powers) and the Four Fearlessnesses (vaiśāradya, four fearlessnesses) is also spoken of in practice. Admiring and learning the actions of the Buddha-fruit. --------------------------------------------------------------------------------